佛教“四圣谛”对当代的价值探微

文｜唐黎标

“四圣谛”(The Four Noble Truths)是佛法的精华，又称为“四妙谛”佛教教义，是佛陀和佛教徒所说的具有教育和指导意义的教言。内容包括世间的苦(称作苦谛)，苦的原因(称因谛或集谛)，说苦的消灭(称灭谛)，灭苦的方法(称道谛)。“谛”是真理的意思。笔者认为，佛教四圣谛立足于现实人生，深切关怀一切有情众生，乃至无情世界的生灭苦乐，因此它的内容和功能从站在佛教心理学的视角看，注定对众生心理健康和行为规范有不可忽视的指导性和可操作性。

一、心理痛苦的共同性——苦谛

佛殿中有三种苦相。第一，苦苦相，就是遭受到饥渴、寒热、疾病等逼迫而感受到的痛苦。第二，坏苦，是指遇到乐事变迁，如众生由富贵变为贫贱，健康状况的改变，亲人离世等痛苦。第三，行苦，即众生由于事物迁流无常而产生的苦。苦也是现实社会中随处可见并真实存在的，比如：当今社会，作为富人在财富、地位、权力已样样不缺情况下，内心却无法填满自身欲望而充满了极大的压力和不安等痛苦。然而，对一般民众而言，大部分人都有无财、求财、谋财、守财、失财的痛苦经验。正如根顿曲佩大师所说：“高官心里有大苦，小民身上有小苦。”

二、心理痛苦的原因——集谛

集谛阐述众生一切痛苦根源都可以归依为某某烦恼，即贪、痴、慢、疑、不正见等烦恼。比如贪为例：对金钱、权利、地位等的过分贪欲，使人失去清晰的意识、清净的心态，造成盲目(痴)的念头而作出一些自杀、犯罪的极端行为。佛教认为人生本质为苦、无常，但一部分众生因为无缘接触佛法，无法了解无常、无我，则常常把人生看成是快乐、恒常不变、有我的空间模式，一部分众生明白无常、无我的本质，明白“我执”造成的痛苦等真理，但因为无法正确观注“贪”的生灭无常，选择壁之不论“苦”无处不在的事实。著名精神分析学家佛洛伊德也发现，人和动物是避苦趋乐为生活原则，他把这个称为“快乐原则”。集谛从根本上揭示了痛苦产生的根源和原因——欲望得不到满足产生执着，而出现各种烦恼，最后导致痛苦。比如：根据世界卫生组织的统计，全球抑郁症患者已达到2亿多人，更有专家预言，于2020年抑郁症将成为人类的第二号杀手，仅次于癌症。以香港为例，作为一个国际金融和贸易中心，香港过去十年的抑郁症和自杀现象有不断上升趋势，当中涉及不同年龄、不同职业组别的人。造成抑郁症原因很多，比如过分执着于财政、家庭、疾病、人际关系、学业和工作等生活事件中，为了满足我的种种贪欲造成的“我执”，这些“我执”日积月累，造成心灵无法安宁、清净、放松，最终导致病态心理的出现，也导致自身和他人的痛苦结局。

三、对治与疗救——灭谛与道谛

佛陀教给我们如何辨识苦的存在，也教给我们灭苦的“道”，这种“道”引导我们避免做使我们痛苦的事情。佛陀将其称为“八正道”。八正道内容包括：正见，对佛教真理“四圣谛”的正确见解、深刻理解。舍利弗(Shariputra)把正见描述为区分善根和非善根的能力，正思维，对四谛的正确思维，正思惟反映了事物存在的方式，比如错误的思维导致我们一种颠倒的方式，正语，即不妄语、不恶语、不两舌、不绮语等，正念，带回和关注当下的力量，不执着过去未来，正精进，为正确或利他的事精进，正定，培养一颗能够心专一镜的心，正命，即过正当的生活，远离一切不正当的职业，不违背慈悲，正业，即不杀生、不偷盗、不邪淫、不做一切恶事。总之，八正道在现实生活中的作用可以分为两类。第一，从个体精神生活而言，以正见为主，正思维、正念为辅。比如：正见、正思、正念教人对外物的执着从自心进行主宰，力做自心的主人。正如《长阿含经》说：自能调伏，能调伏人，自得止息，能止息人，自度彼岸，能使人度，自得解脱，能解脱人，自得灭度，能灭度人。第二，对个体物质生活而言，个体作为社会的组成部分，每个个体生活在现实社会中，首先需要有正确的价值观，人生观，世界观。佛教认为一个“三观”健康的人是不允许把自己的利益建立在别人的痛苦上的。例如：佛教大力反对贩毒、偷盗、杀生为职业而为自身谋取利益，这种作法是人类社会共之愤怒、共之厌恶的行为。并且国家法律也有规定，凡是危害公民的人身安全、财产安全的都应该服刑事责任。佛教“八正道”以人们的精神生活和物质生活为要点，以正命为主，正业、正语、正精进为辅。折射出一条与当代很多民众追求的道德标准，精神健康极为贴切、高度一致的教理。对维护个体身心健康，促进社会和谐发展有巨大的意义。

四、佛教“四圣谛”的当代价值

人类正处于科学技术昌明，物质生活丰富的时代，但同时对每个人的心灵带来了极大的震荡。比如：抑郁症、强迫症、恐惧症、焦虑症、心理压力等普遍存在的心理障碍不仅使个人的精神健康受损，甚至会造成个人生命的损耗，同时会对家庭和社会造成不良影响。如何正确应对这些负能量的袭击？这是值得各界人士关注的问题。佛陀从公元前6世纪就已经发现了这类问题的存在，并提出了解决的方法。佛教大谈四圣谛旨在如实揭露人生之苦，首先四圣谛揭露人类痛苦的根源。其次，试图唤起人们正视现实生活中存在的老苦、病苦、死苦、怨恨会苦、爱别离苦、求不得苦等的力量。最后，教导众生以佛教的智慧战胜诸多烦恼——就是对金钱、名利、地位不过分执着，了悟人生无常的本质。如果众生了悟所有事物包括金钱、地位、权利、自身都有生灭无常的内在本质，自然就能不过分贪欲、执着于其中，达到得失坦然、来去自如的精神境界。佛教四圣谛的教义确实也具有这样的心理对治和提高精神修养的效果，比如无常观抵御诱惑，用无我观排解压力和消除痛苦。四圣谛可以说是对治恐惧、焦虑、压力、强迫等心理障碍的良药，具有预防因负面情绪而引起的自杀、抑郁、犯罪等行为的产生。比如：时刻观注无常、无我的心境，使个体有调伏自心、净化自心、守护个人身心健康的效果。正如“治疗灵魂”是荣格的工作和任务，受苦、从痛苦中解脱，或得到自由是佛教四圣谛的终结目标。因此，四圣谛有一种保护自心、把痛苦转化为慈悲心和利他心，提高个体精神修养的内在价值，延伸至促进社会和谐发展的外在价值。

Abandon wrongdoing. It can be done. If there were no likelihood, I would not ask you not to do it. But since it is possible and since it brings about blessing and happiness, I do ask of you: abandon wrongdoing.

Cultivate doing good. It can be done. If it brought deprivation and sorrow, I would not ask you to do it. But since it brings blessing and happiness, I do ask of you: cultivate doing good.

-- The Buddha, Anguttara Nikaya

Being Present with Suffering

by Justin von Bujdoss

My work in care giving, both in hospice and at Rikers Island’s jails, has brought me face-to-face with pain, sorrow, loss, terror, fear, frustration, and anxiety. Since shutting down is not an option — I have found that I cannot serve without feeling — I am well-steeped in the pain and suffering that arise when you maintain a connection to others while journeying together toward a greater sense of peace and insight in the midst of great difficulties.

This journey requires that I remain mindful of my own brokenness, yet flexible enough to remember that within this brokenness is perfection. As a teacher in the Mahamudra tradition of Vajrayana Buddhism, whether at Rikers or when I am with someone who is dying, I remember that my mind is the same as the mind of Maitripa, Saraha, Milarepa, and the other great saints of the Mahamudra lineage. It is the same as the mind of every incarcerated person, every officer, every person at the end of life, and every caregiver.

What is the nature of this mind? The Third Karmapa, Rangjung Dorje, in his Mahamudra Aspiration Prayer, tells us:

The ground of purification is the mind’s nature, a union of lucidity-emptiness.

What purifies is the great vajra yoga of Mahamudra.

What is purified is the stains of adventitious delusion.

May the result of purification, the stainless dharmakaya, be revealed.

According to the Mahamudra tradition, the entire universe is a vast and ever-unfolding display of appearance that never ends and is constantly changing. It is reflected in the way we interact with the richness of all that arises. Whether it is the visual field of colour and form, the tactile nature of physicality, or the emotional ways in which we interact with others, our life is a field of amazing, ever-changing appearance.

Typically, we spend most of our time less oriented to the flowing constancy of change and the artfulness of this tapestry. Thus we forget that this play of phenomena is also a constant display of perfection — a series of moments pregnant with enlightened nature that arise as they do.

Instead, in the act of forgetting the basic purity of our mind and the joy associated with recognising its true nature, we create threads of narrative and explanation. We apply patterned ways of seeing and referencing what is naturally arising. This leads us further out of relationship with the true nature of mind and the way in which it arises.

Sometimes we land on narratives of pain and sadness, stories rooted in hard bone and soft flesh that feel real and permanent. At other times, the conflicting emotions caused by the three poisons (kleshas) of attachment, aversion, and ignorance make our experiences all the more difficult, all-consuming, and overwhelming. This is all too common when experiencing painful emotions like fear, loss, anxiety, and lack of safety.

This is part of the timeless story of what it means to be human. Our suffering is a thread that weaves us all together. Elsewhere in the Mahamudra Aspiration Prayer, Rangjung Dorje captures this point:

We mistake self-appearance, which has never existed, to be an object.

Under ignorance’s power, we mistake self-awareness to be a self.

Under the power of dualistic fixation, we wander in the expanse of samsara.

May we get to the bottom of ignorance and delusion.

Real-time response to crises borne of violence has been a powerful teacher for me, whether it be in an ER or a jail facility where the atmosphere is charged with adrenaline and, on occasion, the residue of pepper spray. In moments like these, the arising of challenging emotions and the constriction of mind that occurs when I am stuck in my reactivity becomes a valuable teacher. Getting stuck is a way to experience wisdom, to make a friend, and to rest in awakening.

Awareness practices like zazen, vipassana, or lhaktong in the Mahamudra tradition expose all experiences for what they are — arising appearance, the very subject of our practice. The Third Karmapa’s words resonate an aspiration that highlights the potential of these practices:

May clinging to experiences as good be naturally liberated.

May the delusion of thoughts being bad be purified in the expanse.

May ordinary mind, with nothing to remove or add, to lose or gain,

Unelaborate, the truth of dharmata, be realised.

What does it mean to stop chasing, to stop and to look at our relationship to life’s challenges? Does the radical acceptance of awareness practices liberate our clinging and aversion to whatever arises? Can the cultivation of awareness liberate fear, illness, addiction, injustice, and violence?

It can. We can stop and rest together and learn to appreciate the richness of this very moment.

The supreme sign of great practitioners is not that they sprout halos, have extraordinarily auspicious dreams, experience bliss continuously, or can foresee our miserable futures. The supreme sign is that they no longer have any interest in material gain, fame, the respect of others, or being the centre of attention.

-- His Holiness Dilgo Khyentse Rinpoche

放下并不是放弃 随缘更不是随便

衍慈法师

随缘两个字，是很多人的口头禅。尤其是遇到困难，无法做好某件事情，不想管或管不了之时，脱口而出说：“随缘吧！”其实，随缘并不容易做到，要有真智慧的人，才能办得到。

所谓“随”，不是随便或跟随，是有一定的原则，顺其自然，不怨恨，不躁进，不强求。何为“缘”，万事皆有缘，不论是人缘、机缘、善缘、恶缘等，到处都有，无时不在，缘的存在是一个过程，有聚亦有散。

“随缘”有积极和不积极两方面。他可以说是随着我们的条件去做事，如努力去做一件善事，至于努力之后的成果如何，便不会计较得失，用这种随缘的态度来面对世事，这是积极的，既不强求，又把握机缘，不悲观，不刻板，不慌乱，不忘形，达观又洒脱。反过来说，如果我们只是随缘而不尽份，听天由命，不思进取，用逃避问题及困难作为理由，这是负面的态度，随缘成为懒惰或消极的借口。

那么“随便”如何呢？他是得过且过，顺着当前的环境与因缘，随波而流，没有原则、没有立场，马马虎虎，不负责任。举个实例：有一个人，他对我说很烦恼，因为与人共处时人缘不好，但他又自慰而言：“随缘吧，有缘即住，无缘即退”。虽然他不执着一定的环境，但却没有认识自己的为人处事方法，随随便便，任由因缘去发展。又有一个例子，被人偷了东西，损失严重，心苦恼万分，但不努力去寻找线索，把失物追回来，只管坐在那里，将就从事，等待结果，以为这是？，其实是随便放弃。

“随缘不是随便”，它不是没有原则、没有立场，更不是随便去放弃！若能随顺因缘而不违背真理，对现实有正确、清晰的了解，对人生的聚散离合有一种从容达观的体会，超然地去面对成败得失，这才是真正的随缘。拥有一份随缘之心，你就会发现，天空无论是阴云密布，还是阳光灿烂，生活的道路无论是坎坷还是畅达，心中总会拥有一份平静和恬淡。随缘是告诉世人万事莫强求这个真理，不是叫你随便行事、因循苟且，而是积极地去把握机会，随顺当前的环境因缘去做人处事。

在这个世界上，不可能事事都一帆风顺，天气也不会日日晴朗，长久的晴朗会变成旱灾，不断的下雨亦会变成水灾，所以一段时间晴，一段时间雨，才是天作之合。明白这道理，事成了，只是淡淡的欣慰，不用过激的兴奋乃至产生成事后的我慢心；事不成，就坦然地去接受，不用有难堪和懊恼的追悔。总之，谋事之时，随顺因缘，尽力而行，甚至知其难行而积极去奋斗，直到无着力点为止。事情过后，检讨得失，不为成败而喜、忧。大家学会随缘吧。

Smiling is a very simple way to feel good. It’s amazing how you can lift your mood instantly just by smiling. It may sound too easy or simplistic, especially if you’re someone who mistakenly believes that the wisdom of life should always be somehow obscure or unattainable, but the simple act of smiling makes uncommonly good sense. It also fits into the Buddhist practice of positive perception. By smiling, the body is giving your mind and heart a positive message. You feel more lighthearted as if the world had suddenly become more enjoyable.

Not only does smiling lighten your outlook, but your open, cheerful face brings joy to other people. The Venerable Thich Nhat Hanh, a contemporary Buddhist teacher, advises us to smile all the time. If you are not ready to do that, you could at least smile more often. That’s a good beginning.

You don’t have to force a smile and actually shouldn’t. Smiling takes so little effort: it’s as if the muscles controlling the smile were just waiting for their chance. Notice any instant mood lift and enjoy it. It can be just a little smile; often that feels the most natural. Feel as though you have an inner smile, like sunshine within you, and that you’re smiling inside without needing a reason. You may discover that your unhappy mood or mind-set is not so rigid.

-- Tulku Thondup Rinpoche

Advice on Spiritual Practice

by His Holiness the 16th Karmapa, Rangjung Rigpe Dorje

The practice of dharma involves certain possibilities. How these potentials evolve into actual situations for the practitioner, and how much is possible within these situations depends on the capacity of individual beings. It depends upon the level of teachings that one is able to relate to, such as Mahayana or Hinayana. At this particular time in our lives, the practice of the Mahayana teaching is possible. It is absolutely precious and absolutely rare. Our concern for development and our sense of responsibility has placed us in a position to integrate the preciousness and rarity of the Mahayana teaching with our lives. Through it there is the possibility of the experience of no-returning back into Samsara and the experience of ultimate bliss that is self knowing and in which there are no doubts.

In the midst of the wanderings of our minds we might sometimes fall into thinking that whether one practices or not, the Dharma will always be available. If you have that kind of notion, it is a very serious mistake. Any brief moment, any time at all that one could use as an opportunity for Dharma practice, one must use. If one does not take this responsibility and offer sincere respect to the Mahayana and Vajrayana teachings, there is a definite possibility of causing harm to oneself as well as to those spiritual friends to whom one is linked. A lack of attention to the responsibilities of the Mahayana path constitutes a breaking of the Samaya principles, therefore, in whatever way one can hold to the teachings, one must sincerely do so.

If you think that the teaching is negligible, such a reality will manifest because of your attitude, to your great loss. The fact is that the teaching is very much hidden from you, so you cannot really make speculations about it. On the other hand, the validity of the teaching has been witnessed by its ageless effectiveness from the time of the Buddha to this day. This is something to dwell upon. You must sincerely realise the sacredness of the teachings, to the extent of understanding that there is actually nothing more important than the practice of the Dharma within this lifetime, and in lifetimes to come. In a simple mundane life situation, in the field of 'business' we know that the businessman develops a plan for a project, he knows what it will cost him, perhaps one million dollars, and every detail of the project is regarded with the utmost care. Absolute importance is attached to such a project in the business world, and a great deal of energy is put into bringing it to a successful conclusion. The point is if one is going to expend such effort for a result of such a temporary nature, why not put at least as much effort into a project that is going to cause one's temporary as well as ultimate benefit? Whether you are receiving an empowerment or an explanation, if you are able to have or develop that sense of importance about the Dharma, then there is purpose in your relationship with the Mahayana teachings and there is going to be fulfilment, too. If there is a genuine commitment to the teaching, you will be able to develop direct and meaningful trust and confidence in the teachings and sincere compassion towards beings. A true understanding of the universality of the working of karma, the nature of cause and effect, will occur.

The Bodhisattva's aspiration and actions are powerful because from the very beginning when bodhisattva embarks on the journey of the bodhi path he aspires to work for the benefit and liberation of all sentient beings with a very determined, definite and powerful intention. Because of the sincere resolve that is within this aspiration, whatever actions need to be performed to benefit and liberate beings are performed with great power and tirelessness. Having undertaken such a profound journey by virtue of the aspiration to help beings, as the different stages of the Bodhisattva are experienced, one finds oneself increasingly capable of benefiting countless beings. That is how the Bodhisattva first treads upon the path.

When the bodhisattvas work for the benefit of all beings with such appropriate aspirations and actions there is total fulfilment. The fulfilment appropriate in the sense that there is no selfishness involved in the way of expectations, doubts, hopes, attachment or aversion regarding gains and losses of any kind. The Bodhisattva is completely pure and spotless, working incessantly and wholeheartedly for the benefit of beings. Not for a moment is there any hesitation or doubt, as these obstacles have been transcended. The ways of a Bodhisattva are gentle, since all harmful actions and indulgences have been abandoned. Not only are harmful deeds themselves eliminated in a Bodhisattva's life, but also the creation of causes of future harmful situations. Work is done solely for the benefit of other beings, not only in direct deeds, but in laying the foundations for future benefits to accrue. When these bodhisattvas initiate work, then, they are able to cause immeasurable benefit towards beings, and they do so manifesting fearless generosity without doubts or expectations, like the great Bodhisattva of Boundless Compassion, Avalokiteshvara, or the Bodhisattva of Boundless Power, Vajrapani, and so on.

All who comprise the great assemblage of Bodhisattvas are equally powerful and equally beneficial to countless beings, so that all things seem to be at their command. Sometimes beautiful lotuses and lotus trees are caused by them to grow from the middle of the ocean, or a teardrop is transformed into an ocean. Everything in nature is at the Bodhisattva's call. Fire can appear as water; water can appear as fire. It is all because of the strength of the Bodhisattva's attitude, the aspiration and action. For us this says that the practice of compassion must be given full consideration and it must at all times be in our awareness and at all times performed.

If one is going to attempt to do meditation, for example, on emptiness, Sunyata, one must never fail to relate to the enlightened objects of the Refuge on one hand, and to consistently generate genuine compassion towards beings on the other hand. The true nature of emptiness is compassion. Without the experience of the fullness of compassion, even if one claims to have realised emptiness, Sunyata, it does not have any significance.

At this particular point you have the opportunity to receive the teachings. There are teachers, there are facilities. You have been receiving many levels of teachings, and it is important that you don't miss the point in terms of putting into practice what is taught. It is absolutely important. I am emphasising today something you must have heard many times. And yet there is always the need for complete integration, for mindfulness and respect, for the treasuring of what one has understood, what one has received. There is the need of working towards the fulfilment of the teachings and the complete realisation of the meaning. And toward that end the most important factor, once again, is the practice of bodhicitta, the Enlightened Mind, by which you will gradually tread the Vajrayana path. At every turn bodhicitta is indispensable. Unless the profound techniques of the Vajrayana are being supported by bodhicitta one will not necessarily make meaningful realisations. So, you see, that everything is actually rooted in the practice of bodhicitta, and to pursue with sincerity whatever enhances and supports the practice of bodhicitta creates favourable situations for its development.

An example of a means to develop bodhicitta is Pratimoksa. In the Pratimoksa tradition there are seven families or levels of Pratimoksa, or self-discipline. These are known as the precepts or vows. Refuge is the most important prerequisite to enter into the practice of discipline. After taking refuge, you take whatever other precepts you can. Keeping them strengthens your practice of bodhicitta, and enables you to tread on the path of Buddhadharma more simply, sincerely and sanely. The importance of the application of self-discipline, the precepts, must not be neglected. Strongly ingrained are the patterns of the three poisons: aggression, attachment and ignorance. If one is to uproot these patterns and to apply the proper antidote for these poisons, the practices of discipline as outlined in the Pratimoksa are necessary tools.

Then we have the Mahayana principles. We must practice living the Mahayana ideals which we have been talking about: the development of the Enlightened Attitude, a concern for the benefit and liberation of all beings. From the material point of view this country is very rich, which means life is busier for everyone than in other places in the world, and people are occupied by all kinds of mundane demands. Because of the overwhelming material concerns that surround one, the speed of life activity increases. One busy situation leads to another, and on and on. You are constantly busy. The truth of cyclic existence is very well manifested in your lives. To remedy this state of affairs one first needs to calm down the mind. Do not be completely absorbed by your surroundings. Develop some degree of stillness. Cultivate simple control of mind, tranquillity. At least some openness of the mind needs to be developed. No matter who you are, everyone needs first to relate to basic meditation practices, meditation practices that are specifically designed to bring about the calmness of the minds of beings who are occupied in such constant, busy involvement. This is the first step in the practice of the Dharma, the Dharma that is so very important for oneself and for others.

If you could see and appreciate the truth of the Dharma, and in the light of that appreciation continue to practice, there is no doubt about your being of tremendous benefit to the people you encounter and to this country especially. There would be no doubt about your ability to save beings from countless problems and conflicts. So the practice of the Dharma must be taken very seriously and done very sincerely. It plays a crucial part in shaping of one's life, and not this life alone but all lifetimes to come. If one is to have temporary as well as ultimate fulfilment of happiness, the incomparable and the only reliable connection is the practice of the Dharma. The notion of perception and perceiver has existed from beginningless time, and it is part of the pattern of clinging. From beginningless time our shortcoming has been to fall back into Samsara. In the past, in the future and in the present, the mind has been in many ways very playful. But where the true nature of the mind is concerned, neither the colour nor the shape nor the location of the mind nor its consciousness can be pinpointed.

The nature of mind goes beyond all such substantialities. This being so, in the meditation practice it is important neither to invite the future nor recollect the past, but to remain in the state of nowness. The nowness of the mind is the practice which should be developed by you all.

When a wintry wind strikes and stirs up water, though soft, it takes the form of stone. When concepts attempt to disturb mind's nature, where ignorance cannot take form, appearances become very dense and solid.

-- Mahasiddha Saraha

世间的一切如梦幻泡影

慧律法师

我当时要出家的时候，我冷静了一星期，我就拿起笔写着：出家的好处、出家的坏处，第一、出家的好处，第二、出家的坏处，第三、在家的好处，第四、在家的坏处。然后就开始思量了，我当时要走这条路的时候，我就想：我若是在家，在家的好处，结了婚，最大的好处，就是生个孩子，回家有人喊你：“爸爸！”就是这样，然后你就回一句：“心肝宝贝！”偶尔看一看还想：“幸好儿子长得象我。”否则就让人很怀疑了。或是抱着孩子逗他玩，然后换儿子帮我挠痒，我帮他挠痒，最快乐的事情，大概差不多是这样了。若是想听他喊一声爸爸，那要赚很多钱，忙得昏头转向。

上班工作，从早忙到晚才能回家，娶到好老婆还算很安慰，要是娶到恶妻，看你如何是好？对不对？在家的好处，就差不多是当父亲，做事业赚钱。若是要论在家的坏处，现在是讲我啦，不是讲你们，那可就多了，我常看到左邻右舍那些夫妻，老是吵得不可开交，常常听到邻居吵架时，总会说一句话，那句话我已经听了二、三十年了：“我要不是为了这三个孩子，我早就跟你离婚了！”这句话我听了二十几年了，到现在还不是没离婚，已经听了二、三十年了，整天就是听到震耳欲聋的锅铲声，一吵架就老是讲这句话。

所以说，快乐、追求，我都想过了，若是出家，很快乐、自在，没有人管，对不对？半夜不会有人要你起来泡牛奶喂小孩、换尿布等等，就是自己一个人，对不对？若是修行，我们出家想了生死，就比较容易，没有人会干扰你。

所以说，电视上辩论的人说：“成佛并不一定要出家。”没有错！但是问题呢，有几个维摩诘居士啊？有几个人，有维摩诘居士那种功夫？对不对？释迦牟尼佛的常随众，一千二百五十个阿罗汉，个个都是出家人，证阿罗汉果的，个个都是出家人，有修有证的，都是出家人，修行是很专业的事情，所以不能找一、两个例外来为难。若是论到究竟，当然没有话说啦，佛性人人平等，但是在尚未成佛以前，出家总是比较没有挂碍，在家的障碍一定比较多，这是难免的事情，所以我们不可以执理废事。

再来，我们要观万法皆空。

这个“空”，很难去体会，世间人，他就是生活在一个严重的错误的观念，他不了解空的思想，譬如说，这是什么？卫生纸，这是一，从小老师就教我们：这是一，这是一张卫生纸。对不对？但是如果在圣者的角度来讲，佛说这是一张卫生纸，即非一张卫生纸，是名卫生纸。套用《金刚经》上讲的，这是一张卫生纸，可是真的有一吗？把它撕开，就变成两张了，再撕开就变成三张了，变成四张了、变成五张了，这“一”的观念是什么呢？

“一”只是一个观念。所以真正的佛法就是彻底的觉悟，一绝对不是一，知道吗？譬如说，这是一朵花，这是真的一朵花吗？我们把它撕一点点，那这个是什么？这不能讲是花啊，花不过是种种的植物的细胞构成的，没有一个真正的一。“一”不过是人类生命的一种执著的观念，错误的观念。我们到现今的教育，都是执著的教育，只有佛陀的教育，是破除执著的教育，记住！一绝对不是一；我绝对不是我；杯子也绝对不是杯子；麦克风也不是麦克风。方便说是麦克风，方便说这是我，方便说这是一盆花，方便说这是文化中心，对不对？这都是方便说。

为什么说是方便说呢？因为这是因缘生、因缘灭的东西。所以圣人的标准是什么？圣人的标准，就是没有任何的标准——就是标准，法无定法！（众鼓掌）法无定法，因为这个法是天天都在变的东西，你今天拿这个做标准，明天这个就不标准了，你说世界选美大会，那一个是最漂亮的呢？这是很难论定的，是不是这样？所以说，我们一定要了解，法无定法，这叫做标准法。

圣人没有一定的标准，也没有绝对的善，也没有绝对的恶。这个问题困扰很多人，他说：“请问师父！什么是善？什么是恶？”我说：“这没有一个定论，只能勉强的定义，很勉强的给它下定义。”怎么定义呢？对大多数的人有利益的，利益多数的众生，这样叫做善，那么有害一切的众生、多数的众生，这叫做恶。这是很勉强的定义，很勉强的说：这样叫做善、这样叫做恶。不然你说什么是绝对善跟绝对恶的东西？善与恶本来就无法绝对，没有绝对，只有空性的思想，是绝对的东西。

什么是绝对？万法皆空，这是绝对的。处处相，处处无相，处处缘起，处处性空。譬如说，这是一张卫生纸，因缘生，它就存在，有一天因缘灭了，卫生纸就不存在。对不对？我们今天，父母生我们，借着父亲、母亲的因缘而生，有一天我们死亡，因缘灭，就没有我们了。所以缘起，处处缘起，处处就是性空。所以万法从小到大，从小东西到大东西，没有一法不是因缘生、因缘灭，没有一法不是缘起，没有一法不是性空。所以这样我们就能观照万法皆空，我们若是有这一层智慧，这样子的清净的头脑，我们就不会被假相迷惑。

有一次人家叫我去助念，有人往生了，打电话要我去助念，亡者的家人，并不是个个都信佛，来请的这个师姐有信佛，她打电话来，我说：“好啊！”我问：“她家在那里？”这师姐说就是她的邻居，我说：“你邻居又没有信佛。”“没关系啦！师父你慈悲！”然后我就去了，到那里正准备要为她加持、助念，她一个读医学院的儿子，还是博士哦，正巧赶回来了。他的母亲死于癌症，等他赶回家时，已经来不及了，整个人是哭得痛不欲生，他觉得很痛苦、自责哭泣，他说：“我读到医学博士，我救了那么多人，就是救不了自己的母亲，我真是不孝！”

他一直很自责，我就问他，“你哭完了没有？哭完的话就要换我了。”他说：“这个师父怎么这样讲？”我说：“你哭了老半天，对你母亲没有一丝毫帮助。你母亲往生时很痛苦，面貌很不好看。”他哭了老半天，母亲的脸是纠结成一团，对儿子更执著了！“你站到一边去，站到一边去。”我说：“这种事情，你们医学博士没办法啦，这种事要法师来才有办法，要由法师来处理。你站到一边去。”他是对我很怀疑，就盯着我看，可能是认为我英俊吧，他就乖乖站到一旁去了，因为他平时对佛法也不认识。

我们知道人往生之后都会执著，我就靠近对她开示，跟他母亲说：“你的儿女们都很有出息，老菩萨！你不要执著，我现在给你招魂，为你加持，如果阿弥陀佛现前，你要跟阿弥陀佛去，你不要执著。”我们就开始结手印，为她放蒙山，为她加持，经过十五分钟之后，她母亲竟然面带微笑、开始微笑了，面貌开始变了，一直改变……本来他母亲是很执著儿子，很执著、很痛苦，我们就给她加持，然后用毗卢遮那佛大灌顶光真言，给她加持，旁边的人则一直念佛……莲友一直为她念佛，我告诉他们：“你们要念大声一点，阿弥陀佛……要大声为她念佛。”才十五分钟，还不到半个钟头，他就说要替母亲换衣服，我说：“不行！不行！要等十八个小时后。”他看到我这样讲，顿时愣在一旁，他虽然是个博士，但是对这个并不懂，我说：“你有时间读博士，竟然没有时间来了解生死的问题，我也是觉得你很奇怪！”

他觉得我出家很奇怪，我也觉得他很奇怪。对不对？我们俩个相见恨晚啦！对啊！结果他亲眼目睹，看到他母亲从原本的病容，很痛苦的面貌，经由大家为她助念，为她加持后，全身柔软，面貌变成非常庄严，现出微笑。我交代着：“十八个小时内不能动她。”我说：“在母亲生前，你孝顺她，现在你母亲死了，你要听我的。”他说：“我为什么要听你的？”我说：“我是法师啊，你要听我的，因为你不懂啊！”他也真的肯听我的话，幸好没有揍我。十八个小时之后，看到他母亲面带微笑，笑容明显可见，我说：“现在可以了，可以为她换衣服了。”

结果为她更衣的时候，全身非常的柔软，让人很容易替她更衣，整个脸庞看起来，就知道很欢喜，我摸摸她的头顶，头顶上有热气，顶圣眼生天嘛，头顶上有热气，往生极乐世界了！这个博士感触很大，他说：“我读到博士，我竟然不懂这些事。”我说：“就算让你读到超博士，你也不懂啦！”他有时间读博士，但是没有时间读死亡，他不会想去研究，如何死亡才有艺术，没有想过！

人都只会活在现实的社会，我说：这就叫做面对现实。所以我才对你讲，出家人是真正在面对现实。面对什么？生、老、病、死！出家人是真正在面对现实，这是真正的问题，这一关你没办法，对死是茫茫渺渺。这个博士说：“师父！你有那里有没有佛书？”我说：“有啊！”我就送他佛书，送他录音带。听了录音带之后，度了他全家人，后来他非常的感谢。

人一定要等到家人往生了，或是家里碰到困难，真的遇到逆境，才真正需要佛法了，才会彻底地，想要追求真理。要是他每天活得很快乐，他就不肯去探讨，他有饭吃、他有车子开、有冷气吹，他不会想到死亡的事。今天听人家讲一讲，明天还是跑去媚登峰，她还是为了这个臭皮囊，拼命的化妆，打扮得再美也一样，都是白忙一场！

所以要观照，万法皆空不可得，心时时刻刻，统统要学习不要执著，要学习放下。放不下，我告诉你，你也无奈生死何。你说：“师父，我放不下。”放不下，百年之后你照常要死，你放不下，你能怎么样呢？你也是得死啊！所以很重要的观念——对一切相，莫求、莫著！不要求，不要执著。不要求，莫求，也不要执著，莫求莫著，这是修行的心的法要。

修行人只有八个字，可以决定修行：第一、决定不求，无所求；二、决定无所著。决定不求，决定不著，此人必定成道，这个人一定会成道！

为什么？因为我们求也没有用。我们求，求到最后，我们还是得不到东西。所以不求，才是真正的得法、得道。不著，才是真正的求道。若是求来的东西······要记住，世间人在拜佛拜神，那差别就很大了，世间人在拜神就是祈求：“你要保佑我发财。”保佑你发财，你就会永远富有吗？或是祈求：“你要保佑我儿子联考上榜。”我说：要是十万人都来求观世音菩萨说，你要保佑我儿子、女儿联考榜上有名，观世音菩萨就头痛了，因为一定有人上榜、一定有人落榜嘛，那么他要怎么做呢？我问你，对不对？

所以求人不如求已，求人不如求已。我们一定要记住，我们的心跟佛陀的心，究竟是平等不二的，平等不二的。我们今天虽然是凡夫，但是我们只要肯修行、肯觉悟，肯下决心来听经闻法，实实在在来解决我们生老病死的问题，就算是听到一句、听到两句，或是看一本书，懂得一点智慧的佛书，对我们的解脱也很有帮助。

所以说想要解脱，第一个，观无常；第二个，观死亡，时时刻刻，我们都要面对死亡；第三点，观世间不可得；第四点，要观无我，一切法无我；第五点，观万法皆空，观照万法皆空，无相可得。世间都是暂时性的，只是暂时性的而已，没有一样东西是永久的。我们今天长得很漂亮，也不必骄傲，有一天你也会年华老去，老到牙齿全掉光了，这是事实。今天你长得很丑，你也不必很有自卑感，虽然长得丑不是你自愿的，但是别常常出来吓人就行了！

再来就是莫求、莫著。那么这样子，我们的生命慢慢就会升华，对于这个世间的假相，慢慢地突破。所以要记住！修行跟学问没有关系，世间的学问，如果跟修行有关系，那读到博士的人就成佛了。没有这个道理！修行，识字也好、不识字也好，这个不关文字、不关学历的问题，六祖一个大字不识，广钦老和尚也不识字，为何能成为一代祖师呢？你记住！修行跟学问是两码事——修行是修真正的智慧，解脱的智慧，不关学问。学问是累积的执著，是一种累积的经验，它只是符号而已，人类创造出来的符号，你加上这一层的执著，那个叫做学问。没有错，学问能够解决我们许多现实的生活，衣食住行的问题，学问也能够解决我们很多交通、科学的问题，没有错，但是学问不能令我们解脱，饱学之士不一定是解脱的人。

所以我跟诸位讲过，电视上办的call in、辩论，一点意义都没有。你若是跟广钦老和尚辩论，也许你比广钦老和尚更会讲话，但是你是凡夫，广钦老和尚他是圣人啊，他不必跟你辩论，你讲得天花乱坠，你还是束缚的凡夫，因为你没有开悟啊，对不对？所以透过语言、文字，这不能代表佛法，那只是方便而已。

To live in the present moment is a miracle. The miracle is not to walk on water. The miracle is to walk on the green Earth in the present moment, to appreciate the peace and beauty that are available now.

-- Thich Nhat Hanh

The Paramita of Generosity

by Tai Situ Rinpoche

The practice of generosity is to give what is worthwhile and to give it with non-attachment. This can be studied through three main aspects: giving things, giving loving protection and giving loving understanding. The teaching on the first of these, material generosity, explains what is proper generosity and what is improper. We should abandon improper generosity and practice the proper one.

Motivation is very important when we give. If we give with a wrong motivation, such as making gifts which we hope will harm others or which we intend to bring us fame, or if we give with an inferior motivation such as through fear of future poverty, then that is improper. What we actually give is also important. A Bodhisattva should never give what is harmful, for instance, when he gives something suitable it should be generously, not meanly. To whom we give to is important - always pandering to the wishes of the crazy and the gluttonous would not be proper generosity. Finally, how we make our gift is important. The Bodhisattva avoids reluctant giving, angry giving, disrespectful giving and scornful, derisory giving, all of which are improper.

Proper generosity is to give whatever we have and there are many wonderful, inspiring stories of great Bodhisattvas who have given their own flesh to nourish starving animals. Whatever we can manage to give we give to those who need it, paying particular attention to help those who represent the Three Jewels, those who have helped us - our parents especially - whose who are sick and unprotected, and also those who are our particular enemies or rivals. The way in which we make our gift to them should be joyfully, respectfully, with a compassionate heart and without regret. It is better to give with one's own hand rather than through others, to give at just the right time, and, of course, to give without harming others. Impartial giving is best and a wise person gives just what is needed.

The second form of generosity is to give our loving protection to those in fear: in fear of others, in fear of sickness and death and in fear of catastrophe.

The third form of generosity is to make the priceless gift of Dharma. This does not mean indiscriminately preaching to anyone and everyone. It means helping those who have respect for the Dharma, for the truth, to understand it. With a very pure motivation, we should humbly and compassionately pass on the authentic teachings that we ourselves have understood well from a proper teacher. The thing to avoid is a mixture of personal opinion and the classical teachings and, of course, any sort of self-centred motivation. The truth is something both rare and precious and deserves to be talked about in a pleasant way and in a proper place. The classical way to give teachings is well discussed in the Sutras and, in a general way, we should know better than to jumble Dharma with worldly conversation.

These are the three basic forms of generosity. It was the first of the paramitas to be taught by the Buddha because it is one of the easiest to understand and everyone can practice it. It is also the foundation for the other five paramitas.

Simply stated, the Buddhist view is that — at the conventional level — we have all experienced thousands if not millions of rebirths in every possible realm we can imagine. Not just as humans but as animals, in the spirit realms, in higher realms and lower realms. We should remember that if we met ourselves in our last lifetime, we wouldn’t know ourselves at all. It’s not me that gets reborn.

If we could see ourselves in the next lifetime, who would that be? I will be a completely different being. But that being is also thinking “me.” So we don’t have to cling too tightly to our personal identity, there is just a stream of consciousness going forward which as long as we do believe in an “I,” it will be endless.

-- Jetsunma Tenzin Palmo

六道轮回存在的三大根源

倓虚法师

今先说轮回二字之义，这轮回之义就是人间所共知的一句俗话，乃说轮过来又回过去的意思。若问云何是轮过来回过去的呢？你要观察，世界上种种样样，无一不是轮过来回过去呀！且看这天上的日月，其昼夜间轮过来回过去；又这一年的四季春夏秋冬，亦是轮过来回过去。若简单的说，就叫轮回。若这样的观察，这世界上无一事一物不是轮回，今只说六道轮回——

这六道乃是天道、人道、修罗道、畜生道、饿鬼道、地狱道，此谓之六道。

因什么有此轮回呢？这六道所说的是果，当然要问其因。由有因，必有缘；有缘，必有果；有果，必有报。

这因缘果报，是根据何来？乃是根据人心而来。

这人心来的是什么呢？来的就是迷惑。

什么是迷惑？迷惑，就是贪瞋痴三毒：所谓贪毒，贪不正之名利；瞋毒，瞋无理之忿怒；痴毒，痴不明道理之是非。

此三毒俱备，必造杀盗淫三恶业：杀业，杀害生命；盗业，不与而取；淫业，奸淫妇女。

造此恶业，必成三灾：一名刀兵灾；二名饥馑灾；三名杂病瘟疫灾。

若造恶业过重者，可能造成水火风大三灾，不易避免。

此惑、业、苦三道为轮回之根，以其迷惑必造业，造业必受苦，愈受苦愈迷惑，愈迷惑愈造业，愈造业愈受苦，于是轮回无已，受苦无休。感动诸佛无缘大慈，又诸大菩萨同体大悲，共驾慈航，以救诸苦，苦劝众生，速修戒、定、慧之三学，对治贪、瞋、痴之三毒，戒止杀、盗、淫之三业，以减大小三灾之苦。

由戒、定、慧三学有缓急不一，则贪、瞋、痴减去的有多少不同，于是而有三善道、三恶道之分，成六道轮回之别，乃全是根据戒、定、慧修学之缓急及多少而定之。

此戒、定、慧三学，有世间之戒、定、慧，有出世间之戒、定、慧，有世出世间之戒、定、慧。

今略说世间的戒定慧，先学三皈之戒体，次学五戒之戒相。其戒相受之可多可少，能受一戒、二戒，则来生不失人身，其寿夭、高卑由戒多少而定。又世间之禅定，有九次第定，分而言之，四禅八定等分，若修有成效，当能升天，天有三界二十八层天之阶级：此皆世间之戒、定、慧，只享世间之福，未出出世的戒定慧，其戒体仍是三皈，戒相二百五十条，条条皆是保护戒体，故永免轮回之苦。

又世出世间的戒定慧，其戒体仍是三皈，其戒相有三聚净戒及十重四十八轻。唯一的重在保护戒体，不见轮回之相。戒经所谓“如是一心中方便勤庄严”是也。其禅定功夫无出无入，所谓那伽（译如来）常在定、无有不定时，平日送客迎宾、搬柴运水皆在禅定之中。所谓慧者，《般若》云“一切法皆是佛法”。

又《法华经》云“决了声闻法，是诸经之王”，此皆名成佛之智慧，唯是佛知。佛见此三种三学，唯此世出世间的三学为究竟。

就按这世间的三学，虽然皈依三宝，但得戒体，未受戒相，不能保护戒体，不过是修世间的福，纵然有受戒相的多是有名无实，果然能持净戒即是菩萨了。

这是怎么一回事呢？因未受戒相，就是不肯离开世间的思想也。就是因世间人的耳闻眼见等总未离开世间，自己甘心承认我的身体总归生（生活）、住（住世时间）、异（幼而壮、壮而老）、灭（消灭于地下），又我所创成的依止事业当然是成（成就）、住（住的时间）、坏（是衰败）、空（归无所有），这是逃不开的，甘心自认，那就无可如何了。若出世的三学，就能超凡入圣、永免轮回及生老病死等苦。若世出世间的三学与前二种三学就大不相同，应要如是知见这无量无边的世界就是自已一个完全的清净法身，与三世诸佛同体同住一个常寂光中的世界，这是人人有分的。

若以此佛法为妄诞不可信，也可以参考在佛法未来中国时，我中国的圣人也是这样的说法，无非是名相不同、作风不同，这义理是一样。这两处的圣人，距离、时间与空间太远又太远，当然不是两面核计好了来骗人。就按中国的圣人所说，“君子之道费而隐，语大天下莫能载焉，语小天下莫能破焉”，如是之说可为证。信了可信的是不约而同，可见是同一义理了。

The unborn true nature of all phenomena and the unceasing true nature of luminous clarity are encompassed by mind itself, luminous clarity, unborn and unceasing.

-- Khenpo Tsultrim Rinpoche

The Eight Auspicious Signs Explained

by Lama Zopa Rinpoche

Probably many of us do not know how important these eight auspicious signs are and how they affect our lives. They can be used externally to help with one’s own success as well as with the FPMT organisation to be successful in benefiting others and working for the [dissemination of the] teachings of the Buddha. Putting these eight auspicious signs around everywhere, outside and also inside the rooms, makes things very auspicious. It is not necessary to put all eight together, and they don’t all need to be in the same place. They can be placed separately at different locations, but you should have all of them.

The eight auspicious signs are the umbrella, yellow fish, vase, lotus, white conch shell, glorious peu,  banner and Dharma chakra.

Here is the meaning of these eight auspicious signs according to my root guru, His Holiness Trijang Dorje Chang’s explanation.

1. The precious umbrella saves us from all this life’s obstacles – such as sicknesses, contagious diseases, spirit possessions, interferers and so forth – and also from the next life’s obstacles – the sufferings of the three evil-gone-ones, 3 of the devas, human beings and so forth. It saves us completely from being tormented by the heat of both temporary and long-term sufferings. It has the dependent arising of giving the extended joy of a cooling shadow of peace and happiness.

2. The yellow fish. Fish swim as they like without fear in the ocean. Like that [the yellow fish] is a dependent arising for oneself and others to run and enjoy freely with no resistance from happiness to happiness without fear of drowning in the oceans of suffering.

3. The vase of great treasure is a dependent arising that brings unceasingly all desired things, the fortune of a glorious life, enjoyments and so forth in the three realms of existence (the desire, form and formless realms) and peace (liberation from samsara).

4. The lotus is a dependent arising that frees us from all the stains of mistakes – the non-virtues of body, speech and mind. The abundant blossoming of a hundred petals of white virtue brings an abundance of the good essence of honey – everlasting happiness, definite goodness (liberation and the state of omniscient mind).

5. The white conch shell swirling clockwise is a dependent arising announcing the sweet melody of the profound and extensive Dharma that fits the elements, level of mind and wishes of sentient beings who are the objects to be subdued. It awakens transmigratory beings from the ignorant sleep of unknowing and persuades them to accomplish works for the benefit and happiness of themselves and others.

6. The glorious peu is a dependent arising for Dharma and politics to utilise and support each other in one continuous connection. Like that, at the time of the path, method and wisdom connect by being unified with each other; emptiness and dependent arising are connected in one without contradiction. At the time of the resultant state of buddha, omniscience and compassion are unified.

7. The banner is a dependent arising for the activities of one’s own three doors and those of others not be stepped upon by obstacles or disharmonious conditions but to be victorious and for the precious teachings of the Buddha to be victorious in the war over the black side, the types of maras.

8. The golden Dharmachakra is a dependent arising for the precious wheel of the holy Dharma, the scriptures and realisations of the Victorious One, to turn unceasingly in the whole universe. In dependence upon that, all those who are reborn and degenerating (samsaric beings who are continually being reborn and dying under the control of karma and delusion) apply themselves to the most glorious virtue, total liberation.

Wherever these eight auspicious signs exist, there will be the dependent arising of increasing the virtue of auspiciousness.

The Dharma is complete when one combines hearing, contemplation, and meditation in one's practise.

-- Gampopa

“四大皆空”不是啥都没有 而是样样都有

弘一大师

佛法的道理很深，有的人不明白深义，只懂得表面文章，随便听了几个名词，就这么讲、那么说，结果不合佛教本来的意思。最普遍的如“人生是苦”“出世间”“一切皆空”等名词，这些当然是佛说的，而且是佛教重要的理论，但一般人很少能正确了解它：

一、人生是苦

佛指示我们，这个人生是苦的。不明白其中真义的人就生起错误的观念，觉得我们这个人生毫无意思，因而引起消极悲观，对于人生应该怎样努力向上就缺乏力量，这是一种被误解得最普遍的，社会一般每拿这消极悲观的名词来批评佛教，而信仰佛教的也每陷于消极悲观的错误，其实“人生是苦”这句话绝不是那样的意思。

凡是一种境界，我们接触的时候，生起一种不合自己意趣的感受，引起苦痛忧虑，如以这个意思来说苦，说人都是苦的，是不够的，为什么呢？因为人生也有很多快乐事情，听到不悦耳的声音固然讨厌，可是听了美妙的音调不就是欢喜吗！身体有病，家境困苦，亲人别离，当言是痛苦；然而身体健康，经济富裕，合家团圆，不是很快乐吗！无论什么事，苦乐都是相对的，假如遇到不如意的事就说人生是苦，岂非偏见了？

那么，佛说人生是苦，这苦是什么意义呢？经上说：“无常故苦。”一切都无常，都会变化，佛就以无常变化的意思说人生都是苦的。譬如身体健康并不永久，会慢慢衰老病死；有钱的也不能永远保有，有时候也会变穷；权位势力也不会持久，最后还是会失掉。以变化无常的情形看来，虽有喜乐，但不永久，没有彻底，当变化时，苦痛就来了。所以佛说人生是苦，苦是有缺陷、不永久、没有彻底的意思。学佛的人如不了解真义，以为人生既不圆满彻底，就引起消极悲观的态度，这是不对的。真正懂得佛法的，看法就完全不同，要知道佛说人生是苦这句话，是要我们知道现在这人生是不彻底、不永久的，知道以后可以造就一个永久圆满的人生。等于病人必须先知道有病，才肯请医生诊治，病才会除去，身体就恢复健康一样。为什么人生不彻底不永久而有苦痛呢？一定有苦痛的原因存在，知道了苦的原因，就会尽力把苦因消除，然后才可得到彻底圆满的安乐。所以佛不单单说人生是苦，还说苦有苦因，把苦因除了就可得到究竟安乐。学佛的应照佛所指示的方法去修学，把这不彻底不圆满的人生改变过来，成为一个究竟圆满的人生。这个境界，佛法叫做常乐我净。

常是永久，乐是安乐，我是自由自在，净是纯洁清净。四个字合起来，就是永久的安乐、永久的自由、永久的纯洁。佛教最大的目标，不单说破人生是苦，而是主要的在于将这苦的人生改变过来（佛法名为“转依”），造成为永久安乐自由自在纯洁清净的人生。指示我们苦的原因在那里，怎样向这目标努力去修持。常乐我净的境地，即是绝对的最有希望的理想境界，是我们人人都可达到的，这样怎能说佛教是消极悲观呢？

虽然，学佛的不一定能够人人都得到这顶点的境界，但知道了这个道理真是好处无边。如一般人在困苦的时候，还知努力为善，等到富有起来，一切都忘记，只顾自己享福，糊糊涂涂走向错路。学佛的不只在困苦时知道努力向上，就是享乐时也随时留心，因为快乐不是永久可靠，不好好向善努力很快会堕落失败。人生是苦，可以警觉我们不至于专门研究享受而走向错误的路，这也是佛说人生是苦的一项重要意义。

二、出世

佛法说有世间出世间，可是很多人误会了，以为世间就是我们住的那个世界，出世间就是到另外什么地方去，这是错了。我们每个人在这个世界，就是出了家也在这个世界。得道的阿罗汉、菩萨、佛都是出世间的圣人，但都是在这个世界救度我们，可见出世间的意思，并不是跑到另外一个地方去。

那么，佛教所说的世间与出世间是什么意思呢？依中国向来所说，“世”有时间性的意思，如三十年为一世，西洋也有这个意思，叫一百年为一世纪。所以世的意思就是有时间性的，从过去到现在，现在到未来，在这一时间之内的叫“世间”。佛法也如此，可变化的叫世，在时间之中，从过去到现在，现在到未来，有到没有，好到坏，都是一直变化，变化中的一切都叫世间；还有，世是蒙蔽的意思，一般人不明过去、现在、未来三世的因果，不知道从什么地方来，要怎样做人，死了要到哪里去，不知道人生的意义、宇宙的本性，糊糊涂涂在这三世因果当中，这就叫做“世间”。

怎样才叫出世呢？出是超过或胜过的意思，能修行佛法，有智慧，通达宇宙人生的真理，心里清净，没有烦恼，体验永恒真理，就叫“出世”。佛菩萨都是在这个世界，但他们都是以无比智慧通达真理、心里清净，不像普通人一样。所以出世间这个名辞，是要我们修学佛法的进一步能做到人上之人，从凡夫做到圣人，并不是叫我们跑到另外一个世界去。不了解佛法出世的意义的人，误会佛教是逃避现实，因而引起不正当的批评。

三、一切皆空

佛说一切皆空，有些人误会了，以为这样也空、那样也空，什么都空，什么都没有，横竖是没有，无意义，这才坏事干、好事也不做，糊糊涂涂地看破一点，生活下去就好了。其实佛法之中空的意义是有着最高的哲理，诸佛菩萨就是悟到空的真理者。空并不是什么都没有，反而是样样都有，世界是世界，人生是人生，苦是苦，乐是乐，一切都是现成的，佛法之中明显的说到有邪有正、有善有恶、有因有果，要弃邪归正、离恶向善，作善得善果，修行成佛。

如果说什么都没有，那我们何必要学佛呢？既然因果、善恶、凡夫圣人样样都有，佛为什么说一切皆空？空是什么意义呢？因缘和合而成，没有实在的不变体，叫空。邪正善恶人生，这一切都不是一成不变实在的东西，皆是依因缘的关系才有，因为是从因缘而产生，所以依因缘的转化而转化，没有实体，所以叫空。

举一个事实来说吧，譬如一个人对着一面镜子，就会有一个影子在镜里，怎会有那个影子呢？有镜，有人，还要借太阳或灯光，才能看出影子，缺少一样便不成，所以影子是种种条件产生的，这不是一件实在的物体。虽然不是实体，但所看到的影子是清清楚楚并非没有。一切皆空，就是依这个因缘所生的意义而说，所以佛说一切皆空，同时即说一切因缘皆有，不但要体悟一切皆空，还要知道有因有果、有善有恶。

学佛的要从离恶行善、转迷启悟的学程中去证得空性，即空即有，二谛圆融：一般人以为佛法说空，等于什么都没有，是消极是悲观，这都是由于不了解佛法所引起的误会，非彻底纠正过来不可。

By the time you have set yourself up with a comfortable place to stay, plenty of food, warm clothes and a generous benefactor, you have completely cultivated the demon before even starting to cultivate the Dharma.

-- Jigme Lingpa

How RAIN Can Nourish You

by Jack Kornfield

Mindfulness does not reject experience. It lets experience be the teacher. With mindfulness, we can enter the difficulties in our life and find healing and freedom.

There are four principles for mindful transformation of difficulties that are taught in Western mindfulness retreats with the acronym (coined by Michele McDonald) called RAIN. RAIN stands for Recognition, Acceptance, Investigation, and Non-Identification. This acronym echoes the Zen poets who tell us “the rain falls equally on all things.” Like the nourishment of outer rain, the inner principles of RAIN can transform our difficulties.

RECOGNITION 

Recognition is the first step of mindfulness. When we are stuck in our life, we must begin with a willingness to see what is so. It is as if someone asks us gently, what is happening now? Do we reply brusquely, “Nothing”? Or do we pause and acknowledge the reality of our experience, here and now?

With recognition we step out of denial. Denial undermines our freedom. The diabetic who denies his body is not free. Neither is the driven, stressed-out executive who denies the cost of her lifestyle, or the self-critical would-be painter who denies his love of making art. The society that denies its poverty and injustice has lost a part of its freedom as well. If we deny our dissatisfaction, our anger, our pain, our ambition, we will suffer. If we deny our values, our beliefs, our longings, or our goodness, we will suffer.

“The emergence and blossoming of understanding, love, and intelligence has nothing to do with any outer tradition,” observes Zen teacher Toni Packer. “It happens completely on its own when a human being questions, wonders, listens, and looks without getting stuck in fear. When self-concern is quiet, in abeyance, heaven and earth are open.”

With recognition our awareness becomes like the dignified host. We name and inwardly bow to our experience: “Ah, sorrow; and now excitement; hmm, yes, conflict; and yes, tension. Oh, now pain, yes, and now, ah, the judging mind.” Recognition moves us from delusion and ignorance toward freedom. “We can light a lamp in the darkness,” says the Buddha. We can see what is so.

ACCEPTANCE

The next step of RAIN is acceptance. Acceptance allows us to relax and open to the facts before us. It is necessary because with recognition, there can come a subtle aversion, a resistance, a wish it weren’t so. Acceptance does not mean that we cannot work to improve things. But just now, this is what is so. In Zen they say, “If you understand, things are just as they are. And if you don’t understand, things are still just as they are.”

Acceptance is not passivity. It is a courageous step in the process of transformation. “Trouble? Life is trouble. Only death is nice,” Zorba the Greek declares. “To live is to roll up your sleeves and embrace trouble.” Acceptance is a willing movement of the heart, to include whatever is before it. In individual transformation we have to start with the reality of our own suffering. For social transformation we have to start with the reality of collective suffering, of injustice, racism, greed, and hate. We can only transform the world as we learn to transform ourselves. As Carl Jung comments, “Perhaps I myself am the enemy who must be loved.”

With acceptance and respect, problems that seem intractable often become workable. A man began to give large doses of cod-liver oil to his Doberman because he had been told that the stuff was good for dogs. Each day he would hold the head of the protesting dog between his knees, force its jaws open, and pour the liquid down its throat. One day the dog broke loose and the fish oil spilled on the floor. Then, to the man’s great surprise, the dog returned to lick the puddle. That is when the man discovered that what the dog had been fighting was not the oil but his lack of respect in administering it. With acceptance and respect, surprising transformations can occur.

INVESTIGATION 

Recognition and acceptance lead to the third step of RAIN, investigation. Zen Master Thich Nhat Hanh calls this “seeing deeply.” In recognition and acceptance we recognise our dilemma and accept the truth of the whole situation. Now we must investigate more fully. Buddhism teaches that whenever we are stuck, it is because we have not looked deeply enough into the nature of the experience.

Buddhism systematically directs our investigation to four areas that are critical for understanding and freedom. These are called the four foundations of mindfulness: body, feelings, mind, and dharma, the underlying principles of experience.

Here is how we can apply them when working with a difficult experience. Starting with investigation in the body, we mindfully locate where our difficulties are held. Sometimes we find heat, contraction, hardness, or vibration. Sometimes we notice throbbing, numbness, a certain shape or colour. We can investigate whether we are meeting this area with resistance or with mindfulness. We notice what happens as we hold these sensations with mindfulness. Do they open? Are there other layers? Is there a centre? Do they intensify, move, expand, change, repeat, dissolve, or transform?

In the second foundation of mindfulness, we can investigate what feelings are part of this difficulty. Is the primary feeling tone pleasant, unpleasant, or neutral? Are we meeting this feeling with mindfulness? And what are the secondary feelings associated with it? Often we discover a constellation of feelings. A man remembering his divorce may feel sadness, anger, jealously, loss, fear, and loneliness. A woman who was unable to help her addicted nephew can feel longing, aversion, guilt, desire, emptiness, and unworthiness. With mindfulness, each feeling is recognised and accepted. We investigate how each emotion feels, whether it is pleasant or painful, contracted or relaxed, tense or sad. We notice where we feel the emotion in our body and what happens to it as it is held in mindfulness.

Next comes the mind. What thoughts and images are associated with this difficulty? What stories, judgements, and beliefs are we holding? When we look more closely, we often discover that some of them are one-sided, fixed points of view, or out-moded, habitual perspectives. We see that they are only stories. They loosen their hold on us. We cling less to them.

The fourth foundation to investigate is called mindfulness of the dharma. Dharma is an important and multifaceted word that can mean the teachings and the path of Buddhism. It can mean the truth, and in this case it can also mean the elements and patterns that make up experience. In mindfulness of the dharma we look into the principles and laws that are operating. We can notice if an experience is actually as solid as it appears. Is it unchanging or is it impermanent, moving, shifting, recreating itself? We notice if the difficulty expands or contracts the space in our mind, if it is in our control or if it has its own life. We notice if it is self-constructed. We investigate whether we are clinging to it, resisting it, or simply letting it be. We see whether our relationship to it is a source of suffering or happiness. And finally, we notice how much we identify with it. This leads us to the last step of RAIN, non-identification.

NON-IDENTIFICATION 

In non-identification we stop taking the experience as me or mine. We see how our identification creates dependence, anxiety, and in authenticity. In practising non-identification, we inquire of every state, experience, and story, is this who we really are? We see the tentativeness of this identity. Instead of identification with this difficulty, we let go and rest in awareness itself. This is the culmination of releasing difficulty through RAIN.

One Buddhist practitioner, David, identified himself as a failure. His life had many disappointments and after a few years of Buddhist practice, he was disappointed by his meditation too. He became calmer but that was all. He was still plagued by unrelenting critical thoughts and self-judgement, leftovers from a harsh and painful past. He identified with these thoughts and his wounded history. Even the practice of compassion for himself brought little relief.

Then, during a ten-day mindfulness retreat, he was inspired by the teachings on non-identification. He was touched by the stories of those who faced their demons and freed themselves. He remembered the account of the Buddha, who on the night of his enlightenment faced his own demons in the form of the armies and temptations of Mara. David decided to stay up all night and directly face his own demons. For many hours, he tried to be mindful of his breath and body. In between sittings, he took periods of walking meditation. At each sitting, he was washed over by familiar waves of sleepiness, body pains, and critical thoughts. Then he began to notice that each changing experience was met by one common element, awareness itself.

In the middle of the night, he had an “ah ha” moment. He realised that awareness was not affected by any of these experiences, that it was open and untouched, like space itself. All his struggles, the painful feelings and thoughts, came and went without the slightest disturbance to awareness itself. Awareness became his refuge.

David decided to test his realisation. The meditation hall was empty so he rolled on the floor. Awareness just noticed. He stood up, shouted, laughed, made funny animals noises. Awareness just noticed. He ran around the room, he lay down quietly, he went outside to the edge of the forest, he picked up a stone and threw it, jumped up and down, laughed, came back and sat. Awareness just noticed it all. Finding this, he felt free. He watched the sun rise softly over the hills. Then he went back to sleep for a time. And when he reawakened, his day was full of joy. Even when his doubts came back, awareness just noticed. Like the rain, his awareness allowed all things equally.

It would be too rosy to end this story here. Later in the retreat David again fell into periods of doubt, self-judgement, and depression. But now, even in the middle of it, he could recognise that it was just doubt, just judgement, just depression. He could not take it fully as his identity anymore. Awareness noticed this too. And was silent, free.

Buddhism calls non-identification the abode of the awakening, the end of clinging, true peace, nirvana. Without identification, we can live with care, yet we are no longer bound by the fears and illusions of the small sense of self. We see the secret beauty behind all that we meet. Mindfulness and fearless presence bring true protection. When we meet the world with recognition, acceptance, investigation and non-identification, we discover that wherever we are, freedom is possible, just as the rain falls on and nurtures all things equally.

Whether Buddhas arise or not, in actuality the emptiness of all things is proclaimed as other factuality. Limit of reality and thusness are the emptiness of other-factuality.

-- Chandrakirti

菩提心的发起

心定法师

各位同参，专心谛听！佛教因为所谈的都是有关人生的问题，如「人为什么会有痛苦？」「痛苦的原因出在那里？」「怎么样来对治它，才会没有痛苦，只有快乐」等。所以，佛法讲的完全是人生的问题，怎么样得到圆满的人生。佛法本来就是人生的佛法，人生的佛教。

人间佛教的本意

至于说人间的佛教，它的用意可以分为两种。大乘佛教所讲的菩萨道，例如六度波罗蜜、四摄法，是在说人与人之间如何能互相尊重与包容、融和欢喜，怎么样达到和乐相处，自利利他。自利利他能够圆满，万德庄严，就是人间的佛教。

但人间佛教的本意，是说唯有在人间修行佛法，才有办法成佛。佛出生在人间，修行成道也在人间。人与天、阿修罗、地狱、恶鬼、畜生这几类的差别，在于人能克制自己。为了达到道德的真善美，他可以克服一切的困难。人可以修梵行，可以修清净心，可以克制任何欲望，达到人格的完美。

人不同于其它众生，是因为有惭愧心、有羞耻心，所以有一股强大的力量，要向上追求。人有辨别是非、善恶的能力，有了历史作借镜，可以对不好的方面加以改善，好的加以保存、继续发扬。

人间因为还有苦、乐，所以知道离苦而得乐，追求这些目标。所以在人间里头，有比天上更好的条件。「人定胜天」表示有坚强的毅力，所以唯有在人间才能够成佛。在人间修行成就佛道，这是人间佛教最重要的说法。

至于说我们怎么样在人间行慈悲、行忍辱、行持戒，这当然都是人间佛教重要的部分。但最重要就是要好好「珍惜人身」，出生为人，在人间能够有这样的思考、辨别、克制、坚毅的力量，所以说最为难得。对于人间的佛教有了这些理念上的认识，更要好好爱惜人身。

大乘佛法的特色---菩提心

我们如果通达了佛法，必定会发愿普度众生，希望大家一定要发菩提心。释迦牟尼佛生生世世现各种身相，行菩萨道，普度一切众生。诸佛的三十二相、八十随形好，这都是生生世世广结善缘、广作善事所得到的福报相。每个人作的善事多寡不同，所以相貌也不同。我们肯定要福慧双修，就必需广行菩萨道，才能够庄严无上佛菩提，得到万德庄严。

在中国的佛教徒，有些是急急忙忙的，一心一意求生西方；有些则是急急忙忙的，希望当下明心见性，赶快成佛。参禅的要求明心见性，观空的要求体证法性，念佛的要求往生净土，这些都很好，但是一定要先发菩提心、大悲心。一定要发「生生世世广度众生」的愿心，天天发愿，天天发愿，这才合乎大乘佛法的精神。

有些人可能不敢发这种长远心。大家要明白，解脱生死并不是远离世间；解脱生死是在生死的当体，就知道它的空寂性。所以「生死即涅盘，烦恼即菩提」，所有的烦恼当下都是无自性的。而烦恼如何现起的？它一定是六根对六尘，产生了分别、计较、执着，才引起苦恼的。

所以烦恼是缘起的，烦恼不是自生的。既然是缘起的，就是无自性；无自性就是空性。所以说烦恼的当体即是空性，它的当体即是菩提。生死只不过是假相，一切众生本来不生不灭、不来不去。有来有去都是假相的生灭，都不是真实相，所以生死当下即是涅盘。

并不是说开悟了、解脱生死了，我的罪业就统统没有了。不可能！纵使解脱生死，过去所造的罪业仍然是存在的。那么生死怎么解脱呢？解脱生死只不过是因为我们了解「无明」是虚假不实的，所以不再造业而已。

过去以为一切事物是实在的，所以产生分别、贪爱、染着，生起一股强大的追求力。这股追求的力量会引导我们做出种种的行为，使我们的习气种子再度现前。现在明白「无明」的体性也是空性，明白世间一切都是假相，透过这些空性的认识，对于世间的假相没有妄求、染着的心意识，就产生不了那股强大的吸引力。

旧业依然存在，但是因为已经破除了这种我执、染着，所以没有那股吸引力的带动，就没有润业的力量。好比稻谷没有水分、没有泥土，它就没有因缘来发芽。

因此解脱并不是把无始以来的业统统拿出来甩掉，甩不掉的。只是已经破除了贪爱、染着这种错误的见解，所以发不起引动的力量而已。既然没有发业带动的力量，所以现前当下就是解脱。

众生需要我们的关怀，需要我们发菩提心。当我们开悟了以后，在日常生活之中，能照顾自己的起心动念，知道「无眼、耳、鼻、舌、身、意的自性」，「无色、声、香、味、触、法的自性」，见到一切境界都知道是虚妄不实的。这样子消灭我们贪、嗔、痴的习气，这样子广度众生，最后就能圆满自己的福德、智慧，来庄严无上的菩提。所以希望大家在参学过程之中，要发大菩提心。

认识缘起法而发起菩提心

当我们从时间来推论缘起法，就可以发现一个人上面有父母，父母又各有他们的父母。往上推算一千年、两千年，这样加倍的算下去，那么不知道有多少众生跟我们有这些血缘关系。光是这些众生就已经无量无边，何况无始以来、生生世世，我们不知跟多少众生有过因缘。

现在的自我有极度高兴的时候、有极度愤怒的时候。有时候有因缘就造下极大的善事，有时候有其它因缘就造下极大的恶事。有些人是因为自己福德深厚，所以没有那种制造罪恶的因缘现起，并不是没有那种瞋恨心。

以往的众生跟我们一样有贪、嗔、痴。以此推论，生生世世的父母、兄弟、姊妹、亲人，几乎都有可能造了极重的罪恶，也可能造了极大的善事。以现前的社会型态来说，亲兄弟为了争财产而打官司，死去的父亲或是母亲不把他埋葬，等官司打过了再说。这些都是亲人变成仇人的例子。

所以生生世世以来，不见得现前亲爱的人，过去都是我们亲爱的人。也许过去都是仇恨的人，现前聚在一起。现前仇恨的人，过去都是亲爱的人。恩爱、仇恨，都是在某种因缘之下形成的。利益相同就是朋友，利益冲突就是仇敌。人与人之间，无始以来就是这样子。

国家也是如此，大陆、台湾海峡两岸都是从亲人到仇人，等到利益关系改变以后，又从仇人变成亲人。人际间的关系都是这样，所以搞不清楚是亲爱还是仇恨？权力、名位、财富、感情‥‥等等，都是制造这些仇恨或亲爱的外在因缘。

总之，以此来推论生生世世以来的亲人，有些在天堂、有些在人间、有些在地狱、恶鬼、畜生。所以从缘起法来观察，一切众生都是我们每一个人生生世世以来的父母、兄弟、姊妹、亲人。因此菩萨以这种观察缘起的智慧，不舍弃任何一个众生。

当然众生也有顽强的，这时菩萨总会生起悲悯心，等到因缘成熟时绝不放弃度他，像胜鬘夫人一样不舍弃任何一个众生。只要因缘够，只要他语言辩才够，甚至他权力够，总是要度化他，摄受他。菩萨就是透过智慧来观察缘起法，才生起无缘大慈的大慈悲心。

由于众生都是五蕴和合而成的，所以众生当体是空性的。个人是空性的，别人也是空性的。现象界一个个的个体虽然是有间隔、有差别的，空性里头却没有间隔的、没有差别，所以说「是法平等，无有高下」。

诸法空相里头，一切都是空性的，这实相里头不生不灭，全体都是法性。如同灯光，每一盏灯的灯光可能有些差别，但是它的光明照耀出来以后，互相融摄，没有间隔，没有距离了。光光相照，灯灯相应。

同样的，在空性里众生都是一体的。所以观察缘起的空寂性，才知道众生的体性原本是相同的。菩萨因此觉得众生的体性与我相同，而在现象界里头他还是照样执着、染着、顽强，所以处处都有障碍，处处都是痛苦。既然是同体(同一体性)，他的个体不得解脱，就是菩萨自身还没有圆满。

所以菩萨发起同体的大悲心，一定要度尽一切众生，自己才成就佛道。因此菩萨的同体大悲心，是去成就别人，来完成自己。圆满了众生，自己才算完成。从缘起法来观察，一切众生与自己都有缘份；从空性来观察，一切众生都是平等，都是同体的。所以菩萨就能生起「无缘大慈、同体大悲」的菩提心。唯有观察缘起性空，得到体悟的人，才能够真正的奉行无缘大慈、同体大悲。这是今晚对大家的鼓励，希望大家继续用功。

We desperately want things to be a certain way, to fit our view of the world, but we never know what is going to be around the next corner, so why try to always predict the future?

-- His Holiness Gyalwang Drukpa, Jigme Pema Wangchen

Fearless Simplicity

by Tsoknyi Rinpoche

Most people I meet are to some extent afraid of themselves. Often they say something like, “Well, maybe I can handle it, maybe I cannot. Maybe I should listen to him, maybe I shouldn’t. Maybe I can’t take it.”

All this doubt, all this reluctance, is based on fear, fear of not being able to take it. “If I do this, if I end up in that situation, maybe I couldn’t stand it. Maybe I don’t know how to deal with it, maybe it will be too much. I’d better not.” There is a certain timidity in that fear, and this feeling of dread is a way of imprisoning oneself inside a lack of confidence. Once we confine ourselves to that prison of timidity, ego will take the key, lock the door, and put the key in its pocket. We become prisoners of ego.

To illustrate the difference between simply knowing things as they are and ego’s version, let’s say you are looking at a flower. It’s a beautiful flower, and it smells so sweet. The moment you see it, it delights you. If you’re feeling a little bored, it invigorates you; if you’re feeling a little chill, it makes you warm. The moment you look at it, the first thought is: “There is a flower.” Next, you know it to be a nice flower. The third moment: “I want that flower. I must possess it; it should belong to me.” In other words, ego enters.

Someone might say that it’s not possible for there to be any knowing without ego. That is a big mistake, a serious false assumption. Knowing is not a function of ego, but rather a natural quality of mind, in the same way that a flame is hot or water is naturally wet. Mind’s natural ability is to know. For the most part, ego steps in and takes over the knowing. It takes charge and then claims ownership, trying to make the knowing belong to itself.

Rather than simply allowing the first moment of perceiving to be as it is, ego wants to claim this knowing, to be in charge. In the moment of seeing the flower, to want to possess it is attachment. Or one could react with aversion: “I don’t like having a flower here; it will smell up the room. Let’s get rid of it. Don’t even put it on the table; throw it outside.” This way of being is not quite anger; it’s more dislike, a source out of which anger can grow. Or, if one does not really care to know whether it’s a flower or not a flower, but just shuts off from it, that is closed-mindedness or stupidity. These three poisons — attachment, aversion, stupidity — are ego’s constant companions.

Ego knows no moderation. And it doesn’t just stop with claiming ownership of experience — it wants to go all the way. For ego, this going all the way is endless. There is no stopping anywhere. If we could just remain with simply knowing whatever takes place, that would be fine. But ego is not happy with just that. It goes on and on: one thought, the next thought, and the third thought: “I want it. How can I get it?” then it wants to get involved in more and more activity. It becomes a habit, and that habit can be endless. When a habit is reinforced by being used again and again, it’s like we lose our freedom; every moment of perceiving seems an involuntary involvement. We get caught up all the time until we feel totally lost.

Ego always needs the support of the knowing quality; otherwise ego is nothing. Without the tool of the knowing quality, there is nothing it can do. When you dread doing a certain job, you are actually not afraid of the job, you are afraid of your emotions. There is never anything wrong with a job. It’s more the fear of not being able to deal with the emotions that come up during the job, the emotions that are provoked by being involved in a certain sort of job. What happens is we blame the job at hand, because we feel incapable of handling our own emotions that might arise while doing the job. But honestly, without knowing how to handle our own emotions, it doesn’t matter what job it is; we’ll always have that feeling of being inadequate, which creates fear. And this fear makes us not want to do anything. We become closed in; we refuse to be involved in anything.

Maintaining the notion of me is separating oneself from others. It’s as if one is holding on for dear life, being utterly concerned about me and pushing aside that which is other. This is ego-clinging. It is not the same as simply taking care of your business, making sure that the body is fed and able to experience and perceive. This basic process of taking care of oneself is not called ego, not at all.

In other words, when the body has to be fed, feed it; when it needs to be washed, give it a shower. But when something unfamiliar happens, it doesn’t mean you have to claim ownership of it and make it your problem. According to Buddhism, it is possible to function while being free of ego-clinging. It’s possible to live in fearless simplicity.

Parallel to compassion, the Buddhist teachings emphasise loving-kindness — the wish for others to have happiness and the causes of happiness. A traditional way of generating loving-kindness begins by looking at our own constant longing for happiness and its causes. Then we contemplate how all others have this same longing, every bit as intense as our own. When we understand that we are no different from other beings in this way, we see how unreasonable it is to care so much more about ourselves than others. We do so only out of sheer habit — ignorant habit. At that point, once we’ve shed some light on our habit, we turn our mind toward others, wishing them happiness as much as we wish it for ourselves. Then, in our daily lives, we try to behave in accord with this wish, by being kind with our actions, in our speech, and in our thoughts.

-- Dzigar Kongtrul Rinpoche

了解自己，了解世界

希阿荣博堪布

问：现在的社会，往往是狭隘极端的意见容易博取掌声，反倒客观、冷静的观点少人问津，好像正确的见地不再受到关心，在这个哗众取宠的时代里，学佛能帮助我们更好地看待这个世界吗？

答：学佛能让我们更好地了解自己，看待世界。

我们对世界的认识由于受到自身视角的限制，往往是不全面、不准确的，而这种片面、有偏差的认识决定着我们对人对事的态度，所以我们总是不能很好地与人、与周遭环境相处，并为此而持续地感受着焦虑痛苦。

佛陀当年初次给弟子们讲法，首先就是教大家去认识、体会生活中无所不在的缺憾、局限和矛盾，去看我们自身、我们与世界之间是怎样冲突不断、苦恼重重的，而这一切的背后是我们错误的态度和见地，我们想拥有怕失去，我们为了自保而侵犯、攻击、抗拒，我们认为现象是孤立的，人我之间是界限分明的，自我是不容置疑的存在并且永远需要摆在一切考虑的中心，而事实上，事物包括我们自己在内都是无常的，没有什么能真正被保有，因而我们的抗拒、担忧乃至种种极端的情绪只是增加不必要的苦恼而已。如果能改变态度、澄清误解，那么不仅我们对世界的认识会更准确、完整，更重要的是，我们将因此而更快乐、更自在地生活。

佛法是很务实的，建立正确的见地，调整态度和方式，不是为了单纯的满足求知欲，以及获得认同和赞许，我们这样做主要是为了止息烦恼，获得安乐。

佛法中有系统完整的方法指导我们一步步突破自身的局限，扩大视野。学佛给我们更宽广的视角去看世间万象。宽广的视角在佛教中称为智慧。

视野宽了，就知道眼前这一事一物没有哪个是孤立存在的，它必有它的来龙去脉、前因后果，在时间和空间上，各各不同的事物、现象之间其实都千丝万缕地联系着。当你想把所有矛盾和问题都归咎到某一个人某一件事上时，你会发现这样做很难。当你看见别人这样做时，你也能理解那种极端和狭隘是多么复杂的诸多因素共同作用的结果，包括家庭背景、社会环境、个人性格、业因果等等，而这其中的每一项又是由众多因素构建促成的，如此可以无穷解析下去。

有了这份了解，我们会变得宽容，因为即使是一个可恶的人，一件不合理的事，这可恶、不合理也是由许许多多的人和事共同造成的。反过来，由于知道有数不清的条件影响、限制、造就着人的思想言行，我们能更深切地体会到为人的不由自主和因此而感受的痛苦，悲悯之心便油然而生。

在佛法中，智慧和慈悲是一体的。智慧使我们的眼界和胸怀都更深广，慈悲使我们通过关爱、分享和分担，通过淡化人我界分，逐渐体会无我教法的精髓，而这些都能增强我们的幸福感。智慧和慈悲是佛法的核心，也与我们每个人的幸福密切相关。

学佛不是要让你的洞察力和行动力越来越弱，相反，佛法的闻思修使你能更敏锐深刻地看到问题，只是你不再像以前那样轻易就随之陷入憎恶、愤怒、怀疑、失望、爱贪等狭隘、极端而肤浅的情绪中。你的视角更宽广了，所以理解、宽容、悲悯。