Who has magnificent self-confidence and fears nothing that exists?  The man who has attained to truth and lives free of error.

-- 7th Dalai Lama

浅释中观论之特色

文｜常归

龙树菩萨中观论的基本思想是缘起性空、假名有、不落两边的中道观。论中依缘起法提出胜义谛与世俗谛，即真俗谛，或空有谛，又称第一义谛、世俗谛，或胜义谛与名言谛。通过谛来标显圣义空，于圣义空见中道义，直破凡夫的自性见、一切戏论与邪见，体悟诸法真相。

“性空”是大乘圣者特有的超世见解，不离俗谛来观察外在的一切现象，没有独立实在不变的自性，所以说是空，称性空，这就是真谛。

若以一般人主观的自身存在感及世间常识见解来论世间万事万物，一切是有，系由众多因素相依相持而形成的。此有，会起变化，所以称为假有，这就是世俗谛。

属于俗谛的世间，人类为了反映日常生活中所观察到的种种现象，就依其特性思构设计名词，以便利情报与概念的沟通交流及传播，也便利说话描述与文字书写记载的表达；不论任何国家任何地域，虽然语言与发音上有所不同，所指意义皆一样没有差别。各现象在各别阶段所拥有的独特表象，就其特质各取其名，而实际并无坚固不变的自性，所以能依缘聚缘灭产生各种变化，印顺导师称之为假名有；“我与法”随缘生、在空无自性中幻化生灭，是性空唯名的究竟真相。

空有无碍

依“空有谛”来体悟一切现象背后的极终实相，前者得出“空”的结论，后者得出假有的认识。“空”与“假有”不相妨碍，是中观论特色之一，我与万法唯缘而起，唯缘而灭，无恒长不变的自性，是空。诸法按世间给与的假名，约世间的规律来运转，虽然空无自性，却丝毫不坏因果法则的运作，所以是空有无碍。

要注意的是，龙树菩萨说“空有”谛，非指虚妄的假法中藏有一个真相，认为本有个不灭妙有圆融的实性，就藏在我们之中，这样来理解真相，是不究竟的。行动上我们可以藉假修真；在理解上，不能带有假中藏真妙有圆融的错误观念！中观论空不落顽空，说有不住幻有，空有无碍，才是空有谛的正确观念。依此谛无碍的悟解，方能深入毕竟空寂的实证。

中观论是《阿含经》的光大衍生

《中观论颂讲记》指出两类修行者，从佛法教义学习的，及修观者，都要观察一切法，皆是缘生和合的暂相，没有一个坚固实在的自性，是空。五蕴和合而生的众生，天生俱有的自性见非常根深蒂固， 以此天生妄执，来观察世间万象，总觉得我与他皆“实有自性”，可是众生很矛盾的发觉，这个”实有自性”，非常脆弱，会起变化，不符自性的坚固恒久，说是自有的，却不能操控自如掌握自己的命运。如人的生老病死，怨憎会，爱别离，求不得苦，及事物的成住坏空等等之类，人类从来没有操控实权，皆随业流而转而苦。

佛陀发现此自性见，是无始以来因无明执取而得的不正确认知。通过原始佛典《杂阿含经》，世尊说因缘法——谓此有故彼有，谓缘无明行，缘行识，乃至纯大苦聚集。说十因缘生起一切，形成世间，只要去除无明，离欲而生明，还灭十缘起——无明灭故行灭，行灭故识灭，如是广说乃至纯大苦聚集灭，证入涅槃。从无明而生有，亦由无明而还灭，离于边，处于中道，了知诸法本不生灭，既是性空，现前断尽有漏烦恼，死后不堕入轮回，而证入不生不灭的涅槃。因此印顺导师说《中观论》实际上是龙树菩萨对《阿含经》阐述的缘生缘灭，不落两边之原意的深入解析、开发、衍生、及发扬光大的。

立破善巧，对一切戏论与邪见的否认

中论说：“以有空义故，一切法得成”。龙树菩萨广宣缘起性空的义理，直破自性见及遍破戏论与邪见。戏论与邪见，是不正确的偏见。不管何人不管何派，只要存有实有之见地，即使是微小毫厘而不空的自体在，那就离不开生灭、一异、有无、常断的羁绊，还是自相矛盾、不能自圆其说、不能析释通透的。例举刹那一念生，分析到底有无前后的分别，若说有就非是“刹那”，若说无分别就犯因果同存的错误与矛盾。

世间的修行与出世间的证果，皆是性空缘起。无论声闻法还是菩萨法，能够理解性空缘起，就能悟入出世法的生死解脱，但也不昧世间法的生死，这点两者是一贯的。所以印顺导师赞叹龙树菩萨深入佛法的缘起，在立破上是非常善巧的。

中观论虽说明性空与假名有的谛相即无碍，实是指归正观悟入空的真意，为学佛修行求证的目标所在。透彻了知诸法缘起性空无自性，空有无碍，三乘同摄，立破善巧，超越两 边，闻思修，灭集，体证、证悟毕竟空涅槃之寂灭。

要注意的是，所谓毕竟空寂静涅槃，不是我们此间五蕴有情所想象的有个实在永恒不变的清净境界，如果是这样的话，学佛修行者将不能入涅槃，佛菩萨也不能倒驾慈航，救度众生了。智度论说:“般若将入毕竟空，寂诸戏论；方便将出毕竟空，严土化生”。

研读中观论，一定要弄明白什么是缘起性空无自性。天地万物，有情界无情界，都没有有一个实在、独一常在、固有的本质，只缘种种原因暂时聚集和合而成，假名有。再通过细微观察我们自身、及周遭之一切人事物的运作，体证我、法皆空，那么我们就会很容易读懂并融入龙树菩萨所阐述的中道观，一举击破自性见，再将之纳入修行中，可以是八正道，离极端苦行与极端放逸两边的中道行，也可以是六波罗蜜多的修持，如此断集、离惑染，体证佛法，趋向究竟寂静涅槃，是佛子最终的目标。

When you feel attachment towards something that you believe to be attractive, or aversion towards something that you believe to be repulsive, understand that to be your mind's obscuration, nothing but a magical illusion.

-- Padmasambhava, Guru Rinpoche

The Four Noble Truths

by His Holiness the 14th Dalai Lama

INTRODUCTION

When the great universal teacher Shakyamuni Buddha first spoke about the Dharma in the noble land of India, he taught the four noble truths: true sufferings, true origins or causes of sufferings, true stopping or cessations of sufferings, and true pathway minds or paths leading to the stopping of sufferings. Since many books contain discussions of the four noble truths in English, they are very well known. These four are all-encompassing, including many aspects within them.

Considering the four noble truths in general and the fact that none of us wants suffering and we all desire happiness, we can speak of an effect and its cause on both the disturbing side and the liberating side of the four. True sufferings and true origins are the effect and its cause on the disturbing side of things that we do not want; true stopping and true pathway minds are the effect and its cause on the liberating side of things that we desire.

TRUE SUFFERINGS 

We experience many different types of suffering. All are included in three categories: the suffering of suffering, the suffering of change, and all-pervasively affecting suffering. The suffering of suffering refers to [the feeling of unhappiness and thus to] such things as headaches and so forth. Even animals recognise this kind of suffering and, like us, want to be free from it. Because beings have fear of and experience discomfort and unhappiness from this kind of suffering, they engage in various activities to eliminate them.

Suffering of change refers to [the feeling of tainted happiness – happiness deriving from disturbing emotions and attitudes – and thus to] situations in which, for example, we are sitting very comfortably relaxed and, at first, everything seems all right. But, after a while, we lose that feeling [of happiness]. It changes and we become restless and uncomfortable.

In certain countries, we see a great deal of poverty and disease: these are sufferings of the first category. Everybody realises that these are suffering conditions to be eliminated and improved upon. In many Western countries, poverty may not be that much of a problem. However, where there is a high degree of material development, there are different kinds of problems. At first, we may be happy having overcome the problems that our predecessors faced. But, as soon as we have solved certain problems, new ones arise. We have plenty of money, food, and nice housing; but, by exaggerating the value of these things, we render them ultimately worthless. This sort of experience is the suffering of change.

A very poor, underprivileged person might think that it would be wonderful to have a car or a television set and, should he acquire them, would at first feel very happy and satisfied. Now, if such happiness were permanent, as long as he had the car and the television he would remain happy. But he does not; his happiness goes away. After a few months he wants another kind of car and, if he has the money, he will buy a better television set. The old things, the same objects that once gave him much satisfaction, now cause dissatisfaction. That is the nature of change: that is the problem of the suffering of change.

All-pervasively affecting suffering is the third type of suffering. [Of the three types of tainted feelings, it refers to a tainted neutral feeling. On a more general level, it refers to the tainted aggregate factors of experience – forms of physical phenomena, feelings of a level of happiness, distinguishing, other affecting variables, and types of consciousness that derive from disturbing emotions and attitudes]. It is called “all-pervasive” because it acts as the basis for the first two types of suffering.

There may be those who, even in developed countries, want to be liberated from the second type of suffering, the suffering of change. Bored with tainted feelings of happiness, they seek a totally neutral feeling. However, because of attachment to such a feeling, it leads to rebirth on the plane of formless beings. Beings on this plane of existence have only that tainted neutral feeling [as a result of the attachment from which it derived.]

Now, desiring liberation from the first two kinds of suffering is not the principal motivation for seeking liberation from samsara, uncontrollably recurring rebirth. Buddha taught that, of the three sufferings, the third kind of suffering is the root of all suffering. [Therefore, liberation from samsara requires ridding ourselves of the true suffering, namely all-pervasively affecting suffering. This is the object of renunciation.]

Some people commit suicide, thinking that their suffering is simply due to their present human life and that, by ending this life, there will be nothing afterwards. [But, this is not the case; there are future rebirths.] This third, all-pervasively affecting suffering [the tainted aggregates of future rebirths], comes about from the power of karma and disturbing emotions and attitudes. We can see, without having to think very deeply, that [our present tainted aggregates] have come about from the power of the karma and disturbing emotions of our previous lives. And, now at present, further anger and attachment [that will bring about the tainted aggregates of a future life] arise simply because we have these present aggregates.

Our tainted aggregates are like an enabler: they enable us to obtain the so-called “terrible state” – the terrible state of further karma and disturbing emotions and attitudes. In other words, since our tainted aggregates arose because of disturbing emotions, they are presently still associated or mixed with the terrible state of disturbing emotions. In fact, being under the control of these disturbing emotions and attitudes, these tainted aggregates support the generation of further disturbing emotions and keep us from generating positive states of mind. All our suffering, then, [both the suffering of suffering and the suffering of change,] can be traced back to these aggregates tainted with attachment and clinging.

Perhaps, when we realise that our tainted aggregates are the cause of all our suffering, we might think that suicide is the way out. Well, if there were no continuity of mind, no future lives, then all right. If we had the courage, we could take our own lives. But, according to the Buddhist viewpoint, that’s not the case: our consciousness will continue. Even if we take our life, we will have to take another tainted body that will again be the basis for experiencing the suffering of suffering and the suffering of change. If we really want to get rid of all our sufferings, all the difficulties we experience in our lives, we need to rid ourselves of the fundamental cause that gives rise to the tainted aggregates that are the basis of all suffering. Killing ourselves is not going to solve our problems.

TRUE ORIGINS 

Because this is the case, we must now investigate the cause of suffering. Is there a cause or not? If there is, what kind of cause is it: a natural cause that cannot be eliminated or a cause that depends on its own causes and therefore can be eliminated? If it is a cause that can be eliminated, is it possible for us to rid ourselves of it? Thus, we come to the second noble truth: true origins or true causes of suffering.

Concerning this, Buddhism maintains that there is no external creator and that even though a Buddha is the highest being, even a Buddha does not have the power to create new life. [In other words, a Buddha cannot create the all-pervasively affecting suffering of the tainted aggregates of a future rebirth.] So now, what is the cause of suffering?

Generally, the ultimate origin is the mind. Specifically, the mind that is influenced by disturbing emotions such as anger, attachment, jealousy, naivety, and so forth is the main cause of rebirth and all its related problems. However, there is no possibility of ending the mind, of interrupting the mental continuum itself. Furthermore, there is nothing intrinsically wrong with the deepest, subtlest level of mind [the clear light mind] itself. [By nature, it is completely pure.] However, the deepest mind can be influenced by disturbing emotions and negative thoughts. Thus, the question is whether or not we can fight and control anger, attachment, and the other disturbing emotions. If we can eradicate them, we shall be left with a pure mind that is free forever from the causes of suffering.

This brings us to the disturbing emotions and attitudes themselves, which are types of subsidiary awareness or mental factors. There are many different ways of presenting the discussion of the mind; but, in general, [mind refers to mental activity and its] defining characteristic is “ mere clarity and awareness.” [This means the activity of simultaneously giving rise to mental appearances or mental holograms of objects and cognising them, and nothing more]. When we speak of disturbing emotions such as anger and attachment, we have to see how they are able to affect and pollute this mental activity, the mind. What, in fact, is their nature? This, then, is main focus of the discussion of the true origins of suffering.

If we ask how attachment and anger arise, the answer is that, without a doubt, their arising is assisted by our grasping for the existence of things to be established truly and findably from their own sides: our so-called “grasping for true existence.” When, for instance, we are angry with something, we feel that the object is out there, solid, true, and unimputed, and that we ourselves are likewise something solid and findable. Before we get angry, the object appears ordinarily; but, when our minds are influenced by anger, the object looks ugly, completely repulsive, nauseating, something we want to get rid of immediately. Its existence as repulsive appears to be established from its own side, by its own self-nature. The object really seems to exist in that way: solid, independent, and very unattractive. This appearance of “truly ugly” fuels our anger. Yet, when we see the same object the next day when our anger has subsided, it seems more beautiful than it did the day before. It is the same object, but it does not seem as bad. This shows how anger and attachment are influenced by our grasping for the existence of things to be established truly and findably from their own sides.

Thus, the texts on Madhyamaka philosophy state that the root of all disturbing emotions and attachment is grasping for truly established existence, in the sense that this grasping brings about these mental disturbances and supports and sustains them. Thus, the naive unawareness that grasps for the existence of things to be truly established by their own self-natures is the basic source of all our sufferings. Based on this grasping at truly established existence, we develop all kinds of disturbing emotions and attitudes, based on which we act destructively and build up a great deal of negative karmic force.

In his Supplement to (Nagarjuna’s “Root Stanzas on) the Middle Way,” Madhyamakavatara, the great Indian pandit Chandrakirti wrote that first there is grasping for the truly established existence of the self, to “me,” and becoming attached to that “me.” This is then followed by grasping for the truly established existence of things and becoming attached to them as “mine” and to “me, as the possessor of them.”

In other words, at first there seems to be a very solid, independently existing “me” that is very big – bigger than anything else – establishing its own existence by its own power. This is the basis. From this, comes the false appearance of other objects [and persons] as if their existence as well were established from their own sides. Based on that, comes the appearance of the existence of a “me,” truly established as the possessor of them as “mine.”  Then, because of our taking the side of that “me,” comes the appearance of “the other,” truly established as existing from his or her own side, for instance as “my” enemy. Toward “me,” “me, the possessor of things,” and “things as ‘mine,’” attachment arises. Toward him or her, we feel distance and anger. Then jealousy and all such competitive feelings arise. Thus, ultimately, the problem is this feeling of “me” – not the mere “me,” but the false “me” with which we become obsessed. This gives rise to thinking with anger and irritation, along with speaking harsh words, and the various physical actions based on aversion and hatred. All these destructive actions of body, speech and mind build up negative karma force.

Killing, lying, and all similar destructive actions also result from the negative motivation of disturbing emotions and attitudes. The first stage is solely mental: thinking destructive thoughts based on disturbing emotions and attitudes. In the second stage, this destructive thinking leads to destructive physical and verbal actions. Immediately, the atmosphere is disturbed. With anger, for example, the atmosphere becomes tense; people feel uneasy. If somebody gets furious, gentle people try to avoid that person. Later on, the person who became angry also feels embarrassed and ashamed for having said all sorts of absurd things, whatever came into his or her mind.

When we become angry, there is no room for logic or reason; we become literally “mad.” Later, when our minds have returned to normal, we feel ashamed. There is nothing good about anger and attachment; nothing good can result from them. They may be difficult to control, but everybody can realise that there is nothing good about them. This, then, is the second noble truth.

TRUE STOPPING

Now, the question arises whether or not these kinds of destructive mind can be eliminated. This brings us to the discussion of the third noble truth, true stopping or cessations of sufferings.

As we have seen, the root of all disturbing emotions and attitudes [and the karmic impulses to think, speak, and act upon them] is our grasping for the existence of things to be truly and findably established by their own self-natures. Therefore, we need to investigate whether the mind that grasps for the existence of things to be established in this way is correct or whether it is distorted and cognises phenomena incorrectly.

We can do this by investigating how the existence of the objects such a mind cognises can actually be established. However, since this grasping mind itself is incapable of determining whether or not it cognises objects correctly, we need to rely on another kind of mind. If, upon thorough investigation, we discover many other valid ways of cognising phenomena that contradict or negate the way that the mind that grasps for truly established existence cognises its objects, we can conclude that this grasping mind does not cognise reality correctly. Thus, with the mind that can analyse the deepest truth about things, we must try to determine whether the mind that grasps for the existence of things to be truly established by their own self-natures is correct or not. If it is correct, the analysing mind should ultimately be able to find these self-natures on the side of objects in the way that they are grasped.

The great classics of the Chittamatra and, especially, the Madhyamaka schools contain many lines of reasoning for carrying out such investigation. Applying them, when we investigate whether the mind that grasps for truly and findably established existence is correct or not, we discover that it is incorrect. It is distorted because we cannot actually find the objects for which it grasps. Since this mind is deceived with respect to its object, it needs to be eliminated.

Through investigation, then, we discover no valid support for the grasping mind. However, we do find the support of logical reasoning for the mind that realises that the grasping mind is invalid. In the internal spiritual battle, the mind supported by logic is always victorious over the mind that is not. The understanding that there is no such thing as truly and findably established existence is in conformity with how the clear-light subtlest level of mind cognises things. On the other hand, the mind that grasps for the existence of things to be truly and findably established is in conformity with how the superficial fleeting levels of mind cognise their objects. [Thus, since the subtlest level of mind is the deepest level that continues uninterruptedly with no beginning and no end, whereas these fleeting levels are superficial; the latter can be removed, leaving the eternal continuity of the former.]

When we eliminate the disturbing emotions and attitudes, the cause of all suffering, we eliminate the sufferings as well. This is liberation, or the true stopping of sufferings: the third noble truth.

TRUE PATHWAY MINDS 

Since it is possible to achieve this true stopping that lasts forever, we must now look at the method for bringing about its attainment. This brings us to the fourth noble truth: true pathway minds or “true paths” leading to true stopping of sufferings. When we speak of the true pathway minds that are shared in common by the three Buddhist vehicles of mind – Hinayana and, within Mahayana, Paramitayana and Vajrayana – we are referring to the thirty-seven factors leading to a purified state. When we speak specifically of the true pathway minds of the bodhisattvas’ vehicle of mind, Mahayana, we are referring to the ten bhumi mind levels and the six far-reaching attitudes, the so-called “six perfections.”

We find the practice of the Hinayana path most commonly in Thailand, Burma, Sri Lanka, Laos, and Cambodia. Here, practitioners are motivated by the desire to achieve liberation from their own suffering. Concerned for their own liberation alone, they practice to develop the thirty-seven factors leading to a purified state. These thirty-seven are pathway minds related to the five more general pathway minds.

* The four close placements of mindfulness, the four factors for attaining correct riddances, and the four legs for attaining extra physical powers are related to the building-up pathway mind, the so-called “path of accumulation.”

* The five powers and the five forces are related to the applying pathway mind, the so-called “ path of preparation.”

* The seven causal factors for attaining a purified state are related to the seeing pathway mind, the so-called “path of seeing.”

* The eight factors of an arya pathway mind are related to the accustoming pathway mind, the so-called “path of meditation.”

Developing these true pathway minds in sequence, practitioners are able to completely rid themselves of disturbing emotions and attitudes, bringing about the true stopping of the true origins of their sufferings and the attainment of their individual liberation. These are the pathway minds and their result in Hinayana.

The primary concern of Mahayana practitioners is not merely their own liberation, but the enlightenment of all limited beings. With this motivation of bodhichitta – their hearts set on attaining enlightenment as the best means of helping others – these practitioners develop the six far-reaching attitudes [generosity, ethical self-discipline, patience, joyful perseverance, mental stability, and discriminating awareness or “wisdom.”] They progress by developing, in turn, the ten bhumi levels of mind of arya bodhisattvas until they have completely rid themselves forever of both sets of obscuration [emotional and cognitive] and attained the supreme enlightenment of Buddhahood. These are the pathway minds and their result in Mahayana in general.

The essence of the practice of the six far-reaching attitudes is the unification of method and discriminating awareness so that the two enlightening corpuses – Rupakaya, a corpus of forms, and Dharmakaya, a corpus encompassing everything – can be attained. Since these two corpuses can be attained only simultaneously, their causes must be cultivated simultaneously. Therefore, we need to build up, simultaneously, a network of positive force, a so-called “collection of merit,” as the cause for attaining a Rupakaya, and a network of deep awareness, a so-called “collection of wisdom,” as the cause for attaining a Dharmakaya. In Paramitayana, we practice method held by the force of discriminating awareness and discriminating awareness held by the force of method; but in Vajrayana, we practice method and discriminating awareness as sharing the same essential nature.

It is primordially natural luminosity, unborn as any nature whatsoever, not established as subject and object, or knowing and what is known, nothing whatsoever, not dwelling in any extremes, not within the range of any expressions or reference points, inconceivable, unthinkable, and beyond thought. Therefore, do not mentally engage, but meditate by abandoning mindfulness and mental engagement.

-- Bhāvaviveka

有定数吗?

圣严法师

受报；如果业报已了，不待劫难到来便生佛国净土，从此超出三界，永远不再遭受劫难的摧迫，称为“出离苦海”。当然，若不修行佛法，要想脱离这样的劫难是不可能的。

　

民间传说的在劫在数，虽和佛法相关，却是只知其然而不知其所以然，只知无法逃避而不知如何超脱。所以民间每经一段承平时代，便丧失忧患意识而形成歌舞升平、生活糜烂、道德堕落和思想腐败等现象，某些预言就会因此传出而呼告大众：将有天灾人祸、战乱等发生，会有多少人死亡等等；甚至危言耸听，说死里逃生的人少如漏网之鱼。其中有些预言说这是无可挽回的事情，但也有若干预言呼吁社会大众及时端正人心，劝恶向善，回头是岸，以挽救劫难于临头。这些预言大致是出于民间信仰的有心之士，也有的是出于佛教徒的化世方便。　

有些人士基于在劫在数的观念，以为那些杀人魔王的出世似乎也有道理，即不是他们要杀人，而是被杀的人需要他们来处理，否则善恶因果报应之说就无法完成。这种说法必须纠正，如果说魔王是应众生须受劫难而来，则好比是刽子手行刑杀人，是执法而非犯法造罪。其实，既被称作魔王，就算是造罪而非“替天行道”的执法行为，唯有自然的灾变及人力无从抗拒而遭的劫难，始为“天数”。所以，魔王杀人，恶业极重，也是要受恶报的。　

如果是来自火、水、风等的天灾杀人，则是自然的报应，其中没有人格的魔力或出于某些恶人的意欲，乃是造业者直接受报。所以在佛经中只有说火、水、风等自然的劫难，没有说由魔或魔的代理人来执行众生的恶报。因为被魔王杀的人，虽然很可能是罪有应得，但也可能是出于魔王的一时愤怒，或出于恶人的偏激疯狂，甚至会促成更多人假借替天行道的名义而涂炭生灵，这样不仅不公正，也给宵小犯罪做恶的口实，所以，佛教不赞成以魔王代替自然灾害来杀戮众生的说法。

众生为了逃避劫数，必须修学佛法。修五戒十善能免除三涂之苦，即刀兵、水火和地狱诸苦；修禅定能暂时免除内心烦恼之苦；若能开悟而得智慧，即可出离三界的生死之苦。如果自己没有信心修好五戒十善及禅定智慧，也该多念阿弥陀佛，发愿往生西方阿弥陀佛的极乐世界，同样可以出离生死的范围。可惜众生只畏苦果，而不知避恶因。其实，最好的办法是即时去恶向善，广种福田，修学佛法，发菩提心，求成佛道，如此即可免遭受未来的劫数之难。

As I see the rising sun spreading radiance all around, the authentic guru’s wisdom and compassion come to mind. Then he tenderly looked after me; now that time is gone. Thinking and thinking of him, the guru’s presence fills my mind.

-- Shabkar Tsokdruk Rangdrol

It doesn’t matter whatever comes, stop judging and it won’t bother you.

-- Choje Lama Yeshe Losal Rinpoche

What Mindfulness Is (Not)

by Andrew Olendzki

Perhaps the best way to understand what mindfulness is, from a classical Buddhist perspective, is to recognise some of the things it is not.

Mindfulness does not just mean being aware or being conscious, because one is always conscious when not comatose or dead. Consciousness is the fundamental quality of mind, understood as an event that occurs rather than a thing that exists. As such, it is always present when any kind of experience takes place. If mindfulness meant to be aware, then we would always be mindful, automatically, in all circumstances.

Mindfulness does not just mean attention, because we are always paying attention. Attention is the mental factor that gathers all the other mental factors together and directs them to a single object, bringing coherence and focus to each mind moment. Our attention may wander from one object to another, and it may be unable to stay on the same object for multiple moments in a row, but it is always directed somewhere.

Mindfulness does not mean paying attention in the present moment, because all mind moments occur in the present moment. How could it be otherwise? It is not possible to see, hear, smell, taste, or touch an object in anything but the present moment. Mental objects like thoughts can take their content from the past (a memory) or the future (an imagination), but the process of thinking about the past or future always occurs in the present moment. When people talk about being aware in the present moment, they really just mean either getting out of the mind door and attending to one of the senses or being aware of the act of thinking without getting caught up in the content of the thought.

Nor can mindfulness be adequately identified as paying attention on purpose, or as we might put it, being conscious consciously. The difference between conscious awareness and unconscious awareness is the presence of the mental factors “applied thought” and “sustained thought.” The first allows the mind to be directed to an object that is chosen by volition, and the second means we are able to hold our attention on the object of our choosing. Meditation training usually involves the intentional directing and sustaining of attention in various ways, which develops the skill of concentration, but not all meditation is mindfulness meditation.

It is important to recognise that each of the mind states mentioned so far is ethically neutral and can be used for harm or good. Many of the ways we misbehave involve attention, volition, and concentration, and these same functions are at work when we are acting benevolently.

Let’s turn now from what mindfulness isn’t to what it is in the context of Buddhism.

Every moment of consciousness is accompanied by an emotional response, and this is where mindfulness is properly situated on the Buddhist maps of experience. Mindfulness is a quality of emotional response, a particular intentional stance and attitude toward the object of experience that shapes and textures how it is experienced by consciousness.

Mindfulness is an inherently wholesome or healthy mental factor, so it cannot function at any moment when the mind is under the influence of greed or hatred, even in their mildest versions of favouring and opposing. Anytime you want or don’t want things be a certain way, the mind is not being mindful.

Mindfulness requires a thoroughgoing equanimity. This does not mean you don’t care or are indifferent to what is happening, only that the mind is evenly balanced and fully aware of things exactly as they are, without the desire to change them by favouring one thing or opposing another.

Mindfulness is a mind state that is engaged with the object of attention, but that engagement is disengaged from craving. One breathes mindfully, not wanting the breath to be long or short but just being aware of it as it is. One walks mindfully, back and forth, with no desire to get somewhere, simply noticing the nuanced textures of physical sensations arising and passing away in the body. Mindfulness is thus all of the above — awareness, with attention, in the present moment, on purpose — with the important addition: and with an attitude or intentional stance of non attached equanimity.

現代的佛弟子應亟亟發大菩提心

仁俊長老

作為一個現代佛弟子的吾人，應亟亟激發、印決著念念發大菩提心，處處展大菩提行。釋迦佛說︰「心惱眾生惱，心淨眾生淨」，足見眾生的苦惱與清淨與眾生的心有最密切的關涉，因此，「自淨其意」，遂成為修學佛法歷程中的首要之務。大乘行者修習佛法的特質與重點︰發大菩提心，展大菩提行。內在盡力降伏、革除自我的作祟、封蔽，外在運心關注、體恤眾生的困缺、迫害，為之積極而誠摯的奔波、呼籲、奉獻、伺衛，永不與眾生脫節離群，做眾生的「不請之友」。菩薩總是活在消消融融、通通廓廓的心境與氣宇中，因此，與一切人都相處得非常和洽、敦善，成為一切人最可靠的朋友與法友，盡到最懃懇最充實的友誼；這樣的友誼愈久而愈真愈醇，真醇到甚於膠漆相投，怎也稀釋不開，薄溶不了。總持、都攝（取）著渾涵之悲與深澈之慧的大乘行者，由於對眾生友善到非常友善，所以，與任何人都相處得了無隔膜，從這裡，見出菩薩做人為人的功力與德量都非常成熟、成功，也就因此讓許多人都肯認他是普為一切人而發菩提心的人，一切都以人為目標，沒有了自我營圖，所以便讓人感到︰他成為人類最急需而決不可少的一種人，無我的感召力與無量的吸引德，全都這麼發心發力的。

大乘行者發菩提心所發的內涵與外展︰虛虛廓廓徹底的推翻與開創，從惑習等治中苦練的盡盡絕絕，淨化到無上的淨化；真真平平全盤的頂承與擔扶，從悲智兼運中施為的充充實實，健化到無比的健化。從三業中體持、發揮著如此的淨化與健化；淨化與健化強固得增上更增上，則直向三覺邁進得關聯開通，常與三根周旋得俐落巧吸，菩提心就化為發力的動能與發光的導標，進入了內不虛脫外不漂淪的境界。能這樣，大菩提心化為日常的精神踐倡，對長時大空中面臨的一切，看的透透脫脫，做的爽爽當當；爽當到不離不著，必治（己）必立（人），能捨（身）能荷（法）；正法導轉當下的「取識」，化為當前的智照，所向之處與所作之事，全都見得佛見得人，從此不再與佛與人隔絕一念；念頭上的佛數數活現，活現得瞻佛聞法，從法的啟示中將一切眾生看活了，自己也在一切人中活得靈靈通通、暢暢舒舒，從有漏中轉向無漏，久久地串習清淨，證得永活、徹活、畢竟活的圓覺佛陀，因地中就是這麼紮根奠基的。

照這樣看，活 ── 絕對的活，不僅是一般人的渴求獨鍾，就連發了菩提心的菩薩，也具有此最強烈的蘄求，足見這個活字的誘發性、鼓激力與盤迴味，是多麼的濃稠與深厚唷﹗人類的世界具有充分的聲色光熱，這完全是由於人類活力的發明與創造。從佛法緣起業感的如實立場說，這個世界是無始性的，也不是無因而有的，乃是憑人類的共業感得的。業，概括著人類一切一切的活動，這一切一切的活動中所積累的無限活力，從他的內涵加以究析︰不外乎染與淨，染強過了淨，人心及社會風習，則日趨於敗腐淪墮；淨勝過了染，人心及社會風習，則日趨於旺鮮上升。因此，佛教特別重視轉染成淨的倡揚與體踐。從人類身心中所潛涵的一分善淨性 ── 「梵行」加以觀察，人最具有轉染成淨的可能性，「人身難得」之激勉與可貴，在此。所以，只須勝解自身之可貴，積極而果毅地向上向善，善到惡止善行，久久地積善不已，積儲的善力善德強大深廣了，人就能轉變得心地厚重，面貌寬和，與一切人相見相處得篤敬而禎祥。人類的特性之一︰具有通向、呼應、接聯、相助的理念與行為，將此種觀念與行為，透過了理智的淨導與理性的渾涵，擴充到無邊無類無人無我的境界，器質與氣宇完全都世界化了；有了世界化了的器質與氣宇，便會激發出抱著世界心，獻出世界身，發達世界願，恤拯世眾苦的弘願與偉業，騰涌而洋溢著熱血與醇情的人了。

真發了大菩提心的菩薩行者，念頭上懸掛與緣頭上照料的，都離不開惱苦與困缺的眾生，因此，深入世界遊化的唯一宗趣︰拔濟這些無數無盡的惱苦與困缺的眾生。耐得著苦勞，化得開擊刺，一心一德地實踐義務與堅效義命，跑遍了世界，周旋而肆應於世界法中，身心澄清得穩平坦豁，神情澹泰得安詳端莊，到一切處樹真風範，見一切人留好印象，如此的遊化世界，也就等同淨化世界，成為世界最必須的人；做人做到成為世界必須與急需的人，則成為世界人了。具有了為世界人的存心與作略，就會發世界心，做世界人；發透了世界心，為遍了世界人，才稱得上普為一切眾生。念念不忘普為一切眾生，處處實踐普為一切眾生，對眾生關護得頂戴肩荷，怎樣的奉事諸佛，也同樣的奉事眾生，有了如此的敬性與熱忱，諸佛的悲智與眾生的惱苦，從自家身心中則交融得數數照發，深深涌現，學諸佛（菩薩）為眾生的智度與悲護，纔的實畢真得充充分分、沛沛沸沸。步趨佛陀與效學菩薩的佛弟子，邁得上成佛大道，發得透為世大心，就得具有如此的的實畢真的充充分分、沛沛沸沸，才成咧﹗

菩薩於極久遠的過去生中為救度眾生與淨化世界而發心，所以，總是將眾生與世界連在一起看，故其視野與緣境，從未離開過眾生與世界，因此，於心心念念中都思惟著如何成熟眾生，莊嚴佛國。但是，成熟眾生與莊嚴佛國的任務非常非常的艱鉅，由於從智觀中空化了身心，對發心獻身視為最有意義的樂事；更何況為著推展普世的進化與淨化，當然更感到無比的奮暢與健昂。菩薩的興神與使命，就這樣的越來越積極懃懇的。一切諸佛的心量與眼界，無一不曠觀遍照著整個世界，生活在世界的無數有情，其中以人類的活力最為強大，強大到能到處開拓，遍地殖產，可以說人類的活力與動能創造了這個世界。在這裡我要特別說一下，我們最大的慶幸處︰上不升天堂（彌勒內院例外），下不墮地獄，卻能生在人間聞薰佛法，從佛法中聞薰的久了、深了；深到從因緣中體解到無定性、無常我，徹底振脫了世間戀著，身心邁向著出世清淨，以清淨心眼察照世界，正正直直地深入而遍入世界，負起改變、提昇世界的職責，面對世界的精神與氣志，則蓬勃輻展得與時俱進，與空俱擴，修為、發達在這麼種的時空中，一切時空中則成為詮演佛法的道場；這麼種道場的載體 ── 身心，空化淨化了的身心，自然而必然的與道相應，這樣看來，人類身心的價值與力用，是多麼的可貴呀！

身心果真化為道場的，一切云為、操守與印決，無不是道，身心則成為活道場；活道場中所顯現的 ── 正法，正法從活道場中顯出光明清淨，這樣的佛弟子所接引、所提轉的有情，在的實畢真中受到的啟發，獲得的觀摩，引發的效隨等等，都相當的正直而明豁，能腳踏實地進入活活脫脫、開開通通的新境界中，成為脫胎換骨的徹底的新新人；新到內不失念而外不著相的階段，則永不顛倒永發趣。發趣發到具有洞洞闢闢、虛虛融融的本領與能耐，面對一切的艱險恐怖，便鎮平得如空不動，身心放得下，行願當得起。行願於身心中充實的旺旺足足，念頭上空觀的光與力，將我見與我愛照治得活躍不了，一切都進修在平實坦穩中，前途看的清清楚楚，做的果果敢敢，這時，菩提心從無我的平台上指揮得了了當當，所見與所行的種種，便完全不離世界觀，與之俱起的當然是做世界人了。世界人必然的離不開世界心，發世界心為世界人的若觀若行，配應得極其緊切而親誠，菩薩的心腸與面貌，讓人們照察到的盡是表裡一如，言行一致，對任何人無條件的照料都護衛得無微不至，盡讓人感到他的的確確是發了普度世界眾生的大心行者，因此，從事實所表現的，面臨著大苦大難之際，總是搶在眾生前面充當急先鋒，衛在眾生後面作真後殿者，絕不會臨難怯逃，將赴義勇為的氣膽與精神，發揮得極極致致，實踐其普度世界眾生的決絕大願與大心。

思在、行在大菩提心中的菩薩根性者，其意志與作略的表徵︰為眾生效勞而不求酬勞，為社會盡勞而不怕劇勞，深入社會而遍助眾生，完全看作是自家本分事，將這種本分推展得極其積極而熱摯，熱摯得化為心頭的大呼聲，此種呼聲所引起的昂發與奮為的勁頭，徹底的將「死而後已」的觀念轉拗為「死而不已」的無盡行願，透過了如此的徹底的拗轉，念頭上則直效菩薩，眼面前則恆觀佛陀；效觀的不離不忘、必懃必懇，佛陀與菩薩則常常從心識中現起，從圓滿清淨的德相中受到的啟示與開導，整個身心從戀昧中驀地透脫出來，獻捨身心的堅誓與決志，從此便絕諸慮畏，菩薩就這樣才敢於發大心，勇於效大雄佛陀的。

大雄佛陀的一切成為我們心頭眼前的淨範與高標，我們的菩提心對之體照的醒醒豁豁、坦坦曠曠，大光明中無限無盡的能量與力質，則能將一切惑習照破、通透得不作障礙，大智大悲則從此生起廓清與渾涵的絕大勝妙力用，進入惑習等治與悲智兼運的境域中。發決、發透了大菩提心的行者，沒一個不致力體握著惑習等治、悲智兼運的宗趣。從這個宗趣更進一步肯認著︰大菩提心所對治所體印的，不外乎真我與真空，從真空中觀破了真我，渾身渾心全都解除了一切的黏搭盤錯，心門與眼界敞豁的同虛空一樣的廣大，菩薩的大菩提心與大菩提行便成為能涵護一切人的人了。

於此，本人渴求、誠懇在座的諸上善人︰立刻發大菩提心，隨時現大菩提行，從大菩提的心行中，發力、發德與發光，作普世人類照明的帶路者；務請諸位牢記著，牢記著︰永恆地發心作普世人類照明的帶路者，儘快地從光明中將娑婆世界建設成清淨的莊嚴佛國，藉此感報祖國當政諸公敬法、護法與倡法的無量深心與大心！

拙稿後面說四偈，敬請諸上善人賜正︰

撐在人前不驚倒，托在人後不倦退，活在人中普為人，愈為愈喜愈暢奮。

時間用得緊而正，化為光明破黑暗；空間行得淨而廣，化為道德度苦惱。

文化理智探深邃，文明理性擴遍充，風徽清泱超疆域，普世稱崇嚮大同。

人類最喜敬的人，偉大而不炫架勢，倡導和樂踐和平，為民造福為世範。

Original purity is suchness in all common worldlings, for, being unchangeable, suchness is the common characteristic of everything. It is in virtue of suchness that the adage declares: 'all beings are the seed of a Tathagata'.

-- Vasubandhu

Karma and the Wheel of Life

by Ken Holmes

Why are some people rich yet some poor, some happy yet others in misery, some lucky and some unlucky? Moreover, why are some pure, innocent beings afflicted with terrible misfortunes whereas evil tyrants remain healthy and rich? These are difficult questions for most faiths, believing in a just and compassionate God, to answer. The Buddhist explanation is to see this life as but one in a series of many. In this existence, one is reaping the harvest of seeds sown by actions (karma) of past lives, while at the same time planting new seeds to ripen in the life to come. There is no natural evolution in this process, hence a higher state of existence can be followed by an even better one or a worse one, depending entirely upon how it is utilised. Going up or down from one life to the next and returning again and again to the same patterns of action, through habit, and thereby reaping again and again the same results, this endless round of existence is represented by the ‘wheel of life’.

Among the almost endless possibilities of existence in the cosmos, a human birth is considered to be very special. It is while human that most karma is created, with other states being mainly the experience of the results of human actions. Animals and other non-humans do create some karma, but it is quite weak. As the force of karma depends upon the motivation behind it, the karma of humans is, on the contrary, strong, since they possess intelligence and free will.

Unlike many other religions, Buddhism does not think of external beings who reward or punish one for altruistic or selfish acts. Future benefits or handicaps are shaped entirely by the nature of action itself, through its ongoing influence upon the mind. Just as good cherry seeds, as they fall to the ground, have the power to produce delicious fruit, some time in the future, and aconite seeds have the power to produce deadly poison, so do our acts already contain a quasi-genetic programming of future happiness or suffering. The ground onto which they fall is our ongoing continuum of consciousness. Like a complex garden, a human (or other) existence is the ripening, side by side, of many different things planted in the past. Some, like mighty trees, have been developing over many generations. Others, more like small flowers and mushrooms, are much more temporary phenomena.

The word karma is the Sanskrit term for action, encompassing not only the initial action itself, but also all its consequences. Thus it is called ‘karma, cause and effect’. A seed does not cease to exist when it falls into the ground: it just disappears from sight, to develop later into a shoot which eventually becomes a fully-matured plant. Like buried seeds in winter, the imprints of actions rest dormantly in the ‘storehouse consciousness’, as potential prime causes of future experience. When this psychological potential meets with certain supportive circumstances — the equivalent of the seed being awakened by the spring sun and rain — results start to emerge. Thus it is not until one meets the trigger of certain people or places that a specific karma from past lives will start to manifest.

One must distinguish between ‘virtuous’ karma and ‘untainted’ karma. Virtuous acts produce, in the long term, pleasant results for their doer, such as long life, good health, wealth and friends for their doer. Unvirtuous acts produce suffering. Since both virtuous and non-virtuous actions are performed with the fundamental triplistic delusion of there being a doer (ego), a doing and a done-to (other persons and the world) — both belong to the illusion of worldly existence (samsara). Thus virtue and non-virtue determine the experiential quality of one’s samsara yet cannot, in themselves, free one from samsara. Both belong to the category of ‘tainted’ karma (tainted by ego). Actions performed within the lucid clarity of voidness, in which there is no triplistic delusion, are known as ‘untainted’ karma. These can free one from samsara.

Another special category of karma, known as ‘karma of immobility’, applies uniquely to concentration meditation. By remaining calm, poised and one-pointed, one is not doing anything, in the ordinary sense, but rather undoing habits of action and not-doing things which perpetuate worldly reflexes. This lucid inactivity forms a vital part of the path to personal liberation. Scriptures describing it map out the various stages of mastery that emerge from it, while alive, and the possible rebirths into purely mental states that human meditation can engender.

The Wheel of Life depicts the six main types of conscious beings found in the universe. Its inner ring portrays the three main causes for being reborn: craving, aversion and ignorance. The outer ring shows the twelve main stages through which initial ignorance leads to worldly suffering. These are known as the twelve links of interdependence. The whole wheel is held like a giant mirror in the hands of Yamantaka, the Lord of Death, since at death, when the mind leaves one type of existence and embarks on a journey which will end up in a new existence, possibly in another realm, the previous life’s actions become all-determinant.

The Wheel is mainly used to depict the real states of existence taught in the first Noble Truth: the Truth of Suffering. However, it can also be considered an allegory for the six main states of a worldly mind and the type of relationship they create with the people and places that make up one’s life. The three upper realms are paired with their counterparts in the lower realms.

THE THREE UPPER REALMS

THE DEVA REALM

One is reborn a god (deva) as a joint result of doing many good actions but being proud. The good deeds — in particular acts of generosity and pure conduct — bring splendour and wonders. The pride brings first a feeling of natural superiority and then, when the good results come to their end, unbearable sadness. The bodies and powers of the gods vary according to their previous karma. Most have beautiful and naturally perfumed bodies of light, upon which spontaneously appear garlands of celestial flowers and various fineries. In delightful garlands and palaces, they sport with their consorts and enjoy the most subtle pleasures of the senses. A day in one of these heavens lasts for hundreds of human years and the deva’s lifespan is long indeed. But as it approaches its end, the bodies start to produce unpleasant odours and other gods avoid the fading deva. The flower garlands deteriorate. Worse, the god can see his or her next incarnation, so tawdry, dark and limited compared with its present condition. Heartbroken, incredulous and overwhelmed by self-pity, they have nothing to do but await the inevitable fall. Thus, the deva realm exemplifies the cycle of pride however it manifests.

The Buddha manifests in this realm playing a lute delightfully. This represents the need to gain the respect and attention of the proud before any message can get through to them.

THE ASURAS

also have good karma and are like demi-gods. Whereas the gods’ good karma is tarnished by pride, the asuras’ is spoilt by jealousy and some people refer to them as ‘jealous gods’. Envying the superior joys and possessions of the gods, the asuras wage war on the latter, in the hope of deposing them and usurping their palaces. However, lacking the karma to possess such splendour, they are defeated and humiliated. Jealousy is like this everywhere, bringing the anguish of envy itself, competitive battles and eventual defeat.

The Buddha manifests to the Asuras with a sword of primordial wisdom in his hand. This symbolises that the jealous respond primarily to force and need to learn to channel their competitivity into a quest for wisdom, defeating ignorance rather than other beings.

HUMANS

As rare as a star in daytime, a human rebirth is considered to be the rare result of much good karma. Sometimes compared to a wish-fulfilling gem, it is considered the most precious existence of all, because of its tremendous potential. Unfortunately, this potential is rarely exploited and the gem is like a buried treasure. The majority of humans are so busy with their desires and projects that they are not even aware of spiritual possibilities. However, being exposed to more suffering than are gods or demi-gods, humans do have a better chance of giving rise to compassion: one of the most vital keys to spiritual development. Their main sufferings are those of birth, ageing, sickness and death, along with those of striving to fulfil their needs, not getting what they want, getting what they do not want and preserving what they have.

The Buddha appears to humans bearing his alms bowl and staff, the symbols of the ascetic life. This shows them that, in their world of multiple choices, the finest option is to follow the way of the sage.

THE THREE LOWER REALMS

ANIMALS

“Most of them live in the sea” is the remarkable comment from early Buddhist scriptures, in times when most people ignored the existence of the Atlantic and Pacific oceans and had no knowledge of submarine life. One is reborn an animal as a result of ignorance: fostering delusion rather than truth. They fall into two main categories. Wild animals live in constant fear and spend their time seeking food or eating each other. Domesticated animals are enslaved by humans. Their nature is one of submissive acceptance of their lot, the counterpart of the acquisitive dissatisfaction of the Asura.

The Buddha appears to the animals bearing a book, showing that the only way out of stupidity is the development of clear reason and the cultivation of knowledge.

PRETAS

are spirits, born into states of frightful deprivation through former greed. With distended stomachs and needle-like throats, they search for ages for food and then only find disgusting scraps, or else see their find disappear before their eyes. Others manage to eat or drink but are burnt by they ingest as though it were molten metal. Unlike humans and animals, these spirits are aware of their former births and the greed which threw them into this condition. Their destitution is the counterpart of the complexity of possessions in the human realm. The Buddha appears to them bearing gifts and bodhisattva Avalokitesvara, as Khasarpani, feeds them soothing nectar. This symbolises the need to draw the greedy and mean to truth by manifesting generosity.

HELLS

Like the Preta worlds, states of severe hallucination into which the mind is thrown once it leaves the body and has passed through the post-death experience. It is the bitterness and anger imprinted in the mind, through past malevolence and hatred, which generate the hellish environment experienced. Some of these nightmares take the form of hot hells, with various agonies of burning and torture. Others take the form of frozen wildernesses, in which frostbite is the worst enemy. All seem to last for endless ages and many take the form of pain which leads to death then revival, only to pass through the whole cycle again and again. This is the opposite of the luxurious indulgence of the gods.

“Who could have created the beings there and the hellish weapons? Who made the burning iron ground? The Great Sage has taught these, and similar things, to be the fabrications of an unwholesome mind.”

Bodhicaryavatara

The Buddha appears in the hells bearing the flame of purification, a sign of finding liberation from suffering by relating to it in an enlightened way.

THE BASIC POISONS

Just as a whole and healthy body loses its power when stricken by a tiny amount of poison, so does the mind lose its limitless wisdom due to ‘mind poisons’ (klesa) and thereby wanders in the confused illusions of the six realms. There are three basic poisons — ignorance, craving and hostility — represented by the pig, the cock and the serpent at the centre of the wheel. The three poisons feed off each other, as do the animals in the circle.

THE LINKS OF INTERDEPENDENCE

The twelve main stages in the cycle of rebirth are represented by the twelve icons forming the rim of the wheel:

ignorance — the blind leading the blind

karmic creations — a pot being thrown

consciousness — a monkey in a room with six windows

name and form — a boat

the six doors of perception — a house

contact — people embracing

feeling — an arrow piercing an eye

involvement — a man being served tea by a woman

craving — gathering fruits

becoming — two people procreating

birth — a woman giving birth

ageing and death — a corpse being carried to the funeral pyre.

This very ordinary mind is not differentiable from the immaculate wisdom of an enlightened being. The mind of an enlightened being is not acquired as something new, but comes from gaining greater understanding and greater insight into the very mind with which you are already familiar.

-- Gampopa

一般道德與佛化道德

印順導師

道德，不獨是佛法所有的。世界的各宗教，各民族，各時代，都有他的道德，不過佛教的道德觀，在一般共通的基礎上，更有他獨到的特質而已。所以，現在想從一般的道德，說到佛化的道德。

人類（進一步到一切眾生）能和樂共存，互助合作，實現家齊、國治、天下平的理想，道德是顯得極其重要的。如忽視道德，則家庭、國家、國際，都會混亂不堪。從前釋迦佛出世時，印度傳統的婆羅門教，失去了權威，而新起的思想界，就有懷疑道德、否定道德的。他們大抵依據機械的、唯物的觀點，覺到世間無所謂道德與不道德，沒有善與惡，也沒有從善惡而引起的苦樂果報。他們破壞了道德的軌律，破壞舊道德的軌律，破壞舊的而不能凝成新的宗教，新的道德。然而世間不能沒有是非，不能不分別善惡邪正，故釋尊呵斥那些抹煞道德的為「邪見」人，為引導人類墮入惡趣者。釋尊的大覺而創立佛教，就是重新肯定道德價值的宗教。所以真正的學佛，就是從一般的道德實踐起，進步到最圓滿的道德生活的完成。

一　道德與不道德

說到道德，就有不道德。道德與不道德，佛法中稱為善與惡。這二者，不能從物質的觀念中得來，所以唯物論的人生觀，等於從根否定了善惡的意義。道德與不道德，大概的說，是人類以上的文明產物，從有意識的實踐中表現出來。善與惡，依什麼作標準？怎樣是善的？怎樣是惡的？從事相來說，可有二義。一、從將來的結果來說：人們的起心動念，說話作事，如因此而引起將來的良好果報，就是善。如這樣做去，會得到將來的不良後果，就是惡。二、從當前所對的人事說：不問什麼事，如對他人有利益，叫做善；否則就是惡。依此而分析起來，可以有四種：假使這樣做，自己與他人都能得好處，這當然是善的。如自己吃虧而他人能得利益，這也是善的，而且極有意義。如自他都無利益，都受損害，這當然是惡的。如自己雖得利益，而他人卻受到損害，這不能不說是惡的。上面二種解說，善惡的判斷是一致的。因為，現在所作而於他有利的，即使現在自己有損，而將來一定會感受樂果，所以是善。反之，即使現在自己沾些便宜，將來也會招受大苦，所以是惡。如深一層說，佛法就稱善與惡為「法與非法」。依中國話說，即合理與不合理。凡契合於正理的，是法，是善。不合理的，是非法，是惡。違理與非法的，一定會引起他人的損害，是惡。反之，合於法理的，一定會於人有益，所以是善。善與惡的簡單分別，大略如此。

二　最一般的道德與道德律

什麼是一般的道德？不是佛教所獨有的，是各宗教，各民族，各時代所可能共有的道德。在這一般的道德中，最根本的，或可說是道德的根本，為一切道德行為所不可離的。如離開了這，雖也多少有其價值，但是微不足道，或可說不成其為道德的——這就是最一般的道德。釋迦佛出世前後，印度的宗教界，編集有「法經」、「法論」（法即是道德），近於中國的禮。在這些道德法規中，以慈悲不殺為最一般的道德。這不只是印度人，或是某一階級的道德，而是一切人類所應有的道德。出現於印度的佛教，也以「慈悲為本」，而看作首要的、根本的道德。慈與悲，佛法中小小有差別。希望他人得到快樂，幫助他人得到快樂，這是慈心慈行。希望他離去苦痛，幫助他解除苦痛，這是悲心悲行。一般人的慈悲，雖與佛法所說的大慈悲，不完全相合，但這是深度與闊度的不同，論性質還是共通的。一切的道德心行，都以此為本。

我們學佛的，首先要受皈依。皈依的願文說：「從今時乃至命終，護生。」進而受戒，先要受持不殺生戒。護生與不殺生，便是慈悲心行的實踐。佛教的一切德行，都是不能離開慈悲不殺的。從佛法看來，眾生的生命延續，雖說是苦痛的根源，但又沒有不貪戀生存。因為眾生所有相對的喜樂，都以生存為先決條件，所以苦痛充滿的眾生，為了愛好不徹底的世樂，都怕自己（一期）生命的毀滅。眾生沒有不是愛生惡死的、厭苦求樂的，佛法的護生與不殺生，以及大乘佛教的不肉食，都契合於眾生的共欲，合情合理的，所以是道德的。這種最一般的道德，在中國文化主流的儒家中，就是仁。德行雖是很多的，如孝弟忠信禮義廉恥等，但仁是最根本的，向來都以仁為德行的核心。此外，如老子所說的三寶中有慈，墨子說兼愛，以及基督教的愛，都無非慈悲的別名。大家都把一切德行歸納到仁、愛、慈，這可見印度文化中說慈悲為最一般的道德，實在非常確切。因此，道德的基石是仁慈，是「與樂」、「拔苦」。現在有些人，提倡階級的愛、階級的道德。事實上，從仇恨鬥爭的基礎出發，使全人類普遍陷於鬥爭殘殺的恐怖中，這那裡是道德！從不道德——仇恨鬥爭的動機出發，無論怎麼說，那樣做，只是增長人類的苦痛。不但毀滅別人，自己也被毀滅，實是抹煞道德的偽道德。

為什麼仁、慈、愛是道德的根本，是最一般的道德律？我們知道：道德是表現於自他關係上的，而仁就是人與人間的合理關係，發為應有的合理行為。佛法說有「自通之法」，這是從自己要怎樣，推知他人也要怎樣。這是「以己（心）度他心」，就是儒家絜矩的恕道。依自通之法來說：我要解除苦痛，他也同我一樣，那麼我不應增加他人的苦痛，而且應幫助解除他。我要有喜樂，他人也一樣的要有喜樂，那麼我不能奪去他人的福樂，更應該協助獲得他。自己要去愚癡，要得智慧，要身體健康，人格健全，都應使他人和我一樣。這樣的以己心度他心，即是慈悲與一切德行的源泉。耶穌說：「你要人怎樣待你，你也要怎樣待人。」我要人待我好，所以我也要待人好。雖近於自通之法，然在自他關係上，還是從為了自己出發。佛法說：我希望如此，可見他人也是希望如此的，所以應該對他人如此，這只是對人的同情，並無功利觀念。儒家說「己所不欲，勿施於人」；「己欲立而立人，己欲達而達人」。與佛法的精神，更為相合！

眾生的生命，是心色和集，又是自他增上，彼此依存，苦樂相關的。人與人（眾生）間有這樣的關切，所以損害他是不合理的；自他既是相依而存的，害他即等於害己。反過來說：幫助他減少痛苦，也就等於減少自己的痛苦，這當然是合理——善。這利他而後能自利，損他等於損己的道理，一般人不一定清楚地了解，或者還會反對而不願信受道德的法則。可是我們從無始以來，生生不已的活動，不能不受這自他相依，苦樂相關的法則所影響。所以在不離自他依存的生活中，雖沒有人教導，也會自覺到自他間的同一性，引發他人的需要，與我一樣的意念。見人受苦而生悲惻心，見人得利而生歡喜心，每從無意間流露出道德意識的自覺。這種道德意識，或稱良心，良知，什麼人都是多少有的。不過有些人，為物欲——色情、名譽、利養權勢等所迷覆，道德意識的自覺，不容易顯發，專門為私為己，損他害己。甚至見他失利而幸災樂禍，見他得利而嫉妒障礙。然而窮凶極惡的，在某種環境下，也會良心發現，感到自己的罪惡而痛哭流涕的。

無始來不離自他依存而引發的，根源於仁慈的道德意識，不但是人人所共有的，而且是一切道德所不能離的。例如孝養父母，雖說是天經地義，然如為了奉養，從掠奪、貪枉、欺騙而得來財物，也不能說是善的，不能不說是非法——惡的。因為獲得財物時，對人失去了道德——慈悲的緣故。所以說到道德的心行，應該重視這最一般的道德意識。

三　道德的變與不變

部分人的看法，道德是「放諸四海而皆準，百世俟諸聖人而不惑」，似乎一毫變動不得。另一些人，卻以為道德是依經濟及社會情況的變動而變動，並無一成不變的。這雖都有部分的意義，而實是：慈悲為道德的普遍軌律，無可變動；而表現於實際的德行，有著種種性，有著變動性，雖然內容還是有著一貫性的。

這可以分三點來說：一、表現於自他的社會關係時，如對家庭、區域、國家、世界，由於應對各社會層的不同關係，所表現的德行，也就多少不同，如《善生經》說：父子、夫婦、師弟等間，彼此都有應守的德目。依一般說：如家庭的孝道，是無可疑的應有德行。但在社會或國家的立場，就有「移孝作忠」，或「大義滅親」的德行，而不能拘守家庭的孝道。這是為了（大社會層）大的利益，就不能不犧牲（小社會層）小利。不過，道德不是法律，重於自發自覺的操持；可以啟發誘導，而不能強人所難，硬性的要別人如此。否則，不免有人要假藉「為公忘私」、「全大捨小」的美名，強迫人類作違反人倫、國誼的罪行，陷人類於大苦痛，恰好是違反慈悲，殘酷而無同情的惡行。

二、表現於時間的前後關係時，由於社會情況有著某種變動，道德的措施，也就會多少不同。如家天下時代的忠君，到民國便不同。又如男女間應守的德行，從母性中心時代，到現今的一夫一妻制，貞操的含義，有著多少不同的。但這決不是道德無標準，忠貞永遠是人類應有的美德，僅因時而表現不同，或從不完全而演進到更完全而已！

三、表現於根機的淺深關係時，同一社會、同一時代，而由於個人的根性，德行會多少變化。如佛法中，人乘法只要不邪淫，就是持不淫戒；而聲聞乘的出家者，卻完全遮禁。同是一樣的戒，如不殺、不盜等，小乘要止，大乘中有可作的。在小乘中，不那樣做是持戒，大乘中可能認為犯戒，要這樣才算持戒。表面看來，大小乘的德行相反，其實不過由於發心不同，目標不同，對於戒德的運用，小小差別。而對於某一德目的尊重，某一德行的信守，始終是一致的。

總之，道德的根源在慈悲，這是不可能變動的；沒有慈悲，即是不道德或非道德的。從此而表現於自他間多方面的合理關係，有孝弟忠信等不同德目。這些，可因時，因地，因對象，因志趣而不同，但這些德行，永遠是人類相互依存所應有的準則。古人說：「盜亦有道。」大盜的劫掠殘害，當然是不道德的。但大盜的能成大盜，至少在對於部屬間，必有他的合理關係，這才能團集而成為大盜。如完全背棄了自他間的應有關係，大盜也是不能成就的。這說明了有人類，有社會，人與人間的應有德行，永遠不可能背棄的。所以，我們鼓勵人類尊重道德，實踐道德，要從道德的根本去啟發他，激發人類的慈悲，去實現於一切事行。如忽略根本，只知拘守陳跡，死執教條，那不但不能契合道德的真意，反而會引起對於道德的誤解，甚而障礙了道德的開展。

四　道德的三增上

增上，是依的意思。我們依此三者，可以使我們的德行，進展為更完善、更崇高的。對於道德，這三者都是有力的增上緣；但必須三者並重，而不偏於一邊才好。什麼是三增上？一、自增上，自是自己。二、法增上，法是真理或軌律。三、世間增上，世間是輿論及公認的意見。要遵行完善的德行，不能不顧到這三者。這與我國古說的「畏天命，畏大人，畏聖人之言」，有點相近。

一、自增上：即時常喚起自尊心。尊重自己，不甘下流。對自己所作的，勇於負責；對一切應做的事，由自己來擔當。聲聞乘說：人人有解脫分。大乘說：人人有佛性。確信自己有為善，成賢成聖，成佛作祖的可能，「彼既丈夫我亦爾，不應自輕而退屈」。不願自暴自棄，努力向上，沒有不能做到的。尊重自己，擴展自心的德行，負起自救救他的重任。尊重自己不甘下流，便是促進道德的主要力量。二、法增上：要循著真理而行，不能與他相違背。前面說過：善行名法，惡行即非法。凡契合緣起事理的心行，是道德，我們不能不順此而前進。三、世間增上：大家以為這樣是合理的，這樣是聖賢或善人所稱歎的，我就應這樣做。尊重社會的公共意志，接受社會的善意批評，這才能成一個合乎人情的善人。例如從事政治，受到外來的批評，不肯反省，自以為然；甚或「笑罵由他笑罵，好官我自為之」，這必然走向惡行。尊重輿論，就會修正自己的偏失，走向光明的坦途。

三增上，是人類道德向上增進的基石。不但不能缺，就是偏在那一邊，也會發生偏弊的。如過分尊重自己，每覺得自己的超勝；什麼真理，人情，容易放在一邊。這即使動機良善，也會漸漸地走向不道德的路，自害害人。如過於尊重真理，可能會冷酷而不順人情。專顧世間，容易背棄真理。因為世間的意見，不一定對，真理並不以多數為標準。所以，我們要持行完善的德行，走向出世圓正的道德，決不能離此三者，而應從協調中不斷向上。佛法的二乘，重於理智，對世間利濟眾生事業，不免冷淡些。這雖不是不道德，而到底不夠完善。大乘圓滿的菩薩道，三增上並重，這才能完成究竟圓滿的佛德。

五　佛化的道德在般若

上來所講的，大抵與世間所說的相通，還不能表顯佛法的特色。佛法能完成究竟圓滿的德行，他的特質何在？佛化道德的特質在般若。

梵語般若，華語為智慧。但此所說的智慧，意義極深，指通達我法空性的真慧，不是一般智慧所可比擬的，所以《大智度論》說：「般若甚深，智不足稱。」為什麼說佛化的道德在般若？這可從不道德說起。不道德的惡行，從什麼而發生？是由於煩惱而來的。一切煩惱，以薩迦耶見——我見為本。一般世間的一切動作，都從我見而流出。做壞事，固然由於我見的策動；即使是做善事，也還是不離我見。一般人為著自身利益，遵行道德的生活，看來是潔身自好，為眾服務，為社會國家謀利益，其實還是為自己的，離不了我見的力量。

為了滿足個己的（我家、我國等）願望，如損他而作不道德的事，固然要不得。就是行善——像布施、持戒，如覺得我能修行，我比他好，我救了他，也還是和我見糾纏在一起。從私我的情見出發，即使高揚著為人類為社會的旗幟，也是不理想的。因為從私我的情見出發，好事非我來做不可；救人救世，也非我（我們）不可。我才能行善，我才能救國救世界，你不行。這種兩賢相嫉，大抵是為了這個。依佛化的道德看來，這是不徹底不完善的。道德與不道德相雜，想行善而往往誤入惡徑。只要是善事，別人做與我做，同樣的是善事；我應該做，他人能做更好。如非自己行善不可，對他即不能不爭，或者並無多大不同而還是非爭不可，這樣的善行，問題可就大了！這是不能自利利他，不足以救濟世間，不足以證得菩提的。所以，一般的惡行，增長生死，生起苦痛。就是一般的善行，也還在生死中，還是不能脫離苦痛的。由於一般的善行，並無徹底的善行，為善也從自己出發，於是世間的邪見者，懷疑道德，否認有純粹為他的德行。實則，一般的善行，不離自己的情見，就是凡夫行；凡夫本來如此，就凡夫說凡夫，這不能責他怪他，還是應該獎勵他為善。不完善的德行，到底比作惡好得多。凡夫的善行雖如此，而聖者的德行，卻與此不同。

佛化的道德，建立於般若——無我智的磐石；是破除私我，掃蕩執見的特殊智慧。從這種智慧所攝持，所引導的，便與凡夫的德行，截然不同。不再專為自我，為我的家庭，我的廟子，我的故鄉，我的國家而著想，能從整個人類，一切眾生的立場去看一切。這在佛法，稱為緣法界眾生而發心。不但求自己得益，動機在使大家都得到利益。那些說世間都為自己，沒有真實為人道德的懷疑者，若研求佛法，就知道佛法中，確有不為自己的真道德。菩薩為利益眾生而發心，必要從無我智透出。如體悟一切法無我，真慈悲即活躍於內心；私情與愛欲，能當下斷盡。菩薩悟入世間是相依相關的，法法平等不二，這才見眾生樂如己樂，見眾生苦而如親受苦痛一樣。與樂拔苦的慈悲，油然而生，而且是無限的擴展。這樣的慈悲，似乎與儒者的仁，耶教的愛相近，然這是無我的慈悲，實在是大大的不同了。通達無我法性，發大慈悲心，這是真情與聖智協調的統一心境；學佛的最高道德，即從此而發現出來。

學佛，重在祛除私我，但不依方法，還是祛除不了。如遍地的荊棘蔓草，不鋤盡根株，決不能生長嘉穀。我們心中的私欲，也是根深蒂固，非著力的痛下功夫，也不能清淨而完成崇高的德行。所以修持悟入，目的在淨化身心，從此而完成圓滿究竟的德行。不知者以為佛法的修持，與世間與人類無關，這是重大的誤解。要化除我我所見，要依戒、定、慧——三學去修習。如儒家於道德的修養，也有一番功力，防範於起心動念之前，時時照顧，要人致敬，慎獨。然佛法的修持，不但要息心而「制心一處」，還要於一心中，勘破自我，定慧齊修。從染惡根源——我見去鍛鍊一番，琢磨淨盡，才能心地發光，顯發為完善的德行。真能做到私我淨盡，般若現前，那就不但了脫生死，而一切行為，無不隨順正法，能真實的度脫有情。佛教所說的一般道德，與其他相通；唯有從般若而流出的無漏德行，才是佛化的不共道德。道德與真理慧渾融，表現出佛化道德的特色。

六　學佛即是道德的實踐

學佛是道德的實踐，這說明了學佛是人人應學，不論男女長幼的。信佛的，到寺裡來進香禮佛，持名誦咒，這是對於佛菩薩的崇敬，或請求佛菩薩的加被。真正學佛的不但是信仰，不但是遵行佛教的禮儀，而要信智並重。學佛也不是專重教理，研究一番就算數，而要解行並重。

學佛的主題，不外乎三學——戒、定、慧，或開廣為六度，這都是實踐德行。其中，戒是一般的德行，重在止惡防非。然不單是止，如應作而不作，也是違犯的。能夠持戒，身語的行為，就會合乎法度。不過，外表的行為雖謹持不犯，而還不能將內心的亂念息下。散亂，失念，不正知，這都是使心地蒙昧不明，使我們走向罪過的動力。所以進一步，應當集中精神，專心一境，使內心進入安定而純淨的境地，這就是定。得了定，部分的煩惱降伏了，但要斷除煩惱，非引發無漏慧不可。真慧——二無我慧，是廓清我見、妄執的利器，如熾烈的猛火一樣，燒盡一切的煩惱。內心經過慧火的鍛鍊，畢竟清淨，這才能內心外身，所行都能合法。慈悲心淨化而增長了，能捨己為人，顯發為圓滿的德行。從這學佛的過程看，學佛不是別的，只是從外表清淨而到內心清淨，從內心淨化而使外表的行為，更完美，更圓滿，學佛實只是道德的實踐。這一完美的實踐過程，雖不能人人都做到，但要做一世間的善人，也得合乎學佛的戒學才得。

My religion is to live and die without regret.

-- Milarepa

The Butterfly Mind

by Rob Nairn

WHY IS THE MIND UNSETTLED?

First we need to ask why it is necessary to settle the mind, and what is the unsettled mind. Mostly, it is the mind we have always lived with, the one that can't remain on the cushion. It can't remain in this room or anywhere near this place most of the time. We sit down, focus on the external meditation support, and we form an intention. Our intention is to remain present with the meditation support.

Then a very interesting thing happens. Something within us, within seconds, perhaps a split second, overrides that intention. In an instant, we are no longer with the meditation support, instead we are thinking about something. Now that is quite interesting if we sit back and look at it.

Here we are, these 'self-deterministic' human beings who are supposedly able to guide our destinies through the universe, but we can't even carry out an intention to keep the mind in one place for more than a few seconds at best! Something else overrides that intention and we are away.

What overrides that intention? Habit. What sort of habit? The habit of having a butterfly mind. An unsettled mind. A mind that prefers to be in constant movement and activity. When we try to meditate we discover how distracted and unsettled our minds really are. It's usually quite a healthy shock to new meditators.

So our mind zaps away, out of this room. We could be in Trafalgar Square, New York, or down at a Cape Town beach within an instant of starting our meditation. Quite possibly it takes a little bit of time before we catch up with it and bring it back into this room. Then it's gone again! Then we catch up with it and bring it back into this room.

So that is the unsettled mind. It is the mind that, of its own accord, moves away. When our mindfulness is weak we don't even realise that it has moved. It's as though we fell asleep. We sit there and think, 'Ah, now I'm going to meditate... I wonder what we will have for supper tonight?' We're gone! Now we realise that if we don't learn to settle the mind we are unlikely even to begin meditating.

HOW WE KEEP THE MIND UNSETTLED

Interestingly, what we don't understand is that we are continually strengthening the tendency of the mind to be unsettled, and we are doing it in a variety of ways.

One is, we continually seek entertainment. It may be through TV, radio, a book, a conversation or drinking coffee. If we are denied all those external forms, all we have left to fall back on is the entertainment of the mind's imaginative activity. And that is limitless! It can run videos forever! It does it because we want it to. At a certain level, we most certainly want it to. It's boring and tiresome just to be here watching the breath. So we definitely want to be doing something else.

Quite often we won't let our minds settle because we are afraid that if we do manage to switch off the eternal video we will uncover what we have spent so much of our lives burying and keeping hidden. What we don't realise is that our intention to remain present and mindful is overridden by another intention which doesn't reveal itself. It is another of those surreptitious hidden reefs. That intention comes into action the moment the mind spots the possibility of doing something more interesting than meditating. So if we put our mind on sound and the sounds are entertaining or strong, like the sound of an aeroplane, then we can really get off on that because we may not like it. Or if it is something nice like a bird, we can get off on that. If it is the wind in the trees we can stay with that pretty well but after a while there isn't much juice left in these external possibilities. So our minds now want something different. Something begins to emerge on the outer edge of our mental vision and presents itself as a preferable option. Then this deeper level of intention says, 'Yes!' and we're there. This is one way how we unsettle ourselves.

UNSETTLING THROUGH REACTIVITY

Then there are more rigorous ways of unsettling the mind. We start meditating and go through maybe five or ten minutes of being quite diligent in bringing our minds back to the focus. Then, deep down, a memory stirs of something somebody said to us some weeks ago. We had an argument which perhaps we lost. We didn't like that so there is quite a strong residual emotional element left. This surfaces somewhere in the back of our minds and sends a tremor through the whole body. Perhaps a feeling that we didn't like this unresolved blow to our pride, or whatever it was.

Now a new thing happens. We hook into that memory and rerun it. We rerun it with all its emotional impact and this does more than the bland entertainment cycle we've just talked about. This really gets us stewed up because we completely invoke all that old business, it hooks onto a whole lot of other related emotion in our minds and before we know it, there is a good old turmoil going on. So there is no tranquillity in our meditation. We've managed to get our minds pretty turbulent. Now we're steamed up! We're ready to go and punch somebody. This is frustrating because here we are sitting meditating and nobody has even picked a fight with us, and we're ready to go and punch somebody. What have we done? Thoroughly unsettled our minds.

What we begin to see is that there are these sorts of mechanisms in operation. Although they are relatively superficial within the meditation context they are going on in our daily lives. So if, in meditation, we spot our unsettlers, we can begin to identify them in life. We begin to see how continually through the day we are unsettling our minds through our reactivity.

When we are driving a car, for example, and somebody speeds, suddenly appearing over the hill and nearly crashing into us, we get a big fright. Then we get angry. Then we go through a really big scene in our mind about how other people shouldn't drive so fast and go through red traffic lights. Then somebody pulls in front of us, changing lanes quickly. Now we are even more angry! The piece of road in front of us, that space there, belongs to us. They should know that! They shouldn't get into it quickly, or at least without asking our permission. So by the time we get to work we are really not in a fit state to do much except growl at people.

If we go back over this whole business in the traffic we begin to see that it is a self-generated turmoil. It is just an indulgence in reactivity. And there are very definite alternatives. The moment we got into the traffic, and the other guy was speeding, we could see what we were doing. We could know that 'OK, this is what happens in traffic. I do it myself sometimes. When I am in a hurry, I speed up over hills and I go through red traffic lights.' I'll bet most of us have done that! So that person isn't doing anything different from what we have all done. It is just our ego territorial compulsion that is making us buy into reactivity.

If we see this we can let it go. If the guy pulls in front of us, we just slow down and let him go. If he wants to change lanes, we just slow down and let him go. Slowly, it's no big deal. The stress of driving through traffic falls away and we are just adjusting to and accommodating the needs of other human beings.

What we see from this example is that through our reactivity and our projection we're keeping our minds unsettled and we are convinced that it is the fault of other people. The traffic example is easy to deal with because it is so obvious, but this is going on in many areas of our lives. We are doing this constantly because we are not aware of our expectations, assumptions and reactivity. We have probably done this so consistently through our lives that we no longer realise we are doing it.

We may say, If only I could go away to a really nice quiet holiday spot, I would be much more at ease. Then I would be much more peaceful and happy.' Unfortunately we wouldn't because we take with us our built-in tendency to unsettle and stress ourselves out. What we have to learn is that if we begin to understand how we unsettle ourselves, we can free ourselves and relax wherever we are. Not always, but pretty well anywhere. The point is that each time we unsettle the mind we strengthen the tendency for it to be unsettled. This means it will remain unsettled for a long time after the specific incident is past. ln addition, because the strong tendency is there, it will unsettle itself of its own accord, even when we don't want it to. We can' blame it because we set the causes in motion ourselves.

HOW TO SETTLE THE MIND

It is important that we come to our meditation understanding that we are inherently inclined to unsettle our minds. External things do not generally unsettle our minds; internal things do. We are responsible for this inner environment. So we sit and meditate and then see the first unsettling action. The mind is wanting to take off somewhere. Now comes the important moment. The normal tendency is to grab the mind and wrench it back, an act of violence similar to a parent in a supermarket with little Annie, who wants to take stuff off one of the display stands. The tired, overwrought, frustrated father grabs hold of her and yanks her back. Of course, straight away there is a scream and a scuffle and a fight.

That is what happens to our mind if we treat it that way. If we wrench the mind back from its preferred course of activity we are going to create inner turmoil, adding stress, tension and resentment to our unsettledness. We will feel an internal resistance building up in the mind. So don't attempt to settle the mind forcefully - it won't work. Try to be the kind parent: return to the meditation support gently, kindly. That's the first principle of settling - know there is no need to chase off after any thought, but when the tendency to do so arrives, simply turn gently away from the temptation and return to the support.

It is unwholesome to mislead my lama and those worthy of offerings, deceiving them about my qualities and practise. I shall never intentionally deceive someone worthy of offerings, but shall confess my faults, seeking correction. It is unwholesome to make others regret what is virtuous, especially their generosity, vows, and commitments. I shall ripen and encourage sentient beings according to their dispositions, establishing them, whenever possible, in the Great Vehicle. It is unwholesome to speak harsh words to Bodhisatvas, even if they have only mouthed the vows. Thinking of sentient beings as Buddhas, I shall constantly admire and praise them, especially if they have engendered the awakening mind. It is unwholesome to take advantage of sentient beings, cheating them, denouncing them, or abusing them in any way. I shall not hesitate to establish them in happiness, in this and every life.

-- Jetsun Taranatha

十善、十不善

卓格永丹嘉措仁波切

什麽是“十善”？不殺生、偷盜、邪淫是身三善；不妄語、惡口、二舌、不綺語是四口善；不貪欲、嗔恚、愚癡是三意善等十善，“行十善，戒十惡”也是解脫之道，這就說明日常生活當中也有修解脫道的機會。無論身處何地或者以行、住、坐、臥的何種威儀作何事情，我們都應該覺知到自心究竟處在怎樣的狀況，透過具備這種正念與正知而相續不斷地成辦利他之事，這一點兒，是佛子們所應實踐的。

勤修什麽呢? 當然是勤修＂善＂。什麽樣叫善? 勤修十善，剔除十不善。怎麽去衡量善與惡? 諸法由緣生，於在渴望度。做每件事都要看它的動機來決定是善還是惡。＂三輪體空＂的基礎上做每件事也是最好的善事。而以不著＂能、所、事件＂的＂三輪體空＂的＂清淨慧＂，＂回向菩提＂、回向終極的覺悟。俗話說：做任何事不要執著於能、所、事件而清淨平等，爲消除無邊衆生之苦而精進修善！“如《賢愚經》雲：‘莫想諸善微，無益而輕視，水滴若積聚，漸次滿大器。’我們只要是每天做一件善事，不管小與大，最終會有光明的結果。相反，我們應當注意每一件惡事，都儘量不要做。”

作爲母親爲自己的兒女作出無私地奉獻，是我們應當學習的榜樣。阿彌陀佛！從佛教角度講：一切有情衆生，沒有一個不是我們父母的，所以我們平等對待每一個衆生。當我們失去他們的時候，我們應該做的就是多爲衆生服務，讓他們高興就是我們應該做的。所以，想爲已離我們而去的父母、孩子做一點事嗎？當下修善！寫到這不由得想起了汶川地震時的情景。一個母親用身體拼命護住自己的孩子，用自己的生命換來了孩子生命。我們對衆生要有母親對孩子一樣的慈悲心，不能爲自己的利益得失而喪失對衆生的慈悲心，包括自己的孩子（胎兒）。我們從現在做起吧！阿彌陀佛阿彌陀佛阿彌陀佛阿彌陀佛阿彌陀佛阿彌陀佛阿彌陀佛阿彌陀佛阿彌陀佛阿彌陀佛阿彌陀佛阿彌陀佛阿彌陀佛願天下父母平安健康！願災區人們早日脫離苦難！願一切衆生早日心生菩提！

經中雲：＂殺生之上無他罪，十不善中邪見重。＂殺害衆生生命的罪過直接關係到衆生的生活、環境、生存的質量。所以，我們作爲人類將應當愛護有情衆生的生命、環境、生存的質量。我們努力去做戒殺、少殺等行善，爲未來的和諧、平安做出微薄之力。

佛教認爲，輪回是由業力所生、由業果所成。輪回的根就是無明在做怪，有了無明才生起十不善。十不善爲：殺生、不與取、邪淫、妄語、離間語、惡語、綺語、貪心、害心、和邪見。我們每一個人能斷除十不善，而脫離苦海，這一點每一個行菩提道者任務。

1、殺生。一般人認爲：不殺生誰都做的到；就是不殺人、馬、牛等大牲動物嗎?這些我不殺！其實不然，佛教認爲：殺生要具備四種條件，如果完全具備這四個條件以後就成立了殺生的罪業。哪四種條件呢? 對境、動機、行動和結果。

①對境，是一切有情衆生，包括我們經常見到的，螞蟻、蚊子、蟑螂等等；

②動機，是殺生的動機。貪嗔癡所引起的殺衆生之心，如果具備其他三個條件就是完整的殺生之業；但不具備其他三個條件、殺他之心還仍然保持著，而且每天念念不忘也會殺生之過，直達放棄這種念頭爲止！

③行動，自己用各種方法去殺衆生，或者托人殺乃至參與出謀劃策都一樣有過；

④結果，殺生的行爲完全結束，並心裏爲此感到高興就是結果。

另外，我們值得注意的是，我們生活當中經常遇到的比如：蚊子、蟑螂、螞蟻等小型動物也是生命，而且爲了生存而奔跑、以及貪生怕死，都我們沒有什麽兩樣，所以我們也不能隨便剝奪她們的生命。佛教認爲一切生命都要平等對待！阿彌陀佛！

如果我們已經做過一些殺生、或類似殺生之分怎麽辦呢？這就是我們所有人的問題。當什麽時候認識到殺生不對的時候，立即發誓言：我從今天起不殺生，而多做善事爲利一切衆生。這樣我們什麽時候有這種的感悟之時，就是我們一生中命運轉爲好的方向邁出第一步了。所以，佛教認爲＂不怕犯錯，就怕不知錯＂。

殺生有各類性的殺生！比如在佛經裏特別提到的：殺人或墮胎。佛很早就有這樣的預告。這就說明了我們這一代人要好好善待自己的人身，就要從不殺生做起。現實生活中最大的問題就是墮胎。很多人認爲這個事沒有什麽大不了的，但如果你面前是你的五歲的寶寶和胎兒的話你選擇放棄誰？選哪個都有一樣的罪過！

救一條或者放一條生命，可以創造奇迹佛土。相反殺一條或抓、釣一條生命，也可以創造不可思議的痛苦和煩惱！常常我們會有一些莫名其妙的生病、痛苦、煩燥等等，這些都有可能來自於我們一點一滴不良的習慣。比如爲了個人吃喝玩樂而直接或間接地奪取衆生的生命，象吃牛、羊、狗、魚、螃蟹、蝦等的生命！

我曾聽說有幾個人去非洲，看見一個奇怪的現象：雨後的地面爬滿了螃蟹，於是他們流口水，但又怕有生命危險；其中一個人冒著生命危險說：“我先嘗試一隻，兩小時以後我若沒有事的話，你們再吃。”他吃了以後沒有發現任何異常現象，其他的人都開始一起享用美味，直到路面再也看不到螃蟹爲止。你們說：那位替大家嘗試螃蟹的人的行爲是善還是惡呢？我最近得知的消息說，這個嘗試的那位，從非洲回國沒有幾年就得癌症去世了。不管怎樣，我們爲他祈禱。阿彌陀佛阿彌陀佛阿彌陀佛！

佛教徒的最終目標就是不傷害每一個衆生，我們也要爲了這個目標每天能爲利一切衆生的事做一個算一個，而爲此高興和他人分享。每當節日來臨之時很多人滿足自己的願望會做一件自己覺得值得的事。因爲，每個人的因緣不同做的事也各不相同，但都有一個共同點就是爲了自己、家人、朋友高興。在這個過程中每一個人的喜好、和方式不同而一些衆生帶來不安，比如說：餐桌上的很多活魚、蝦、螃蟹、羊羔等等，願這些早日脫離苦海阿彌陀佛。

2、偷竊或不與取：

①對境，屬於他人的物品，包括有形和無形資産等。

②動機，貪心等引起的他人的物品想變成自己的心態，而且念念不舍。

③行動，用行動來實現自己的願望。比如：通過權力和武力搶別人的物品變爲己有；或者通過各種手段他人不知情的情況下他物變成己有的一切行動，包括主謀策劃的行動等。

④結果，不管搶去或者偷去等用各種辦法，最後落到自己的手裏，並且心裏充滿新喜。具備這四種條件以後完全成立了一個偷竊或者不與取。但不具備一個條件就會它的罪行輕一點，可是數量達到一定的劑量後也有可能同等于完全的不與取罪行。所以，我們最好是每天都要監督自己的行爲和心態是我們目前最重要的。

3、邪淫。也分對境、動機、行動和結果等四種條件。對出家人來講是不淨行，要戒一切不淨行；對在家人來講就是邪淫，簡單講：一妻一夫以外的就叫邪淫。戒邪淫的功德無量：下一世得到人身的根基、修行時得一切功德的基礎、得解脫的光明之路不可缺少的一盞燈。

邪淫的過患特別嚴重，而且對毀壞其他戒律起到推波助瀾的作用。再來說說邪淫的分類：包括男人自己出精、與他人的妻子或者別人已經付了賞錢的女人作不淨行。就算是有人身自由的女人，但是在白天、受齋戒日、生病期間、妊娠期間、憂愁所迫、月經期間、産婦未恢復以及有三寶所依的地方等進行交歡都屬於邪淫。

另外，也包括對直系親屬、未成年的少女，以及在手、口和肛門等等非處行淫。身爲在家人，應當瞭解從環境、時間的角度所分的不同邪淫種類，進而一併斷除。我們一定要先知道，後斷除。不然就不知道什麽是不能做的了。現在我們知道後立即執行，這就叫知行合一。

4、妄語。妄語分三類：一般妄語、大妄語、上人法妄語。

①一般妄語，就是指懷有欺騙他人之心而說的一切自性妄語。

②大妄語，信口開河地說行善沒有功德、作惡沒有罪過、清淨刹土沒有安樂、惡趣沒有痛苦、佛陀沒有功德等等，再也不可能有比這更爲嚴重的彌天大謊了，因此這些被稱爲大妄語。

③上人法妄語，本來沒有得地而說得地了，沒有神通而說有神通等，凡是自己沒有功德說成有功德華，這一切都屬於上人法妄語。這也具備對境、動機、行動、結果等四個條件就成立這個罪行了。比如：被騙的人是對境；用妄語來謀利的心態就是動機；說妄語的各種行爲是行動；妄語的行爲對方完全相信而得謀利就是。

5、離間語。比如兩人很要好，另外一人就嫉妒他們，故意講一些令其分離的話，這樣的話叫離間語。也分公開離間語，暗中離間語。

①公開離間語：一般是指具有權威的人在兩個人同在的場合裏，當面以離間語使他們倆關係破裂而分道揚鑣。說些很多類似這樣直截了當挑撥離間的語言就叫公開離間語。

②暗中離間語：本來兩人情投意合，另有人到其中的一個人面前說：＂你對他倒是情真意切、關懷備至，可是他對你卻品頭論足、說長道短。＂這種背後以離間語讓雙方各奔東西的話就叫做暗中離間語。密乘傳法的上師與弟子之間進行挑撥而搞破他們的關係，或者在金剛道友之間製造不和，那罪業可是重上加重。

6、粗語，也叫惡語。比如，對生理有缺陷的人，稱呼瞎子、聾子之類不好聽的話。總之，不管以何種方式，凡是讓人聽起來不舒服、令人傷心的話語，都叫惡語或粗語。儘管不是惡語，但是通過溫和的方式使對方心不愉快，這種也包括惡語當中。特別是在上師、善知識和高僧大德前說三道四的刺耳話罪過更大。

7、綺語。除了上述的妄語、離間語、粗語之外，凡是在貪嗔癡慢的基礎上所講的，如講一些戰爭故事、很多感情上的經歷等，都是綺語。因爲其基礎非貪即嗔，所言毫無意義，故叫綺語。各種各樣的綺語表面看起來好像是自然而然脫口而出的，但是仔細觀察就會發現，其是大多數綺語都是由貪心與嗔心引起的。

8、貪心。當你看到他人財物內心感覺喜愛時，就很容易生起這樣的念頭：我能擁有這些該有多好啊！或是想用非法手段獲取財物，這種念頭就叫貪心。諸如此類凡是對別人的財物等生起謀求的心態都屬於是貪心。

9、害心。是指傷害別人的心念。比如，對你不好的人，就想種種辦法去害他，此起心動念就叫害心。

10、邪見。這裏主要是指否定因果的存在，否定前世、後世的存在，認爲修道、成就、極樂世界、地獄等都不存在，這樣的觀點叫作邪見。

我們作爲凡夫人應當多學多做。斷除十不善，多做十善，做好一舉一動一點一滴，這樣以來我們的未來一定會是光明的。