人生有七件事 千万不要去做

证严法师

几乎每个人的一生，都不会是一帆风顺，总有数不清的不如意伴随在你我身边，所谓愁与恨、悲与苦、烦恼与失望、坎坷与不平，让我们无法逃避；放眼整个社会，战争、饥饿、贫穷、暴力、自然灾害、环境污染，也在时时不断地影响着我们，可以说，在这个娑婆世界，我们的生命虽然何等短暂又无常，却都是被痛苦和烦恼包围的一生……

如果一个人能够平平安安、快快乐乐的度过此生，实在是荣幸之极！其实，要想尽量摆脱痛苦和烦恼，让自己每一天都活得开心自在、了无遗憾，也并不是非常难，只要你相信因果，记住“善有善报，恶有恶报”这句话。同时，有几件事你千万不要做，这些事情对你的一生影响特别大……

1、不孝顺父母。父母生我养我，恩情深厚，佛经上说你报答几亿劫都还不了父母的大恩，不孝父母者天地都难容。况且连父母之孝礼都不尊者，又何能领导他人？何能服众！

2、贪淫好色。贪淫好色之人，心中存邪，缺乏浩然正气，生活事业会很不顺利，所求违愿，不能圆满。而且贪淫之人，身体肯定受损，岂能不得病？

3、爱贪便宜，非常吝啬，很少做善事。心中贪吝，贫穷常不离左右。不做善事，没有福德资粮，坐吃山空。这种人没有博爱救苦之心，没有人缘，也必定缺少他人帮助，又怎能成就事业？纵然一时快活，可终究会财去财空。

4、经常杀生。每一个生命的存在，都有他特定的因缘，但不是用来供人杀的。经常杀生的人，心中缺少善念，又怎能得到事业、生活上的机遇？

5、不尊敬师长，贡高我慢。既然作为你的老师、你的领导，肯定有比你优秀的地方。如果你毫不谦虚，总是认为他们这里讲的不好、做的不好或者领导无方，那你肯定是会毫无作为，因为你心浮气躁，没有王者风范！孔子曰“三人行，必有我师”，不虚心者，又怎能若谷？

6、偷盗。偷盗的概念非常广泛，只要是不属于自己的东西而占为己有，哪怕是拿公司里的一张纸、一支笔都属于盗，虽然我们有时是光明正大的心理，也很坦然的。但是这种行为，是非常消耗自己的福报的，而且你一定会在某个时候发生同样的损失。还有一部分人专门从事偷盗，但即使“发家致富”了，最后终究还是落个悲惨贫穷的恶果。

7、常说假话。人与人之间的和谐、友好相处，贵在相互真诚，忌讳虚情假意。不论是六亲眷属、朋友上司，只要你平时言语诚恳，真心善待，一定会赢得他人的信任。经常编造一些子无虚有的故事，或者养成了“说谎心不慌”、对任何人都能随口说假话的习惯性“条件反射”，有时往往会因一句随意的谎言而付出极其惨重的代价。

如果上述7项与你毫不沾边，恭喜你！你必是有福尊贵之人，即使你现在有什么困难，也一定会柳暗花明，拨云见日。合天地之道，神鬼佑之！如果你有几项和上面一样，建议你立即改正，真心忏悔，不管你现在如何，你的未来肯定也会有极大的转变，人生的光明愈强。

Great compassionate rulers love their people as much as they would their only child. They care for their followers even at the cost of their own wealth and life.

-- Mipham Rinpoche

The Practice and Philosophy of the Buddhist Path

by Reginald A. Ray

My recent essays have been exploring the phenomenon of the “self” and how it arises moment by moment out of the underlying, boundless awareness within, which is known as buddhanature, or “non-self.” As we have seen, most people are more or less wholly identified with their conditioned “self” and unaware of the awakened state at the foundation of their being.

This continual birth of the “self” out of the non-self was precisely what the Buddha discovered in a final and complete way on the night of his enlightenment. He found that once the non-self of enlightenment is fully realised, the limiting, painful fiction of a “self” has no further footing. The Buddha’s discovery was elaborated in the four noble truths.

In the modern world, the four noble truths are typically seen as the core of the Buddhist “analysis” of existence and are often considered on a par with the theoretical models of other philosophical or theological traditions. Many people in the West take considerable interest in this Buddhist “analysis” without engaging the more practical aspects of Buddhism. Often the practice of Buddhism is seen as unnecessary when it comes to assimilating the basic message of the Buddha.

This point of view raises a very interesting question: to what extent can the Buddha’s discovery really be separated from the path of practice?

The Buddha’s earliest teaching makes it clear that the foundation of Buddhism is not a philosophical assertion or doctrinal analysis, but the description of a liberating experience. This is reflected in the often repeated statement that the Buddha’s intention was not to teach about the nature of reality but to lead others to the very same experience of awakening that he himself had found. In this sense, Buddhism is ultimately not a set of concepts or beliefs but a method. While the tradition certainly has its share of doctrine and philosophy, it holds that these are to be judged by the extent to which they lead to awareness of the non-self within, and to concrete, personal liberation.

Buddhism is adamant and consistent on this point: nothing in the tradition stands outside of the exigencies of the path. For example, the “doctrines” of self and non-self are not statements about reality; they are not even conceived as concepts leading to something else more practical. Rather they are already integral parts of the path. To be exposed to the idea of the awakened buddhanature that underlies unsatisfactory egoistic experience is already to be within the process of the path, even if one’s initial reaction is resistance. This is why Buddhist teachers often stress that study and meditation cannot really be separated; study is already practiced, not something apart from it.

The Buddha’s experience also implies a very specific method of transformation: meditation. If the awakened state already exists in its fullness and perfection within us, then obviously all we need to do is to remove the obstacles obscuring our own inborn wisdom and cultivate awareness of it. In Buddhism, this is brought about by many different methods and means. In spite of their variety, however, they all have the same intention and lead to the same point. Therefore they are gathered under the general rubric of “meditation.”

It’s interesting that in traditions which emphasise original sin or the essential depravity of human nature, the conditioned “self” is often seen as the only defence against underlying fallibility or evil. Such traditions often express a distrust of the meditative process and warn their adherents against its practice. The most logical recourse for such traditions is to abandon the resources and possibilities of the human person and seek salvation elsewhere, from an external source such as a saviour, a book, a ritual or an institution. Modern materialism and consumerism are perhaps little more than secular expressions of this same negative and despairing view of human nature, except that here the external “saviour” is wealth, material possessions, power, comfort and security.

Perhaps most surprising is the way the Buddha’s core discovery implies a path with a very specific structure. Thus, one begins with the suffering of the delusional, illusory ego, progresses through a process of transformation and ends in a realisation of “oneself” as nothing other than the freedom of enlightenment. In traditional Buddhism, these three stages are understood as purifying our deluded sense of “self,” cultivating a sense of the buddhanature within and realising the awakened state.

PURIFYING 

As Pema Chödrön says, we begin where we are — with our habitual, pernicious self, solid and mostly unaware of anything beyond itself. The beginning of meditation involves simply sitting and attending to the breath. Usually, we start out completely invested in our thinking process. Our attention to the breath represents a withdrawal of investment from our concepts. This is accompanied by insights into what is occurring in our minds. We may think, “It’s my mind, of course I know what is going on in there.” But in fact, most people have very little idea of what they think about all day long, so fixated are they on the future and the past.

This initial stage of the path is often experienced as eye-opening, painful and depressing. We begin to see that most of our mental process is defined by grasping, hunger, pride, territoriality, arrogance, irritation, resentment and hostility. We see that our “compassion” is actually phoney and hollow, that we really care very little about others. We find that most of our relations are poisoned by jealousy, competitiveness and paranoia. Basically, we are a mess, hardly the lofty spiritual practitioners we may have been imagining.

Surprising as it may seem, such discoveries already represent the breaking through of the buddhanature into our sealed off, solipsistic ego-world. What we see may be quite daunting, but the seeing itself is clear, accurate and, in a way, selfless. These discoveries act as powerful purifiers, cutting through our illusions and undermining our investment in our “self.” They may leave us feeling shaky and vulnerable as if what had been previously relied upon is no longer viable.

CULTIVATING 

In the context of the process of purifying, which continues as long as we have a “self” we hang on to, we begin to realise something else: that our supposedly solid, continuous “self” is far more impermanent, porous, transparent and insubstantial than we had thought. This, in turn, leads to some very interesting developments, corresponding to the stage of cultivating.

First, we begin to sense something of a very different nature peering through our compromised sense of “self.” Like the sun just peeping through a heavily overcast sky, on the “other side” of our ego, we begin to detect something that is brilliant, powerful and pure. This is the inherent nature of our own wakefulness spoken about in Buddhist texts. Upon beginning to sense this, we don’t know what to think. It is like when we first see something unexpectedly strange and wonderful, we are often left in a state of mind that is bewildered in a positive sense. We feel a kind of magical stillness and openness, not knowing what to think, yet utterly content in that state.

Our conditioned “self” has begun to undergo a transformation. It is in the process of becoming softer, more open and more receptive. Some of its arrogance, certainty and neurotic consistency is beginning to fall away. We find ourselves less fixed, stubborn and rigid. We discover genuine warmth within ourselves and find a natural caring and responsiveness for others beginning to emerge.

A further development follows naturally: we begin to discover confidence in the process of meditation, painful though it may often be, and in the gradual dissolving that it brings. When we suffer little ego-defeats or momentarily lose track of who we are, we are able to relax and appreciate the opportunities these experiences bring. This confidence is felt as a growing contentment, self-sufficiency and, dare one say, happiness. Importantly, these feelings are not conditioned — they do not depend on external circumstances being this way or that, or on things “going our way” or “working out.” It is an unconditioned feeling of well-being that enables us to surrender willingly to our own impermanence and delight in whatever provokes it. At this stage, we find meditation much easier, and instead of a mostly painful process, something refreshing, delightful and approached with anticipation.

REALISATION 

As these processes of purifying and cultivating mature, they begin to support each other. The more we sense the vast backdrop of awareness behind our limited and ever-changing psychological life, the softer, more open and more trusting in experience we become. This in turn leads to an increasing sense of the unbounded non-self that is our ultimate nature. Even when we are caught up in some neurotic psychological drama or frenetically running around in our daily life, there is always this “other thing” going on: we have an increasing sense of this utterly still, fundamental “non-self” behind and supporting it all. Of course, this is not realisation in a final sense, but it is nonetheless a genuine taste of the awakened state, showing us where we are heading and leaving us with a subtle but very real joy in the fact of our human life.

In this way, the Buddhist path, its core methodology and its basic structure are all already implicit in the basic discovery of the Buddha concerning “self” and “non-self.” There is no such thing as a Buddhist perspective or Buddhist philosophy without practice. Once you actually understand what the Buddha is saying about his own awakening, you find yourself already within the fiery process of the path.

Like it or not, if you look at your own mind you will discover it is void and groundless; as insubstantial as empty space.

-- Padmasambhava, Guru Rinpoche

生死的意义

文｜刁梦洲

生死问题是人类一个永恒的课题，自有人类以来就一直追问：人生从何来？死往何去？如何看待生死？如何才能超脱生死？佛教主张“生命轮回”，并提出“十二因缘法”，认为众生可以通过修行达到超越生死获得解脱。

佛教认为众生长时期的处于“轮回”当中，但又认为生命虽然是有尽期的，可是精神是永存的。慧远在《沙门不敬王者论》中的《形尽神不灭》说：“火之传于薪，犹神之传于形；火之传异薪，犹神之传异形。”就是说人的精神像薪火一样传递，永远不灭。在“十二因缘法”中指无明、行、识、名色，六入、触、受、爱、取、有、生、老死等十二个环节。这十二个环节相互连接构成了生命的循环过程，而十二个环节前后之间又互成因果，互为生灭条件，于是构成了过去、现在和未来三世的总因果循环链条。众生在此十二环节所组成的因果链条中“生生于老，轮回周无穷”。所以佛教认为众生处于生死轮回不已的苦海之中，应该灭除产生苦果的原因，以求解脱。轮回境界有三界（欲界、色界、无色界）与六道（地狱、饿鬼、畜生、阿修罗、人、天）。众生之所以沉沦于六道轮回之中，最根本的原因在于自身的“无明”，只要剔除“无明”而归于 “明”就可从轮回链条之中解脱出来。

生死是一个相对的概念，有生必有死，有死必有生，而牵引此世、彼世生命的是因果法规的无尽“业力”。所以佛教认为，一个人未来的幸福与痛苦不是被神操纵左右的，而是掌握在自己手里。人死了以后，会随着个人业力的不同而各有不同的归宿，未来轮回六道的去向，要看自己过去所造的业而定。所谓“欲知来世果，今生作者是”。“业”为果报之因，故又称业因，或因业。由业所报之果，称作业果、业报。一切众生所受的果报，都是由于“业”力所造成。有业就有报，有种种不同的业，就有各各不同的报；业有善、恶、无记三种性质。善心能够生起善业、恶心能够生起恶业，无记心能够生起无记业。一个人如果既行善又作恶，则其善恶之业各自生出不同果报，善恶之业不可能互相抵消。众生所造业的果报，只能由造业者的今生或后世承受。众生现在所受的业报，必定是以前乃至前生宿世的业力所感招，故不能说是“老天爷不公平！”但果报的生成要众缘具备才能生起，未必在现前或现世能够见到，也许要经历长时期乃至极久远的后世才能成熟。业力果报需要从整个生死轮回的长期过程理解，不能仅仅局限于眼前和今生。根据造业与受报的时间来分，受报可分为现报，生报，后报三种报应形式。慧远《三报论》中引佛经说：“业有三报，一曰现报，二曰生报，三曰后报。现报者，善恶始于此身，即此身受。生报者，来生便受。后报者，或经二生、三生、百生、千生，然后乃受。”现报是指今生所造的业，此生就会得到报应。生报是指今生所造的业，来生受报；后报是今生或宿世所造的业，由于诸缘未备，要在多生多世后才受报。但不管受报时间近或远，只要已种植业因种子，便会出生果报，没有不受报的道理。

佛教认为人生是苦的。人一生下来，便是要经历各种苦难如：生、老、病、死、怨憎会、爱别离、求不得、五盛阴（色、受、想、行、识）等八苦。《正法念处经》卷七十中说：“一切有情皆由贪瞋痴网之所系缚，流转生死，是故应当厌离生死，勿生贪著。此生死者，甚为苦恼，久受坚牢，痛苦难忍，老死忧悲，苦恼愁毒。一切有生，必当堕落，归破坏门。于生死中，无有少常。”由于众生受到贪瞋痴羁绊，所以都在苦中生活，从生到死，流转不已。东晋慧远禅师在《明报应论》中说：“无明为惑网之源，贪爱为众累之府。二理俱游，冥为神用，吉凶悔吝，唯此之动。”就是说“无明”是众生苦难的源泉，正因为“无明”和“贪爱”，人们才有苦难。要想求得解脱，就要根除“无明”和“贪爱”。由于人们对外物有各种贪欲，当欲望得不到满足时，就会有求不得苦。所以唯有根除无明和欲望，才能灭苦，而灭苦后才能达到解脱，这就是佛教所说的“灭”。《佛说长寿灭罪护诸童子陀罗尼经》说：“无名灭即行灭，行灭即识灭，识灭即名色灭，名色灭即六入灭，六入灭即触灭，触灭即受灭，受灭即爱灭，爱灭即取灭，取灭即有灭，有灭即生灭，生灭即老死忧悲苦恼灭。”只有“灭”才能消除各种的苦难。

佛经云：“须弥虽高广，终归于消灭；大海虽渊旷，时至还枯竭；日月虽明朗，不久则西没；大地虽坚固，能负荷一切；劫尽业火燃，亦复归无常。”佛教所看到的生命是无常变灭，无穷无尽的，如同江河之水滚滚不断，是刹那不停的变化着。死亡不是消灭，死去的是躯壳，真正的生命则是绵延不断。是走出此生这一扇门，进入新生的另一扇门。故“生，也未尝可喜；死，也未尝可悲。”生是死的延续，死是生的转换。生也未曾生，死也未曾死，生死一如。佛教另强调超越生死，认为真正的生命是超越无常，求得解脱。因此人要正确的对待生死，不执著于生也不执著于死，而是将生死看作统一的有机结合体，《大乘流转诸有经》说：“前识灭时名之为死，后识续起号之为生。”佛教生死观的积极意义是希望众生好好把握当下，善用今生，并能够摆脱生死的羁绊。“人身难得”所以我们更要珍惜生命、善待生命从死亡的噩梦里清醒过来，摆脱人生的各种贪欲，认清生命的无常，认识生命的真正意义，为生命寻求真正的永恒。

Although your karmic afflictions are in no way affecting your pure awareness nature, they are creating the conditions wherein you remain unaware of it in its entirety. As long as you dwell in a state of lack of awareness, then the full magnitude of pure awareness cannot be experienced.

It is extremely important to ascertain your own fundamental nature without any doubt or incorrect view whatsoever and to understand very well how it is that it is, in fact, the innate nature of your mind. If you are able to do this, then you have correctly ascertained "the view".

As one begins to remove the veils of ignorance, the obscurations that prevent awareness, one begins to see the primordial qualities that have always been present, seeing them again and again until they become clearer and clearer as one keeps on practising the path.

The practice is really a process of viewing the primordial wisdom nature more and more clearly as it becomes more and more apparent.

-- Yangthang Rinpoche

Flowers in Sky, Moon in Water

by Venerable Sheng Yen

Question: Grandmaster Xuyun (1840–1959) said, “Buddhist rites are like flowers in the sky, yet we need to conduct them at all times; a temple is like the moon in water, yet we must build temples everywhere.” Flowers in the sky and the moon reflected in water are illusory phenomena. From the apparent meaning of Master Xuyun’s words, Buddhist rites are like flowers in the sky and Buddhist temples are like the moon in the water; therefore, conducting rituals is the same as not conducting them, and building temples are the same as not building them. Nevertheless, Master Xuyun said that we should always conduct Buddhist rites, and we should build temples everywhere. What is his meaning?

Master Sheng Yen: These words of Master Xuyun are very positive, not negative. Many people misunderstand the word “emptiness” in Buddhism as meaning “hollow and illusory;” in the same way, the name Xuyun (Empty Cloud) might make people feel empty and barely visible, irrelevant. However, Master Xuyun himself was like a cloud in a clear sky, going where water is needed or providing shade. The Buddhist rites are performed to beseech the Buddha to deliver sentient beings; temples are places and occasions for people to practice the way to Buddhahood. Under normal circumstances flowers do not exist in the sky, so how could there be flowers in the sky? In one case, when a person who spreads the Dharma is very accomplished in practice, the heavenly devas may be moved to drop flowers from the sky; this would be a miracle. In another case, when the eyes are under some kind of pressure, some people will see optical illusions like flowers floating in space. There are also medical disorders where the person sees images or colours within their own eyes.

Hence flowers in the sky are mere illusions, and the moon in the water is merely a reflection. Similarly, in their quest for fame, wealth, power and influence, sentient beings spend their lives busy fishing for the moon in the water. It is the vanity of possessing the moon and many other unrealistic things. In the end, they find themselves mired and buried in the five desires [of wealth, sex, food, fame, and sleep]. Grandmaster Xuyun’s words have a very proactive and positive usefulness, for while the Buddhist rites are illusory, and Buddhist temples are mostly empty, their purpose is still different from the satisfaction of the five desires – indeed, they are the opposite.

To conduct Buddhist rites is to use Buddhadharma to help people both present at the ritual and elsewhere. Whatever language, scriptures, or implements are used, their purpose is to uplift the character, intelligence, morality, and inner wisdom of humanity; their purpose is also to cultivate blessings which will enable sentient beings to leave suffering, attain happiness, and depart from vexation. Buddhist monasteries and temples are very well-defined and structured venues for practice; so whenever conditions allowed, Elder Xuyun helped to rebuild run down temples that he came across in his travels, thus helping sentient beings everywhere. In this manner, during his life, he helped to restore more than ten ruined old temples. To him, conducting Buddhist rites and building Buddhist temples are the fundamental responsibilities of monastics to benefit sentient beings and purify the human world.

Compared with the force of the all-powerful weapons that exist today, we are nothing, even less than ants. And yet those weapons were not made by demons or aliens from another planet. They were made by humans just like me and you. . . . If we ever press the red button, others will do the same. If we bomb them, bombs will rain on us. That’s cause and effect, and it will just go on and on. So what can we do? Only one thing can help us: loving-kindness. Loving-kindness is the very foundation of a civilised world.

-- Chokyi Nyima Rinpoche

见人修善欢喜赞叹帮忙协助同得其福

妙莲老和尚

佛陀说：“睹人施道，助之欢喜，得福甚大”，这是讲随喜功德的殊胜。我们见人修善，最低限度要欢喜赞叹，需要帮忙就帮忙；即使他不请我帮忙，我还是主动做不请之友，当仁不让、见义勇为，助之成就，使好上加好。这就是大乘经上教我们要修随喜功德，以增加福慧。发这个心惠而不费喔！不费一个钱还能得大福德，这就要有智慧啦！如果大家都是善人聚会一处，要做到就不是什么难的，只要做利益人的事情，全体都会来协助的！

记得五十年前大陆灵岩山寺的住众，在天气寒冷的时候——外省那个冷，是冷到零下二、三十度！早上上殿，从膝盖到脚底下都冻得完全无知觉！冰天雪地的日子，也没有什么现代的暖气来调节，晚上就要用点热水洗一下脚；如果不洗脚，脚会冻得破裂受不了。

为什么讲这一点小事？希望我们也能学习。他们不论是念佛堂、外寮或其它的人，只要有人到大寮里打一桶热水来，大家就忙着拿盆啦、拿手巾啦、拿板凳啦！这都是抢着做的，没有一个人懒惰！都是顶好的人！

洗好了的脏水，当然是最后一个洗的人倒，但很多人脚洗好后，还等待抢着倒水，不愿意损一点福，“呀！我不要人家做好了，自己来享受。”大家都是精进向上、都是抢着这样做，不会有事无人做！这是我们要学的啊！

要是愚蠢懒惰的人这时是怎样？绝对不会利益他人一点、不会伸一点手来做，好像人家就应该服侍他！这种人不求福只是折福。还有一种人——你做善事，他不暗地捣鬼已是好的了，你还想叫他协助？不可能的！世间就有这些人！愚痴的众生不知修福，只是造恶业障，多么苦啊！

另有一种愚昧思想的人——小心眼、小聪明，错误地想：“我做好事时，若大家都来协助，是否把我面子分去了？”不是这样喔！你一人做事，大家欢喜来协助，你的功德就更大，独乐乐不如与众乐乐嘛！而且大家都来做，你的福德既不会少，还更加多！这就是大量有大福。

就像黑暗中你点燃一盏灯，但这一盏灯不可能全照明黑暗；这时大家的灯，在你这盏灯上点火，这样有了百千盏灯，那光明多么大！一百人、一千人都来你这盏灯点火，你的光有没有少呢？一点都没有少！大家把灯点亮了，还增加你的光明呢！没有百千盏灯，能照破这黑暗世界吗？不行嘛！所以功德大家一起做就更加大。你若说：“我的灯不给人点火！”那黑暗就永黑暗了！道理就是如此。

修行人心量要广大，不要有凡情人那种小聪明、小心眼；那些完全要舍掉！否则你永远培不上大福德，有福也不会安乐。世俗有财富的人是否就安乐？没福的人因财富而受苦。贵的人是否就高高在上？别人不一定看得起他的贵，面上给他一点光彩，那是假的，内心不是真正对他恭敬；做人做得这样，多么可怜！我们要自强啊！

所以我们修行要闻法，你不闻法怎么知道如何修行？不闻法又怎么知道如何修福、增长智慧？你闻了法不修行，又怎么得到真正的利益？善法好难闻喔！尤其出世的善法更是不容易闻得到。闻到了，就要好好奉行随喜啊！

Bodhicitta transforms disturbing emotions, suffering and fear, and sickness and death into a path to enlightenment.

-- Khunu Rinpoche

Practise now because you can die any time

Advice by Lama Zopa Rinpoche

Lama Zopa Rinpoche begins this teaching, “Practise Now Because You Can Die Anytime!” on 25 September 2020, at Kopan Monastery, Kathmandu, Nepal. In this teaching, he explains that Buddhism teaches us that how things appear to our minds is totally opposite to how they exist. Every single thing we do in our lives with our body, speech, and minds is carried forth with this wrong view, which is a total hallucination.

Rinpoche further expounds why Buddhism is not just about chanting and learning rituals; it is for discovering oneself. And this basic Buddhist teaching offers the opportunity to learn about the truth of one's life – discovery of self.

“When you believe what your anger thinks”, Rinpoche explains, “you want to destroy your enemy”. You believe that what ignorance says is true. It is the same with attachment. You get stuck on an object and believe, “This is soooo good.”

In reality, there is nothing there; it is empty. What anger believes, what attachment believes, is not really there. Both anger and attachment are built on the basis of a wrong view of the object. “Every single word that the Buddha taught is to subdue the mind”, Rinpoche reminds. The way to do that is by meditating on death and impermanence. This destroys the concept of permanence, which makes anger, attachment, and all problems arise. Remembering death and impermanence is also the basis for lojong (thought transformation). “You can die at any time, so it's best to practise now!”, Rinpoche then shares a motivation for listening to the teaching and receiving the continued oral transmission of ‘The Heart’s Utmost Need’.

He reminds us that our purpose should be to benefit, and not harm, others. Our purpose should be to free numberless sentient beings from oceans of samsaric suffering forever, to bring them to peerless happiness, the total cessation of obscuration – gross and subtle, and then to the completion of all realisations. To achieve that, one must achieve omniscience and actualise the graduated path to enlightenment.

Therefore, think, “For that purpose, I will listen to the teachings for every single being.” You have to really think of the beings, even a tiny insect in front of you. You are listening for them. Following which, Rinpoche then continued with the oral transmission and commentary of ‘The Heart’s Utmost Need’. The following is an excerpt of the teaching, “Practise Now Because You Can Die Anytime!”.

BASIC BUDDHISM IS UNDERSTANDING THAT HOW THINGS APPEAR TO YOUR MIND IS TOTALLY OPPOSITE TO HOW THEY EXIST

Of course, basically, it is ‘dagdzin marigpa’, the ignorance of grasping the ‘I’. That which exists is a mere name, but then it appeared and you believed in a wrong view, as a real ‘I’, truly existing, existing from its own side, a real ‘I’. You live the whole... You do everything, every single, of body, speech, and mind every activity, you lead the whole entire life with this wrong concept and with this wrong view, a hallucination. You live the life, you do every single thing with this hallucination believing it is real, believing everything is real. Real! You do everything, believing it is real, with the hallucination that it is real, the concept that it is real. You do everything. Wow,  wow, wow. Amazing.

That, that is the basic, the very basic Buddhism, discovering yourself! Discovering yourself! Aaaah. Aaa-ah. You see? What is false in your life, what is truth in your life – that is discovering yourself. From beginningless rebirths up to now, how you have been believing yourself, how things appear to your mind is tooooooooooooooootally opposite. This is a hallucination. Aaaah. You have to realise this. That is the most important thing. It is basic Buddhism. Aaaah. Aaaah. Now you really understand what Buddhism is! Aaaah. What  Buddhism offers to your life, to learning about your life! Aaaah.

You see? You have to recognise that. It is not just chanting blah, blah, blah. It is not like that. Not at all. It is showing the truth! Aaaah. It is not just chanting blah, blah, blah. Many religions do chanting, making sounds. It is not just that. Now the more you learn now, now you can see what Buddhism is. How the most important it is in your life. Aaaah. Like that. Okay.

BY BELIEVING WHAT ANGER THINKS, YOU WANT TO MAKE YOUR ENEMY INTO PIECES

Then the self-cherishing. There is more to talk [about] how attachment brings so much suffering. Ssssh. People in the world have unbelievable suffering. Like yourself, you can understand, ssssh, how much suffering, how much it brings suffering in your life, and how much the people in the world are suffering. Due to ignorance, anger, attachment, there is so much [suffering]. By believing, when this thought arises, what it thinks is true. What ignorance thinks is true. What anger thinks is true – the expression, “This is an enemy. Oh, this is an enemy. I must destroy them, make them into pieces.” All that, you see? In the view of anger, it is that! While you are angry with the object (Rinpoche pounds his fist into his other hand), if you can...

BY BELIEVING WHAT ATTACHMENT THINKS, YOU GET STUCK TO OBJECTS

Then it is the same thing with attachment, “Oh, this is real good, oooooo...” then a hundred percent your life got (will get) stuck to that; a hundred percent. In reality, it is nothing. There is nothing there, it is empty. There is no object there. What anger believes, what attachment believes, it is not there.

ANGER AND ATTACHMENT ARE BUILT ON THE BASIS OF A WRONG VIEW

And that is, as I said many times, it is built on the basis of a wrong view, ‘dendzin marigpa’, ignorance grasping true existence. On the basis of that, the wrong basis is wrong. It is built on that basis, the view of the object, the view of the object of ignorance, anger,  attachment, a wrong concept. It is built on that basis. That is how people have so much suffering, sentient beings. Yourself from beginningless rebirths and how much, how much sentient beings are suffering. Okay.

The poisonous emotions that saturate people’s minds in this dark era are the principal cause of their wandering in the endless cycle of samsara. To deal with those emotions we need to keep constant vigilance, following the example of the Kadampa masters, who used to say:

I will hold the spear of mindfulness at the gate of the mind,

And when the emotions threaten,

I, too, will threaten them.

When they relax their grip, only then will I relax mine.

-- Dilgo Khyentse Rinpoche

父母未生之前谁是我，生我之后我是谁

梦参老和尚

菩萨虽然利益众生，看众生受苦，终日度众生，但不见众生相。如果他有执著的心，那就是法执了，就有执著了。有执著了不但度不了众生，连他自己也变成众生了，就是这个含义。

所以那些修“父母未生之前谁是我，生我之后我是谁”，乃至于禅宗的“念佛的是谁”，都是要达到真如的理。随缘，我们要找那不变的。他这样参啊，参到了，知道了不变，就印得那个真如。

“父母未生之前谁是我，生我之后我是谁？”究竟我是谁啊？这个道理你要自己参，假如参明白了，就真明白了。现在你听来的解释，还不能明白，就是明白了也是假明白。

所以法是要你自己去修证，像你在这儿坐着听经，谁来听经啊？能听经的是谁？所听的又是谁啊？所听的法是什么？没有“能”、“所”啊！“能”没有，“所”也不存在啊！把这几句话翻来覆去地多做思考，这叫般若智慧。

观自在菩萨行深般若智慧，他说“照见五蕴皆空”，这个“照”不是分别，是智慧照，照就是觉。觉了一切诸法，一切诸法不存在的、空的，不被它所转变，这叫用心转境。要是能明白，转得动了，那就是佛。

《楞严经》上讲：“心能转境即同如来。”要是心被境转了，就是众生。我们现在就是心被境转，现在还是在转，我说上句话，你就随我上句话转了；我说下句话，你就随我下句话。你不随我转，你坐在那儿，信行思惟，不随境转了——你说的没有，我听的也没有，无听无说。

要是达到这种境界，那就“色不异空”。更能够证到真实了，你即是我，我即是你，阿弥陀佛就是我，那就是“色即是空”，一切的境就是我心里变现的，境就是我的心，心就是境。真如随缘，成了万法，真如就在万法里头。真如还是没变的，万法幻化的境相消了，真实就显现。

My son, look! Observe your own mind! The mind is not verified by observation. How amazing that this unestablished mind-itself appears in manifold ways! Your own unborn mind is the Dharmakaya, and the Dharmakaya is without birth or destruction. How amazing that this embodiment of unborn, great bliss is present within you! In the Dharmakaya mirror of your own mind, non-dual primordial wisdom arises as luminosity. From the moment it arises, it is established, and it is inborn great bliss.

-- Mahasiddha Saraha

Avalokiteshvara Bodhisattva

In Sutras And In Our Hearts (Part 2)

Previously, a brief introduction on Avalokiteshvara Bodhisattva, including and the etymology of the words ‘Guan Yin’ were made in Part 1 of “Avalokiteshvara Bodhisattva – In Sutras and Our Hearts”. In this second part, we continue to delve deeper into Buddhist texts related to Avalokiteshvara Bodhisattva-related and how we should not take for granted the affinity that all sentient beings have with  Avalokiteshvara Bodhisattva.

THE UNIVERSAL DOOR OF THE BODHISATTVA WHO LISTENS 

Avalokiteshvara Bodhisattva, also known as Guan Yin or Guan Shih Yin Pu Sa [观世音菩萨] is known to be the embodiment of infinite compassion, kindness, mercy and love. Mentioned in the first part that the Sanskrit ‘Avalokiteshvara’; with the ending ‘svara’; ‘sound’, ‘noise’, which means ‘sound perceiver’ and literally meaning ‘he who looks down upon sound’ – the cries of sentient beings who need his help. Adding on, ‘Guan Shih Yin’ means ‘literally “he who perceives the world's lamentations” – wherein ‘lok’ was read as simultaneously meaning both ‘to look’ and ‘world’.

It is in Chapter 25, “The Universal Door of Guan Shi Yin Bodhisattva” (观世音菩萨普门品) in The Lotus Sutra or also known as The  Wonderful Dharma Lotus Flower Sutra that states《妙法莲华经》that if “Living beings are beset with hardships, and oppressed by limitless sufferings, the power of Guanyin’s wondrous wisdom can rescue the world from suffering.”

Described as ‘True Contemplator, Pure Contemplator, Contemplator with Vast, Great Wisdom, Compassionate Contemplator, Kind Contemplator, may we constantly behold Avalokiteshvara Bodhisattva with reverence!

Avalokiteshvara Bodhisattva’s undefiled pure light, the sun of wisdom that breaks through the darkness is able to quell calamities of wind and fire, as it shines on all worlds. Also, the compassion and wonderous kindness is like sweet dew and Dharma rain that can extinguish the flames of affliction.

Thus, when in the midst of contention, when faced with lawsuits, or when someone is terrified on the battlefield, if he evokes the strength of Guanyin, all his many enemies will scatter and leave.

So, complete with the power of spiritual penetrations, vastly wisdom and expedient means, Avalokiteshvara Bodhisattva are in the ten directions and can manifest in any place. And regardless of beings, the suffering of beings with ‘various evil destinies, those of the hells, ghosts, and animal realms, those with pain of birth, old age, sickness, and death can be gradually wiped away’. It is without a doubt that in times of suffering, agony, danger and death, He is our refuge and protector.

It is without a doubt that in times of suffering, agony, danger and death, He is our refuge and protector.

ONE HEART WITH AVALOKITESHVARA 

In a transcribed lecture by Venerable Master Hsuan Hua, it states, “Our recitation of Guan Yin Bodhisattva's name should continue nonstop, like an ever-flowing stream, until everything becomes one. Walking, standing, sitting and lying down, we recite the name of  Guan Yin. We must pay close attention and not forget Guan Yin's name in thought afterthought. Each recitation must be clear and distinct, and we certainly shouldn't fall asleep or have idle thoughts while reciting. We must recite single-mindedly, thinking of nothing but the words “Namo Bodhisattva Guan Shih Yin”, not leaving the name whether we are walking, standing, sitting, or lying down.”

OM MANI PADME HUM

The Om Mani Padme Hum Mantra – a six-syllable mantra (六字大明陀罗尼或六字真言) is known to be the essence of all mantras. The first known description of the Mantra appears in the Karandavyuha Sutra《佛说大乘庄严宝王经》. In this Sutra, Shakyamuni Buddha states, “This is the most beneficial Mantra. Even I made this aspiration to all the million past Buddhas.”

Being The Mantra of Avalokiteshvara Bodhisattva, the meditation and recitation embody the love, compassion, power and superlative qualities of the enlightened beings – also reflecting our true nature (essence) that is within us.

Though six-syllabled, the benefits of the Mantra must not be seen be underestimated. In fact, the benefits and transformation that the Mantra can bring about are infinite. The most immediate transformation when reciting the Mantra is that ‘we connect with the body, by reciting the words of the liturgy and by repeating the Mantra, we connect with the voice, and by imagining the visual form of the Buddha, we connect with the mind’ and ‘through mantra, we no longer cling to the reality of speech and sound encountered in life, but experience it as essentially empty. Then, confusion of the speech aspect of our being is transformed into enlightened awareness'.

In “The Benefits of Chanting Om Mani Padme Hum”, Lama Zopa Rinpoche, shares, ‘The benefits of reciting this Mantra are infinite, like  the limitless sky.’ Reciting this Mantra once can purify the four defeats of breaking the four root vows of self-liberation and the five uninterrupted negative karmas. As mentioned in the tantras, chanting this Mantra, one can achieve the four qualities of being born in the Amitabha Buddha Pure Land (and other pure lands); at the time of death, one can see the Buddha and lights appearing and devas making offerings; and never being reborn in the hell, hungry ghost or animal realms. One will be reborn in the pure land of Buddha or as a happy trans-migratory being. The benefits of reciting the Mantra is so astounding that if one who has completed ten malas of recitation, were to go swimming, be it in a stream, river, lake or ocean, this body of water that touches the person’s body gets blessed.

Rinpoche explains that even if one does not have much intellectual understanding of the Dharma (even if the only thing one knows is ‘Om Mani Padme Hum’, then it is ‘still the happiest life one has lived with an attitude-free of the eight worldly concerns’. According to his experience, in his home in Solu Khumbu, Nepal, there are people who live their lives chanting ‘Om Mani Padme Hum’, without the slightest idea of the three principal aspects of the path – renunciation, bodhicitta and the right view of emptiness. Despite the fact that they are illiterate – they cannot read and do not even know the alphabet – they have great devotion to compassion and bodhicitta and live their lives reciting ‘Om Mani Padme Hum’. Such people are warm-hearted, very kind and very compassionate. This is proof from Rinpoche's experience that it has the effect of transforming the mind into a good heart and compassion.

Also, if one can lead one’s life with the pure attitude that is free of attachment and clinging to this life, and then simply spend one’s life chanting ‘Om Mani Padme Hum’, then that is indeed the purest Dharma.

If one intellectualises emptiness, non-arising, beyond mind, freedom from extremes and so on in any way, not dwelling in actual reality, one will be very distracted. 

-- Mahasiddha Virupa

佛教如何看待男女情欲

湛空法师

经说:欲为生死之根本，多欲疲劳，少欲无为。

因爱欲而生三界，轮回六道之生死。

告子说，食色，性也。

说明人生最重要的两件事就是饮食男女，饮食是维持肉体生命的存在所必须，而男女欲爱则是维持人类种族延续的必要活动，这里所称的男女是指单纯的男女肉体上的欲爱（即性爱）而言（相似于弗洛伊德之男女性爱观点）。

本文所探讨的情欲问题则范围较广，本文所说的情欲包括身淫与心淫两方面，宗教统称为淫欲，身淫是指肉体的欲爱（即性行为），而心淫则是指内心对肉体欲爱的渴求（比如《圣经》说，一个男人心里对一位陌生女子产生爱慕，皆属淫欲。）。

由于宗教很少公开深入讨论淫欲方面的问题，而大多只叫人要节欲，大多数人对淫欲方面的问题了解不够，因此产生很多令人觉得奇怪的事情。比如佛教很多学佛的居士很害怕与他（她）另一半做“那件事”，他（她）们害怕做“那件事”会对佛菩萨不恭敬，有些人做“那件事”后的第二天就不敢上佛堂。还有很多人认为做“那件事”会影响修行，有些人因此不敢结婚，有些夫妻学佛以后就变成“道友”，完全没有夫妻的样子。像这些事情使很多人困惑不已。还有些年轻人认为佛教要人放弃情欲，那谈恋爱岂不是罪过？要结婚就不要学佛，有这种误解的人还不少。尤其有些人说若不出家不断男女性爱，学佛不会有成就，这也使很多在家居士不愿学佛。

然而，学佛就要放弃夫妻关系？有情欲关系学佛就不会有成就吗？要学佛有成就一定要出家吗？这些问题要彻底了解好像不很容易，在本文中以自己对佛法粗浅的认识提出一些自己的观点给大家做参考，若有不正确请各位读者指正。

古今中外世界很多宗教，包括佛教、天主教、印度教及中国的道教，几乎都主张禁欲或要求尽量节欲。

基督教主耶稣一生没有结婚，几乎是苦行的修行者，他们中有名的使徒约翰更明白主张：替天主工作的人一定要身心圣洁，不能染爱欲。到今日天主教的修女与神父都是禁欲的。所以童贞女在天主教得到了颂扬，而夏娃受到了诅咒！就是因为肉欲的错误！

道教自从汉朝末年以后就主张要修精气神，希望能修到羽化升天而名列仙班，他们认为有男女淫欲会损精气，因此要禁欲，至于道教中有些以男女性爱行“采补之术”者，那应属邪教（或者后来教义有所改变），应不是起初的正统道教思想。

印度现在还有很多清教徒，一生清心寡欲，长期埋没在雪山森林里苦行！

佛教的情欲只有在欲界存在，色界、无色界及各净土都没有情欲存在（情欲有欲不一样）。有男女淫欲（专指情欲）执着的众生就脱不出欲界，故佛教希望能做到没有情欲。佛教中告诉我们男女“成淫”的方式并不是只有性器官的接触，假如在欲界六层天之中，四天王天与忉利天男女行淫的方式与人间相同，但夜摩天则以男女“拥抱”成淫，兜率天以男女“执手”成淫，乐化天以男女“对面熟笑成淫”，到欲界第六层天（即他化自在天）则男女以“相视成淫”。他化自在天以上进入色界天就没有淫欲存在。我们可以看出忉利天以上的四层欲界天众生只有“心淫”没有“身淫”。佛教有句名言：“三界众生皆因淫欲而正性命”，也就是说有淫欲之心就会轮落三界之中而不得解脱。

释尊为要众生速得解脱生死，超脱三界之轮回，故在大小乘诸经中，很多地方都强调或暗示“女色”对修行之障碍，例如在各部律中释迦牟尼佛再三强调，莫视女子，她们是毒蛇，能使你堕落。《增一阿含经》中，佛陀说“莫与女交通，亦莫共言语，有能远离者则离于八难。”在《长阿含经》中，阿难白佛言：“佛灭度后，诸女来受诲者当如之何？”佛言：“莫与相见，莫与共语。”阿难言：“设若相见，共语当如何？”佛言“当自检心”。又如《大宝经》：“我观一切千世界中，众生大怨，无过妻妾女色诸欲，于女色所缠縳故，于诸善法多生障碍。”，其他还有很多佛经论中都有诃责女色之言论，如在四十二章经中，有十九章说到女色与情欲的危害。

也许有人会觉得释尊似乎很轻视女性，其实不是这样，佛经中释尊会诃责女色的危害而少谈男色，最大原因是当时印度社会修行人绝大多数是男性，这一点由修行者之中有成就的大多数是男性（女性不是没有，但很少）可知。此外，以天生的生理条件而言，女性对男性的诱惑力的确是远大于男性对女性的诱惑力，基于这两个理由，释尊在当时对大部份的修行人强调女色的危害，目的只是要告诫修行的男众要随时提高警觉，不要掉入淫欲的陷井中，我相信没有轻贱女性的意思！在释尊心中，没有分别，分别的只有我们！佛只是告诉我们修行的要害，而不是轻视女性！《法华经》中，龙女八岁成佛，和释尊平等！说明女性在佛法面前是平等的！这是佛教超越其它一切宗教的伟大之处！

对今天的社会环境，佛经中释尊说到“女色”的危害其实就是为“淫欲”的危害，今天的社会由于人际接触频繁，人之思想开放，资讯广告发达等因素，使得同性恋俱乐部、星期五餐厅等在社会上到处可见，因此，除了以前女性诱惑男性外，今日男性诱惑女性、男性诱惑男性以及女性诱惑女性也都普遍存在，这些诱惑力对修行人的杀伤力所差无多，都是障碍修行的淫欲陷井。

释尊在《楞严经》中对阿难尊者开示：“云何摄心我名为戒，若诸六道众生其心不淫，则不随其生死相续，汝修三昧本出麈劳，淫心不除，麈不可出，纵有多智禅定现前，如不断淫必落魔道，上品魔王，中品魔民，下品魔女。魔亦有徒众，各各自谓成无上道，我灭度后，末法之中，多此魔民，炽盛世间广行贪淫，为善知识，令诸众生落爱见坑，失菩提路。汝教世人修三摩地，先断淫心是名如来先佛世尊第一决定清净明诲。若不断淫修禅定者，如蒸砂石，欲成其饭，经百千劫只名热砂，何以故，此非饭本，砂石成故。汝以淫身求佛妙果，纵得妙悟，皆是淫根，根本成淫，轮回三途，必不能出。如来涅槃，何路修证。必使淫机，身心俱断，断性亦无，于佛菩提斯可希冀。”这一段话是释尊对淫欲最详细的开示，我所以详细写下来，是希望大家要注意到今天社会上有些修行者或道场是否有这些问题？道场的指导者对“淫欲”之问题是否真正了解？是否有正法可以克服？下面来探讨这段话的意义。第一，释尊在此中所说的断淫是指正淫还是邪淫？这一点争议很多，很多修行者认为在家居士不断夫妻关系，修行不会有成就，这些人就是认为释尊所说断淫包括正淫及邪淫。我个人所了解应该是指断邪淫而言。但因为阿难是出家众，本当断正邪二淫，释尊在此经是对阿难所说，当然不会特别强调断邪淫。第二，此中释尊说断淫才有得菩提的希望，断淫的意义是指要断除男女或夫妻间的淫欲行为吗？我个人认为好像不是如此，释尊在这段话最后说“必使淫机、身心俱断，断性亦无……”的真义是什么？我个人所了解，淫机的机就是机率，要使身淫心淫的机会都没有，那要怎样做才有可能？我认为最重要的是消除无始以来的“淫业”，淫业不除，要“使淫机、身心俱断”那才是蒸砂成饭（不可能）。此外，什么是“断性亦无”的意义？我所了解是不要执著有淫欲之实性可断，淫欲本空无，没有体性，无可断者，只要不执着，若执着实有淫欲可断，则想得菩提希望渺茫。总结这一段话，我个人认为释尊教我们对淫欲的看法是：观淫欲如梦幻而不执着其有体性，要修行断除淫业，也要断邪淫。

佛教或一些自认要出离世间的宗教，其所以要禁止情欲，主要是情欲本身的诱惑力太大，使人产生“执着”的力量太大，人一旦着迷，不但脱不了轮回，甚至伤生害命，造下恶业，古今中外多少英雄豪杰帝王将相因女色而坠落，俗语说英雄难过美人关，何况一般凡人那能逃脱淫欲的关卡，各位也看看市面上的流行歌曲，十之八九是叙述情欲之事，可见情欲之事对人之影响力之大。因此，释尊为让人了脱生死，只好制戒劝人远离淫欲之诱惑，不要贪着淫欲，应该节欲，但并不是教要“断”欲、禁欲。也许禁欲（如出家众自愿如此）对某些人修行较有帮助，但并非人皆如此，每个人因缘不同、愿亦不同，某些方法（如禁欲）对他不一定有好处。

要修行了脱生死能断除淫欲的诱惑当然是好，但这是一件很不容易的事，尤其在淫欲陷井繁多的今日。人之所以为人，主要是淫欲业障所致。三界众生之所以会出现，归根到底就是因为“生存”欲望之存在，而到了欲界之人畜更执着，认为要以生殖繁衍个体才得以“生存”，为繁衍个体，“神识”就造出能使人快乐之性器官，以诱人行淫繁衍个体。很多动物行淫欲之目的纯粹只为生殖，但人类却随时行淫欲以“享乐”，淫欲之行为与愿望互相“熏染”，长时间就形成淫相（第六识之名色）与淫习（第八识之业种），淫业因此就形成，因此众生就轮回三界，淫业重者缘生三恶道（即畜生、饿鬼、地狱），轻者投生人界或天界（欲界各天）。

肉体爱欲之发生是源于脑下垂体的前叶受到某种刺激后分秘“激素”，这些激素刺激性器官产生性冲动，就会有淫欲发生。引起脑下垂体前叶产生激素的刺激主要是我们的五官接受外面“淫境”所引起，例如看到色情影片，听到淫的声音等。由潜意识“淫业”（来自淫习与淫相）使意根（大脑）作用亦会刺激脑下垂体产生淫欲。还有一些淫欲的原因好像与脑下垂体受刺激无关，例如在打坐中之性勃起产生性冲动，这好像是因为“气”行经性器官时不能顺利通过所引起。还有，好像健康的人长时间没有性行为亦会“满则溢”。身体衰弱、饥饿过度或者有某些特殊疾病之人亦不会有淫欲之行为这些有可能是纯粹的肉身问题。

由人之五官受到“淫境”之刺激产生淫欲，其原因是这些刺激到达第六识后，由于过去生的淫习与淫相引发对淫乐的记忆，由于过去的淫相引发对淫乐的记忆，因此会有淫欲之心产生。所以表面上肉体之爱欲是脑下垂体与性器官之共同作用，但本质上“淫业”是最重要之原因。另外一点情欲与性征系统（包括性腺、性器官、脑下垂体前叶腺等）及神识之间的关系也是我们所必须了解的，人之情欲与性征系统之发育情形有关，发育未到相当程度的孩童似乎情欲的现象很少，随着年龄增长，性征系统逐渐发育成熟，情欲的现象逐渐出现。年纪很小的孩童对“淫境”的染着似乎没有（理论上也许有一点），主要原因是他们尚没有发育成熟的器官可以用，要知道，众生的神识要有“根”（器官）才会有表达作用。据我个人所了解，人类性征系统之发育成熟过程，是被神识所操控，而不是基因的问题，当人初生，神识入胎就取“基因”（细胞的染色体内）中的记录制造性征器官，但只是准备未来使用而已，使用者是神识。人类为达到种族之繁衍及个体发育之双重行为，性征器官必须存在，但不能太早成熟以免影响个体之发育。当个体发育成熟到一定程度，性征器官也就发育差不多了，神识才有“根”可以表达淫欲。而神识之所以要表达淫欲就是无始以来在三界轮回对情欲快乐的贪着所致，也就是淫业的问题。

人的身体器官之所以有淫根（性征器官）以及人之所以有淫的欲望，主因是“淫业”，其与人的自主意识及外面的淫境三者共同造成淫之行为（身、口、意三淫业）。

世界上也有些人相爱相许，但不做“那一种事”，这只是心淫的层次，还是在三界轮回之中，只是层次高一点而已。

有情欲的业因才有人类的存在，若人皆断除淫欲的行为，人类很快会由世界消失，强行要学佛的人断淫欲行为似乎也不合理。对一个居士不能断淫欲行为，又想能学佛了生死是否有可能？是否有这种方便法门存在？答案在小乘是没有，在菩萨乘是有，而在密乘（金刚乘）更不是问题。著名的维摩诘经上说：“不断淫怒痴，而不与俱”。意思是淫怒痴之心亦源于自性，故不可断，但可以“转”。淫怒痴可以面对，但不要执着起贪爱之心。维摩诘居士的“不执着”观念对居士学佛者最为重要。要能面对世间各种善恶麈境不起执着，而不是断绝麈境、逃避而去面对。居士学佛者都要好好研读维摩诘经，并以他为修行、做人行事之榜样。维摩诘居士是个大菩萨，在释尊时化生在毗耶离（城市名）大城中，“虽为白衣，奉行沙门清净律行，虽处居家，不着三界，示有妻子，常修梵行，现有眷属，常乐远离，虽服宝饰而以相好严身，虽复饮食而以禅悦为味。若至博奕戏轧以度人，受诸异道不毁正信。虽名世典常乐佛法。”这些话是说维摩诘现居士身在世间，也有妻子眷属，也做一般人之事，如看各种书（包括外道书籍）、戴装饰品等，但他内心不贪着这些事，最重要的是他一有机会就到处渡生。他说虽饮食而以禅悦为味，不是说他吃东西时还在做禅定，只是说他不贪着饮食之美味，而经常乐在禅悦之中。居士不像出家众面对较单纯的环境，居士一般有父母、妻子、儿女，要赚钱要做事，要面对长官、同事及各种复杂之人际问题，每天几乎都不离淫怒痴的各种境界。例如有些人为了全家的生计问题，不能不与他人上酒家应酬，去面对女色的诱惑。这时能不能免除“污染”就看是否能心不执着了。当然，这种不染的工夫说起来只有“不着”两个字，但做起来可不容易，但常下工夫可以减少“污染”的程度。把“不着”的工夫用于爱欲就是要不贪着淫欲之乐，尤其是在“重要关头”之时，否则，必落三界。这必须有工夫能做到“以大慈心”成就自己的眷属而自己不着淫乐，这是对高层次的修行者而言。对一般学佛之人，只要守五戒之淫戒，能不邪淫就很好了，不要想太多，否则会成障碍。当然，若有要做佛事者，事前“清净”一段时间有时候有必要，详情不在此谈论。佛教的根本思想十二因缘讲得很清楚：无明后有行，行后有识，识后有名色，名色然后有六入，六入（六种器官）然后有触，触后有受，受后有爱，爱后有取，然后有占有之事，接着就要有生老悲忧苦的结果。男女的爱情开始是双方接“触”以后，是否“来电”则接“受”对方而有“爱”情发生，然后才会决定嫁娶（取）并占“有”对方，以后就会有“生”活上柴米油盐及养子女问题。这些是“触”以后就决定是否“受”的问题，是自己愿不愿意，而不是该不该有爱情婚姻的问题。若愿意则生老悲忧苦（当然也包括一些小乐之果）之果就必须甘愿承受，不态后悔。双方若已决定承受婚姻之事，那就要双方相互照顾互相鼓励，在此生结善缘，使双方感情生活和谐。爱情也是一种很大的力量，能使人精神愉快充满活力。以因果来看，婚姻很多是过去生某些前因所衍生的果报，此生既现，则有怨要化解，有恩要了结，不要在此生生命结束时尚有遗憾而延续到来生。我们既已学佛，就要用佛经的智慧，要观世间一切如梦幻，我们既要进入爱情婚姻的梦中，就要以慈悲心抱着成就家庭而牺牲自己之心，成就短暂之美梦，使在时空交会的短暂中能发出家的光辉，那也是难能可贵的。但也不要忘记时常提醒自己，世间毕竟无常，婚姻爱情之乐也是短暂无常，再甜蜜也有破灭之时（最多在肉身死亡之时）。当肉身败亡后，彼此就不相识，就是识中留有爱，但又如何？只是潜意识的幻影而已，来生要再相见要相识，毕竟机会很少。

认为要真正能长久在一起，只有双方一起修习佛道，若双方皆能修成佛菩萨的“化身”，则永生永世彼此了知，那才是永远在一起。双方可以在无尽的明天共同出世间行菩萨道，这是永久的“爱侣”（并非一般的情爱），这才是究竟。也许认为很困难，但只要有恒心亦会有成功的一天。

A good friend who points out mistakes and imperfections and rebukes evil is to be respected as if he reveals a secret of hidden treasure.

-- The Buddha

Avalokiteshvara Bodhisattva

In Sutras And In Our Hearts (Part 1)

Avalokiteshvara Bodhisattva is also known as Guan Shih Yin Pu Sa [观世音菩萨] or more popularly known as the Goddess of Mercy. The words ‘Guan Yin’ is a translation from the Sanskrit ‘Avalokiteshvara’; with the ending ‘svara’; ‘sound’, ‘noise’, meaning ‘sound perceiver’ and literally, ‘he who looks down upon sound’ — the cries of sentient beings who need his help. This etymology was further reinforced by the tendency of some Chinese translators, notably Kumarajiva, who used the variant ‘Guan Shih Yin’ that means ‘literally “he who perceives the world's laments and cries” — wherein ‘lok’ was read as simultaneously meaning both ‘to look’ and ‘world’.

Synonymous with infinite compassion, kindness, mercy and love; Avalokiteshvara Bodhisattva has been depicted in many forms; male, female and at times even genderless. But in many Chinese and Southeast Asian cultures, Avalokiteshvara Bodhisattva is most commonly depicted as female and throughout history, the veneration of Avalokiteshvara Bodhisattva is common and even more so on her holy day(s) that are celebrated thrice a year — birth (2nd lunar month), enlightenment (6th lunar month) and renunciation (9th lunar month).

EXEMPLIFYING THE BODHISATTVA'S RESOLVE 

Avalokiteshvara Bodhisattva’s resolve to postpone his own Buddhahood until he has helped all sentient beings to be released from dukkha and the samsaric cycle of death and rebirth, to achieve liberation exemplifies the compassion and selflessness of the Bodhisattva, reinforcing the connection with all sentient beings.

AVALOKITESHVARA IN OUR HEARTS

Avalokiteshvara Bodhisattva is loved and venerated throughout the Buddhist world across Mahayana, Theravada and Vajrayana Buddhism for many reasons rooted in the faith, belief and confidence in the Bodhisattva by many, especially in times of need. Generally, the more commonly derived feminine attributes of Guan Shih Yin Pu Sa is known to have originated from the Sanskrit Avalokiteshvara — her male form, since all representations of Bodhisattva were masculine. As the Lotus Sutra relates, Guan Shih Yin Pu Sa is, "by manifesting in a variety of forms, travels in the world, conveying the beings to salvation".

AVALOKITESHVARA IN SUTRAS

THE LOTUS SUTRA

The Lotus Sutra is the first time the Avalokiteshvara is mentioned; Chapter 25 refers to him as Lokesvara (Lord God of All Beings) and Lokanatha (Lord and Protector of All Beings) and ascribes extreme attributes of divinity to him and is able to assume any forms — a child, adult, either gender or genderless and even other beings — whichever best in conveying the message of compassion and answer to those who call out to him (her) in their suffering. It also teaches that by calling on the name of the Bodhisattva, one can obtain both worldly and spiritual benefits.

THE THOUSAND-HANDED AND THOUSAND-EYED SUTRA 

Also known as the Karandavyuha Sutra, this sutra is a mantrayana sutra which extols the virtues and powers of Avalokiteshvara, including the physical transformations of the appearance, described with multiple heads, arms, and eyes. It is also particularly notable for introducing the mantra, ‘Om Mani Padme Hum’ into the sutra tradition.

In the above painting of the Thousand-armed and Thousand-eyed Avalokiteshvara, the Bodhisattva is ‘seated facing forward on a lotus pedestal with a resplendent jewelled canopy above him. The “thousand” arms of the deity, each containing a single eye, fan out in a circular fashion so as to completely envelop his body. The largest of the arms, located closer to the body, hold implements such as a sutra, mirror, water vessel, alms bowl, and willow spray. Inside the Bodhisattva’s elaborate headdress is a tiny figure of Amitabha, the Buddha of the Western Pure Land with whom Avalokiteshvara is closely associated with’. This sutra also serves as the basis for the popular ritual of repentance, Dabei Chan (Ritual of Great Compassion Repentance), created by the Tien Tai Master Siming Zhili 四明知礼 (960-1028), one of the most frequently performed rituals even till today. It also contains the dharani known as Dabei Zhou (Great Compassion Dharani).

THE HEART SUTRA 

The Heart Sutra, also known as the Prajnapramitahrdaya is a popular sutra in Mahayana Buddhism, can be translated as The Heart of the Perfection of Wisdom. It encapsulates the highest truth of the sunyata in Mahayana Buddhism though comprising “only” a few paragraphs as compared to other sutras. It is often referred to as a very condensed contemplation manual, with the essence of all the Prajnaparamita Sutras, or an explanation of emptiness in a nutshell. Regardless of the many explanations of what it is, one stands out — it is a sutra that connects our heart with the heart of the great Bodhisattva — the embodiment of the loving-kindness and compassion of all buddhas.

Knowing that the nature of anger and happiness is empty, just do not attach to them, and your karma will fall away.

-- Bodhidharma

至心念佛 能消百世业障

圆瑛法师

一切众生，自从无始一念妄动而有无明，从迷积迷，以历尘劫，起心动念，多造恶业，能为障碍，即障蔽自己佛性，业障不除，佛性不得现前，故我释迦如来倡此念佛法门，教人消除业障。经云：“念佛一声，能灭八十亿劫生死重罪。”何以念一声佛号能灭多劫重罪？以发心念佛即是大智慧现前，譬如一灯光明能破千年暗室，念佛灭罪亦复如是。

纵使业重障深，虽然念佛，依旧业识翻腾、妄想杂乱，此皆发心不切、念力不充，所以难敌业障，正未可因此反不念佛。经云：“多障众生念佛，果能一心称念，是人当为诸佛之所护念、弥陀之所光照，自得冥熏加被，业障可以渐消，善根日益增长。”晋朝奉旨汰僧，帝慕庐山远公之德，敕令庐山不在淘汰之列。时有二僧，一系瞎眼，一则跛脚，此皆业障深重之报，恐受淘汰，逃入庐山，哀求远公收录，依教修持，以终暮年，远公令发宏愿，修持念佛法门以消业障。瞎眼僧发愿：来生为大知识，宏扬净宗。跛足僧发愿：来生身为国王，兴隆三宝。此二僧惟仗念佛功德之力，消除业障，转生各满所愿：瞎眼僧转身为永明延寿大师，乃一代高僧，以万善庄严净土；跛足僧转身为高丽国王，一生深信佛法，护持三宝，后至中国护永明大师之法，于净土法门盛极一时也。

又昔有屠夫，杀猪为业，其妻修持念佛法门，常劝其夫杀生业重定招恶报，当念弥陀名号消除业障。夫初不信，后经屡劝始从，因其根机浅薄，旋念旋忘。其妻聪利善巧，设一方便，于各门上装一铃子，劝夫一闻铃声则念佛一声，每日如是，闻铃即记念佛。迨数年后，其夫病故，魂至阎罗王所，依业判罪，罚为畜生，偿还命债，饬鬼卒驱入猪胎，鬼卒持叉驱逐，叉上铜圈震响，犹如铃声，屠夫一闻遂即念佛一声，是时有化莲花，托住其叉，不触其身，仗承念佛功德力故，即时往生净土，此即念佛能消业障也。

业障乃三障之一，依惑障而造业障，由业障而受报障。你我各各轮回六道、具足三障，若得宿业消除、新业不作，则果报自可不受。我佛教人念佛，即是改往修来之法，于一句弥陀名号专心系念不辍，念念心光照着佛号，时时佛光照触行人，心光与佛光交映，心力与佛力难思，即此可消业障，如日光能破长夜重昏，风力能扫弥天宿雾。

世有发心修行之人，不信净土法门，不肯念佛，纵得五种神通，尚难消除业障。昔有兄弟四人，同修异道，各得五通：一天眼通，能见一切境界；二天耳通，能闻世界诸声；三他心通，能知他人心念；四宿命通，能知三世诸事；五神足通，能于他方往还自在无碍。一日大兄已知明日午时无常到了，兄弟四人同时而死，乃谓诸弟曰：“你们知明日有何事否?”诸弟俱答曰：“明日午时，我四人无常到了。”兄曰：“当用何法以避之？”诸弟曰：“宜用神通之力设法躲避，则彼无常鬼卒自然莫奈我何。”四人商议既定，大兄曰：“我乘神力升于虚空。”二曰：“我以神力潜于大海。”三曰：“我用神力入于山谷。”四曰：“我以神力藏于市中。”次日各运神力以避死厄，谁知业障未消，届时四人神力俱失：升空者则坠地而死，潜海者为大鱼吞食，入山者被饿虎所啖，藏市者则因众人拥挤跌地被踏身死，四人无一幸免。如憨山大师所云：“世事由来多缺陷，幻躯焉得免无常？”奉劝诸人不必贪求神通，只要老实念佛、愿生净土，自可消除业障，临终化佛来迎，永免无常之苦，而证真常之乐，岂不善哉！

业之为力甚大，世间众生皆是随业所转，惟有念佛可消业障，即八哥之鸟念佛亦得带业往生。昔人养一八哥，能学人言。一日僧至其家，念佛一声，八哥即学念南无阿弥陀佛一声；僧再念，八哥亦念。迨僧去后，八哥每日常时念佛。其主人以其既喜念佛，即送僧寺，僧实奇之，遂与开导有念念佛及与无念念佛二种工夫，八哥似有领会。一日僧见其将死，遂与助念，迨气尽，立亡笼内，后僧为埋葬地中。数日，地上生一莲花，僧即挖土，以究莲自何生，乃见此莲生自八哥之舌。后人颂曰：“有一灵禽八哥儿，解随僧语念阿弥，死埋平地莲华发，我辈为人岂不知？”当知八哥乃飞禽之属，因学僧语，念佛尚能往生，舌出莲花，足为明证。而我等人伦是为万物之灵，若不发心念佛，未免上辜佛化、下负己灵，故罗状元云：“世上万般浑是梦，无如及早念弥陀。”

Since calm abiding and higher insight

are combined together,

and since it is supreme,

and one desires to arrive, it is called "path"

-- Niguma

Dharmette
Spaciousness (Part 1)

by Gil Fronsdal

It might be helpful to consider that some of the things that Buddhism considers quite valuable are very different from what our society generally thinks as valuable. And perhaps some of the most important things that Buddhism emphasises that are extremely valuable in Buddhist practice and maybe for a really happy life — turns out to not be things. Turns out not to be anything that can be called a thing,  and could have more to do with absence, than with the presence of something, and absence is something that you can't sell.

A lot of absence usually means sometimes, you know, like how people pay a lot of money for a big house that has a lot of space there.  So, you can do something like that. But, you know, you don't go sell units of absence. And so, the absence that's important has got to do with absence in the mind. And so for always focusing on things, ideas, experiences, feelings — these are all things that can qualify as things. But you know, maybe what's most important is the absence and that the absence takes a different number of different qualities or characteristics. And maybe it's different people or it's different times that will pull out these different kinds of characteristics of absence. And one of them is spaciousness, to give space to our experiences, to give space to our thoughts. And rather than being in conflict with anything, what happens if you simply give space for it to be there?

So instead of, for example, if you have terrible thoughts: “Oh, no, I'm, what a terrible person I am.” Let's make space for those thoughts, lots of space. Maybe the more difficult the thoughts are, the more space they need. So, there's no conflict in what you've seen and if held in a whole different way. And if there's enough space around those difficult thoughts, they're going to lose some of their power — we're probably not going to believe them as strongly and when we don’t identify with them as strongly, we're not going to hold on to them, or be pushed around by them. There's much more chance for them to have wisdom about them. As you know, to create space around the emotions and space around the situations that we are in, and even into personal situations that are difficult, otherwise, we can get pulled and get entangled in all the difficulty in the conversations and what goes on.

Thus, just kind of in a metaphorical way — step back and make space for anything at all. I mean, I have done this so many times, and the magic of what happens is that the whole thing kind of changes.

Sometimes, if one person kind of relaxes and opens up, with “It's okay. I'm going to have space for this”; but it's a very different language and say you're going to accept something because acceptance is a thing. So then, you're back in the world of things. But just make big emptiness around the absence around it, just make space and then see how things unfold with more space.

Another thing that I associate absence with is stillness. Allow there to be a stillness at the heart in a loving, soft, secure way. Let the heartbeat still work, find the stillness that's within — the stillness that is not reaching for things, pulling away from things, recoiling from things, resisting things, reaching out for things — that place that is still, inside the still-point. And when I hear the expression “still-point”, I think of the centre, like a centre of a wheel and in a certain kind of way, the centre kind of stills the wheel while the rim is spinning around that. You know for a wheel, while there's an actual whole, you know, that there is an absence, right? What happens is absence.

Then, you know, if you take the wheel off its axle and just kind of roll it down the street and there's the there's the hole in the middle. Is that spinning? Is that absence — that space there — is that spinning, or just the wheel is spinning? Or like looking at the eye of a hurricane — which is supposed to be quite still; for those who have seen the eye of a  hurricane, they say it's still.

So can you find the place? The eye of your hurricane — inside the place of stillness.

And the other word that is associated with this absence? "Silence". Have a silent mind? I  think it was John Cage, or I Mozart when asked, “What's the most important most important part of your music?”. And if I have it right, the answer was, “The silence”. You know, we focus on the notes on the page but not the silence on the score. It is actually the silence that highlights the music or the notes and all that. It's possible to have silence and noise, silence and sound together.

Sometimes, it is the presence of silence that makes the noise and the sound that stand out on highlight. So, the same is true about the silence in the mind and silence in the heart, there can be a stillness, a spaciousness of silence. While there is contraction or agitation, there's active movement. While there is noise, or while there are thoughts, it doesn't have to be either because these two can be together. Its kind of like the absence can be what holds everything. You can't have a life without things too.

It is important for us to take time to pause now and then and contemplate how amazing, how precious this human life is. Now and then when you are alone, when you are in nature, you feel this understanding. Your mind becomes so quiet. Your mind is no longer preoccupied with the past and the future. It is no longer busy with all your strategies, all your plans and projects. When your heart is completely open and quiet, you understand this truth naturally, the preciousness of your own human existence. Not only do you feel that your own life is precious, you feel that this whole existence is also precious and sacred.

-- Anam Thubten Rinpoche

佛法须向恭敬中求

文｜阿莲

一个学佛之人，若要得到佛法的真实利益，对佛经和佛菩萨必须要有一颗恭敬心。无论是佛经中，还是历代高僧都劝诫学佛者在求法时，要有恭敬虔诚之心。

佛经是佛陀所说的佛法真谛，经典所在代表佛的法身住世。对于经典，我们当像对待佛一样恭敬供养。如《金刚经》云：“若是经典所在之处，即为有佛，若尊重弟子。”告诉我们，凡是有经典的地方，就代表有佛的存在，自己要像敬佛一样恭敬经典。又云：“在在处处，若有此经，一切世间天人阿修罗所应供养。当知此处，即为是。皆应恭敬，作礼围绕，以诸华香而散其处。”经文指出，《金刚经》所在之处，即代表佛所在，因而，佛弟子应当恭敬本经，以香花供养这部经典。

学佛者除对经典当恭敬供养，对诸佛菩萨也不例外。只有恭敬供养诸佛，方能得到诸佛护持，离苦得乐。善财童子在参访普救众生妙德主夜神时，妙德主夜神向他开示了“佛法当从恭敬中求”的道理，并介绍自己前世名叫普智焰妙德眼，是妙莲华髻转轮圣王的女儿，因有机缘亲近普贤菩萨，普贤菩萨劝她修补莲花座上损坏的佛像，佛像修补好后，普智焰妙德眼又对佛像加以彩绘，并用珠宝、璎珞等宝物加以庄严，然后又在佛前发菩提心。由于修补佛像的功德，普智焰妙德眼王女获得不堕恶趣，常在天人王族中受生，今世成为普救众生妙德主夜神，并且相貌端庄秀丽，众相圆满，为大家欢喜亲近的殊胜利益。

妙德主夜神告诉善财童子，自己之所以有如此殊胜因缘，都是因为对诸佛恭敬供养的缘故，并告诫善财童子，学佛要有一颗恭敬之心，佛法利益要从恭敬中求得。

近代高僧印光法师在向弟子开示时，也告诫弟子，学佛必须要有恭敬、虔诚之心，方能获得佛法真实利益。印光法师在《致弘一法师书一》中说：“入道多门，唯人志趣，了无一定之法。其一定者，曰诚，曰恭敬。此事，虽尽未来际诸佛出世，皆不能易也。而吾人以博地凡夫，欲顿消业累，速证无生，不致力于此，譬如木无根而欲茂，鸟无翼而欲飞，其可得乎。”印光法师告诉弘一法师，以 诚敬之心求法，是一切三世诸佛证道的共同方式，作为博地凡夫的人，如果想消除过去之业，速证无生之果，若没有对佛法的恭敬之心，便难以有成就。

印光法师在《复邓伯诚书一》中说：“余常谓，欲得佛法实益，须向恭敬中求。有一分恭敬， 则消一分罪业，增一分福慧。有十分恭敬，则消十分罪业，增十分福慧。若无恭敬而致亵慢，则罪业愈增，而福慧愈减矣。”法师指出，以恭敬心学佛，不仅可以消除业障，而且还能够增长福慧。如果学佛没有恭敬心，甚至亵渎佛法，则将增加自己的罪业。

印光法师在圆寂当天晚上，对身边的弟子开示时，再次强调了当以至诚心求生净土，方才可以成就。法师说：“净土法门，别无奇特，只要恳切至诚，没有不蒙佛接引，带业往生。”“恳切至诚”即是恭敬心，修行净土法门，若能心存恭敬，即可带业往生，由此可见，恭敬心对修行的重要意义。

一个学佛者明了“佛法须向恭敬中求”的道理之后，在学佛的过程中就能够放下贡高我慢心，以诚敬的心学佛和为人处世。果能如此，不仅与人关系和谐，而且还可早日成就道业。

If, as you meditate on mind training, your personality becomes stiff with pride and arrogance, it's as though you have reduced a god to a demon; dharma has become non-dharma. The more you meditate on mind training and dharma, the more supple your personality should become. Act as the lowest servant to everyone. 

-- Jamgon Kongtrul Lodro Thaye

Becoming Human

by Zen Master Seung Sahn

If you look closely at human beings in the world today, you notice that they are not human beings. They don't act like human beings. If a human being acts correctly, then he or she becomes a true human being. Moment to moment, what do you do? What is your correct direction? Moment to moment, what is your correct life? How do you find your correct way? How do you save all beings from suffering?

We come into this world empty-handed. What do we do in this world? Why did we come into this world? This body is an empty thing. What is the one thing that carries this body around? Where did it come from? You must understand that you must find that. So, if you want to find that, you have to ask yourself, "What am I?" Always keep this big question. Thinking has to disappear. We have to take away all our thinking, cut off our thinking. Then our true self appears, then our true mind appears...

In this world, how many people really want practice? Many people don't practice at all, fight day and night, and all-day exercise their desire, their anger, their ignorance. When you lose this body, then you have nothing you can take with you. When this body disappears, what will you take with you? What will you do? Where will you go? You don't know, right? If this "don't know" is clear, then your mind is clear, then also the place you go is clear. Then you understand your job, you understand why you were born into this world. Then you understand what you do in this world. When you understand that, then you can become a human being.

Changing habits is like a straightening out of a tightly rolled scrap of paper. You unfold the paper and straighten it out, but if you let go of it even briefly, it rolls right back up by itself.

-- Tulku Urgyen Rinpoche

學佛的起點和終點

濟群法師

皈依三寶的最終目的，不是為了等待三寶庇護，等待三寶為我們安排一切，而是為了使自己最終成為三寶。

或許在家居士們會擔心：那是否意味著我們都要出家呢?並非如此。我們所要成就的，並不局限於形象上的三寶，而是三寶具備的內在品質，這才是修行的關鍵所在。

那麼，三寶具備的品質又是什麼?佛 法 僧佛，是覺悟，具足無限的慈悲和智慧法，是空性及趣入空性的中道僧，是聖賢僧的品質，即無漏慧及解脫德

所以說，並不一定要捨俗出家才能成為三寶。更重要的，是於自身圓滿成就三寶具備的品質和功德，唯有如此，才能成為真正意義上的三寶。

對於出家眾來說，雖然剃發染衣，成為繼承並弘揚佛法的僧人。在形象上，已是住持三寶之一的僧寶，與佛像和經典一起，象征佛法在世間的流傳。

但從內在考量，是否具足表裡如一的相應品質?這是我們需要不斷反躬自省的。若有名無實，流於表相，終究與解脫毫不相干。發心出家，只是踏上了尋求真理的解脫之路，抵達終點之前，尚需不斷精進修行，最終成為名符其實的三寶。

佛法的一切修行，都是幫助我們成就內在的、佛菩薩那樣的品質。念觀音聖號，是為了憶念觀音菩薩的大慈大悲之心，以此作為學習榜樣，時時激發自己，圓滿同樣的慈悲品質; 念彌陀洪名，是為了憶念阿彌陀佛的四十八大願，以此作為修行楷模，時時策勵自己，成就同樣的宏誓偉願。

所以說，稱念佛菩薩名號，不僅是為了得其護佑，更不是祈求他們滿足一己私欲，乃至成就自身的凡夫心。這一切，與佛法修行是背道而馳的。憶念佛菩薩的根本目的，是仰慕其智慧、德行，從而見賢思齊，從善如流，不斷向佛菩薩靠攏，最終於自身成就和他們同樣的品質。如此，才是標准的佛子所行，是對皈依的圓滿完成。