Not by a shower of gold coins does contentment arise in sensual pleasures. Of little sweetness, and painful, are sensual pleasures. Knowing thus, the wise man finds no delight even in heavenly pleasures. The disciples of the Fully Enlightened One delights in the destruction of craving. 

-- The Buddha

参禅用功指要——以《超脱真铨》为例

文｜常静

学佛修道，参禅打七是修行的最上乘禅。如果不从参禅打七入手修行，不是落入人天二乘，就会落入魔王外道。不从参禅入手修行，修行往往会走入邪路。因此，古往今来的禅林大德，都主张通过坐禅习定明见自性，得大智慧。在如今的末法时代，“非参禅无以止妄，妄缘既息，定久澄清，水清月现，不待修止而慧光自发。”慧光发现之后，触途皆明，不被尘劳杂妄羁缚，即是解脱。参禅是末法时代禅门修行者最主要的修行方法。民国年间流行的《超脱真铨》一书中，详细讲述了参禅做工夫的具体修学方法。书中指参禅用功指要——以《超脱真铨》为例出，参禅者若能在参禅过程中深入领悟，并正确运用这些修学方法，就证入三摩地，超越生死，入佛知见。

一、要看得破

参禅本来是为了了道。若能了道就能知道生从何来，死归何处，不被尘梦幻相，富贵钱财，一切因缘假相所迷惑。所谓了道，就是要了脱生死。要了脱生死，就要参禅做工夫。参禅做工夫的基本方法，首先是要看得破。要看得世界身心都是假的，是四大五蕴和合而成的。既然能够看破世界身心，又要能放得下世界身心。如果放不下，说明还没有看破。若真能看破，自然就能放得下。书中云：“但尽凡情，别无圣解。参禅不能醒发者，无他。只为一切凡情还在心上打搅扰。”参禅者不仅要放下世界身心，还应当放下并且远离凡情。自由放下凡情，不被凡情所束缚，才能离道更近。

如果一个人能够将世界上一切俗情，并自己无始劫以来的无明、烦恼、习气，尽底掀翻，不留毫末，单单一个话头，现前所谓放下便安，别无他法。参禅者若能如此万缘放下，专注参禅，管保参禅克日成功。

二、要起疑情

起疑情是参禅过程中的重要一环。本书中也指出，参禅要起疑情。禅门常说，大疑大悟，小疑小悟，不疑不悟。参禅不需要另外生起疑情。疑情总在参究话头时自然生起。比如“父母未生以前，如何是本来面目？”“如何是”三个字就是疑情。“念佛的是谁？”“是谁”二字，即是疑情。“不是心不是佛，不是物，毕竟是个什么？”其中“毕竟是个什么”就是疑情。如今的参禅之人，动不动就说疑情生不起来。他们不知道，不是疑情生不起来，而是参禅之人不肯疑话头。话头现前，疑情自然显现。话头亲切，疑情自然亲切。一旦参到疑情打破，自然就能了脱生死。

三、要将“死”字贴在头上

书中认为， 参禅的人， 应当时时刻刻将“死”字贴在额头上。“死”就是无常，修禅之人常念“死”，厌离娑婆，欣求极乐的心才更真切。修禅之人常想到死无定期，修行才会更加勇猛精进。

参禅之人，昼夜六时，只知道有个话头要参究。壁立千仞，外事百不知百不晓。只如大死之人，心中只有口气相似。工夫到此，才与参禅宗旨相应。

四、要从动中做出，方为实得

参禅之人要从动中做出，方为真实有所得。参禅者在行路时，便问这个拖死尸走的人是谁；坐着时，便问这个拖着死尸坐着的人是谁；站着时，便问拖着死尸站着的人是谁；睡卧时，便问这个拖着死尸睡着的人是谁。乃至穿衣吃饭、上殿过堂、出做入息、屙屎放尿，以及风动云飞、水流花放、鸟鸣兽走，无一不是究竟话头处。动中得个入处，方得自在。如果是爱静恶动，不用说没功夫，纵然有些得力处，触境便破了，了没交涉。

参禅做工夫，全要如鸡群中，鹤立劲挺，不顺人情。若是怕人说个不好，工夫反会做得不好。

五、不愁不活，只愁不死

一般的谈禅之人，经常会说某人工夫做死了。这个人本来业识茫茫，无本可据，不值得与他论议。殊不知，何曾死来，果然能够死到至极处，未有不活者。天地之道，阴极转阳。就好像三冬冷到极处，自然春阳来复。因此，工夫做死之人，往往死到极处，自然有个悟入处。

六、话头疑情辊作一团

参禅者在参禅时，要身内外话头、疑情辊作一团。也就是在参话头时要生起疑情，生疑情时更要咬紧话头。当话头、疑情融为一体，分拆不开时，就仰不知天，俯不知地。行不知行，坐不知坐。千人万人之中，如入无人之境。功夫到此，方有少许相应分。

七、要如猫捕鼠

参禅用功要如猫子捕捉老鼠，睁开两眼，四蹄坚撑，只要捕捉老鼠到口。纵有人物在旁，也无暇顾及，只是一心专注老鼠的动向，待时机已到，一把抓住。

参禅也是这样，只是愤然要明了此事。纵然八苦交煎于前，也无暇顾及，只要究明生死大事。一旦参禅者心有别念，就会空费力气，一事无成。

八、要在本体上做工夫

参禅之人，要在本体上下工夫，方才与自己有益。不可在古人公案、言句上揪着不放，参究卜度，妄加解释。纵然一一领略得，终是贫人数他宝，与自己没有丝毫交涉。何况古人一言半句，如大火聚，靠近就会燎却面门，触之则丧身失命，哪里有你卜度解释的分。参禅者一旦涉及到思维，便与古人公案大相左了。于自己本体上，没有一毫末的益处。只有在本体上参究，才能见自本性。

九、要离心意识

参禅做工夫，要离心意识来参究。一旦参究工夫成熟，忽然之间言语道断，心行处绝，即得亲见本来面目。若是心意识卜度算计，终是业识茫茫，无本可据。纵然有点悟处，不过光影门头事。昭昭灵灵，对于本来面目，了无交涉。所以，迦叶尊者灭除意根，得佛正传。

十、全在心源体上参究

参禅若要得真实工夫，应当全在心源体上参究。不可寻言逐句，如果只是口头记问，不但于参禅无益，反而成为参究的障碍。书中指出，“如今的参禅之人，不在心源真实上参究，全在眼耳参禅。平时看了一些公案，听了一些言句，便当宗乘，自以为是。忽然遇到作家一锥，不觉失其所守。”很多参禅者，总是一开始没有遇到作家，到老翻成古董。神秀大师云：“身是菩提树，心如明镜台。时时勤拂拭，莫使惹尘埃。”黄檗禅师云：“尘劳迥脱事非常，紧把绳头做一场。不是一番寒彻骨，怎得梅花扑鼻香。”这两首偈语最亲切，可作为参禅者参究指导。学人时时提撕警策，工夫自然做得上。

十一、心要真切

参禅用功心要真切。心不真切，就会懈怠放逸。参禅者一旦懈怠放逸，则道业无成。如果用心真切，一切魔障都不会生起。若如此，则不愁大事不明，不愁生死不了，不愁不到古人田地。话头如金刚王宝剑，凡遇到内外魔境、佛境，但提起话头一截，则内外佛境、魔境全消。因此，参禅人的一个话头，便是了生死、出三界，继往开来，光前裕后，一绝大本领，当拳拳服膺，不使失去。

十二、要打成一片

参禅用功要打成一片，不可须臾间断，才是真工夫。真正参禅修定之人，如火烧眉毛，如救头燃。又如一人与万人敌，觑面不容眨眼。时时处处，谨慎对待，一心参究，方能渐入佳境。若如此，则能成大器，裕后光前。

十三、全仗觉照之力

参禅做工夫，全仗觉照之力，时时检点看工夫得力不得力。若不得力，要看病根在什么处。识得病根，便与一刀两断。得力处，看敌得生死，敌不得生死。悟后重疑，更加精进。一回觉照，一回精进，自然倒断，得大安乐。

十四、要行解相应

参禅做工夫要行解相应。行就是参禅的修行实践，解是对参究方法的悟解。修行人只有行解相应，修行才能如车之两轮，齐头并进。若只重视行，或者只重视解，就如失去车之一轮，难以前行。《楞严经》云：“虽有多闻，若不修行，与不闻等。如人说食，终不得饱。”日用动静语默之间，时时检点，看相应不相应。若行解相应，方为正知正见。若是行解不相应，终是邪解。须加践履，笃实之功，决定要求行解相应。如是则解有一分，行有十分，方是笃实履践之道。

十五、要真心发现

参禅做功夫要真心发现。真心共有五种。第一要发大勇猛心，痛念生死，如处火宅，如在水中，极欲跳出。第二要发大信心。要相信自心即佛，一切万法，悉本吾心。第三要发大惭愧心。彼为圣贤，我亦当尔。但现在为什么彼为圣贤，我却为反复。一想起来，真正可羞可耻。第四要起真疑情。单提话头，不生起二念，废寝忘食，如愚如鲁，疑团不破，誓不干休。第五要得大悟门。与佛齐眉，一知半解，全没交涉。不见十地菩萨说法如云如雨，终未指出向上关子。有以上五种真心发现，不愁生死不了，不愁不到佛祖地位，不愁不悟向上一著故。三乘胆颤，十地魂惊。凡愚岂可不发勇猛，速求出此无量火宅。

十六、不可一刻失正念

参禅做工夫不可一刻忘失正念。所谓正念，即如实忆念诸法之性相而不忘失。若能做到一相无相，是名正念。《法华经》云：“唯此一事实，余二则非真。”这是正念《金刚经》：“应无所住而生其心。”这也是正念。《圆觉经》云：“於一切时不起来妄念，於诸妄念亦不息灭，住妄想境不加了知，於无了知，不辨其实。”这也是正念。若人静坐，纯清绝点为禅，失正念。或将妄心遏捺，令妄心不起，如石压草，也为失正念。或如剥芭蕉叶，观想身如虚空，心如墙壁，为落空亡的外道，魂不散的死人，也为失去正念。常存不辜负之心，工夫自然得力。父母生育我，师长剃度我，莫辜负师长父母，天地负载我，日月照临我。莫辜负天地日月，佛祖教诲我，善神默佑我。修禅者切莫辜负佛祖善神。且人身难得，莫辜负人身，人身犹是假我，性灵方是真我。莫辜负自己性灵，斯则一切不辜负。如何保全性灵不辜负，要全空一切相，方才不染不著。否则，尽是妄业，永沉识海受苦。

以上这些关于参禅做功夫过程中应当注重修学的要点，是《超脱真诠》一书中的主要思想观点。现代的参禅之人若能在参禅中善加利用，不仅能保证正确的修学方向，还能收到事半功倍的参禅效果。

If all the merit of taking Refuge were to take a physical form, the whole of space, entirely filled, would not be enough to contain it. 

-- Patrul Rinpoche

The Essence of the Doctrine

by Lama Dudjom Dorjee

When a doctor makes a diagnosis of a specific disease to a patient, she prescribes a specific medicine which, if taken in the right amounts and at the right times by the patient, will eventually cure the disease. At the point the disease is cured, the medicine becomes unnecessary. This is the essence of the doctrine of the Buddha dharma — when certain kleshas and afflictive emotions are identified and the specific practices are applied as an antidote for these poisons, eventually these negativities are overcome and liberation from suffering is attained.

For instance, when we encounter negative emotions, the confused mind perceives no separation between itself and the emotion: the two become conflated and suffering is perpetuated without interruption. However, the skilful mind perceives the negative emotion as separate from the mind itself, that it represents the mere appearance of a dependently-arisen phenomenon empty of any inherent existence.

In order to dig up the root of afflictive emotions, the practitioner must first learn the essence of Hinayana doctrines. No matter how many times we cut down a tree, if the root remains below the surface, the tree will grow back the following spring. The same principle holds true for the tree of negative emotions: no matter how much we engage in dharma practice to remove the appearance of negativities, as soon as the causes and conditions come together once again, like the sun and rain that nurture the roots, the afflictive emotions will reappear. Thus, the skilful practitioner must learn the essence of the doctrines of the Hinayana path in order to dig up the very root of these negativities.

To actually use these negative afflictive emotions as fuel for our practice and bring them onto the bodhisattva path we must learn the essence of the Mahayana point of view, which welcomes all difficult or painful experiences as opportunities to expand our practice.

Finally, from the Vajrayana point of view, we can actually transform these kleshas into the wisdom of the Vajrayana practice itself. This is possible as the afflictive emotions are recognised for what they truly are, when their basic nature of perfect purity is understood beyond conceptualisation.

All things may be seen correctly or incorrectly; and so it is that they possess a dual identity. The ultimate is what is seen correctly, the wrongly seen is superficial truth, it’s said. 

-- Chandrakirti

聞『正覺音』豁心眼

仁俊長老

佛法，為世出世間「正覺」之本。學佛法，一開始，就認清、肯定著這，日常中接觸到的一切，則能立刻理解、辨別他的是非、善惡、邪正，因為佛法的開示，成為念頭上、緣頭上、（大）關頭上判斷的準則。學佛法能得力獲益者，全靠這樣的準則。

圓淨無上的正覺者 ── 釋迦牟尼佛，他一生中所說的一切法門，總賅地說：一個「正」字。所以，學佛者首須堅持的：學佛法就是學正。眾生中最易於、善於理解正道，也能接受正道的薰陶、教養、啟迪、體肯而踐履的；從踐履中能做成決定性的永恆上進者，只有「欲界人間」的人。六根健靈的欲界中的人，一生下來就具有（有漏）「生得善、生得慧」，這表徵著無善不能獲得人身，無慧不能感得人心，人身人心中既有了如此的善與慧，多麼值得我們重視、珍惜，自慶而自奮─淨奮啊！

釋尊在娑婆世界成佛之前，據大乘經記載，他一發了菩提心，便都生生世世於娑婆世界行菩薩道而上求下化，這證明著：他於娑婆世界發心行道，也於娑婆世界成佛的最有力的榜樣。從欲惡、穢濁、鬥諍（爭）邊說，娑婆人間相當的苦惱，從上比諸天、下比三途來看，欲界人間卻是苦樂參半，成為修學佛法最適宜的大好所在。

阿彌陀經中十方諸佛異口同聲地稱讚世尊「不可思議功德」，因為他「能於娑婆國土……得阿耨多羅三藐三菩提。」無量壽經也說：在娑婆世界念一天佛勝於極樂世界修行一劫。「小身能辦（度生成佛）大事」，這是他方世界諸佛對其菩薩弟子來娑婆世界恭聆世尊說法，告誡他們不可輕視世尊的弟子。在娑婆世界成佛的世尊，受到十方諸佛的無比歎敬，在娑婆世界修行也遠遠勝於極樂世界；矮小的身軀卻能成辦大事，這都明顯而充份地襯托出娑婆人間的可貴可重，我們有幸地獲得娑婆人間之人身而聞法、學法、行法，真可謂「百千萬劫難遭遇」，警提而互勉將他 ── 人身 ── 挺練出一群青年菩薩身手吧！

到底娑婆世界的人有什麼特色？有三：一、「憶念勝」，人類的心與腦能構思、能觸悟、能創發、能通曉一切事理，世間一切的高尚文化與文明，無一不是人類心與腦的「作業」、產品及成績。引起而能相續，能使令心與腦合作、運作的指揮者 ── 念，所以，念力乃是精神界總體的、遍通的管道與線路。人類的理性與事相，作止與動靜，如能一一透過「正見」的指向，「正念」的依持；從正念中將佛法記憶得「不失念」，眼前的淨智之路，則坦豁得不閉不偏、不惑疑。日常中最能戰勝三毒的 ── 念與慧，把緊著，用熟了它吧！

二、「梵行勝」，明決而真切的德性，稱為梵行。「正見」與「正智」導持著「正語、正業、正命」、內在嚴治得抗絕欲私，外在勘核得透脫惑染；正志激提、策警得不（玩光）掠（影），不倒、不懼、不疲；正勤之足展邁得凌越（前）瞻（後）顧、（左）絆（右）纏，念頭上趣正、印正的，不離乎正，就這樣，一味地正得篤實堅穩，與正見相應得永不脫節。生命、生活與生死中淨化的基力，覺化的本（中道）德（行），則莫可撼動、摧破、毀滅。

梵行，從不共（世俗）說：畢竟清淨行。人類生命究極的新生、勝利（功德），不為「物」與「我」所惑弄、吸陷、作害，享受到光天化日般的生活，練磨著佛心聖格樣的生命；從佛心聖格的健羨、渴慕與嚮往中，真學實修得精誠不茍，熱切日增，佛心體見得不忘慧明，聖格取效得不離正德，身心中檢照與流露的 ── （相似的有力）清淨，對偶一萌現的昧亂，則能當下激發，愧懺、對治得頓決、杜絕逸悔、虛誑與俗濫，這麼實驗得明見諸佛、直通眾生，生命與生死中則能發揮真「有為」，展施大作用，從身心清淨的既明且安中，永恆地發達得光能照人，熱（誠得）能感（動）人。

三、「勤勇勝」。人類的特徵之一：（善惡）意欲旺熾而意志堅定、沉著，面對現實的一切，透過意識嚴密、精細、深刻的思考、裁決，接著，就按著製定的計畫、步驟，循序執行得成為事實。人性、人事、人間世的種種（有漏相對的）活的進化：豎的承傳、發展，橫的展佈、溝通，全都憑著無數無量人類的耐力、活力、創力、猛迅力所構成；因此，除了人類的「業力」，整個世界就殭枯、死寂得莫可名言。

能從正學、睿思中上進得能行菩薩道，能傳佛陀法者，惟有人類。人，只須善於植培、調教，從「生得慧」的重視、慎導、久增中擴充又擴充，淨化更淨化，則成為光明中人。藉淨智之光，對佛陀的正法照了無疑，對眾生的大恩銘記不忘，從正法中勝解緣生非（外道自）性生，從眾生大恩中深感他力（相助）非（沒有實在的自）我（之）力，以諸佛因地（菩薩）之心隨力隨分，隨時隨地，懃懇而喜敬地償報一切眾生曠劫之恩，如此的菩薩心與眾生恩緊接、靈應得如響是應，為人為法的義命感、天職觀，決絕地了卻生命慮顧，苦樂盤計，則必然勤勇得直前直進，不甘輕屈，不肯偏滯。活躍於人潮與涵育於法海中的菩薩行者，一個個都這麼渾身渾心提足勁頭，環迴而奔波於人間。

策激勤勇最夠力的兩個字：「立刻」！立刻的「意勢」與頓振的「氣志」配合、鼓動得生死關頭不驚喜，迷悟緣頭能拒持，染淨念頭必杜提：這三頭上跨越得過，挺卓得決，佛法中的手腳與頭面，言行與識見，到處才能讓人們看得腦豁神暢，察得法淨品堅，鼓舞、奮發得跟著我們一道兒上進；上進得昂揚開廓。立刻與頓振（千萬不可妄想「頓悟」，痴求「頓成」）化為（真）言（實）行的激發劑，提策力，我們才能帶頭導集許多人上進得昂揚燦壯，氣勢生動而氣志充沛。

修學的惟一要訣：「正聞薰習」，正聞為正覺之基。釋尊「法界等流」中的「正覺之音」 ── 「正法」；正法中最精純、淨廓的總源匯處 ── 「妙雲集」，耐得下心，沉得住氣，立得決志，發得透（行）願，敬讀、細讀、精讀、深讀、深入、深攝、深現得透腦、透心、透念，正法從念頭上點示，趣向真實，佛法中的勝境與勝義，探涉與體解到的，心眼則開豁得不玩幻有，常行真空，從真空中深照、深治、深轉如幻身心及眾生，透脫自我體面。握持佛法根源 ── 正覺，才能立刻從福報狂，智慧荒的險黑中跳出來！

As true Buddhists, we need to remind ourselves that we are here as a guest and our precious body is a guest house. It’s not a matter of if, but when we are going to depart for our next destination. As Buddha rightly said, “We prepare and plan to do so many things in our lives, however, we fail to plan for our next unknown journey which is in fact the most important part of the planning.” Rebirth, old age, sickness, and death are all part of our lives, and we should realise that from the moment we are born, we are already moving nearer to death, and nobody can undo this process because this is the reality of our lives. Buddhist doctrine teaches us how to go along with the nature of things, and by doing so we will not feel so much pain. For instance, when we buy a new piece of clothing, we don’t get worried about the fact that over time it may get torn, old, and eventually thrown into the garbage, because this is how everything happens. Thus, it is very important to remind ourselves that we are simply a guest visiting for a short stay for the purpose of being happy and sharing happiness with others. If we are wise then we will try to make good use of our opportunities while we can, because if we miss a moment, then it may be difficult to get another opportunity.

-- Zurmang Gharwang Rinpoche

Mirrors of the Mind: Mysterious Home of the Dakini

by Tilly Campbell-Allen

Look into the mirror of your mind . . . the mysterious home of the dakini.

So taught Tilopa to Naropa, according to the Life and Teaching of Naropa in the episodes on the “twelve great acts of self-denial.”

The mirror of your mind . . . is there such a place? Does it lie within, a purely psychological state? Do we practice deity meditations and mantras until we reprogram our brains to reflect the nature we aspire to manifest? No doubt that there is validity to the idea of neural remapping, but is that a mirror? Or is it simply how we explain away events in the outside world? Giving meaning to both the good and the bad in our lives; finding spiritual solace in supernatural interventions. Our state of mind certainly seems to be reflected in the outside world at times. When we wake up feeling good, that first morning coffee tastes fabulous. And even if it doesn’t, it doesn’t matter — we smile at the world and it seems to smile back. But wake up feeling stressed, tired, and annoyed, and that first coffee doesn’t just taste terrible — before you even take the first taste, you've already managed to spill coffee grains all over the counter top, you’re out of sugar, you’ve splashed milk on the floor, slipped on the water you used to mop it up, dropped the spoon behind the cooker, and scalded your tongue on the first sip. The day inevitability continues in the same vein.

We’ve all been there, coffee or not.

But should we look for meaning in potentially random happenings? Such as a rainbow arcing over the stupa after a deep meditation session within, thus calling it auspicious (yes, this actually happened to me during a confusing period in my life and I took it as beautifully meaningful). Can we give meaning to other seemingly arbitrary events, such as a black cat crossing one’s path? Is there something more, somewhere “mysterious,” as Tilopa said? Somewhere that exists in the in-between state, or may I call it the unknown universe? The “dark” that comprises most of the measurable universe. If, as calculated by astrophysicists, only 4 per cent of the universe is known to us, and let’s face it, the minute percentage that we call our entire reality, well that leaves a vast, expansive majority of whatever is left. Dark matter and dark energy. The mathematics also suggests multiple universes or dimensions, which suddenly gives us a lot more. Perhaps alternate realities that we may recognise as akin to our own, or ethereal realms just beyond our mundane perceptions. Dimensions that may well be mysterious and offer space for mirrors.

And so to the Pure Lands, the compassionate red lotus of the Padma family of Amitabha, and the beautiful Kurukulla. She is often considered the Red Tara of subjugation, coercion, and fascination, shooting her sacred red uptala arrows of love at all, even those who are sworn against the Dharma, and hooking them and with her binding noose, reeling them and us into her embrace and into higher realms of consciousness. Her crown of five skulls represents the five transcendent insights of a Buddha — compassion, effort, mindfulness, concentration, and the ability to clearly mirror reality. She represents the beauty of the Dharma and speech. Her Tibetan name, Rigiyedma, translates as “mistress of magic,” “mistress of knowledge,” and “cause of knowledge,” though none are literal translations of the Sanskrit.

Atypically for the Buddhist pantheon, with her charms of love, seduction, and even sex, it is easy to associate her more with Aphrodite wielding Cupid’s bow and arrow rather than the more typical flaying knife and skull cup wielding deity we’re more accustomed to seeing in Buddhist iconography. In fact, within the Buddhist world, where attachment and desire are aspects to be purged, Kurukulla is nothing but attachment, which seems curious. But like the mesmerising nature of clouds, hypnotic running water, or leaves swaying in the warm breeze of a lazy day, Kurukulla’s way is to enchant us into her wisdom, to transmute our passions into that wisdom. Like rays of sunshine, she reaches out to us all. Her noose is the red of uptala flowers, the red of passion and compassion, a red thread that lovingly wraps itself around us. And the red thread has long been associated with love and romantic interconnection, as well as the more obvious symbolism of the veins of our lifeblood.

There is a beautiful Asian belief about the red thread of fate that connects those destined for each other. No matter how knotted, tangled, or stretched that thread may become, it will never break, and eventually, at the right time, the couple will meet their shared destiny. In India, the red thread binds us in love and protects us, and there is a feeling of protection when life feels written. In fact, similarly, there were also the Three Fates of ancient Greece spinning and issuing the threads of our lives from birth till the very end, as well as the Three Norns doing the same in old Norse mythology.

As if the thread was a way to free us from the labyrinth of our life, we have the Greek myth of Theseus, who, having been given a red thread by Ariadne, rescued himself from the Minotaur’s labyrinth. If we are Theseus, Ariadne could be Kurukulla with her red noose. The red noose is our umbilical cord and we are nourished by her. She is red like blood — like menstrual blood, which carries everything needed for the growing embryo. Because there seems to be even more than the gorgeous icon seducing us to the Dharma. Because while she may be like a pinup superstar, using her allure and influence for a worthy cause, she is also associated with magic. And what could be considered more magical than the creation of life? Kurukulla was absorbed into the Tara pantheon of Buddhism as a goddess personification from a long tradition of Indian love magic, yet she now holds the positions of both Buddhahood as well as the sky-dancing nature of the dakini . . . where the mirror lies.

Earlier in this essay, I mentioned the unknown universe, and before now I have suggested that the Prajnaparamita texts describe an understanding of the universe that we only now refer to as quantum physics. Within this “spooky” world,* where everything is vibratory and connected in ways hard for our brains to fathom, there cannot be separateness from anything due to nothing inherently existing in this illusion of solidity we call physical reality. Thus, calling the energy of Kurukulla is, in my opinion, how we interface our wishes with manifestation. Dare I say it, almost like the fabled “law of attraction.”

Is this where the mirror of our mind resides? Dakinis may act as “muses of the transcendental” according to the author Vessantara (Tony McMahon) in his book Meeting the Buddhas: A Guide to Buddhas, Bodhisattvas, and Tantric Deities (2004), ever inspiring us toward enlightenment. But are they also mirrored manifestations in the energetic web-space just outside of our slim perception that trained minds can touch? And in the case of Kurukulla, the web is red, like a thread that we can mentally wrap around our desire and bring to fruition. . . .

The essential mantra of Kurukulla is:

Oṁ Kurukulle Hrīḥ Svāhā

Be careful what you wish for; it may come true!

Cloth is established from causes and causes also are established from other (causes). When something is not established from itself how could it generate another?

-- Aryadeva

成佛之道的抉擇

净界法师

我們在成佛之道，你有兩個選擇：

第一個、你願意在有漏的世界，生生世世的轉世，在這個地方發菩提心、懺悔業障、積集資糧，直到成佛為止。這個人也是精神可嘉，我以這個有漏的果報體：「不能念、要他念；煩惱不能斷、要它斷」，抗拒你的煩惱障、業障、報障，一生一生的增上，直到成佛為止，這也是一個選擇，佛陀也同意這樣的修行方法：發菩提心，修六波羅蜜，積功累德，成就佛道。

但是，在有漏的世間裡面，生生世世轉世，這當中有一個很嚴重的問題，就是「退轉」的問題。首先是煩惱障，發了菩提心以後，這個有漏的果報體，這個身心世界的煩惱會障礙你。你看舍利弗尊者，他曾經修了六十劫的發菩提心、發了六十劫，六十劫也是不少的時間，後來遇到惡因緣起了瞋心，退大取小，煩惱障礙你。其次，你要造了罪業，這個罪業也會障礙你發菩提心，罪業是擾動性的，它跟菩提心是相違背的。第三個報障，你在三界裡面得果報，萬一你沒有得到人身，到畜生道去了，這件事情也障礙你發菩提心、懺悔業障、積集資糧，這三件事情在畜生道都不能做，這個時間是空過了，完全空過了，這個就是有問題，退轉。你今生如此，你不能說你下輩子還是如此，生命是沒有主宰性的，一切法無我，生命體是一種業力的顯現，誰也不能對生命做任何的期許。

第二個、你「為菩提道求生淨土」：我們思惟一個資糧位的菩薩，在止觀力薄弱的情況之下，我們好不容易在汙泥當中、無量無邊的無明妄想當中，開了一朵小蓮華，菩提心。我們為了護持菩提心的緣故，先到淨土去，那裡的身心世界沒有障礙；等到成就大乘正定聚法身以後，你再回到凡夫這種有漏的身心世界國土，再來積功累德。它的方法是這樣：先成就聖道，然後再積功累德；先到淨土去成就「不退轉」的功德，然後再回入娑婆，那是一個法身菩薩；這時候以法身菩薩的身分，住持正法，續佛慧命；以聖人的身分來住持正法，不要以凡夫的身分來住持正法，那就比較莊嚴，那又不同。