“Friends, There is Suffering”

by Reginald A. Ray

It is an odd beginning for one of the world’s great spiritualities, to say the least, particularly one that holds joy and liberation as its goal. Why is the Buddha starting his 35-year teaching career and setting in motion a 2500-year tradition with the solemn declaration, “There is suffering”?

Suffering certainly seems to be an unavoidable and undeniable fact. We live most of the time with some level of distress, whether physical, economic, psychological or social. Many of us have to endure unresolvable situations — painful relationships that will not be healed, physical illness or disability that resist treatment, emotional problems that won’t go away, the constant pain and sorrow of those around us, and the fear and seemingly perpetual agonies of our world. Within this context, what is the possible value of affirming the existence of suffering?

In fact, in the Buddha’s declaration, “Friends, there is suffering,” we find encapsulated all of the doctrines, methods of transformation and fruitions of Buddhism, no matter the tradition and no matter the time or place.

According to the Buddha, there are four great things that we need to understand about suffering: first, the full extent of its existence; second, why we suffer as we do; third, that in reality suffering is not what we think; and, finally, that it is suffering alone that holds the key to genuine liberation. It is only through our relation to suffering that we can fulfil our life’s ultimate purpose. These are, of course, the well-known “four noble truths” that make up the substance of the Buddha’s first teaching. In this column, we will explore the first two, and in the next issue, truths three and four.

TAKING A CLOSER LOOK

It is critical to realise that none of the four noble truths departs from the truth of suffering and that all are, in a sense, contained in the first. Truths two, three and four are merely commentaries that show us the full depth of the statement, “Friends, there is suffering.” In fact, one of the early Buddhist schools insisted that if we fully understand the first noble truth, the others become unnecessary.

In drawing our attention to suffering, the Buddha is suggesting that while we may intellectually acknowledge that “there is suffering,” we do not actually admit it, at least not emotionally, as an enduring part of our experience. In fact, we are terrified by suffering, and owing to our fearful, highly charged relationship to it, there is something terribly wrong with our awareness of it. There is always something “off” about how we relate to it. In fact, the Buddha says, all of our human dilemmas — even samsara itself — derive from the twisted and perverted relationship that we have to suffering.

How can we rectify this relationship, and what may we expect in return? First, we have to see that the Buddha is pointing to something that runs through our entire existence. “Suffering” is an imperfect translation of the much broader Sanskrit term duhkha, which includes the meanings of discomfort, dis-ease, frustration and dissatisfaction, as well as the more blatant pain, misery, torment and grief. Taken in this broader sense, the Buddha suggests, duhkha is coextensive with human life. It points to the fact that life never quite measures up to what we want or expect. There is always something unsatisfactory about each moment of our lives.

In illustration, Buddhism identifies three increasingly subtle levels of duhkha.

First, most of our experiences are coloured by some level of pain. This could be the out-and-out distress of old age, disease and death; of troubled relationships, the loss of those we love, and the presence in our lives of people we don’t like; and the constant friction and frustration we feel that things are never quite right.

Second, and more subtlely, even moments of true accomplishment, genuine happiness and real communication with others are never free from the shadow of impermanence. We cannot escape the bitter-sweet quality of their transience. On some level, we sense that we can never hold on to them and that they are always slipping away.

Finally, and most subtle of all, there is the suffering implicit in the very way we “take” the world. We are always cramming our experience into the pettiness of our thinking, reservations and self-serving judgements. In the poet Gerard Manley Hopkins’ evocative phrasing, “All is seared with trade; bleared, smeared with toil; and wears man’s smudge and shares man’s smell.” The more sensitive we are, the more excruciating this third level of suffering can be.

STRATEGIES OF DENIAL

In the face of all this suffering, the Buddha further suggests, we are in a state of continual and relentless denial. Dukkha does not fit into our idea of who we should be or could be, and we set ourselves against it.

Sometimes, we try to distract ourselves from suffering through work, relationships, entertainment or compulsive shopping. At other times, we may seek to deaden our sensibilities through sex, overeating, drugs or alcohol. Again, we may attempt to feel better by rationalising our duhkha with sophisticated philosophical, religious or psychological dogmas. Often we try to relieve ourselves by blaming other people or external situations.

Some of us cope with our suffering by imagining that we can do something about it — thinking up ways we can alleviate it and applying ourselves to getting rid of it. In the background is our idea that once we do so, things will be better and we will feel okay. We never seem to notice that once one form of suffering is eliminated another appears to take its place.

Ironically, often in the very act of trying to eliminate one kind of discomfort, we create much more discomfort for ourselves and others in the process. In fact, the Buddha suggests, all ordinary activity is based on the mistaken premise that duhkha can be definitively removed and lasting happiness attained.

As a last resort, we blame ourselves for our suffering. Can’t we get it together to manage our lives properly? What mistake or sin have we committed that we are physically sick, that we are emotionally troubled, that we can’t get along with other people? Why is even our happiness overshadowed by pain? Can’t we ever stop thinking and judging everything? What is wrong with us?

In all these strategies, we have only one agenda: to deny the fact that suffering is an inherent part of our lives and that we will never be able to remove it once and for all. But what are we so afraid of? What is so threatening about admitting that suffering is and will always be with us?

We are driven by thirst, trsna, the second noble truth. This is, in Walpola Ralula’s words, “the will to live, to exist, to re-exist, to continue, to become more and more.” We want to maintain this “I” that we conceive ourselves to be, and to make it grander, stronger, less vulnerable and more successful. In contrast, the truth of suffering says, “As long as I am around, you will never attain the comfort, satisfaction and happiness that you desire.”

Suffering insults us by calling into question our self-sufficiency and integrity as individuals. It humiliates us by suggesting that we are weak, powerless and incompetent. Acknowledging that suffering is part of being human — as much a part of our lives as our breath and heartbeat — is not something we want to do. From this viewpoint, suffering is our ultimate enemy. It is terrifying because it shows the fallacy of our entire approach to life. Of course, we don’t want to face it. How could we do anything other than try to avoid and deny it?

Ironically — and this is what the second noble truth reveals — the more we fight our suffering, the more we try to master it and banish it from our lives — the worse it becomes. What we do not realise is that suffering’s existence depends entirely on our resistance. It continues as an intractable problem in our lives solely because we are constantly struggling against it. It is thus not suffering itself that is the problem, but rather our relationship to it.

This, of course, suggests the possibility of some resolution to our dilemma: that if we could discover a different way of relating with our suffering, we might have some hope of unlocking its riddle.

You may think you have patience, but when problems arise, then you know how patient you really are. Think about driving in rush-hour traffic. There the mind can be so easily disturbed. Recall times when someone cut you off or you have made some kind of mistake. That’s when you can practice patience.

-- Dza Kilung Rinpoche

心的真相

顶果钦哲仁波切

一 善友与上师

水晶放在哪一块布上，就会透出哪一块布的颜色，可能是白色、是黄色、是红色，或者是黑色。同样地，跟你在一起花时间相处的人，不论他们影响是好是坏，对于你的生命和修行的方向，会有极大的影响。

我们应该花时间和真正心灵的朋友相交，这会让我们对所有众生充满爱，同时也会让我们看到什么是负面情绪和憎恨。和这样的朋友在一起，学习他们的作为，自然让我们浸淫在他们优良的特质中，就如同环绕金山飞行的鸟儿，沐浴在金色光芒中。

为了让自己从六道轮回痛苦的恶性循环中解脱出来，达到证悟的全知，我们必须依赖一位真正的老师。这样的老师，他的一切思考、言语和行为全然依据佛法。他能够告诉我们，怎么做才能在道途上进步，怎么做才能避免障碍。一位真实的心灵老师，就像是一面帆，能够让一艘船飞快的渡海。

如果我们相信他的话语，就很容易找到六道轮回的出口，这也就是为什么老师是那么珍贵。证悟，并不只是根据自己的想法就可以达成，修行的每一个阶段，不论是依据经教或密续，都需要一位够资格的老师讲解。

话说过去的佛，现在的佛，以及未来的佛，都必须跟随一位老师才能够成佛。

佛陀的开示广大，密法传承众多，涉及的主题无尽。缺少老师的精要指示，我们永远无法知道，如何把这么多的法教浓缩到精要的点上实修。

虽然上师在我们面前呈现的是平凡的人形，事实上，他的心与佛无二无别。上师和佛陀之间的唯一差别，就是上师对我们的慈悲，而这个慈悲事实上已经超越所有过去的诸佛――因为虽然过去的诸佛都已达到完美的证悟，但是我们既无法亲自见到他，也无法听到他的开示。而我们的心灵老师，是在我们此生中来到这个世界。我们可以见到他，从他那里得到指示，引导我们离开六道轮回的泥泞，走向证悟。

二 拨开迷雾

为了验证无生自性，我们必须溯源而上，认清我们意念的源头。要不然，一个念头会带出第二个念头，第二个会带出第三个，永无止尽。我们经常被过去的回忆所骚扰，被未来的期望所牵引，当下却毫无醒觉。

是我们的心，引领我们进入娑婆的迷途。对心真实的本性盲目，紧紧抓住自我本性所幻化出来的意念，以至觉性被固化成像是“我”和“他”、“可欲”和“可恶”，以及许许多多其他的概念。这就是我们创造娑婆世界的方式。

如果不让念头固化，如果能够认清念头的空性，那么每一个在心中生起和消失的念头，都能够让我们对空性的体现愈来愈清晰。

在最冷的冬天，寒冻使得湖川结冰；水变成固态，能够承受人、动物、和车。春天到来，大地和水温暖起来，开始解冻。冰原来的硬度到哪里去了？水是柔软的、流动的，冰是硬的、尖的，我们哪能说它们相同？但是我们又不能说它们不同，因为冰不过是固化的水，而水不过是溶化的冰。

我们对周围世界的觉受也是相同的。执着于现象的真实性，因吸引和排斥、享受与疼痛、得与失、有名与无名、称赞与责怪而感到痛苦，会在心中起了固化作用。我们必须将概念的冰化解为内在自由的水。

六道轮回和涅盘的一切现象都像彩虹一般的现起，而跟彩虹一样，他们并无具体实存。

一旦我们认识到实相的真实本性，也就是本性为空，却同时能现起为万象的世界，那么我们的心将不再受幻想所驱使。如果我们知道如何令念头在现起时即自我消融，它们就会像飞鸟划过天空一样地划过我们的心――不留下任何痕迹。

保持这种单纯的状态。如果遇见快乐、成功、繁荣，或者其他有利的条件，把他们视为

梦和幻象，不要执着于它们。如果患上疾病、被人毁谤、权益被剥夺，或者遭受其他身体上或心理上的这么，不要灰心，反而要重新燃起慈悲心，发愿因着自己的痛苦，愿所有众生的痛苦能够烧尽。不管什么状况生起，勿喜勿悲，在不可动摇的宁静中保持自由、安适。

三 慈悲与菩提心

无始以来，每一个无尽生命都有父母。所以说，每一个众生都曾经是我们的母亲或父亲。每当想到这些曾经是我们父母的众生，长久以来，无助的在轮回中流荡，就像是迷了路的盲人一样，我们不得不对他们生起极大的慈悲，但是光有慈悲是不够的，他们需要实际的帮助。但是只要我们的心还深陷于执着的束缚，就算给他们食物、衣服、钱，或者单纯的善意，最多也只能带给他们一种暂时而有限的快乐。因此，我们必须寻找一种方式，让他们能够完全从痛苦中解脱。而唯一的方式，就是踏上心灵之道，先转化自己，然后我们才有能力转化他人。

慈悲应该是对所有的众生都没有偏见，不去分辨哪些是朋友哪些是敌人。而且应该在心中持续保持这种慈悲，以作出正面的举动。即使是献出一朵花，或者念诵一个咒语，都应该加上一种希望，愿所有众生，没有例外的，都能够得到利益。

过去时代伟大的老师们认为，最珍贵的开示就是智慧与慈悲的无二无别。他们培养慈悲喜舍四无量心，而由这四无量心中，帮助他人的能力，就会毫不费力的自然现起。因着对所有众生慈悲的动机，我们应该在心中坚定的发愿，为利益一切众生而证悟。没有这个发心，我们的慈悲，只不过是真正慈悲的仿制品。据说：“祈愿他人快乐――即使是想危害我们的人――是完全快乐的泉源。”当我们最后到达这个境界时，对所有众生的慈悲就会自然现起，完全无需造作。

非常重要的一点是：我们必须全力专注去完成众生成佛的承诺，知道我们清楚的看到，平凡生命中的一切活动是多么了无意义且充满无谓的困扰。众生在这艰困时代中退化的状况，不免令我们撼动而悲伤，而在心中生起一种强烈的决心，要从娑婆世界中解脱出来。如果这样的态度真正生根，大乘佛法的功德和成就绝对会从中生长。但是，如果从娑婆世界解脱的真实决心，没有深深种植我心，我们的佛法修行，就没有办法真正完整地发展。

所有生命都希望快乐，不希望痛苦。我和他人之间的重大差别就是在数量上――我只有一个人，而他人无数。所以说，跟无量其他众生的快乐和痛苦相比，我个人的快乐和痛苦是完全微不足道的。

真正重要的是其他众生快乐还是痛苦。这就是决心达成证悟的根基。我们应该希望他人快乐，而不是我们自己，尤其应该希望那些我们认为是敌人，以及对我们不好的能够快乐。不然的话，空谈慈悲有什么用？

四 觉性

如果我们能够分辨心及觉性，

因而认识到自己的真实本性，

究竟的见地会渐渐清楚。

即使内在觉性现在还不清楚，

就只要不让心散乱于外，即可行；

因为觉性就在心的甚深处。

他们说，那就像是水和冰；

水和冰不完全一样，

后者是固体，抓的住。

但是溶化的水和冰无别，

所以在实相中，水和冰非二，而是同一。

同样的，心，因迷惑而非觉性，

当我们领悟心的本性，心即与觉性无别。

心与觉性虽相异，

却无法经由推理分析而分辨。

有一天，当我们对觉性的信心增长，

心，就像无智的小孩，

而觉性，就像一个充满智慧的老智者。

觉性不会追逐心，而会超越它；

安住在放松、宁静的状态中。

心无形、无色，无体；这是它的空相。但是心可以知，可以觉察无限种类的现象；这是它的明相。这两种面相无二无别，空性和明性，就是心之原初、相续的本性。

现在，我们心的自然清明被迷惑所遮蔽。当障碍物渐渐被清除，我们会渐渐揭露出觉性的灿然，直到一个地步，就如同在水面上画一条线，画下去的那一霎那，线便在水上消失，同样的，你的念头在现起的那一霎那，同时即解脱。以这种方式体验心就是接触成佛的源泉本身。当心的本性被认出来，就叫做涅盘；当它被迷惑所遮蔽，就叫做轮回。不论是轮回或涅盘，都从来没有离开过究竟的相续性。当觉性到达最饱满的状态，迷惑的堡垒就会被攻破，究竟的城堡，超越禅定，可以永久把握。

五 证悟的步骤

证悟的步骤有三：了解、体验和证悟。第一个步骤是理论性的理解，来自研读经文。这当然是必要的，但并不是很稳定。它像一块布上的补丁，终究会脱落。理论性的理解不够坚强，无法让我们承受生命中的起起落落。一旦面临困境，任何理论性的理解都无法让我们克服它们。

禅定的体验像烟雾，终究要消逝。如果我们在一个隐秘的地方专注禅修，我们必然会得到某些体验。但是这一类的体验非常靠不住。有人说：“奔向体验的禅修者，就如同小孩奔向一道美丽的彩虹一样，会误入歧途。”专注而密集的修行可能会带来一霎那的通灵，也会让我们看到某些成就的征兆，但是这一切只会增加期望和傲慢 ――只是一些魔鬼般的骗局，障碍的来源。

好的状况比坏的状况更难处理，因为好的状况更令人分心。如果我们得到一切所欲――财富、舒适的房子、衣服――应该把它视为幻觉一般，像是在梦中得到的财产，而不要对它产生一种惯性的执着。如果有人对我们生气，或者威胁我们，我们反而比较容易修忍辱的禅定；如果我们生病了，也比较容易面对。这些都是造成痛苦的因，而痛苦本身自然会提醒我们想到佛法。所以说，从某个角度来看，这些困难的遭遇反而比较容易融到自己道途中。但是当一切都很顺畅，也感觉快乐时，我们的心会毫无困难地接受那个状况。就如同我们全身涂满了油，执着很容易在无形中渗入我们心中；它会变成我们意念的一部分。当我们开始执着于有利的状况，我们几乎会开始迷上自己的成就、我们的名、我们的财富。这是非常难去除的。

但是拥有证悟的人就像一座壮丽的山，无法被任何风动摇，就像永远不变的蓝天。好的状况和坏的状况，即使来几千个，都不会形成执着或排斥，不会造成任何期待或怀疑。经文这样形容，如果在他一边站着一个人，拿着檀香扇子帮他煽风，另一边站着一个人拿斧头准备砍他，他不会较高兴有人帮他煽扇子，也不会更恐惧有人要砍他。这样的人，所以的迷惑都已消失贻尽。不管任何情况，不论有利或有害，都会让他在道途上有所进步。

六 心的真相

心将经验分为主体和客体。心先认同主体“我”，然后认同“我的”这个概念，然后开始执着“我的身体”、“我的心”，以及“我的名字”。当我们对这三种概念的执着愈来愈强烈，我们愈来愈只会全心关注自己的福祗。我们对于舒适的追寻，我们无法忍受生命中令人厌烦的状况，我们全神贯注在享乐和痛苦、财富和贫困、名气和平凡、称赞和指责，全部都是因为“我”这个概念。

我们执着于自己的程度，让我们几乎从来不去想他人的福祗――事实上，我们对他人的兴趣不比老虎对吃草的兴趣大。这和菩萨的观点完全相反。自我事实上不过是一个意念的塑造，当我们了解到，所执着的对象，以及能执着的心，都是空的，我们很容易就可以看到他人和我们自己没有什么两样。我们通常照顾自己所费的心思，就是菩萨照顾他人所费的心思。菩萨如果认为投身地狱的火海可以帮助众生，他就会毫无犹豫的这么去做，就像是天鹅飞入凉爽的湖泊一样。

任何时候，我们都应一而再地为所有众生的利益，许下广大的愿望。

当我们睡觉的时候，我们应该想：“愿一切众生达到究竟之境。”

当我们醒来的时候，我们应该想：“愿一切众生醒觉于证悟之境。”

当我们起床的时候，我们应该想：“愿一切众生均得佛身。”

当我们穿衣服的时候，我们应该想：“愿一切众生都知耻而谦虚。”

当我们点火的时候，我们应该想：“愿所有众生烧尽妄念之薪柴。”

当我们吃饭的时候，我们应该想：“愿一切众生食用禅定之粮。”

当我们开一扇门的时候，我们应该想：“愿一切众生打开通往解脱城之门。”

当我们关一扇门的时候。让我们想：“愿一切众生关上通往下三道之门。”

当我们走到外面的时候，让我们想：“愿我们能步上让一切众生解脱之道路。”

当我们上坡的时候，让我们想：“愿我能带领众生走向上三道。”

当我们下坡的时候，让我们想：“愿我能去下三道解放众生。”

当我们看到快乐的时候，让我们想：“愿一切众生达到成佛至乐。”

当我们看到痛苦的时候，让我们想：“愿所有众生之痛苦平息。”

七 佛法的核心

佛陀开示的全部重点就是要让我们主宰自己的心。如果我们能够主宰自己的心，就能够主宰我们的身体和语言，如此我们和他人的痛苦就得以结束。但是如果我们的心充满负面情绪，就算我们身体的行为和我们所说出来的话语多么完美，我们都已经远离了正道。

要主宰自己的心，需要随时意识到自己所有的意念和行为，不断反覆地检查自己的心，负面意念一旦生起，即用适当的方式来对治。当正面的意念生起，则以回向来加强所带来的利益，希望所有众生都能够达到究竟证悟。如果我们能够在平静和内省的修行中，保持恒常的觉察，渐渐地，就算是在一般活动和干扰之中，我们也能保持对智慧的认识。所以说觉察心是脱离轮回中一切烦恼的基础和解药。

佛法修行应该可以引领我们，不论是在禅定中，或者禅定之外，同样保持恒常的觉性。这是所有心灵开示的精要；没有这个，不论我们念诵多少咒语和祈请文，不论我们做多少的大礼拜和绕塔，只要我们的心是散乱的，那一切对去除难解的情绪丝毫没有帮助。永远不要忘记这最重要的一点。

When you study the Dharma, please do so with a willingness to admit, “I do have some faults. They are mine and I am also the one who needs to change them.” Once we face ourselves with this type of sincerity, the door is wide open to genuine progress by quickly taming our own minds.

-- Chokyi Nyima Rinpoche

The Six Realms

by Kalu Rinpoche

Qualitatively, each of the six mental afflictions engenders a certain type of birth: hatred leads to a hell realm, greed to a hungry ghost realm, stupidity to an animal realm, desirous attachment to the human condition, jealousy to the jealous god realm, and pride to the divine states.

Quantitatively, these different states result from the accumulation of karma. So, a lot of negative karma generates a hell realm; a little less negative karma, the hungry ghost realm; and less than that, an animal realm.

When generally positive karma is mixed with a few negative aspects, we are reborn in one of the three higher realms of existence, according to the respective strengths of these karmas.

THE HELL REALM

Mind in the grip of anger and hatred produces the karma of a life in hell. What suffers in that hellish state is the mind, our mind. Hellish appearances, beings who attack or kill us, the environment, and all the suffering that afflicts us in that realm are productions of our own mind conditioned by our karma.

In these infernal states, we are relentlessly tormented by inconceivable suffering: we are killed, and in some hell realms we experience being killed over and over; we are tortured by extreme heat or cold. And there is no freedom nor any possibility whatsoever to dedicate ourselves to spiritual practice.

THE HUNGRY GHOST REALM

If our mind falls prey to greed or covetousness, the karma that results is birth as a hungry ghost. In this state, we can never get what we want, nor can we enjoy food or drink, which we desperately crave as hungry ghosts. We are always lacking and wanting, yet completely unable to satisfy our desires, and we suffer from hunger, thirst, and constant intense frustrations. It is also a state produced by our own mind and, though a little less unfavourable than the hell realm, it is just as miserable.

THE ANIMAL REALM

The mind can also fall under the sway of blindness, mental dullness, and stupidity, which cause birth as an animal. There are a great many animal species: wild animals, domestic animals, and so on. All of them experience different forms of suffering, such as being eaten alive, struggling against one another, or being subservient and abused. All the suffering found in the animal realm is also the production of the mind and the manifestation of karma resulting from previous negative actions.

These three types of existence make up the lower-realm states. Among them, the most favourable is the animal state. But even in that state, it is very difficult to awaken love and compassion and impossible to practice Dharma. In all of these lower realms, there is no possibility of practising Dharma and attaining realisation; the mind is constantly disturbed by anger, hatred, desire, and so on. Moreover, lower realm beings tend to perform more negative actions, which create still more painful karma. In this way, they perpetuate the conditioning of lower-realm lifetimes, which, furthermore, last an extremely long time.

THE HUMAN REALM

The human condition is the first of the higher-realm existences. Humans are practically the only beings endowed with the necessary conditions for spiritual progress, as well as the faculties that allow the practice and understanding of Dharma. However, being human does not guarantee spiritual progress. The value of human life is variable, and only those who have obtained what we call the precious human existence can practice Dharma; they are as rare as stars in the daytime! Although it is a less painful condition than lower-realm existences, the human condition still has many types of suffering, the four main kinds being birth, illness, ageing, and death. Aside from these four great sources of suffering, humans suffer when separated from those they dearly love during their lifetimes or at death, or from having to deal with people whom they do not wish to deal with or who are hostile toward them. Humans suffer from losing their belongings, from not being able to keep what they've managed to acquire, and from not being able to get what they want.

THE JEALOUS GOD REALM

Karma that is very positive overall but mixed with jealousy causes birth in the jealous god realm. This is a happy state endowed with many powers and pleasures but, because of the force of jealousy, there are constant struggles and conflicts. Jealous gods oppose gods who are their superiors and quarrel among themselves.

THE DIVINE REALM

Positive karma combined with very little negative karma results in a rebirth in the divine states. There are different levels of divine existence. The first is the divine states of the desire realm, so-called because mind in those realms is still subject to desires and attachment. These gods have an extremely long life: In one of the first god realms, one day lasts the equivalent of a hundred human years, and they live five hundred of their years. At the next level of the divine realms, one hundred of our years equal one of their days, and they live a thousand years! In these generally happy realms, there is nevertheless some suffering, caused by occasional struggles with the gods of the jealous god realm.

Desire-realm existences span from the most miserable realms — the hell realms — up to these first god realms; all these states are under the control of desire.

Beyond the desire realm, there is the subtle-form realm, which includes a hierarchy of seventeen successive divine levels. Beings in these states have a subtle form and extremely large, luminous bodies; their minds know few passions, few thoughts; and they enjoy incredible happiness. The predominant passion is subtle pride — beings in these realms think they have attained something higher, and they live in a sort of self-satisfaction.

These states of the form realm correspond to four levels of meditative concentration, characterised by the progressive transcendence of investigation, analysis, joy, and bliss.

Finally, beyond even these four levels of concentration of the form realm, there can be birth in the formless realm. Formless-realm beings experience no harsh suffering and have virtually no passions; they remain only in a very subdue form. The impurity remaining in their minds is a kind of mental dullness that prevents the realisation of the ultimate nature of mind. In the formless realm, the mind has access to four successive states of consciousness: absorption of infinite space, absorption of infinite consciousness, absorption of nothingness, and absorption of neither discrimination nor nondiscrimination.

The gods of the formless realm have the feeling of having a body, but this body is imperceptible. They have only the fifth aggregate of individuality consciousness - still present as a subtle ignorance which gives them the feeling of existing in this formless body. This consciousness finally acts as a mother who gives birth again to the other aggregates. In this way, the gods of the formless realm return to the lower realms. In order to be free from samsara, consciousness itself must ultimately be transformed into primordial wisdom, the wisdom of enlightenment.

These eight states of the form and formless realms belong to a positive, undistracted mind; their successive stages are progressively free of attachment. All of these states of the six realms of samsara are transitory and conditioned: they are all part of the wheel of samsara. Even though the gods of the form and formless realms are spared the harsher forms of suffering, they still undergo death and transmigration. They don't have the power to remain in their divine condition, and they suffer having to be reborn in a lower realm.

If we find it difficult to accept the notion of these different realms, let us simply remember that everyone's experience is his or her reality. When we are dreaming, our dreams become our reality, and so it is for the six realms. For example, water can be experienced in very different ways: for hell beings, it causes torture; for hungry ghosts, it is desperately craved; for some animals, it is a medium necessary for life; for people, it is a drink; for jealous gods, it is a weapon; and for gods, it is sublime nectar. The depths of the ocean are the fish's natural habitat, but humans cannot live there. Birds fly in the sky, but this is impossible for the human body. People who are blind cannot go where they want, while those who have normal vision can move around freely. Everyone lives in his or her own world or realm without perceiving the others. 

So, samsara is made up of three realms: the desire realm, the form realm, and the formless realm. All the possibilities of conditioned existence are included in it.

Becoming aware that all beings suffer in this cycle of existence will inspire us to free ourselves from ignorance and the delusion we are steeped in as a result, and thereby to free ourselves from samsara, which is an ocean of suffering, and to strive to attain the supreme happiness of perfect Buddhahood.

In the past, we have taken countless births in cyclic existence. Today we are human beings: if we use this opportunity wisely, it can be the point of departure for our liberation.

When you challenge ego-mind, be firm but gentle, penetrating but never aggressive. Just say to your ego-mind, “Show me your face!” When no mind shows up saying, “Here I am,” ego-mind will begin to lose its hold on you and your struggles will lighten up.

-- Dzigar Kongtrul Rinpoche

出家在家的比较

智敏上师

下边就是在家出家的问题了。这个我们也要讲一下，因为大家现在都是出家的，要珍惜自己的出家身。有些出家人，在寺庙里待了一阵，碰了很多钉子，最后来一个“出家在家一样修道，倒不如回家去修好了”。有的人回家，家庭里边不要他干事情，也不要工作，有父母养他，好像很安逸，时间也很长，寺庙里的事情都不要干，一天到晚吃饭看书。但是你这样修行会不会成就？这里，我们就把在家出家的分别也稍微讲一下。念了之后也就是激励大家：得到很稀有的出家身，那就要好好行持修行，不要再放逸了。下边就在家出家的比较介绍一下。

我们要知道，“家是一切众苦发生长养住处”。一切苦，产生、长养、住的地方就是家庭。我们不要以为家庭温暖啊，方便啊，有人体贴照顾啊……要知道一切痛苦就是在家庭里发生的，一切痛苦就是在家庭里长养的，一切痛苦住在哪里？就住在家庭里。

“若住家中现生不能出离者”，那么现在在家的人，今生不能够马上出家的、出离的，那怎么办呢？—— 那么痛苦的地方，你待在那里，心里很不舒畅了或者是精神很痛苦了，但也有办法。

“应当日夜作念，如何乃能成就出离。我愿日夜之中，凡僧百业，布萨自恣，各种羯磨，礼佛诵赞，行住一切威仪，如住僧中，做能成想”。在家人假使因种种因缘羁绊不能马上出离，出家因缘尚未成熟的话(我们这里很多，想出家还是被喊回去了)，就日夜都要这么想，这么发愿。就是说自己要发愿，这样能够成就出离、成就出家的事情。发愿日夜之中，僧团里面各式各样的事情 —— 布萨、自恣，各式各样的羯磨，礼佛诵赞念诵，行住威仪一切，“如住僧中” —— 就跟自己住在僧团里一样，希望都能够成就，这个愿要发。就是说将来要能够跟出家人一模一样地做，这个愿要发。即使你现在不能出家，但是要发这个愿。《五字真言》中初地菩萨“心常欲出家”就是这个意思。初地菩萨尚且要出家，难道我们现在倒不想出家吗？所以现在一时不能出离的人呢，就要发这个愿 —— 希望将来僧团的事情都能够做到。这样生欢喜心。

现在我们说为什么要发这个愿呢？即使是菩萨（在家的），因为家庭所系缚，不论怎么样努力，无上正等菩提现生是证不到的 —— 佛是出家身。所以我们看到有些人呢，他说他是什么如来。后来有居士（是不是真的居士我不知道）写信来问此事。我问，这如来是怎么样一个人呢？回答说是在家的。这里就说了，在家人无论如何努力，佛的无上正等圆满菩提现生是证不到的。佛出世都是现出家相。如果在家菩萨呢，“于现生出离之心，居住净刹之念，于寺致力，恒常依法往还净寺，作于无上正等圆满菩提、现生成就大觉等资粮，正真净洁积集修行也”。在家菩萨怎么样？他这时候一定要发出离心，要发愿 —— 住在净刹（僧团）的念头要生起来；在寺庙里要致力，要努力地培福，依止僧团（有的时候持八关斋戒）。把证得无上菩提、现生成就大觉的资粮积聚起来，就是要把即生成佛的资粮积聚起来。这是对在家的而言。下边就是出家在家的比较。

出家有五个功德。（）“谓聪慧出家具学之士夫”，就是聪明的人。出家都有点聪明的，如果笨的人就不会想走出家的路 —— 再是社会上遭到打击，他情愿自杀或者情愿偷盗，也不会去想到出家的。能够想到出家的总是还有点善根，这个善根就是智慧的善根。所以真正出家的人都有点智慧的 —— 他别的路不选择，就选出家这个道路。真正有智慧的人，就不是受打击来的了，真正有智慧的人出离了，将来能够成就涅槃无上大乐，将来能够度人，产生很多的善法功德。（）“将来眷属延绵无绝”。（）“自身不离圣哲亲近承事”，自己可以不离开那些圣哲。过去正法住世的时候，很多圣哲都住世，他们的弟子就有机会亲近圣哲。现在是末法时期，当然圣哲不容易亲近，但是你如法地照菩提道次第所说，依止善知识作佛想，就得佛的加持 —— 这是佛的慈悲。即使没有圣哲住世，你只要把善知识当佛想，即使这善知识不是佛，但是你作佛去想的话，佛就会加持你。佛就通过善知识来加持你，得佛的加持，所以我们要认识到这个。这是功德，出家的几种功德。（）“无权快愉”。（）“成就赞扬”。

When pride arises, do not be controlled by it; return to the recognition of the fundamental awareness. Pride can be very gross, as one can see in arrogant people, or it can take a subtle form that is felt inwardly but does not have a strong outward manifestation. It is important to recognise pride at the moment of its arising. When one has recognised it, one should neither follow nor control it, but return to the condition of awareness. Pride will suddenly disappear together with its object — some knowledge or skill with which one identifies — and what will be left will be the wisdom of equanimity.

-- Thinley Norbu Rinpoche

Self-Compassion
Generosity to Oneself (Part 2)

by Bee Li Tan

In Part One, we focused on how by being generous to others, we are indirectly being generous to oneself and we also learnt that keeping the precepts is a gift in itself because we give others the freedom from fear, animosity, and oppression. As a result, we are guilt-free, do not create bad kamma, and attract the virtuous.

But there is more to it. The practice of virtue influences how we reap the fruits of our generosity (AN10.177).

If we:

1. possess right view;

2. practise right speech1 and right action;

3. do not bear ill will; and

4. is not covetous (i.e., greedy over the possessions of others)

… the practice of generosity will lead us to a rebirth in a heavenly or the human realm, we will have material wealth, and get to enjoy sensual pleasures. On the contrary, if we practise generosity without the above 4 qualities, we will get to enjoy the merits of giving but in the animal realm (think of Queen Elizabeth’s pet dog!). Hence, the above 4 qualities enable us to enjoy the fruits of our generosity in a decent way (as humans or devas).

So, now we know that keeping the precepts is a gift in itself – for others as well as for ourselves. We also learnt that virtue when paired with generosity and other qualities, lead to better outcomes. But is virtue the ultimate gift there is?

3. The Greatest Gift You Can Give Yourself is the Gift of the Dhamma

The Buddha stated that “the gift of the Dhamma excels all gifts” (Dhammapada, 354). Why?

1. Samsara is endless for those who do not attain enlightenment.

If we were to pile the bones we each have accumulated across multiple lifetimes, they would be as high as the tallest mountain (Iti 1.24). The tears we have shed can fill the great oceans (SN15.3). This means that suffering can be perpetual unless we do something about it.

2. It is rare for the Dhamma to be taught in samsara.

The Buddha looked back 91 aeons2 (i.e., 91 world-cycles, which is an incomprehensibly long time) and saw through the power of his mind that there were only 6 Fully Enlightened Buddhas who arose before him during that period who taught the Dhamma. There were periods of darkness where humans were unaware of the Dhamma even though the Dhamma has always remained true. There were also periods of anarchy when humans were lost and vile (DN26).

3. It is rare to be born as a human and have the conditions to learn the Dhamma.

The Buddha gave an analogy of how rare it is to be reborn as a human (SN56.48). Imagine a blind sea-turtle that only surfaces the ocean once every 100 years. The probability of it blindly surfacing while simultaneously putting his head through the hole of a yoke (i.e., donut-shaped wood) is very low.

Likewise, it is rare for a being to be reborn as a human. Even as a human, not everyone can come across the Dhamma and for those who do, may not have the karmic conditions to appreciate it or be able to practise it.

Think of the poor people at the pilgrimage sites such as Bodhgaya. They are so close to the Buddha’s teachings yet far from having the conditions to practise it. Then, in some cases, even if one is wealthy and have all the material resources to learn the Dhamma, but do not even have the affinity to be introduced to the Dhamma, let alone be able to learn and practise the Dhamma. Therefore, the fact that you are reading this article now suggests that you have once laid the conditions for you to (re)discover the Dhamma in this life. Sadhu!

4. The Dhamma is like a Manual on Living.

As we learn and put the Dhamma to practice, we begin to set the internal and external conditions to be happy in this life and future lives. We also learn to solve problems skillfully and correct wrong views, which can transform the way we live our lives now and even impact future lifetimes.

5. The Dhamma leads us towards Nibbana, the ultimate peace.

Even though we may live comfortably, certain forms of suffering prevail – ageing, sickness, death, not getting what we want, and having to part with people and things we love. For those who see this truth and are finally weary, the Dhamma shows us the way towards true peace.

For the reasons above, the Dhamma is the greatest gift. Although it is timeless, it is extremely rare and precious. If we have the fortune of being human and able to be practising the Dhamma, it can lead to happiness now, in future, and eternally. It could save us from perpetual suffering.

But in order to enjoy the precious gift of the Dhamma we would need to gift ourselves something first; time, one that no money can buy once lost.

The culture that most of us live in today, especially in modern cities, promotes "busyness", typically disguised in filling our time with activities either in the name of having fun, doing good or being productive.

Although some of these are essential, like work that is needed for survival and some leisure time for self-care, we can try incorporating more time to rest, learn the Dhamma, and contemplate. This may entail re-prioritising and letting go of some activities in our lives.

I would like to invite you to experiment with having more time for yourself and observe the positive changes you may experience.

One is not a great one because one defeats or harms other living beings. One is so called because one refrains from defeating or harming other living beings.

-- The Buddha