Words of Advice
by Chatral Rinpoche

Namo Gurubhyaḥ!

Precious master of unrepayable kindness, Pema Ledrel Tsal,
Remain as the crown ornament on the top of my head, I pray!
Grant your blessings so that we may find freedom here and now
From all the sufferings of saṃsāra and its lower realms!
Listen well, my dear disciples who are gathered here,
For all those whose hearts have not been spoiled, consider this:

The chances of finding a human existence are one in a hundred.
Now that you have found one, if you fail to practise the sublime Dharma,
How could you possibly expect to find such an opportunity again?
This is why it is crucial that you take advantage of your situation.
Conceiving of your body as a servant or a thing to ferry you about,
Do not allow it to rest in idleness for even a single moment;
Use it well, spurring on your entire body, speech and mind to virtue.

You might spend your whole life pursuing only food and clothing,
With great effort and without regard for suffering or harmful deeds,
But when you die you cannot take even a single thing with you — consider this well.

The clothing and alms needed to keep you alive are all you need.
You might dine on the finest meal of delicious meat and alcohol,
But it all turns into something impure the very next morning,
And there is nothing more to it all than that.
So be content with life-sustaining provisions and simple clothes,
And be a loser when it comes to food, clothing and conversation.

If you do not reflect on death and impermanence,
There will be no way to practise Dharma purely,
Practice will remain an aspiration, one that is constantly postponed,
And you may feel regret the day that death comes, but by then it will be too late!

There is no real happiness among any of the six classes of beings,
But if we consider the sufferings of the three lower realms,
Then, when you feel upset just by hearing about them,
How will you possibly cope when you experience them directly?
Even the happiness and pleasures of the three upper realms
Are just like fine food that’s been laced with poison —
Enjoyable at first, but in the long run a cause of ruin.

What’s more, all these experiences of pleasure and pain
Are not brought about by anyone but you yourself.
They are produced by your very own actions, good and bad.
Once you know this, it’s crucial that you act accordingly,
Without confusing what should be adopted and abandoned.

It is far better to eliminate your doubts and misconceptions,
By relying on the instructions of your own qualified teacher,
Than to receive many different teachings and never take them any further.

You might remain in a solitary place, physically isolated from the world,
Yet fail to let go of ordinary concerns, and, with attachment and aversion,
Seek to bring defeat upon your enemies while furthering the interests of your friends,
And involve yourself in all kinds of projects and financial dealings.
There could hardly be anything worse than that.

If you lack the wealth of contentment in your mind,
You’ll think you need all kinds of useless things,
And end up even worse than just an ordinary person,
Because you won’t manage even a single session of practice.
So set your mind on freedom from the need for anything at all.
Wealth, success and status are all simply ways of attracting enemies and demons.
Pleasure-seeking practitioners who fail to turn their minds from this life’s concerns
Sever their connection to the authentic Dharma.

Take care to avoid becoming stubbornly impervious to the teachings.
Limit yourself to just a few activities and undertake them all with diligence.
Not allowing your mind to become fidgety and restless,
Make yourself comfortable on the seat in your retreat cabin,
This is the surest way to gain the riches of a Dharma practitioner.

You might remain sealed in strict retreat for months or even years,
But if you fail to make any progress in the state of your mind,
Later, when you tell everyone about all that you did over such a long time,
Aren’t you just bragging about all your hardships and destitution?
All their praise and acknowledgements will only make you proud.

To bear mistreatment from our enemies is the best form of austerity,
But those who hate criticism and are attached to compliments,
Who take great pains to discover all the faults of others,
While failing to keep proper guard over their own mindstream,
And who are always irritable and short-tempered,
Are certain to bring breakages of samaya upon all their associates,
So rely constantly on mindfulness, vigilance and conscientiousness.

No matter where you stay, be it a busy place or a solitary retreat,
The only things that you need to conquer are mind’s five poisons
And your own true enemies, the eight worldly concerns,
Nothing else.
Whether it is by avoiding them, transforming them, taking them as the path, or looking into their very essence,
Whichever method is best suited to your own capacity.

There is no better sign of accomplishment than a disciplined mind.
This is true victory for the real warrior who carries no weapons.
When you practise the teachings of the sūtras and tantras,
The altruistic bodhicitta of aspiration and application is crucial,
Because it lies at the very root of the Mahāyāna.
Just to have this is enough, but without it, all is lost.

These words of advice were spoken in the hidden grove of Padma,
In the place called Kunzang Chöling,
In the upper hermitage in a forest clearing,
By the old beggar Sangye Dorje.
May it be virtuous!

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True peace cannot be achieved by force or by merely invoking the word “peace”. It can only be attained by training the mind and learning to cultivate inner peace. Peace is a calm and gentle state of mind.

–17th Karmapa, Ogyen Trinley Dorje

社会需要公德心
法照法师

一、公德心是文明的象征

“人无德不立,国无德不兴。”公民道德的好坏,体现着一个民族的精神状态,影响着一个民族事业的兴衰。一个人的言行,往往表现出个人素质的高低,进而影响整个集体的总体素质状态。

所谓公德心,就是要有公共道德,例如在公共场所,不可破坏公物,不可扰乱秩序,不可大声喧哗,不可乱丢东西,不可抢占座位,这就是公德心。公德心是文明的象征。在廿一世纪人文科技发达的时代,这些都是我们作为普通公民最基本的道德要求。

二、细微之处见端倪

维护社会公德并不难,也许就是一个很小的细节,也许就在下意识的一秒钟。在迅速发展的今天,人人讲文明,但是在真正的小细节上,每个人都做到了吗?即使具备了社会公德,是否真的做到了追求极致,是否在拥有公德心的同时为他人着想?

俗话说:“细微之处见端倪”,生活的细节与每个人的生活都息息相关。生活的细节往往在一定程度上反映出一个人的思想性格和处世为人原则,是认识、了解一个人的重要途径。一个有礼貌、有素质的人在生活的细节上也会表现得从容和优雅。所以,注重个人的生活细节,保持好的细节习惯,是让自己表现更出色,更能得到别人认可的一大关键。

三、内外兼修,才是一个圆满的人生

现代社会是一个竞争的时代,对人才的要求越来越高,越来越多面化。我们要关心佛教文化未来的发展。因为有了文化,才能改变外在的行为、举止,进一步培养内 在的慈悲、关怀之心。有了慈悲心,就算别人对自己大发脾气,也照样爱护他、关怀他,这样对方会自觉惭愧而感恩,内心的愤怒也会消失。如果只有外在的知识,没有内在的修养,烦恼来了,不懂得消除化解,就会压迫自已,越来越痛苦,佛所说的法,我们要谛听、思想、学习、修持。学习佛法,会变得有智慧,心里的烦恼 慢慢减低,就会变得平和,变得圆满。

外在的文化、知识,加上内在的佛法修持,两者兼修,就是一个圆满的人生。在这样的一个时代,我们必须学会去展现自己的优势,学会抓住展示自己才华的机会, 我们要珍惜佛教的僧团与信徒们的奉献,明确自己的责任和义务,这才是赖以生存和发展的根本。也只有这样,自身的价值才会被发现,才会得到肯定和发展。如果 我们每一天的心灵都清澈透明,那就会感到幸福,才能够体会超越、完善的人生。

四、心灵的转化决定人生的境界

影响我们人生的不仅仅是环境,心态控制着一个人的行动和思想。同时,心态也决定了自己的视野、事业和成就。人们常说:“要有美好的未来,首先要拥有一个美好的心灵”心灵,就是指内心、精神以及思想。一个人究竟能取得多大的成就,他的人际关系如何,他的人生是否幸福,全要依靠他的心灵状态,也许你的身体健康,但这并不能代表你的身心灵也健康。

在这个发展迅速的社会,人们每一分钟都在接受不同有形或无形的压力挑战。如何勇敢、乐观、积极地向前看,则来源于心灵的转化。我们改变不了外在的大环境,但是可以营造自己内心的小环境,接受现实,突破障碍。唯有如此,才能找到自己真正的定位。

五、修行重在修心呀!

从前有位佛教徒,天天手持鲜花到寺院去供拜佛像,坚持不懈,从不间断。寺院里的无法禅师看在眼里,喜在心间,称赞他道:你常用鲜花供佛,来世一定会得端庄福报。这位佛教徒听了非常高兴,便问无法禅师:“大师,我到寺院用鲜花供佛,每次心中如同甘露冲洗般的清净。可是,在家中我又往往被冗杂的家事搅得心神不宁,在街市间往往被尘?搅得神志不清。请大师开示,怎样才能使我常保持清净呢?”无法禅师反问他:“那?你知道如何使鲜花长期保持鲜活吗?”“那容易呀! 只要天天换水,去掉烂梗,花朵就能保持鲜活了。”

无法禅师满面笑容:“那就对了,要让自己常保清净,就要保持心灵的宁静空明;要想净化身心,更要时时清扫内心的世界。”这位信徒顶礼谢过大师:“大师德高望重,能够让我顿悟,我今後一定常来寺院向大师请教,还想搬到寺院,住上一段时间,过过修行生活,并分享鼓钟梵呗的清净日 子。”无法禅师敛住笑容,指著这位信徒说:“你的身体就如同寺院,你的双耳就如同菩提,你跳动的脉搏就如同?鼓,你的胸腔呼吸就如同梵呗,你的言词举止无处不可以清净。为甚么一定要执著於寺院的形似,非要住在寺院修行呢?修行重在修心呀!”

六、爱是幸福的源泉

一个人要善于发现幸福、感受幸福、品尝幸福。也许在收获幸福之前,体验的是酸辛、是艰苦,但重在品尝辛苦最终所带来的甘甜。有人把实现凌云之志,荣华富贵当作幸福;有人把平安度世,安居乐业当作幸福;有人把人丁兴旺,热闹非常认为是幸福。我认为,爱是幸福的源泉,所有的幸福都出自那个泉眼 ── 爱。

人生何谓富贵?何谓贫贱?佛陀说,有两种法会使人贫贱,也有两种法会使人富贵。不肯布施是“贫”,遮蔽别人善根是“贱”,自我悭吝且嫉妒、阻挡人布施,就是彻底贫贱之人。有篇文章写道:什么行为可以改变对世界的认识?什么行为可以让自己置身於自由宽阔的空间,不再害怕孤独、身体的衰败与老之将至?答案指向助人行为。充满爱心,帮助他人,这或许就是当今社会中最直接的性灵成长之路。

七、乐于助人,提升生命的境界

在现代社会中,人生往往为了工具性的目的而存在,人我竞争、求名求利、自我防卫、控制环境,这些仿佛已成为正当的生存策略。这样的生存模式尽管可能会取得某种成就,但也付出了重大代价,那就是自我封闭、人际疏离。青春与感官的愉悦远去,疾病与死亡的阴影降临,生活忽然变得了无意义。而助人行为则为此困境提供了一个重要出口,因为我们不再画清界线,把自己愈圈愈小,我们跨出去,与别的生命产生连结。这种连结没有得失心,所以没有执取的负担,因为忘我,也忘记了自己的烦恼。

“人同此心”是这种连结的基础,爱使连结强韧,而且具有强大的感染力,因此连结不只存在於两人之间,还可以传十传百传千,连绵到无边无际。助人的迷人力量就在於此,信仰什么宗教不是绝对重要。助人不是表面上的“我给你什么”、“我为你做什么”,而是让人看见人性美的极致发挥。通过助人的行为,起起伏伏的 “小我”得以提升到对生命消长了然於心、和环境有所共鸣的“大我”境界。

八、心中有爱,轻安自在

这分没有分别心的慈悲大爱,让我们每一天都过著“很有意思”的生活,这就是人生的意义。为什?有人会活得没有意思呢?这是因为“分别心”太重——这件事我做不来,那件事不应该我去做……把人与事物和自己画分得清清楚楚,这样的人生实在很枯燥无味。如果能打开心门,将大地所有生命都视为与我们息息相关,属于 同一个“生命共同体”,这样就能不断扩大我们爱和怜悯的胸怀。

助人使生活过得很有意思,这里的“意思”有无穷的况味,它缘起於无分别心,视众生与我皆有连结。虽是帮助别人,也帮助了自己,自己得到快乐自由,也使得我们身处的这个世界更为和谐。有人认为,人生的目标在於拚命努力。他们却忘了思考:自己努力的方向是否正确?有人最看重物 质,为了拥有更多,不择手段,甚至从别人的牺牲中掠夺,造成世间许多的苦难。人生,什么才是永久、踏实的快乐?心中有爱,把为人群付出视为自己的本分事, 付出以後自己心很轻安、很欢喜,自然就很自在。他们虽然付出许多,身体也很劳累,但心中却是满满的感恩,这种无悔、无怨、无忧、无求的付出,内心的世界才 能体会到真正的美好、真正的自在。

Whether one is liberated or not is completely dependent on oneself. If we want to attain liberation, we have to create the cause which brings about liberation, and the cause is, reciting the mantra (OM MANI PADME HUNG, ཨོཾ་མ་ཎི་པདྨེ་ཧཱུྃ) out of loving-kindness and compassion.

— Drubwang Konchok Norbu Rinpoche

The World We Have
by Thich Nhat Hanh

We are like sleepwalkers, not knowing what we are doing or where we are heading. Whether we can wake up or not depends on whether we can walk mindfully on our Mother Earth. The future of all life, including our own, depends on our mindful steps. We have to hear the bells of mindfulness that are sounding all across our planet. We have to start learning how to live in a way so that a future will be possible for our children and our grandchildren.

I have sat with the Buddha for a long time and consulted him about the issue of global warming, and the teaching of the Buddha is very clear. If we continue to live as we have been living, consuming without a thought to the future, destroying our forests and emitting greenhouse gases, then devastating climate change is inevitable. Much of our ecosystem will be destroyed. Sea levels will rise and coastal cities will be inundated, forcing hundreds of millions of refugees from their homes, creating wars and outbreaks of infectious disease.

We need a kind of collective awakening. There are among us men and women who are awakened, but it’s not enough; the masses are still sleeping. They cannot hear the ringing of the bells. We have built a system we cannot control. This system imposes itself on us, and we have become its slaves and victims. Most of us, in order to have a house, a car, a refrigerator, a TV, and so on, must sacrifice our time and our lives in exchange. We are constantly under the pressure of time. In former times, we could afford three hours for one cup of tea, enjoying the company of our friends in a serene and spiritual atmosphere. We could organise a party to celebrate the blossoming of one orchid in our garden. But today we can no longer afford these things. We say that time is money. We have created a society in which the rich become richer and the poor become poorer, and in which we are so caught up in our own immediate problems that we cannot afford to be aware of what is going on with the rest of the human family or our planet Earth. In my mind I see a group of chickens in a cage disputing over some seeds of grain, unaware that in a few hours they will be killed.

The Chinese, the Indians, and the Vietnamese are still dreaming the “American dream,” as if that dream were the ultimate goal of mankind — everyone has to have a car of their own, a bank account, a cell phone, a television set. In 25 years the population of China will be 1.5 billion people, and if each of them wants to drive their own private car, China will need 99 million barrels of oil every day. But world production today is only 84 million barrels per day, so the American dream is not possible for the Chinese, nor the Indians or the Vietnamese. The American dream is no longer possible for the Americans. We cannot continue to live like this. It is not a sustainable economy.

We have to have another dream: the dream of brotherhood and sisterhood, of loving-kindness and compassion and that dream is possible right here and now. We have the dharma; we have the means; we have enough wisdom to be able to live this dream. Mindfulness is at the heart of awakening, of enlightenment. We practice breathing to be able to be there in the present moment, so that we can recognise what is happening in us and around us. If what’s happening inside us is despair, we have to recognise that and act right away. We may not want to confront that mental formation, but it is a reality and we have to recognise it in order to transform it.

We do not have to sink into despair about global warming; we can act. If we just sign a petition and forget about it, obviously nothing is going to change. Urgent action must be taken at the individual and the collective levels. We all have a great desire to be able to live in peace and environmental sustainability. What most of us don’t yet have are concrete ways of making our commitment to sustainable living a reality in our daily lives. We haven’t organised ourselves. We can hardly blame our leaders for the chemicals that pollute our drinking water, for the violence in our neighbourhoods, for the wars that destroy so many lives. It is time for each of us to wake up and take action in our own lives.

Violence, corruption, abuse of power, and self-destruction are happening all around us, even in the community of leaders, both spiritual and social. We all know that the laws of our country don’t have enough strength to manage corruption, superstition, and cruelty. Only faith, determination, awakening, and a big dream can create an energy strong enough to help our society rise above and go to the shore of peace and hope.

Buddhism is the strongest form of humanism we have. It came to life so we could learn to live with responsibility, compassion, and loving-kindness. Every Buddhist practitioner should be a protector of the environment. We have the power to decide the destiny of our planet. If we awaken to our true situation, there will be a collective change in our consciousness. We have to do something to wake people up. We have to help the Buddha wake up the people who are living in a dream.

Yet everything, even the Buddha, is always changing and evolving. Thanks to our practice of looking deeply, we realise that the sufferings of our time are different from those of the time of Siddhartha, and so the methods of practice should also be different. That is why the Buddha inside of us also should evolve in many ways, so that the Buddha can be relevant to our time.

The Buddha of our time can use a telephone, even a cell phone, but he is free from that cell phone. The Buddha of our time knows how to help prevent ecological damage and global warming; he will not destroy the beauty of the planet or make us waste all our time competing with each other. The Buddha of our time wants to offer the world a global ethic, so that everyone can agree on a good path to follow. He wants to restore harmony, cultivate brotherhood and sisterhood, protect all of the species of the planet, prevent deforestation, and reduce the emission of greenhouse gases.

As you are the continuation of the Buddha, you should help him offer the world a path that can prevent the destruction of the ecosystem, one that can reduce the amount of violence and despair. It would be very kind of you to help the Buddha continue to realise what he began 2,600 years ago.

Our planet Earth has a variety of life, and each species depends on other species in order to be able to manifest and to continue. We are not only outside of each other but we are inside of each other. It is very important to hold the Earth in our arms, in our heart, to preserve the beautiful planet and to protect all species. The Lotus Sutra mentions the name of a special bodhisattva: Dharanimdhara, or Earth Holder, someone who preserves and protects the earth.

Earth Holder is the energy that is holding us together as an organism. She is a kind of engineer or architect whose task is to create space for us to live in, to build bridges for us to cross from one side to the other, to construct roads so that we can to go to the people we love. Her task is to further communication between human beings and other species and to protect the Earth and the environment. It is said that when the Buddha tried to visit his mother, Mahamaya, it was Dharanimdhara who built the road on which the Buddha travelled. Although the Earth Holder bodhisattva is mentioned in the Lotus Sutra, there is not a chapter devoted entirely to her. We should recognise this bodhisattva in order to collaborate with her. We should all help to create a new chapter for her, because Earth Holder is so desperately needed in this era of globalisation.

When you contemplate an orange, you see that everything in the orange participates in making up the orange. Not only the sections of the orange belong to the orange; the skin and the seeds of the orange are also parts of the orange. This is what we call the universal aspect of the orange. Everything in the orange is the orange, but the skin remains the skin, the seed remains the seed, the section of the orange remains the section of the orange. The same is true with our globe. Although we become a world community, the French continue to be French, the Japanese remain Japanese, the Buddhists remain Buddhists, and the Christians remain Christians. The skin of the orange continues to be the skin, and the sections in the orange continue to be the sections; the sections do not have to be transformed into the skin in order for there to be harmony.

Harmony, however, is impossible if we do not have a global ethic, and the global ethic that the Buddha devised is the Five Mindfulness Trainings. The Five Mindfulness Trainings are the path we should follow in this era of global crisis because they are the practice of sisterhood and brotherhood, understanding and love, the practice of protecting ourselves and protecting the planet. The mindfulness trainings are concrete realisations of mindfulness. They are non-sectarian. They do not bear the mark of any religion, particular race, or ideology; their nature is universal.

When you practice the Five Mindfulness Trainings, you become a bodhisattva helping to create harmony, protect the environment, safeguard peace, and cultivate brotherhood and sisterhood. Not only do you safeguard the beauties of your own culture, but those of other cultures as well, and all the beauties on Earth. With the Five Mindfulness Trainings in your heart, you are already on the path of transformation and healing.

In the First Training we vow to cherish all life on earth and not support any acts of killing. In the Second Training we pledge to practice generosity and not support social injustice and oppression. In the Third Training we make a commitment to behave responsibly in our relationships and not engage in sexual misconduct. The Fourth Training asks us to practice loving speech and deep listening in order to relieve others of suffering.

The practice of mindful consumption and mindful eating is the object of the Fifth Mindfulness Training:

Aware of the suffering caused by unmindful consumption, I vow to cultivate good health, both physical and mental, for myself, my family, and my society by practicing mindful eating, drinking, and consuming. I vow to ingest only items that preserve peace, well being, and joy in my body, in my consciousness, and in the collective body and consciousness of my family and society. I am determined not to use alcohol or any other intoxicant or to ingest foods or other items that contain toxins, such as certain TV programs, magazines, books, films, and conversations. I am aware that to damage my body and my consciousness with these poisons is to betray my ancestors, my parents, my society, and future generations. I will work to transform violence, fear, anger, and confusion in myself and in society by practicing a diet for myself and for society. I understand that a proper diet is crucial for self-transformation and the transformation of society.

The Fifth Mindfulness Training is the way out of the difficult situation our world is in. When we practice the Fifth Training, we recognise exactly what to consume and what to refuse in order to keep our bodies, our minds, and the Earth healthy, and not to cause suffering for ourselves and for others. Mindful consumption is the way to heal us and to heal the world. As a spiritual family and a human family, we can all help avert global warming by following this practice. We should become aware of the presence of bodhisattva Earth Holder in every one of us. We should become the hand, the arms of the Earth Holder in order to be able to act quickly.

You may have heard that God is in us, Buddha is in us. But we still have a vague notion of what Buddha is in us and God is in us. In the Buddhist tradition it is very clear. Buddha resides inside us as energy — the energy of mindfulness, the energy of concentration, and the energy of insight — that will bring about compassion, love, joy, togetherness, nondiscrimination. Our friends in the Christian tradition speak about the Holy Ghost or the Holy Spirit as the energy of the Buddha. Wherever the Holy Spirit is, there is healing and love. We can speak in the same way of mindfulness, concentration, and insight. The energy of mindfulness, concentration, and insight gives rise to compassion, forgiveness, joy, transformation, and healing. That is the energy of a Buddha. If you are inhabited by that energy, you are a Buddha. And that energy can be cultivated and can manifest fully in you.

It’s wonderful to realise that we are all in a family, we are all children of the earth. We should take care of each other and we should take care of our environment, and this is possible with the practice of togetherness. A positive change in individual awareness will bring about a positive change in the collective awareness. Protecting the planet must be given the first priority. I hope you will take the time to sit down with each other, have tea with your friends and your families, and discuss these things. Invite bodhisattva Earth Holder to sit and collaborate with you. Make your decision, and then act to save our beautiful planet Earth. Changing your way of living will bring you a lot of joy right away. Then the healing can begin.

Thich Nhat Hanh 81..jpg

If our hearts are open, then love will come from unexpected sources.

— Zurmang Gharwang Rinpoche

动静结合 调服自心
如孝法师

我们世间人都懂得“交浅言深,君子所戒。”他们意义上的上师只是他们认同的,上师内心并不认同。为什么呢?现在人的我执大,他受不了一点点的委屈。你看看古代的出自于密法的人,那些证得空性的印度大师说法成就者,他们都是真正做到了身心依止。现在谁又能做到这些呢?现在的具德的上师也少,对密法的规矩懂得的上师就更少了。自己都是很盲目,把上师看做神似的。他不知道为什么要恭敬上师,又没有法义上的契合。上师究竟是什么,你的心是什么样的,究竟的本性这个最根本的上师来源处又该怎么去定位,都很茫然。说是感情呢,也不是。说是一个合同呢,更不是,就是这样子,一盘乱线。这个乱线已经有二三十年了,一直是这样子。

佛教本身现在是自顾不暇,藏传佛教真正能够(学)出来的人不多。密法从某种定义上来讲就是实践的方便,它来源于法性,不敢轻易涉及到这个领域。就像原子弹一样,它是一摁就起作用的。而我们平常所见到的只是一些世俗的幻象,既然不能到达佛法所开启的真实的不共的解脱成佛的方便的话,这些都等于在外围在转圈一样,它什么时候是个头?没有那个因果,既然没有按那个规矩在依止,当然不会获得密法上的不共成就。现世证悟空性,不可能。因为一切都是针对我执的。他学了法以后反而是以法的概念来自我包装,那怎么会与法相应呢?根本都不相应,梦都梦不到。现在这个社会可以说非常地茫然,大的环境不好。

佛教之所以能够流传几千年,在于它的这个修持的传承一代一代互相的传授。就好像人世间的人文精神一样通过种种的方便,家庭呀,家教呀父母把一生的经验不断地传授。你一直想把它保持得最好,就这样三代以后都会失落很多。佛法遭受了这么大的打击之后,现在很难恢复,有些问题只是对外的,内部轻易都不涉及。那我们从哪里去看出它的头绪?根本看不出来,那又怎么会知道应该怎么样?

习气是另外一回事,那个改变是你在果位上成就了以后它必然改变。现在就是活在习气当下。这都不是问题。问题是你在当下在行为上能不能按一定的规矩去做,你做到一分就有一分的受用,这是必然的。这是从因果上去修。你没有下这个种子,或者说你下的是萝卜的种子,怎么会结出土豆?不可能。

每个人的佛性一直都在生机勃发地在出现,每个人都有开悟的境界,但是没有规矩你把那些资粮汇不拢,你不能够起受用,不能够改变你的业力,就是你的习气。你把它浓缩不了,它怎么能起作用,它都是散的。说这些话是比较沉重,它牵扯到佛法最根本的一个标记。当我们把佛法当作自己的生命的时候,它才需要去探讨这些。你不了解什么是佛法,只是一种迷信,为了一种好处,只是一种功利。以功利的心而入,就和骗子和骗子打交道差不多。世间人都以为自己很聪明,结果每一个聪明人都被别人骗。如果真正地以一种情,以一种情意来认知佛法,就是认知生命,那你当然会重视这个问题。任何问题都不难,无论是成就世间的事业还是出世间的一个果位,世上无难事,只怕有心人。你不用心,你怎么会知道佛法是什么样?人云亦云,理论和实践各个方面都是矛盾的,自己在这当中在加上情绪的渲染,一辈子都没有头。所以说学佛是一个非常复杂的问题,不是我们走马观花,囫囵吞枣就能搞得清楚的。几千年的一个精神体系,我们想要把它搞清楚,没有过来人,没有传承,没有经验,就像一个密码一样,你从哪里打开?但是如果你细心观察,它就不难。一切问题是一个问题,一个问题明白了,所有的问题就都明白了。一个问题是什么呢?佛法无非是断我执,我执断了,所有的生死业果它必然断。这个当中开许的一切法都是方便,所以你对佛法不会太迷信也不会不恭敬。客观、如实、真实地反映自己的内心,了解自己的内心,了解佛法当下的一个契机。你找着自己的一个规律也就找着了佛法的规律。一个找着了,那个冰山就倒了。这些问题,每个人的因果不一样,和佛法结缘的人,他过去世在佛法上的一个发心,这一世的一个把握,都不同。

弟子:“有的人坐上有了一些功夫,有了一些境界,他下了坐又恢复原来的习气。这种情况比较多。有没有这种人,在平时做得很好,但是在坐上就比较散乱。”

这两种情况,第一种情况他得到的不是正的觉受,第二种他只是一个形象上的,他没有真实地把握那种规律。散乱是正常的,我们之所以散乱是因为还没有找到系统的方法。

弟子:“我们为什么每天要上坐修法,是不是首先我们得在坐上有了定力生起了智慧,才能把它延伸到生活中去,还是说不一定是这样,这之间有没有一个次第?”

这个次第是这样的,开始首先是摄身的,摄身是在四威仪当中修嘛,它可以达到治理散乱的目的,这是一种成就,是一种修法。但这个只是初步的调整,还属于世间道,也不究竟,或者说也不稳固。就靠那个还不能达到究竟的果,那只是一种条件。按说,必须要坐下来。这个效率是不一样的。这是符合生命的一种规律的,静中修完了动中修才得力,这是顺茬。那种逆茬,只是为了静而提供的初步的条件,那个到了一定阶段很难发展。坐上是正行,坐下是加行。这是必然的,因为生命是这样的。如果用密法去解释,就是地、水、火、风、空的比例是不同的。我们之所以散乱是火和风的力量始终处于强势。它就好像一种习惯力量一直在带动着我们的心,因为它太快了。你要按比例地让它停止,地大停止,就是首先身不妄动,口远离语言,心远离这一种胡思乱想。地、水、火、风、空之间的对立与矛盾得到初步的平衡,这个时候你才能够正观思维,这个时候是纯粹不受干扰的精神,独立的精神,自由的精神。它去抉择,它去反观审查生命的结构,这叫做智慧,无我的智慧在起作用。这个是最得力的,是佛教最根本的下手处。这个坚固了,地、水、火、风、空也会坚固。你在动的时候心也不会动。那就得到了初步的修法的境界。从这里再去观修,如果能破了五蕴当中精神层面的几个障碍了以后,这个时候基本上可以说就成了阿罗汉了。五蕴的惯性所起的结缚这些业自然就停止了。他的生命已经在净化,已经在返回了。这么一个过程是必然的,就好像我们从世俗的一个角度去说,你首先要有一个基础。这个基础是对真实的生命智慧的一种了解,就是开悟的境界。从这里再去以愿力摄持生命修福培慧,这是通向成佛的。如果从这里直接以愿力了脱生死,这就是成阿罗汉的。你内心有这种东西去和众生结缘,菩提属于众生,你培植的是成佛的资粮。这里是有差别的。通向究竟的标记,有余的涅槃还是无余的涅槃。所以我们首先要认识到佛法所说的涅槃是我们一切善的圆满和一切苦的终结。这当中包括了所有生命美好境界的种种层面,都在里面,所以说佛法就是以成佛来概括。你在现实生活中所有的不圆满的地方都是来源于内心的痛苦执着,这不叫成佛叫成众生,众生的一个法门。

无常观是在识诸法无常的时候起无常观,它是一个方便,不能把它执实地去看。因果观是在自己违背因果的时候起这种观,要起这个觉,它属于一个矫枉于正的一个法门。如果你在禅修当中去思维这些,它会形成一种力量,禅修当中你这样思维,下了禅修之后见了一些境界的时候心会自动显现这些资粮。所以如果我们以这种知识层面去修的时候,摄持不住,它不灵,到时候它不起作用。这个就是用功比较难的时候出现的。是因为你有这些资源不会放到适当的位置上所产生的。所以禅宗有一个弟子说:“佛说一切法,为治一切心。我若无此心,何用一切法。”这个说法有点大胆,但是在实践的时候必须要这样,为什么?因为在每一个当下心里的执着只是一种层面的,或者贪,或者嗔,或者痴,或者无明,程度深浅都不同,你要适当地去调节,把当下的一念调整得让心,自由的心,获得它的本体,不会被客尘带走,所以数数起烦恼,数数起修。觉!所以说不怕念起就怕觉迟。这个觉是在后面,念没有起,你觉的是什么呀?你觉的是概念。你入了概念,这是法执。在面对烦恼的时候你可以有种种的抉择,你可以生出离心,是最直截了当的。你不要被当下的烦恼压得想从那个当中挣脱,苦是烦恼的真相,它一直存在。我们发愿就是在这里发愿解脱苦,而不是把它潜伏下去,要从根上解决。你说转,我说不要转,把它用起来。转是不好转的,因为你的身心的规律,它是一个惯性。当下让心情好很难,干脆就不要让它好,把这些问题统统打包通过成佛或者成罗汉来最终地解决。所以要发这种大愿会把很多佛性显现出来,这个不是无意义的而是实在的,而平常那个是不实在的,会搞得我们更乱。

悲心要慢慢培养,我们说度众生,这个太笼统了,也不要说度众生,就是慈悲心,四无量心,它比那个有具体的观能。如果说你这个再不能有感觉的话,你可以观照诸法的本体,以《金刚经》的这种心量,所有众生,生命的本体都是相通的,人我都是一体的,首先要有这种加行,再发那个愿。就算你那个愿不圆满,多发几次,它也一次一次都不一样。

如果畏惧生命的话应该有耐心,有适当的方法,正确的方法,正确的用心来摄持。这一切都来源于正确的目标,这是一切修法的动力来源。我们通过种种的方便,赞叹佛陀的功德,思念父母的恩德,回想子女的感情,这些都是修法的契入点。如果没有这些事相上的东西,我们永远和这个理就像水上的油一样,两个不能融合,得不到受用。但是这些也不能说得太多,说得多了也会有问题,我们会感到有压力。所以如果你能够肯定佛法的价值,能够在这个世上发一个愿,有解脱生死的心,不管它心切不切,你就应该有一个系统地自己培养自己的环境。独木桥难行,佛法当中一直是要有同行的善知识和依止的善知识。你要有一个氛围,有了这个氛围了你轻轻松松地就能提高。单枪匹马是很危险的。所以学佛的人一定要厚道。你不知道谁会给你带来什么,真正要以感恩的心来面对每一个人。

过去用功的人都是在动静两端求等,不是在一门在修。这属于修法的一个窍诀,你看禅堂里面,坐一柱香要跑。原始的南传佛教,坐一段禅就经行。密法在禅修的时候它有瑜伽,那更猛烈。都是动静结合。动是为了调身,静是为了调心。身心越来越纯粹,气越来越柔软、越和。这个时候你才能够净化,在净化的层面你才能够不断地思维法义,不断地提升,这是基础。基础又离不开方便,但是很多人在这上面以理废事。实际上六祖大师的禅法,你看禅堂都是按规矩行,这个是涉及到一个方便的事情。方便在密法上讲就是窍诀,是我们身心层面的一些窍诀。但是密法他不到那个层面绝对不讲。皈依只说皈依,禅修只说禅修,到了圆满次第的时候他才完整地说这个动静结合,调服自心,在智慧层面的不大,所以密法是按次第来的。皈依的法只是为了培养资粮,这个目标达到了,它绝对不会把它展开。因为它后面会涉及到这个问题。它开始修的是断恶法,培养一些资粮,皈依呀,发心呀,一遍发心不行,十万遍,这是最差的一个根基了,可能他在这方面的一个缘首先有了,并不是说他证悟到四无量心的境界,那个绝对证不到。这都属于遮的部分,不把它说出来。金刚百字明和大的坛场本尊以及密咒上的相应,你的福报慢慢去培养。这四种修法当中都有禅,但是这个不突出禅。不但那个层面,生活中的每一个层面都是禅。完整的心,没有散乱的心做每一件事情都是禅,都会增加禅的受益。所以真正地到了上师瑜伽的时候,秘密的不可思议的这些法界的因果,与本尊的这种相应,你无始劫来的这些问题、业果都带到这,都可以推得动的,你有这些缘起的话都可以推得动。推得动是什么意思?这些业果都不能障碍你的修行。比如说脚崴了,这是一个业果,它障碍了你的修行,这个时候不讲对治的,还是接着修。这是必然出现的。密法的科学就是在这里,它懂得这些上师本尊的加持呀,法界的缘起呀,自己的功德呀,你才能够深入到无为法的门。深入到无为法的门,心不可思议,可以说天上地下,满宇宙地跑。这个时候不但能够完整地重组生命,在娘胎之前的完整改变,这个时候才说对治。以种种的咒、药、气脉、明点种种的方法,这个时候所有的“刑具”就上完了。到那个时候再说这种方便,所以说密法的甚深方便,时机不到绝对没办法谈。但是我们修禅的人,天马行空,他到了那个阶段,如果他发心正的话,他会自己发心。像虚云老和尚,他经历十次大的磨难,他的心都不会退,他的利他的心都不退,他这是无始劫培养来的。在密法层面,他可以以种种的咒护持他,也可以不退,最起码你的法缘不会退,你可以往下修,不会失去生命。佛法确实是大事情。像虚云老和尚这些人都是再来人,他都是示现。千百年来,很少有人像他们那样。所以,如果我们从痛苦烦恼当中没有方便,没有方法很难的。

如果佛法只是一个让人暂时获得安乐的法,那一切问题都很简单,甚至佛教也不用两千多年的这样地去维系。但人有无限的潜能,听着很多事情难,实际上也不难。我们看看世间人,为了挣一点钱,我们不用看好的一面,看坏的一面。有的人他会出奇地想一些办法,让人觉得真是不可思议。所以人的这个心真的是非常的厉害。你这样按部就班地去做,实际上修习佛法比做世间的任何一件事情都轻松。看看我们以前的生活,每天从早忙到晚,那个付出多大的心力。要能一生这么积淀下来,那真的非常了不起。学佛要能用了十分之一,就已经足够了。我们学佛是福报,这真的是清福啊,可对有的人来说那个罪很大啊!
生命不可思议,众生对自己的自信在修行层面能够最大程度地扩展,能够自信才能会修行。所以没什么难事。生命本来就是欢喜的。

实际上我们的身体非常重要,身体就是坛场。我们把身体调整好了,某一种程度就是佛的境界,某一种程度就是六道众生的境界。

世间人就是这么看不开。你说太平盛世不缺粮食,稍微努力一下不会饿肚子,基本的问题都已经解决了。人维持这个物质生活实际上很简单,但是维持精神就比较费神。精神永远不满足。世间的人一个不知道一个的苦,实际上一个比一个苦。

这个心要养。

放下放下再放下,提起提起再提起。学佛不是没事干。