应无所住而生其心

诸位进入农禪寺大门时,都看到墙上写了一句话:「应无所住而生其心」。「应无所住」这其中是一还是二?住於一是错误的,「应无所住」是更高的层次, 是不住於一,也不住於二;不住於整体的、统一的,也不住於对立的、分离的 ── 两种皆不住。

而「不住」的意思就是不执著、不在乎,即不在乎一,也不在乎二。 那是一种无我的境界,没有自我中心,超越一和二,超越於不二,故称无住。

可是「而生其心」,生的是什麼心?统一的心要有,对立的心也要有,应该用统一的心时,就用统一的心来处理;应该用对立的心时,就用对立的心来处理。面对我们环境裡的需要时,应该用什麼心来处理,就用什麼心来处理。

不要认为学打坐、学禪、学佛的人,什麼都不管就是无我,那不是禪。禪是既超越而又踏实,超越是为了不生烦恼,踏实则是有烦恼时除烦恼,没烦恼时度眾生。除烦恼时是一,是用统一来除烦恼;度眾生时则是二,一定要有眾生可度,有对象要处理,才能有行为、有作用,这裡讲的就是「不二」的观念。

这三个观念,一个是统一的,一个是对立的,一个是超越的、不二的、无住的。有相对之心,才有眾生可度,才能用智慧来处理;有统一之心才能断烦恼;有超越之心才能既不执空也不落有。我们凡夫总是带著自己的环境在走,带著自我在走,而每个人都是生活在个人的世界裡。

— 圣严法师

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Borobudur, or Barabudur, is a 9th-century Mahayana Buddhist Temple in Magelang, Central Java, Indonesia.

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When a person’s mind is saturated with love, like ground that has been moistened, the seed of compassion, once planted, will easily grow. Thus, having permeated the mind with love, cultivate compassion.

— Kamalasila

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Meditation means learning to control our minds, thereby protecting our minds from domination by delusion and other afflictions. We may think, “Oh, I wish my mind were not dominated by ignorance and other afflictions.” But these afflictions are very powerful and very destructive; they operate despite our wishes. We have to work to develop effective countermeasures. We cannot buy such remedies from a store; even very sophisticated machines cannot produce them for us. They are obtained only through mental effort, training the mind in meditation.

— HH the Dalai Lama

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The teachings are for living in this world — for having fewer problems and fewer tensions. Many people speak now about world peace. What does that mean? How can we have world peace if we don’t have peace in ourselves? We are each members of society — society meaning all of us together, not as individuals. Since many individuals make up society, it means that the individuals must have a kind of evolution. Although we have power and military might, and sometimes there are provisional changes, in the real sense it never changes.

Society is made up of individuals each having their point of view, their feelings, and their sensations. If we want to develop society so that there is more peace and happiness, each one of us must work with our condition. For example, our society is like numbers. When we count, we must always begin with the number “1.” If I think about society, I must start with myself as “number one.”

— Chögyal Namkhai Norbu

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I am not angry about a sickness that make me suffer. Why therefore should I have anger for others? They, too are under the influence of conditions (that make them act in this manner).

— Shantideva

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From time without beginning, our ego clinging has caused us to wander in samsara; it is the root of all our sufferings, it is indeed the culprit. Considering others to be more important than ourselves, we should give up our self-cherishing attitudes and decide to act without hypocrisy, emulating in body, speech and mind, the behaviour of friends who live their lives according to the teachings. Mind Training should be engaged in discreetly. It should not be done with external show, in a way that attracts attention and creates a reputation; it should act as the inward antidote to our self-clinging and defiled emotions. We should bring our minds to ripeness without anybody knowing.

— HH Dilgo Khyentse Rinpoche

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