无常不是说着玩的，要正确去面对

好景不常在，好花不常开，七天的时间，转瞬之间就过去了。时间是迁流的，世事是无常的，人生也是短暂的，这都说明了世间一切事物的有限性。另外一方面，我们人的妄想、人的欲望却是没有止境的。虽然不能说它是无限的，但是作为迷失的人，从其主观意愿来说，其欲望确实是无限的，所谓欲壑难填。

一切事物都是有限的，而人的欲望却无穷无尽，这中间就产生了极其尖锐的矛盾。人生就是在这样的矛盾当中，苦苦地挣扎一辈子，始终觉悟不了。一直到大限临头，总还觉得自己有很多心愿没有实现，有很多欲望没有满足。即使病入膏肓了，也还要与疾病、与死亡对抗挣扎。人生的痛苦，其根源就是我们的欲望，有无穷无尽的欲望，就有无穷无尽的烦恼，就有无穷无尽的痛苦。这些痛苦是从哪里产生的？就是认识不到一切事物的有限性，认识不到生命有生、老、病、死，一切事物有生、住、异、灭，这个世界也有成、住、坏、空，一切都是有限的、无常的。

对我们人类而言，一生之中，或在生命流转的过程中，一直都伴随我们的朋友，大致上有两个。一个就是良知。不管我们如何作恶多端，偶尔，也会有一点良知，这一点良知就是佛性，也就是我们成佛的可能性。即使作恶多端，如果想转变的话，也还是有可能的。它是我们生命永恒的伙伴，一旦我们彻底觉悟了，这一点良知就转变过来，成为清净法身佛、圆满报身佛、千百亿化身佛。如果不转变，不觉悟的话，那也仅仅是一点良知而已。

另外一个朋友就是生死。在我们这一期生命当中，从我们的业识投入娘胎的那一刻开始，就意味着生，同时也意味着死，生与死总是同时存在的。有的小生命，在母亲的肚子里就结束了。有生必有死，死亡永远伴随着生，相依为命，寸步不离。虽然说生、老、病、死，看起来好像“死”是在最后一个阶段，这是就一般的生命发展规律而言，实际上，生与死是同时存在的，它是我们生命当中相依为命的最好的朋友，永远不分离。

只要我们有生命，同时就有死亡。我们的生命在成长、发育、衰老的过程中，死亡、无常，没有一时一刻离开过我们。因为人的生命，一方面具有局限性，另一方面又具有脆弱性。一个活蹦乱跳的人，意外的死亡随时都有可能发生。一不小心触电了，死亡就把我们接走了；在高速公路上，在大街上，坐在汽车上、走在路上出了车祸，都有导致死亡的可能性。如果说死亡不是随时存在，不是永远伴随我们的，那就应该撞也撞不死，杀也杀不死，但这是不可能的，生命极其脆弱，死亡随时存在。

那么，我们应该如何面对死亡呢？第一条，不要抗拒。不要幻想都像宝掌和尚那样活上1072岁，那毕竟是一个偶然的事情，不是必然的，千古以来，有历史记载的，也就出现过一个宝掌和尚而已。人生自古谁无死。人固有一死，这是不可逃避的事实，我们一定要认识这个规律，万法无常，包括我们的生命在内，也是无常的。如果大家都不死，都活上一千多岁，这个世界就完了，这个社会还怎么发展，人类会把地球压垮了。所以，生、老、病、死是生命发展的自然规律，是不可抗拒的。

我们在有疾病的时候，在面临死亡的时候，往往总会有人在旁边鼓励，要与疾病做斗争，要从死神的手上逃出来……这都是梦想，怎么可能呢？你越斗，自己就越痛苦，你永远得不到胜利，永远都会以失败告终。与其徒然地增加许多痛苦，还不如一切顺其自然。爱护生命、珍惜生命是必要的，抗拒死亡则没有必要，对抗死亡更没有必要。你想把死亡拒之门外是做不到的。只有换一个方法，善待死亡，善待这个同我们生命一起走过来的好朋友，学会正确面对它。中国人的古话，说视死如归，把死亡看作是回家一样的快乐、兴奋，有一种期待，那该有多好。人人都想回家，都把死亡看成是回家了，我们心里的包袱就会一下子放下，对死亡毫不惧怕，而是非常愉快地去接受它、面对它。

我们在座的，很多都是上了年纪的人，死神已经给我们发来了请柬，邀请我们回家。我们要欢喜地接受，要视死如归，就如同要回老家了一样。乡下有一句俗话，称死亡是回老家，有的人诅咒别人，也是这样说：再不老实点，我就送你回老家。意思就是说我要揍死你。我们学佛的人，要知道抗拒死亡是一种痛苦，世事无常，不要与死亡对立，要顺应这个自然规律。

“诸法因缘生，诸法因缘灭。我佛大沙门，常作如是说。”生，随因缘而来，死，随因缘而去，有什么值得恐怖的呢？人世间又有什么值得留恋的呢？生前枉费心千万，死后空持手一双。“万般将不去，唯有业随身。”我们要正确面对死亡，就不会有诸多顾虑。宣化上人在临圆寂的时候说：我从虚空而来，现在还是要回到虚空中去。多么潇洒！在这时候他知道，人也空，法也空，人法二空，就是大智慧的显现，就是生死的解脱。

四祖大师教我们如何面对死亡呢？就是要空心，把心空掉，把对死亡恐惧的心理空掉，贪生怕死的心理空掉。这就是人空，接下来就是心空，然后是空空。连想要空的心理状态也要空掉，那就是法空。也是告诉我们同样一个道理，人空法也空，解脱在其中。学佛要学本领，就是学这个本领，看破死亡，善待死亡。正确地面对死亡，这个本领要没有，那好痛苦啊！

为了能正确地面对死亡，对我们这些上了年纪的人来说，还有一条非常重要——不要老打妄想：我还要活多久——不要有这个妄想。无常老病不如人意，说来就来，说走就走，我们怎么面对呢？我们从主观上也要有这个想法：说来就来，说走就走，毫不留恋。活那么大岁数干什么呢？给社会增加负担，给家庭带来麻烦，给子女带来重重的包袱。

但是，我们也要珍惜生命，不要厌弃这个生命，顺其自然就可以了。我们活着的时候，健健康康地活着，要走的时候，高高兴兴地回去，视死如归。回到极乐世界也好，回到虚空也好，回到药师佛那里也好，如果你有愿力的话，回到地狱更好，度众生嘛。不过这里有一个前提，你要有愿力，有愿力你才敢说这个话，回到地狱更好，如果你没有愿力的支持，就不要说这个话。

记着我说的话，健健康康地活着，一旦无常到来，高高兴兴地回去。正确面对死亡，死亡是无可逃避的。

一个学佛的人不敢正确面对死亡，那就说明他学佛连一点边也没沾着。我们天天念无常，无常不是说着玩的，无常就是说人是要死的，一切事物都是从有到无，生生灭灭，灭灭生生。无常是一件好事情，死亡也是一件好事情，为什么？世间的事物不无常就不能发展，人要是不无常，就没有变化。我们这一辈子的生命素质并不好，所处的正报与依报的环境有很多缺陷，无常了以后，再来人间，也许我们的依报更庄严，正报素质更高，那不也是一种发展？所以，学佛最后表现在如何面对我们的生命，如何面对死亡，如何面对过眼云烟一般的事实。把自己的问题真正看破了，看透了，彻底地放下。彻底地放下了，就彻底的自在——大自在。

— 净慧法师

Share this:

Those who cling to perceptions and views wander the world offending people.

— Buddha

修行人常犯的通病

山头主义，门户之见

弘一大师说：【因所皈依者为僧，非皈依某一人，应于一切僧众，若贤若愚，生平等心，至诚恭敬，尊之为师，自称弟子。】身为佛弟子，当礼敬三宝，只要现出家相，具足正知正见，皆应护持。只要有能力，对于正信的道场，都尽心护持。切不可因护持某位法师或道场，而排斥毁谤其他法师或道场。佛教是一体的，应当团结一致，互相支持。切莫护持自己的师父，胜过护持整个佛教，对于其他法师则采否定的态度，此种作为非但有违佛教所说的「平等、无分别」，也忘失了： 「一草一木都有它生存的空间。」人应当互相尊重，不该彼此伤害。

佛教讲「因缘法」，仰慕某位法师的修持，表示自己与此位法师比较有缘，确实应戮力护持，但并不代表其他法师没有修行。由于佛教的组织不严密，看法很难统一，此即所谓「见浊」。执着自己的见解，严禁弟子听其他法师讲经，或参访别的道场，如此，自己无法解脱，佛教也不会兴盛。 对于自己的因缘福报不强求，才合于佛法。总之，佛教徒当以开阔的胸襟，容纳异己的存在，才能成就自己的伟大。捐弃山头主义，门户之见。因为重点不在护持 「某人」，而在护持「整体佛教」，护持「正法」！

大小乘之争

佛法本一味，原无大小乘之分。但因应根器，对厌离世间之苦，只求求自了者，说解脱生死之小乘法。对悲愿深重，欲自觉觉他者，说大乘法。此乃因材施教，也是佛教能延续至今的原因。

大小乘之争历千年而未休，大乘轻视小乘，斥为焦芽败种。小乘则谓大乘非佛说。小乘严格持戒，以日中一食、树下一宿、微密观照为修行方式，其精神值得敬佩。然而，大乘也绝对是佛说。《圆觉经》、《楞伽经》的内容，与祖师证悟的境界毫无乖异，即可得知。否则〈净土圣贤录〉所记载之往生事迹，与禅宗祖师的成就，又当如何解释？

大小乘思想上的分水岭在于：小乘认同四大为实，但以析空观破此执着；大乘则认为四大乃是心的影像，是清净自性所影现的假相，无实体可得。小乘的观空，确非易事。欲达到大乘的圆满大寂灭处更难。两者并无对错，只是思想不同，唯有互相尊重。只要契机，便能受益。

八大宗派各执其是

八大宗派系指大乘的天台宗、三论宗、唯识宗、华严宗、律宗、密宗、禅宗及净土宗，若加上小乘的俱舍、成实二宗，是一般盛行的十大宗派。

佛教初来震旦并无宗派之分，后因佛典翻译昌盛，思想体系与义理各有独到之处，复以师承各有法脉，所着重之经论互异，遂依其特色分类判摄，而于隋唐时期各擅胜场，大放异彩。实则八大宗派之共同精神，可以「缘起无自性，一切法无我」来概括统摄。所谓「佛一圆音演说法，众生随类各得解」，只要契理契机，法法皆通涅槃城。

祖师大德苦心判摄，乃为方便众生明了佛法奥义。无论各个宗派，皆有其难能可贵之处，应平等视之。但弘扬正法仍须因缘具足，切勿非人是己，致失佛法本旨，所谓「诤与道相违」，不可不慎。修习者亦当随机拣择，盖佛法固有深浅偏圆之别，并无好坏是非之分，彼此尊重，尽份发展，更能带动正法的兴盛。

误将方便当究竟

大乘佛法的伟大，即在广开方便门。诸如：朝山、拜忏、佛七、诵经、种种法会……然而大乘佛法的悲哀，就是把方便当究竟。误将梁皇、水陆、念佛、诵 经……认为是修行，把庄严的宗教仪式，误为佛法之必然。殊不知，庄严的仪式，只是求解脱悟道的增上缘，祖师慈悲藉此因缘而作接引。其实，在佛陀时代，并无所谓的法会、佛七……等活动。

在此必须了解：何者为究竟？何者是方便？倘能悟到究竟，所有方便皆是究竟。所谓究竟，就是要见到不生不灭的清净本性。若一切活动，未能配合觉性的启发，只能称之为增上缘。拜忏不能随文入观、自我省察惕励，仍是习气不改，就失去拜忏的意义。朝遍名山，唯独遗漏我慢高山，心地如何能平？

所有方便法其立意本善，但众生往往在相上打转，忽略了应从心地下手。若能了解朝山是缘起法，当体即空，便能悟明心性。但能契入空性，参与一切活动，都能法味盎然。倘误把方便当作究竟，认为自己在修行，欲觅菩提，了不可得。

心性不明，着相修行

修行的重点，就在离相。没有心性功夫，不但无法断烦恼，甚至，愈精进却离佛愈远。时下有一些修行人，以自己认为精进的方式用功，诸如：打饿七、搞神通、长坐不卧、不吃不睡、刺血写经（此举精神可嘉，但并不鼓励）……繁多。在外表上看似乎令人激赏，实则难免哗众取宠，沽名钓誉之嫌。

观照、断烦恼、彻底放下贪嗔痴，方名之为修行。只要善用心法，不着相，行住坐卧皆是修行。梁武帝问达摩祖师：“一生造寺供僧布施设斋，有何功德？” 摩言：“实无功德。”何以故？功德须发自本性、清净心、无所着心，倘若布施可积功累德，成佛岂非变为买卖交易？本性不增不减，功德若能累积，则已落入数量观，此是福德而非功德。更有人拜佛求消灾，念佛求见佛，而不知自性即是佛。未悟到平等圆满的觉性，用妄想修行，境界现前，无明必定一马当先。

许多初学者急于成就，经教不通，功夫不到，名堂却很多，或负重拜山，或练不倒单，或勉强静坐，误认以此方式可即刻开悟，彼将开悟视为一种境界在追求，认为可修出某物，如是有所求之着相而行，不仅背离清净无为的本性，尚且容易退失道心，更有甚者，走火入魔亦时有所闻。此即是：【无端起知见，着相求菩 提。情存一念悟，宁越昔时迷？】

在色身上用功，其实是【一具臭骨头，何为立功课？】万法本不可得，道在心悟，岂在坐耶？在假相上做工夫，犹如未打地基而建高楼。心外求法，恰似新手驾驶，超速疾驰，未达目的即车毁人亡。切记！着相修行百千劫，无相修行刹那间。精进应当具正知见，不起妄念即名真精进。

错把依赖当依止

要明心见性，当有正知正见。 要有正知正见，当依大善知识发明心地。修行要有方向，善知识如同眼目，指引正确的知见和下手处。若无正确的观念，则永不能成道。因此善知识对于道业是否成就，有举足轻重的影响。法身慧命之存亡，端赖行者运用般若智慧，慎择善知识。

「倾心依附」是学道者对善知识就有的态度。《金刚经》云：【信心清净，即生实相。】若对师长怀有成见，或有不同的看法，修行难以成就，盖其心与善知识不能相应。若以感性、崇拜、仰慕的心态来亲近善知识，修行之路无法长远。以其所崇拜者，为善知识外在条件，如：学历、相貌、辩才等。然善知识是「人」， 而不是「法」，难免有未尽圆满之处，学道者遂忘失自己乃是为求法、了生死而来，处处看师父的缺点，指陈师父的过失，长此以往，道心便退。

修学者若出于感性的心态，崇拜善知识，亦常见将善知识神格化之情事，举凡健康状况、家庭琐事、乃至谋职生子皆求助于善知识，已达「每事问」之地步， 此是将追求真理的指导者，沦为趋吉避凶、求神问卜之附庸，误以善知识为无所不能，神通广大，而错把依赖当依止，自心本具智慧光明及判断力却闲置不用。

佛告以：【依法不依人】。遵循善知识教导，系为学习放下解脱自在之菩提道，而非将民间信仰模式套用于善知识身上。就体性而言，与其亲近外在之善知 识，莫若内心一念回光返照，于一切法即相离相，自心即是最大之善知识。若见诸相，当体即空，即是见自性佛。倘若烦恼、颠倒，牢执不放，外善知识虽欲救拔亦爱莫能助。是以，自救更胜人救，肯放下即是自救之最佳途径。自我解脱，远比依靠善知识重要。

求神通感应，胜过求解脱真理

前已言及 ，今之诸多学人弊病，乃在误把方便当究竟。方便法门已将佛教正法带往可怕、危险之边缘地带。求感应多过求真理。讲经弘法往往门可罗雀；邪说异端，神通感应则每每门庭若市。若做一切佛事，以闻香、见光、见佛、治病等感应为诉求，只为消灾解厄、现世福报，则佛教与神道有何差别？神通感应作为增强信念之增上缘原是无可厚非，然并非万能之利器，若以此度众，绝非长久之计，盖个人宿业有别，佛力固有不可思议之处，仍须视个人是否能虔诚求忏，及罪障轻重而定。

八正道中未列「正神通」，《阿含经》亦告以：【自依止，法依止，莫异依止。】吾人所应依者，乃是自心、真理，而非神通。盖神通非究竟解脱之道，由身口意造作之业力，因缘果报之法则，并非神通所能抵制。 神通第一之目犍连尊者亦难免释迦族灭亡之定业，即可见一斑。

末法时期，学道者难以成就即在「求」、「着」二病。灌顶求消灭、持咒求解难、拜佛求见光、静坐求开悟、喝符水求病愈，凡有神奇灵异每每趋之若鹜。殊不知，佛法乃是心法，修习密宗而欲成就佛道，亦当断烦恼，方可证果位。 身染疾患，不就医求诊，而坚信持咒即可治百病。诸如此类，着相而求，比比皆是。却不知病有二种，一为生理疾病，如头痛、感冒等。一为业障病，即群医束手， 药石罔效之病。色身乃四大假合，本有生灭，难免不调，自当求医服药。至于四处求医仍无起色者，或恐为业力所感之病，此种病情则当求助于佛法，一心忏悔往昔过愆，真诚改过，礼拜诵经，多做功德，以期能解怨释结。

众生着相，尤好光怪陆离之异象，举凡放光、分身、飞天、遁地……往往穷追不舍。以此求着之心，极易为谈玄说怪者误导，或为神棍所骗，终至倾家荡产， 身败名裂。实则， 纵有通天之能，若烦恼不断，贪嗔痴不除，轮回之苦，在所难免，于生死有何益哉？切不可求见瑞相，当以降伏自我为修行本分。若由心性下手，把烦恼弄通，方可名为真神通。

尘劳奔忙，荒废道业

由于社会结构及生活形态改变，现代人可谓十分忙碌。出家众亦难幸免，或建道场，或做佛事，往往南北奔波，以致无法心无旁骛于道业之精进。不似古代丛 林，生活单纯，肯吃苦，肯下工夫，实修证悟者所在多有。此系目下佛教及待正视之问题——客观环境影响，导致实修困难，证果更难。古人欲证得肉身不坏者，可谓探囊取物，多不胜数。今者，若得一人证果，即惊天动地，叹为稀有难得。今昔之比，令人唏嘘。法之传递，正赖僧宝弘扬，今之出家众，应当自省，经教不通， 悟性不明，正法之延续，将无以为继

废解徒行，自以为是

未闻佛法而欲了生死，真如水中捞月。然则「经典无人说，虽慧不能解。」 佛法必须解行并重，以理论指导实践，以实践印证理论。闻法乃入道之根本，有志修学者，当把听经闻法列为一生一世最重要的功课，甚且犹重于自身性命。以「花开见佛」为例，切勿徒按字面解释，以为神识在莲花中，日渐长大而终至绽放。若做此解，则未尽圆满。应解作：心中智慧、本性开发，即得见佛。若不悟实相之理，未证无生法忍，心花不开，智慧不现，如何见佛？即曰：「不可以三十二相见如来。」云何由莲花苞中见如来？唯有般若智慧，始能见自性如来。由此可知，欲解无上甚深微妙法，非初学浅见者，以文字知解而能臆测。

佛弟子应从真理着手，享受法的喜悦，并以此为动力，为佛教发心，若单凭一时热诚，恐难持之以恒。古来祖师大德为求法译经，费尽辛苦，乃至牺牲生命亦在所不惜。今者交通便捷，科技发达，毋须远涉深山，只需打开电视即可闻法受教，实不应以诸多讬词，自残慧命。又有初学者，以演讲内容深奥为由，怠惰拒闻， 此种心态尤应调整。既已入门，自当登堂入室，一窥精要，何可徘徊庭外，无功可返？正以其难解，更应自我策励，精进不懈，有朝一日，必能通达。即令无法深入体悟，列席听讲仍有功德，以其当下即不造恶业故。

或有学人，不参善知识，不闻开示，唯是一句佛号念到死，一部经典诵到亡。用功念佛诵经固然值得赞叹，然听经闻法亦为修学所不可或缺。盖听经闻法可指引修学者于心性起观照，在起心动念中下工夫。学佛倘不知佛法是心法，一意于相上打转，境界一起，无始习气、冲动、执着使然，烦恼立现，难以压制。若自谓：「我在学佛，我在精进。」着此圣见，仍是落入四相，依旧凡夫心态。真修行者，圣道亦不可为，否则只是在相上诵经，实乃被经所转。烦恼不除，深山静坐也徒然！佛所说之正法，为吾人修行之依据。听经闻法往往令执着凡夫，于一念之间心开意解，转念之间即得自在。未尝听闻正法者，生命犹如一出闹剧，矛盾挣扎，永无休止。内在摆不平，念念皆烦恼。

— 慧律法师

Share this:

The law of cause and effect, karma, is one of the main teachings of Buddhism. It means that we should always practise virtuous things, since non-virtuous acts will always bring suffering in this life as well as in the next. If we don’t want suffering, we should avoid its cause; if there is no cause, there will be no result, just as if the root of the tree is removed, there will be no fruit. If we want happiness, we must be very careful about the cause of happiness, just as if we want the tree to grow, we must take care of its root. If the root is defective, the tree will not grow.

— His Holiness Sakya Trizin

因果的法则

佛法所说的因果法则，是遍通一切的，就是宇宙间的万事万物，大至整个世界，小至一粒微尘，无不笼罩在因果的关系网中，没有因果关系的，可说一法也没有。不但佛法是这样讲，就是世人也有说到，世间一切法，各各有其因果。佛法虽纵横的广谈因果，但佛法是以有情生命为说明的中心，所以一论及因果时，总是侧重于有情所造的善恶因果，因为有了有情，自然就有世界，而且世界的清净或染污，完全系于有情业力的染净。如说：“世间为‘有情业力’所成的，为有情存在的必然形态，如有色即有空。所以虽差别而说为有情与世间，而实是有情的世间，总是从有情去说明世间”。

佛法所说的因果，既以有情为主体，而人类又为有情的中心，所以佛法所说的因果律，特别注重人类思想行为的因果法则，亦即是要人类有情，在这现实世间，如何做个好人，而时刻的注意自己的思想行为的活动，不要让他向不道德的方面发展。因此，我们起个念头，或者发一行为，就得想想这是否有益于自己或社会人群？假定出发于正确思想而采取的良善行为活动，就不妨循着这个路线走去，不然的话，损人而不利己，就不应当去做。所以吾人行为的或善或恶，既不是神意的规定，亦不是宿命的安排，更不是机运如此，而是由自己内心的选择，要怎样的去做，就怎样去做的，造因既可听由自己的选择，则为善为恶当然要由自己负责，而所受的苦乐自亦无用怨天尤人！

佛法的因果律，前面说过，异常的广泛。如以十法界说，六凡法界的众生，固然没有不在因果律中，造不同的因，受不同的果，就是出世的四圣法界，亦无不是由因果律而如此的。如说修四圣谛为因，而得声闻道果，修十二因缘为因，而得缘觉道果等。于十法界中，佛法是以佛法界为最高的，但崇高而伟大的佛陀，亦不能超越因果律的范围以外。我们常说：佛是真理的体悟者，自由的实现者，具有无量无边不可思议的殊胜功德，但这不是无因无缘自然得来的，而是经过长时期修持以及度化众生所得的结果。佛不特不能超越因果，亦复不能改变因果，所以神教者说有超越于因果关系之外的大神，当然为佛法所不能承认，而予以种种破斥了。

佛法所说的因果法则，还有一个最大的特色，就是因果通于三世的，不同有些学派，只承认有现在，不谈过去未来，或者说有现在与未来的二世因果，而不推论过去，这都不能开显因果的真实性。唯有通于三世的因果，在时间上如环之无端的无始无终，始能究竟的说明因果实相。如以吾人现实生命果报体为中心，这生命报体，是由过去的业力之所招感的，过去的行业或善或恶，影响现在生命的或苦或乐，即此苦乐的果报，又复表现各种行为的活动，创造新业以感未来的生命，未来生命的是好是不好，完全是看现在行为的表现是善是恶，所以吾人现在的一切行为活动，对于未来的新生命，有着很大的关系，不可稍为有点大意，而应积极的努力向善，以求获得美满的新生命！

因为因果通于三世，所以生命循环不息，在循环不息中，要想找个生命的开始，却又是绝对找不到的，所以佛法说为无始生命的狂流。众生于生命不息的奔放中，不能没有它的行为活动，有了行为的活动，就构成业力存在，其存在的业力，必然要感果的，若不感果，必然是造了其他业力混和其问，或者别造其他强有力的业因，使此所造之因应感之果，暂时不得生起。世人不了解这点，或以一时的得失，而疑因果无凭，或以愚迷的看法，以为报应有爽。这都是对于因果信心的不够，假定能够对于因果深信不疑，不但不会生起这样的疑念，而且一定会积极的去创造善因，和集善缘，以期生于善果。因此，在这世间做人，应本现前活泼泼的一念心，自由抉择所当行的善行。

— 演培法师

Share this:

Creating merit is part of creating new karma. Basically the idea is to change the whole structure of ones personality. For example becoming less selfish or less self centered or more tolerant, etc. One becomes a different person. That is the merit aspect and the wisdom aspect is to understand the nature of the self. What the self is. To realize that the self is not an immutable unchanging psychic principle but it is a structure formed by many kinds of psychic elements all clustered together. That is what forms this notion of the self. So that is the wisdom aspect. The merit aspect comes from the change in the person. How the person behaves, relates to the world and the wisdom aspect has to do with perception , how one sees oneself and how one perceives the world.

— Traleg Kyabgon Rinpoche

禅心

一般佛教徒大都喜欢到寺院参禅。什么是禅呢？所谓「禅」，平常心是禅，花开花落是禅，人生人死也是禅；把对待泯除，把分别丢弃，不可说有，不可说无，所以禅离语言文字，不假思惟、分别，在那个时候，才有一些禅意。

禅是言语道断，禅是不按牌理出牌的一种超越人生思想的境界。禅不是哲学、辩论，禅也不是一种思惟、探讨；禅是一种通过悟道，对宇宙人生有另外的一种看法，另外的一种安排。禅可以说是我们的心，是一种心之用；心悟道了，禅在心上自然发出一种另外的功用。兹将「禅心」述说如下：

一、在受苦的时候，感到快乐：一般人在世间上，都会有生老病死的苦、爱别嗔会的苦，或者是大自然、社会，甚至政治迫害加之给我们身体或人格上的痛苦；但是一个真正的禅者，他的看法和修养，就不是一般人的模样。须菩提甘愿被外道打死，飞锡禅师把生死当作游戏，普化禅师以游四门与人开玩笑的方式告别人间，德普禅师令弟子办斋祭祀，在享罢祭祀之后怡然长辞。生死是最苦的事，禅者在最苦的事上能够嬉

二、在委屈的时候，觉得公平：人生在遭受冤枉委屈的时候，都会感到痛不欲生，但是禅者被冤枉，受了委屈，都是心平气和。像舍利弗被佛陀批评他受不净食，舍利弗即刻将所食之物吐出，并对自己的粗心大意，诚心感谢佛陀的教导；寒山大师被误会挪用国库的公款整修寺院，因此放逐边疆，寒山大师神色自若向师友告假，宛然要到远方旅行。神秀大师本来已是五祖弘忍的首座，但半路杀出六祖惠能，神秀禅师仍然欢喜承担，尤其在北方指导禅法时，一样赞叹南方的惠能，如果他不是在禅修的过程中得到平等心，何能有这么豁达的表现呢？

三、在忙碌的时候，仍然安闲：过去的禅者，并不是每天只图安然，不做事情；一个禅者，能忙能闲，甚至在闲中能忙，忙中能闲。真正的禅者，禅堂里一坐数小时，下坐以后，田里的春耕秋收，一样的晨昏作息。有的禅者悟道以后，仍然讨单典座，有的请求服务耘田，像临济栽松、云门担米、仰山牧牛、赵州扫地、云岩作鞋、丹霞除草，他们把忙闲打成一片，所以生活一切皆是禅也。

四、在受责的时候，知道慈悲：临济义玄禅师在黄檗禅师座下参学三年，前后请问三次，三次都挨了打。后来到江西请谒大愚禅师，经大愚指点：「黄蘖禅师对你是老婆心切，他是大慈大悲啊！」临济一听，彷佛打破虚空、拨云见日一般，豁然大悟。一般人受到责备，就会心生怀恨，但是禅师们反而感谢师长的慈悲教导，所以才能在禅门更上一层楼。参禅有什么用？禅就是开悟，只要一开悟，你在生死的边缘没有生死，你在寒暑的时候没有冷热，你在荣辱的当头感觉平常，你在生活中处处都有禅悦法喜，这就是禅者的自在解脱。

— 星云大师

Share this:

If again and again we examine the mind, which cannot be examined, we see that which cannot be seen, with total clarity, just as it is. May the faultless mind, freed from all doubts about being and not being, recognise itself.

— 3rd Karmapa Rangjung Dorje

 Bodhicitta & Attachment

There are many different kinds of emotions and these are actually projections of our mind. Emotions are not something separate from our own mind but, of course, we see them as being very different and separate because we do not really recognise the mind right now. Sometimes we get angry and jealous or feel very happy and excited – all kinds of ups and downs. Actually, we do not understand what we are going through, who we are, who is really angry or happy, who is feeling down or excited: what is really happening. In fact, we do not have an idea of ‘ourselves’ even thought we say ‘we’ or ‘I’ and use these different labels. I think that even up to right now we don’t really know ourselves well. So we now want to know ourselves, which is quite funny.

Buddha himself said, “Samsara has no beginning”, so from beginningless samsara until today, we have been living with and yet do not recognise ourselves. Isn’t this funny? It is also quite an interesting topic to talk about: how this came about and what has to be done from this point forwards.

Everything depends mainly on the mind

The Buddha said that our common mind is very wild, which refers to the present situation we are in. Right now, our mind cannot be controlled and this makes the entire situation very wild. The activities of good and bad are actually projections of our mind. The key message of the Theravada school of Buddhism is ‘avoid harmful activities’ and ‘benefit all beings’ is the main one of the Mahayana school. Both schools bear the same message: everything depends mainly on the mind because the mind is the only force that creates all positive and negative actions. Although the body performs the act it is only a tool: the mind is the main controller. If the mind does not want to do a certain thing in a certain way, then the body or the speech will not be able to do it. Even if the body or speech tries to do it, it won’t work because the mind is not really willing. Many of the other non-Buddhist beliefs also very strongly emphasize the message of ‘non-violence’. The only difference between these beliefs and Buddhism is that the Buddhist motivation is a little bit more extended. This is very tiny difference. All spiritual beliefs equally say that one should not harm and they encourage people to do good and not bad things to others. However, none of us, including many spiritual practitioners, can implement or really practice this because we do not recognise or realise our mind. Realisation of the mind is what we are lacking so far.

So now followers of Buddhism, or even non – Buddhists, have an enormous responsibility to think about how to deal with the mind, which is bothering everyone from beginningless time until today. Many of us have been doing all sorts of things to put our mind into shape, but we have not been able to manage this successfully. Although there are many ways of training the mind, the mind has to be trained only by itself. It cannot be trained any other way. Sometimes, we try to understand our mind, sometimes we want to block our mind. I don’t think our mind appreciates either of these treatments. If the mind does not appreciate the method you are using, whatever this might be, then this is considered to be unskillful.

Most of the skills of our mind training cannot successfully be implemented because our mind is as complex as ourselves. If distributed, our mind can lead us to samsara and, if happy, it can lead us to nirvana. Therefore, our mind is very powerful and tricky thing. This is why the Buddha said that our mind has to be tamed.

The mind needs to be paid attention to consistently

Bodhicitta practice is the most practical way of training and expanding the mind. Right now, our mind is so narrow that it has no room for anyone else or room for any exceptions. We are only able to think about ourselves and about others who are attached to us, such as our family, children and friends. But this is also for a limited time and with a lot of conditions. I often think that we don’t want people to follow us and expect us to do things the way they want us to; we want somehow to be loved and paid attention to and yet, at the same time, we want people to leave us alone, don’t we? If these demands are met, we feel somewhat relaxed. Well, it’s true for me at least! Don’t you feel the same way? Maybe none of you have thought about this yet. The mind woks exactly the same way. I don’t think the mind likes to be controlled and forced to be the way we want it to be. But the mind needs to be paid attention to consistently and it would like us to leave it alone without even the slightest fabrication! Only then will the mind lead you in its own natural way (nirvana) because it feels relaxed and has more room to stretch.

I think I have spoken a lot about what mind prefers us to be doing. In addition to this, we literally have no room in our mind. So we are obliged to develop the so-called Bodhicitta or ‘Mind of Enlightenment’. By practicing loving – kindness and compassion, and not hatred, jealousy or anger, you will be able to extend your own mind. There should also be some logic behind the method and reason of Bodhicitta practice. You must have heard many times form teachers and masters that we are all brothers and sisters; there is logic behind why we really have to take care of each other. It is because all of us are suffering equally due to the lack of realisation of ourselves. We are all crazy, all equally mad, so why not serve and help other beings who are also suffering very badly? This is a kind of theoretical or external logic that we can think of and is one of the main types of logic that we all can commonly consider.

Everything is illusion

The uncommon logic or internal logic that is linked with the philosophical view is that everything does not exist as it appears to be: everything is illusion. The illusory world is very solid to us and yet it does not really exist. But still we are very attracted by the world and, somehow, we are really driven to madness by it. So we are almost crazy due to the attractions that provoke us continuously and yet nothing at the end is a fruit of this world because nothing exists. We are simply running after things which are actually like a rainbow. Naturally, we ought to be exhausted by now. You could say that this is one of the essential sufferings that we are going through.

This is the reason why we should be compassionate to all sentient beings, because now we are some of the people in this world who at least realise or know this intellectual. There are millions of beings or people who do not know anything about this, not even slightly. So we are among the very few people who are lucky enough to be closer to the reality state of the world. Therefore, it is right to help all sentient beings. This is also a kind of deeper logic. This also can be a very good reason for you to practice because there are millions of beings who are trapped by and attached to the illusory world and yet have no idea of impermanence being the cause of suffering. So you are someone who has the rare opportunity to do something about this. This should encourage you to practice and think , “I must practice sincerely without wasting any time in this life in order to save those beings who are really suffering unconsciously.” This kind of motivation should always be present. This is the so- called altruistic motivation or the ‘Mind of Enlightenment’.

Any kind of worldly activities we are involved in are always linked with our own strong attachment

As long as we are attached to this world, we cannot liberate ourselves. We are attached to a beautiful thing, an ugly thing, our enemy, our friends. Any kind of worldly activities we are involved in are always liked with our own strong attachment. We say.” This is it. That has to be this way and this has to be that way.” You are making all these demands according to your own attachment. This is really the starting point of the mistake and from there onwards we go through a lot of things which are full of suffering.

For example, you project someone as an enemy and you stick with that perception, and then you feel very uncomfortable and unhappy to see that person or even to hear his name or voice. This is as I have mentioned earlier the actual non-existence of the things that we run after. Sometimes you make a friend and you confirm this and say.” This is a wonderful friend”, and then you want that person to be our friend selfishly – this friend is just yours forever and nobody else can even touch or smile at him or her. This is the typical kind of language of your attachment that you have been following. Later, when you find out your friend has been touched and ‘enjoyed’ by others, just imagine how painful this will be for you. This is pain of your own creation. So, this kind of attachment brings you lots of pain. This kind of pain is created by yourself, by your attachment, and not by anybody else. We do not want this kind of pain at all. Therefore, attachment has to be minimised and, in order to do this, one has to know or realise the reality of things. Likes and dislikes do not exist by themselves: they are creations or projections of your own mind, meaning that the world is created by our mind and it is illusory.

For example, your friend may be very attractive to you, but this may not be true to another person, so this attraction is just an illusion. The attraction does not exist by itself. You have not realised that it is illusory or that it is your projection and so you go crazy about your friend. Then, when you begin to feel something wrong and that meeting this friend was actually a mistake, usually you will have lots of things to scream about and of course the blame always goes to that friend who gave you the ‘bad’ taste. But who agreed to the ‘good’ taste in the first place? It was your attachment that gave you the confirmation of this taste being so sweet and made you feel so sure about it. So part of the blame should always go to your attachment.

For the time being, the illusion and attachment get along very well seem to work together very creatively. But, in reality, it is not quite so. So, through your understanding of Madhyamika or Mahamudra, or from a little bit of instruction on the two truths – relative and ultimate – you will know the illusory nature of the world and you will be able to minimise the pain created by attachment.

You have to practice loving-kindness and compassion

In brief, I would say that one should not cling to one’s thoughts, whether negative or positive. You should not cling to these emotions. The clinging thought or attitude is actually the attachment. I am not saying that we should not love that we should not love each other or be compassionate and that instead we should be like a piece or rock without feeling. So please don’t misunderstand when I say, “Don’t cling to your emotions.” Many people may ask, “How can I love somebody without attachment?” The point is that love with attachment simply means love full of misunderstanding and love without attachment means love with wisdom. As I said at the beginning, you have to practice loving-kindness and compassion. Loving–kindness is the essence of the Buddha’s teachings, as well as of other religions. There is nothing wrong with love and compassion, caring and affection. But the fact is that authentic love can only be practiced when we have no more misunderstanding, meaning no more clinging attitude (attachment). How can one follow the supreme path of great Bodhicitta if one is full of misunderstanding about the world one lives in?

The thing we should avoid is attachment or a clinging attitude. Take friendship as an example. Too much clinging thought towards your friend will cause you pain afterwards. I guess we all have had a good deal of experience of this and I do not need to speak very much about it. So, when you are attached, you will end up in a fight with your friend instead of having fun. Perhaps sometimes the fight is also a fun but most of the time it is painful and it is this pain that we do not want. This kind of clinging attitude makes your heart ache, brings you heart problems and makes you feel broken-hearted. If you do not have the initial clinging attitude when facing family and all other problems, you will have plenty of solutions to solve these issues; you will be able to avoid painful experiences as a Dharma practitioner and easily take way you improve your mind.

Some changes should visibly take place after years of practicing if we are able to approach the mind-training path correctly and genuinely.

If we cannot improve our own mind, we cannot improve our lifestyle. There are many people who say,” I like to mediate. I meditate for so many hours, so many months and so many years.” But still they cannot improve their own lifestyle. They continue to argue constantly with their boyfriend or girlfriend, fighting with each other, screaming at each other, because they do not know the reality – what is happening in life and what should be accepted. Despite doing practice and meditation for so many years, somehow they are not able to change their lifestyle, make progress and bring some peace into their lives. This means that they are not really working with their own mind and are not able to approach the path that would enable them to improve their mind. Some changes should visibly take place after years of practicing if we are able to approach the mind-training path correctly and genuinely.

Inner change will bring out outer change. We should be able to see from the outside when transformation has occurred. We should look for visible indications of change that show a person is really improving. Then even neighbours, friends and everyone else will notice and say,” He has been doing practice. Before doing spiritual practice he was a terrible person but now he is really peaceful and never argues with anybody. He is really kind and understanding. He has become a very gentle and good person through practicing.” people will understand that. We are not practicing for the purpose of propaganda but still that kind of external indication should be there eventually.

In the Sutra, it is said that the Bodhisattvas have characteristic signs through which we can recognise them. Similarly, it can be judged by indicative changes that can be seen externally as to whether we are practitioners or not.

My sincere hope and prayer is that all sentient beings, and especially those who are connected with me and my lineage, will be able to bring some positive change into their lives, live harmoniously with others and be happy forever.

— His Holiness Gyalwang Drukpa, Jigme Pema Wangchen

Share this:

Never moving from the basis of present awareness, with this experience, existence will be emptied. Free from the habit and karma of returning to existence, the even nature of cause and result is called the equality of samsara and enlightenment. Without remaining in existence or enlightenment, one arrives at the essence of enlightenment.

— Longchenpa