寧可什麼都沒有,但不能沒有慈悲 星雲大師

一九九二年，與佛光山合辦敦煌古展，在籌備工作上十分盡心賣力的胡嘉華小姐曾對我說：「大師！您是因為慈悲才到紅塵裡來的！」對於她的過譽，我愧不敢當，倒是這句話引發了我的思緒，使我想起五十多年前，我剛出家不久，合塵法師曾說過一句話，自覺深得吾心，那就是：

「一個人寧可什麼都沒有，但是不能沒有慈悲！」

我覺得：慈悲是做人本來應該具備的條件。

我自幼就極富慈悲心，總是想盡方法補救那些不完美的人事。記憶中最深刻的是在我很小的時候，母親講了一個故事，主角是一個孤苦無依的老公公。我聽完以後，竟然難過地躲在桌子下面哭了起來，並且央求家人一定要去救濟他，任由大人們勸解哄騙，都沒有辦法阻止我的百般糾纏。直到深夜，家人拗不過我，只得買了一份禮物，陪著我去送給外公，我才肯罷休。

至稍長，十歲那年，父親為了維持生計而遠赴他鄉，經年累月都不在家，某日突見他返回家門，我想到他日夜辛苦，不禁悲從中來，淚水奪眶而出。此後，我便四出尋找零工，幫忙補貼家用，希望能藉此減輕他的憂勞。

後來，母親長年臥病，我為了讓她歡喜，每天都在工作之余，蹲踞在她的病榻之前，為她念七字段的小書解悶。母親不識字，但我念錯時，她會糾正我。家中大小事務，我也自動打點妥當，不讓她操心。鄉人們都誇贊我是個孝順的孩子，而我只覺得這是人子應盡的一點心意。

十二歲，割愛辭親，入寺出家以後，我奉師長如父母，視同窗為兄弟，恭敬禮讓，為服其勞；我以教為命，以眾為我，犧牲奉獻，不為己求。自覺在慈悲上有更深的體驗，這才感受到慈悲並不是一個定點，而是情感的不斷升華。

一九四九年，山河易幟，我之所以前來台灣，並不是貪生怕死，而是因為同學智勇法師所組的僧侶救護隊，臨時改變主意，決定放棄，我恐其「僧侶救護隊」會因此而群龍無首，故互易志向，允諾代為領導。又見時機危急，事不宜遲，我當晚連夜趕路，兼程來到常州天寧寺，摸黑叫醒睡夢中的同學，一個個問他們：「要不要參加『僧侶救護隊』，一起到台灣去？」

曾有徒眾聽我訴說這段往事時，驚訝地問道：「您半夜把大家弄醒，難道這些人您都認識嗎？」我毫不猶豫地回答：「為了慈悲救人，任誰我都敢去叫啊！」

記得剛到台灣那年，我巧遇同參性如法師，只見他兩眼深陷，氣若游絲，交談之後，才知道他已經是第三期的肺病患者。當時醫藥還不發達，得了肺病等於宣告絕症，大家都害怕傳染，不敢親近。只有真念法師和我無所畏懼，不時前往照料，每天還仔細地將枇杷葉上的細毛洗淨後，熬成藥汁，喂他服食。這時適逢道源法師開講《大乘起信論》，在當年缺乏弘法的台灣，可謂甚難稀有。真念法師有心聞法，但又聽不懂國語，我遂自告奮勇，將聽講的手抄，連同自己搜集的許多相關資料，每天整理成上萬言的筆記，送來給他參考。我雖然為此忙碌了一整個月，但是看到真念法師滿心歡喜，性如法師病體漸癒，我自己也感到高興極了。

月基老和尚曾經是我就讀棲霞律學院時的院長，我為了報答他當年的教導恩惠，不但將自己參與籌建好的高雄佛教堂交由他住持，並且奉養照顧，常常三更半夜送他就醫，為他付費療病，直至終老。他往生以後，道場卻立即被他人占有。許多人義憤填膺，紛紛口誅筆伐，吁請我出面收回，我不但不計較，甚至交代依嚴法師，將老和尚生前積蓄的一千數百萬元，全部交還棲霞精捨。

在佛光山開山之初，經濟最為拮據的時候，斯裡蘭卡的法師在當地籌辦大學，希望我伸出援手；一位老法師曾向我借款八十萬元，我萬般籌措給他，事後他卻說：「我只是試試你的誠意。」在新加坡的一位法師建社會福利中心，要我認捐兩間房間，我雖阮囊羞澀，但都念其是長老或是同道，設法為其籌款解困。孟加拉、錫金、尼泊爾、拉達克、印度等地的佛教機構，來函表示他們缺乏經費建設教室、興設圖書館、修復道場精捨……，我那時雖然自身困難，也都竭力捐輸，以盡佛子微忱。

記得數年前，我曾經接到一位不肯署名的無頭信，上面貼了一張有關到中國大陸救濟的新聞，旁邊寫著：「你是大陸人，你做了什麼慈悲救濟的工作？」我看完感到啼笑皆非。多年來，我對大陸的捐獻，不僅包括佛教團體、寺宇殿堂、水澇旱災、慈善機構，還有獎助學金、學術研究等等。這些微的愛心，難道都要向大家報告嗎？我一直覺得：慈悲不是用來衡量別人的尺度，而是自己身體力行的道德；慈悲也不是用來沽名釣譽的工具手段，而是真愛的自然流露。

我扪心自問，自覺不但無愧於中國大陸的人民，更無怍於台灣本省的同胞。記得一九五一年，花蓮發生大地震，我那時雖然一貧如洗，住在善導寺裡，以放骨灰的櫃子為床，卻為了震區災民，而奔走募款。在寶島四十多年來，我成立安老院、育幼院、出版社、雜志社，我興辦教育，從兒童到成人，深入各個階層。凡此固然是為了不願聖教衰，不忍眾生苦，也是想借以孝養天下的父母，教化天下的子女。

我認為：慈悲不應該有省籍的界線與地域的分別，而應該是一種不以己悲，不以物喜，卻能以天下之憂為憂，以天下之樂為樂的胸懷。

一九五○年，韓戰爆發，我雖然居無定所，卻到處為前線官兵募集衣服書籍；一九五五年，越南淪陷，發生海上難民潮，我雖忙於弘法，也不辭辛勞，到各地呼吁社會大眾雇船到海上去救助難民，承蒙大家幫忙，活人無數。這些年來，世界五大洲天災頻仍，人禍不斷，我也都以國際佛光會會長的身分，多方奔走，發起會員們出錢出力。

經常有人見我一生興辦許多佛教事業，很好奇地問我：「這些是否早就在您年輕的時候，都預先在腦子裡計劃好了？」其實，說來恐怕有人不信，這些事業當中，有許多是一念的悲心所成就的因緣。例如，由於不忍年事已高的阿隨姑獨自一人照顧佛堂，我四處籌款。在那裡我成立了「佛教文化服務處」，開始著手推動佛教文化事業。

我在一九六七年購買佛光山土地時，也沒有想到要建大叢林，只是聽說一對越南華僑夫婦急於脫售一片二十甲的麻竹山地，以度難關，卻苦於無人肯買，全家大小坐困愁城，正欲投河一死了之。我見人命關天，心生悲憫，於是將「佛教文化服務處」變賣，以所得款項購買這塊山地。當時，許多信徒認為將這麼一棟座落在鬧區的房子賣了，換為荒山野地，簡直是聞所未聞，因此都來勸說反對。我還是力排眾議，買地救人。

探勘地形時，我望著滿山的刺竹雜草，想到這麼廣大的地方，正好可以用來建設規模較大的佛學院，一償培才興教的宿願，於是，一間間校捨就這樣順理成章地蓋了起來，佛光山的教育事業就是在此地扎下深厚的根基。後來，為了因應朝山信眾的需要與方便，我又籌款購地，移山填海，規劃其它佛殿、講堂、客房、齋堂等建築。直到現在，佛光山的硬件工程從未間斷，但是我們可以昂首驕傲地說：「所有的設施，都是為了利益眾生；一切的建設，都是為了福利社會。」

當學生一個個畢業踏出佛學院以後，我開始在各地建設別分院，讓他們得以奉獻所學，廣播菩提種子。經常有人問我：「為什麼要把寺院道場建得那麼多，那麼大呢？世界上的苦難這麼多，拿這筆建寺基金去濟貧不是很好嗎？」

這一番話聽起來似乎言之有理，然而進一步探究，並非真實，因為布施再多的金銀財寶，興建再多的慈善事業，也只能拯救肉身性命，濟人燃眉之急，但是無法消滅貪瞋愚癡，拔除眾生根本業障。而佛法的布施，真理的指引，則更能淨化心靈，拯救法身慧命，使人斷除煩惱，了生脫死，其影響及於生生世世。所以，建造多功能的佛寺，度化萬千種眾生，才是最徹底的慈悲啊！

建寺度眾生本來是一件神聖的使命，可惜的是教界一些人士知其然，不知其所以然，只知建造寺宇，不知培養僧才，到頭來不但無法發揮度眾功能，猶有甚者，落入神棍手中，反而形成變相的斂財工具，誠為悲矣！

因此，慈悲如果運用不當，也會淪為罪惡。縱觀社會現象，其它的例子還有：縱容子女，造成社會問題；姑息惡作，導致社會失序；濫施金錢，助長貪婪心態；濫行放生，反而傷生害命……。凡此種種都是源於沒有正確的知見，缺乏道德的勇氣，所以，真正的慈悲必須以智能為前導，否則弄巧成拙，反失善心美意。真正的慈悲也不一定是和顏悅色的贊美鼓勵，有的時候用金剛之力來降魔伏惡，更是難行能行的大慈大悲。

發展事業最為重要的條件，是人；成立事業最花費心力的資源，也是人。二十八年來，在佛光山服務的員工良莠不齊，我也一再勸慰主管們要以慈悲攝受部屬。結果，一些原本貢高我慢的員工，在佛法的薰習下，漸有成長；另一些實在與本山道風不能相應者，我也不予留難，總是給他們一條路走。我只是營造一個圓滿的結局，才能令雙方皆大歡喜。多年來的處世經驗，使我深深感到：唯有慈悲，才能化干戈為玉帛，消怨怼於無形；唯有慈悲，才能廣結善緣，成就事業。

天下之事不能盡如人意，以慈悲行事也有吃虧的時候。有一些人在我承諾替他清償債務以後，就忘了他自己的責任所在，像曾經編輯報刊的某人，多年來我每個月得為他償付五萬元的債務。另有些人利用我的慈悲敲詐錢財，如西來寺的工程，延宕多日，原先負責建築的公司以為佛教人士善良好欺，數度索錢要脅。類似這種事，在我一生當中，不知發生過多少回，但我從來未曾灰心氣餒，因為我寧可因慈悲而自己吃虧，也不願任意捨棄一個眾生。

或許就是因為對於眾生有這股與生俱來的深切感情，我從小對於動物，也是愛護有加。凡是家裡養的雞鴨狗畜，我都不准別人鞭打販賣，或殺煮烹食。記得過去鄉人都說狗只能吃一餐，但是我將心比心，不忍其饑，所以常常在吃飯時，借故端著碗，踱到院子裡，與狗兒同享飯菜。即使遇上兵禍荒年，我也寧可自己枵腹，而不讓狗子餓著。有時被家人發現，難免一頓責備，他們常說：「人都沒得吃了，還要給狗吃。」我倒覺得：人不一定要吃，但狗還是要喂的，因為狗子不會說話叫餓啊！因此，我每天還是偷偷喂狗，至今想到狗兒歡喜搖尾的樣子，依然覺得樂在其中。

九歲那年，我親自飼養的小白鴿飛失，好幾天都不見它回來。我掛念鴿子乏人照顧，捱餓受苦，竟至傷心欲絕，投河自沒。不知是自己命不該亡，還是從小泳藝超群，竟然順著水勢，一路浮到彼岸。我悻悻然回到家裡，終日憂心如焚，食不下咽，達數天之久。

一九五六年，我在宜蘭開設慈愛幼稚園時，為了培養小朋友的愛心，我養了猴子、鳥兒。畜園的老板一再勸我不能給猴子喝水，否則會很快長大，就不好玩了。但是我想到口渴的難過，於心不忍，還是每天喂它喝水。不多久，猴子長得竟然比半個人還要高大。等到養得再大一點的時候，我見它終日關在籠子裡，心生悲憫，於是放它回歸山林。望著它在樹上攀爬跳躍，高興無比的樣子，一股生命的喜悅在心中油然而生，沖淡了原本的依依不捨。

多年前，佛光山曾經養過一只狗，叫作「來發」，徒眾見我視動物如己命，自然也對它百般疼惜。有一次，客人送了一盒餅，楊慈滿師姑迫不及待地拿了一個，對著我說：「來發！給你吃！」我即刻伸手過去，說：「來，給我，來發歡喜吃。」在旁的人說：「弟子見了師父，怎麼可以叫狗的名字？」惹得大家哈哈大笑。其實我常常也忘了自己是誰，也許正因為擁有這般物我兩忘、自他一如的性格，我的心中無時無刻都充滿著慈悲的歡喜。

我回想剛來台灣時，過著四處流浪的日子，雖然無錢無緣，但是心中卻不以為苦，因為只要我以慈悲待物，愛護珍惜，花草樹木會酬我以繁茂青翠，昆蟲飛鳥也迎我以悅耳鳴唱；只要我以慈悲應世，不冀回報，榮辱得失都是我的增上因緣，天下眾生也成為我的法侶道親。

所以，惜福是慈悲，結緣是慈悲，尊重是慈悲，包容是慈悲。如果我們能用慈悲的心靈體貼關懷，用慈悲的眼神看待萬物，用慈悲的口舌隨喜贊歎，用慈悲的雙手常作佛事，那麼我們無論走到那裡，即使是一無所有，都足以安身立命。

慈悲不僅於己有利，慈悲更是家庭幸福的動力，是社會安和樂利的基石，是國家繁榮進步的要素，是宇宙生生不息的泉源。因此身為一個人，無論處在任何一個時空裡，都不能沒有慈悲。今天我們這個時代之所以暴戾之氣甚囂塵上，就是因為缺乏慈悲，所以我們更應該提倡慈悲的胸襟、慈悲的道德、慈悲的勇氣、慈悲的行為。讓我們以慈悲的法水撫慰受傷的心靈，以慈悲的良藥對治瞋恨愚癡，使我們的國土成為慈悲的國土，使我們的世界成為慈悲的世界。

我們寧可什麼都沒有，但是不能沒有慈悲。

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Afterwards, I abided evenly in the view of the Great Perfection beyond all action, and as the experience dawned on me wherein all phenomena are extinguished in the nature of reality, I was perceived in various forms according to the needs of beings.

— Yeshe Tsogyal

An Introductory Teaching on Taking Refuge (2 of 2) by His Holiness the 41st Sakya Trizin

The very first step in practising the Dharma is to take refuge. There are five aspects to taking refuge: the cause of taking refuge, the object of refuge, the way to take refuge, the benefits of taking refuge and, lastly, the rules of taking refuge.

The first aspect, the cause of taking refuge, we have already discussed in the previous issue.

So now, we will look at the second aspect, the object of refuge. The object of refuge is the same for all Buddhists, whether they belong to Hinayana, Mahayana or Vajrayana. All Buddhists take refuge in the Triple Gem. But on closer examination, there is a difference. According to Mahayana, and also to Vajrayana, when we say Buddha, we refer to someone who is totally awakened, someone who has become free from all forms of obscurations – the obscuration of defilements and the obscuration of knowledge, including their propensities. Someone who has attained the highest qualities, and who possesses the three kayas.

Of the three kayas, or bodies, the most important one is the Dharmakaya. Dharmakaya means the ultimate truth, or the true nature of all phenomena – it is similar to the Dharmadatu, or ultimate reality, which is totally free of all obscurations. It is also called double purity. Double purity means not only the basic purity that everyone possesses, but also purity in the sense that all temporal obscurations are also totally eliminated. And such a state is realised through awareness, or through primordial wisdom. Such a state, the primordial wisdom that realises ultimate truth, which possesses double purity, is the Dharmakaya. So that is the most important body. And because They have attained this, the Buddhas have gained all the qualities and have eliminated all forms of obscurations. And so, in order to help sentient beings, and while ceaselessly remaining in this state of Dharmakaya, They appear in a form – but the Dharmakaya is actually formless, it has no form, it is beyond description, it cannot be comprehended by our relative minds.

In order to help sentient beings, the Buddhas, while remaining in such a state, take on a form that is helpful to the pure disciples, the higher followers. For the benefit of the higher followers, the Buddhas appear in the Sambhogakaya form. Sambhogakaya means the body of enjoyment. The Sambhogakaya is said to have the five certainties: the certainty of place, the certainty of time, the certainty of form, the certainty of teachings, and the certainty of surroundings. Here, the surroundings refer to the followers. The place is not anywhere, but always in the highest Buddha Akanishta, the Buddha Field that is known as Akanishta. Here, there is no time, there is no such thing as birth or death, but it is there all the time, constantly remaining in the form of the Buddha. It does not appear in different forms, but always in the Buddha’s form, the fully enlightened Buddha’s form, adorned with the thirty-two signs and eighty qualities. And it does not impart different teachings, but always the highest Mahayana teachings. And the disciples are not ordinary persons but Bodhisattvas, the highest Bodhisattvas, Bodhisattvas who are already on the stage of the ten bhumis. In other words, the Bodhisattvas who have already gone beyond the worldly path. So it is that the Sambhogakaya has the five certainties.

And then, in order to help ordinary sentient beings, the Buddhas appear in Nirmanakaya form. This is different from the Sambhogakaya, in the sense that when there are worthy followers, the Nirmanakaya appear. When there are no worthy followers, they do not appear, but enter into Paranirvana. The form is not necessarily in the Buddha’s form, in that whenever, wherever, and whatever form is required, the form will appear that is most beneficial to that particular situation, to that particular circumstance. The Buddhas will appear in that particular form to help sentient beings. So the historical Sakyamuni Buddha is also actually a Nirmanakaya. But He’s known as an excellent Nirmanakaya because even ordinary persons saw Him as a Buddha with the thirty-two signs and the eighty qualities and so forth.

So the Buddha is the first object of refuge. The second object is the Dharma. ‘Dharma’ is a Sanskrit word and it has many different meanings but here, we are referring to the Holy Dharma. The Dharma has two aspects. One relates to the teachings of the Buddhas and Bodhisattvas who have attained a high realisation, wherein They describe and explain to disciples the meaning of this realisation. This is the Dharma of teachings.

The teachings are one Dharma, but they are divided into different categories, for example according to subject or time, but normally they are presented as the Tripitaka. Tripitaka means ‘Three Containers’. The purpose of teaching the Dharma is to subdue, to tame the defilements. And so, in order to subdue desire, the Buddha taught the Vinaya, the first Container, which explains all aspects of moral conduct, for instance, the lay and monastic vows.

Then, the second Container is called the Sutra. The Buddha taught the Sutra, which explains all the meditations and the different levels of meditations, in order to subdue hatred.

Then, to subdue ignorance, the Buddha taught the third Container, the Abhidharma, which explains wisdom, or ultimate truth.

So this is one aspect of the Dharma, the aspect of the teachings of the Buddha. In fact, the real Dharma is contained in the realisations that the Buddhas and Bodhisattvas have attained, and in the fact that They have permanently eliminated all obscurations. This is the Truth of Cessation.

The real Dharma is also the Path that leads to the Truth of Cessation. The path that leads to uncontaminated primordial wisdom, that becomes a direct antidote to the obscurations, is the Truth of Path. The Truth of Cessation and the Truth of Path, the last two of the Four Noble Truths, are another aspect of the Dharma. They are the true Dharma.

The Tripitaka is just a teaching that is given, while the real Dharma is the genuine Truth that is realised by the Buddhas and the Bodhisattvas. This is what we take refuge in, so the second object of refuge is Dharma.

And then the third object of refuge is the Sangha. The word ‘Sangha’ actually means ‘Community’. So the Sangha means anybody, from the highest Bodhisattva down to the ordinary person, anybody who has entered the Buddhist path. But the true Sangha are the Bodhisattvas who have already gone beyond the worldly path, and who have already reached the irreversible state, who are sure to advance on the path to Buddhahood. These are the true Sangha. So these are the three objects of refuge: the Buddha, the Dharma, and the Sangha.

And now the third aspect is the way we take refuge. The way we take refuge is by taking the Buddha as our guide. Even in ordinary life, if we’re embarking on a new enterprise, we need someone to guide us through. In the same way, we take refuge in the Buddha as guide and teacher on our path. But although the Buddha has great power, it is not by using His power alone that He can save sentient beings. If we constantly commit negative deeds, whatever blessings we receive from the Buddha can just bring us temporary solace. This has nothing to do with the Buddha’s teachings. Rather, in order to help beings, the Buddha shows us what is right and what is wrong, He teaches us how to remain on the right path. The Buddha said: “I have shown you the path to liberation”. Whether or not we follow this path is up to us.

We also take refuge in the Dharma. Refuge in the Dharma is our actual path, the real saviour. For example, when we are ill, it is important to have a good doctor, but we must also make an effort to follow his instructions, to take the medicine that he has given us, and to avoid conditions that will inhibit our recovery. Similarly, the Buddha is like a doctor, and the Dharma is like the medicine. And, as we must take medicine, we must practice the Dharma in order to recover from our samsaric state. We talk about the “Wheel of Dharma”. As the wheel of Dharma turns, the Buddha’s teachings and His wisdom are transferred to the disciple. It is then up to the disciple to put these teachings into practice, and this way progress along the path. Every time the wheel of Dharma turns, we receive new teachings, we put them into practice, and we progress further along the path.

And we take refuge in the Sangha, our companions along the path. For example, if we are undertaking a long and arduous journey, it is important to have worthy companions. Whatever our endeavour, it is always helpful to be accompanied by like-minded persons who share our goals and aspirations. In the same manner, when we embark on the path of Dharma, it is very beneficial to depend on fellow practitioners, so we take refuge in the Sangha. This is the way we take refuge.

As I mentioned earlier, we normally explain the refuge according to five aspects. The first one is the cause of refuge, which is fear, faith and compassion. The second is the object of refuge, which is Buddha, Dharma, Sangha. And the third is the way we take refuge, how we take Buddha as our guide, Dharma as our actual path, and Sangha as our companions.

Now the fourth aspect is the benefit of taking refuge. The benefit of taking refuge is said to be enormous. Even by merely hearing the refuge, even by merely hearing the name of the Buddha, we can gain an enormous amount of benefit. So if, with very sincere devotion and faith, we take refuge in the Buddha, Dharma and Sangha, the merit that we earn is immeasurable. If it had a physical form, even the whole of space would be too small to accommodate such a huge amount of merit. And then also, by taking refuge, we change from the ordinary path to the Dharma path, from the wrong path to the right path. And also we change from being a non-Buddhist to a Buddhist. By taking refuge, we become real Buddhists, not just in name but from our very core, and the Dharma protectors look after us.

The fifth aspect is the rules of the refuge. For example, if we take refuge in another country, then we must abide by the rules and regulations of that country. If we do not keep the rules and regulations of the country that is giving us shelter, then of course we get into trouble. So similarly, after taking refuge in the Buddha, Dharma and Sangha, we also have to observe the rules of this refuge. There are general rules and specific rules to the refuge.

The general rules are five. The first one is that, no matter what, even at the cost of our life, we should never give up the Triple Gem, the Three Precious Jewels, the Buddha, Dharma, and Sangha.

Second is that, whatever happens, whatever need arises, we should not seek other means, but always seek the guidance and the blessings of the Triple Gem.

And the third one is to make offerings to the Triple Gem on a daily basis, and if this is impossible, then at least on special occasions. If we have a shrine, then it is important to make daily offerings, such as water offering, flowers, incense, fruit, etc. If we do not have a shrine, then we should make offerings in the temple, especially on special days, such as full moon and new moon days and, more importantly, on the Buddha’s special days, such as that of His Birth, His Enlightenment, His Descending from the Heavenly Realms, Dharmachakra day, and so forth.

And then, the fourth rule is to practice refuge very diligently. Even though it is important to recite the refuge lines, ‘I take refuge in the Buddha, I take refuge in the Dharma, I take refuge in the Sangha’, these words alone are not enough to lead us to liberation, unless they come from the depths of our hearts. When we truly take refuge in the Triple Gem, it means that we are totally submitting ourselves to the Buddha, Dharma and Sangha, that we rely entirely on their guidance. For example, if we need to escape from the rain and we seek a cave to give us shelter, it won’t help us much to recite “cave”. Rather, in order to be safe from the rain, we make the effort to find shelter in a cave, or in a house, so that we’re spared from the rains. So similarly, although recitation is also important, the crucial thing is that, from the depths of one’s heart, one takes refuge in the Buddha, Dharma and Sangha. And so, it is important to practice diligently, and then, it is also good to encourage other people to take refuge.

The fifth rule is that, whatever we are doing, wherever we are going, we always remember the Buddha. And particularly, wherever we’re facing, to remember the Buddha of that particular direction. For example, when we are going to the east, to remember the Buddha Akshobya, when we’re going to the south, to remember the Buddha Ratnasambhava, and when we’re going west, to remember the Buddha Amitabha, and so on. We must at least remember the Buddha all the time, day and night.

These are the five general rules. Then there are the specific rules. One specific rule is that, after taking refuge in the Buddha, we cannot take refuge in the worldly deities. ‘Worldly deities’ refers to deities who are not free from the defilements, who are still tied to samsara. To these deities we can make offerings, but we can’t take refuge in them. There is a vast difference between taking refuge and paying respect, or taking refuge and making offerings.

And then, after taking refuge in the Dharma, we can’t harm any sentient being, at least not intentionally.

And by taking refuge in the Sangha, we can’t take non-believers as our spiritual companions. There are also other rules – for example, after taking refuge in the Buddha, we cannot show any disrespect to any image of the Buddha, even to the broken pieces of a Buddha statue. It’s not right to leave any representation of the Buddha on the ground, or step on it, or lack respect towards it in any way.

In the same way, we can’t show disrespect to the Dharma, even to pieces of paper that contain Dharma words, by leaving them on the ground, sitting on them or stepping on them, and so forth. We should show the same respect for the monastic Sangha’s robes, and even to any piece of yellow or saffron-coloured cloth.

We must also try to develop genuine devotion and faith in the Buddha, and to practice the Dharma very diligently, as much as we can in relation to our ability and circumstances, by studying, contemplating and meditating. And we must try to develop a very close and genuine relationship with members of the Sangha.

So this, in general terms, is how we explain the refuge.

 

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Many people wish to be healthy, to be free from disease, and to remain forever young, but these are not very meaningful goals. If you can tame your mind, the value of this will surpass anything in the world.

— Jigme Phuntsok Rinpoche

破相论 达摩祖师

问曰：若复有人志求佛道者，当修何法最为省要？

答曰：唯观心一法，总摄诸法，最为省要。

问曰：何一法能摄诸法？

答曰：心者万法之根本，一切诸法唯心所生；若能了心，则万法俱备；犹如大树，所有枝条及诸花果，皆悉依根。栽树者，存根而始生子；伐树者，去根而必死。若了心修道，则少力而易成；不了心而修，费功而无益。故知一切善恶皆由自心。心外别求，终无是处。

问曰：云何观心称之为了？

答曰：菩萨摩诃萨，行深般若波罗蜜多时，了四大五阴本空无我；了见自心起用，有二种差别。云何为二？一者净心，二者染心。此二种心法，亦自然本来俱有；虽假缘合，互相因待。净心恒乐善因，染体常思恶业。若不受所染，则称之为圣。遂能远离诸苦，证涅槃乐。若堕染心，造业受其缠覆，则名之为凡，沉沦三界，受种种苦。何以故？由彼染心，障真如体故。十地经云：‘众生身中有金刚佛性，犹如日轮，体明圆满，广大无边；只为五阴重云所覆，如瓶内灯光，不能显现。又涅槃经云：一切众生悉有佛性，无明覆故，不得解脱。佛性者，即觉性也。但自觉觉他，觉知明了，则名解脱。故知一切诸善，以觉为根；因其觉根，遂能显现诸功德树。涅槃之果德，因此而成。如是观心，可名为了。

问：上说真如佛性，一切功德，因觉为根，未审无明之心，以何为根？

答：无明之心，虽有八万四千烦恼情欲，及恒河沙众恶，皆因三毒以为根本。其三毒者，贪嗔痴是也。此三毒心，自能具足一切诸恶。犹如大树，根虽是一，所生枝叶其数无边。彼三毒根，一一根中，生诸恶业百千万亿，倍过于前，不可为喻。如是三毒心，于本体中，应现六根，亦名六贼，即六识也。由此六识，出入诸根，贪著万境，能成恶业，障真如体，故名六贼。一切众生，由此三毒六贼，惑乱身心，沉没生死，轮回六趣，受诸苦恼；犹如江河，因小泉源，洎流不绝，乃能弥漫，波涛万里。若复有人断其本源，即众流皆息。求解脱者，能转三毒为三聚净戒，转六贼为六波罗蜜，自然永离一切诸苦。

问：六趣三界广大无边，若唯观心，何由免无穷之苦？

答：三界业报，唯心所生；本若无心，于三界中，即出三界。其三界者，即三毒也；贪为欲界，嗔为色界，痴为无色界，故名三界。由此三毒，造业轻重，受报不同，分归六处，故名六趣。

问：云何轻重分之为六？

答曰：众生不了正因，迷心修善，未免三界，生三轻趣。云何三轻趣？所谓迷修十善，妄求快乐，未免贪界，生于天趣。迷持五戒，妄起爱憎，未免嗔界，生于人趣。迷执有为，信邪求福，未免痴界，生阿修罗趣。如是三类，名三轻趣。云何三重？所谓纵三毒心，唯造恶业，堕三重趣。若贪业重者，堕恶鬼趣；嗔业重者，堕地狱趣；痴业重者，堕畜生趣。如是三重，通前三轻，遂成六趣。故知一切苦业由自心生，但能摄心，离诸邪恶，三界六趣轮回之苦，自然消灭离苦，即得解脱。

问曰：如佛所说，我于三大阿僧祇劫，无量勤苦，方成佛道。云何今说，唯只观心，制三毒，即名解脱？

答：佛所说言，无虚妄也。阿僧祇劫者，即三毒心也；胡言阿僧祇，汉名不可数。此三毒心，于中有恒沙恶念，于一一念中，皆为一劫；如是恒沙不可数也，故言三大阿僧祇。真如之性，既被三毒之所覆盖，若不超彼三大恒沙毒恶之心，云何名为解脱？今若能转贪嗔痴等三毒心，为三解脱，是则名为得度三大阿僧祇劫。末世众生愚痴钝根，不解如来三大阿僧祇秘密之说，遂言成佛尘劫未期，岂不疑误行人退菩提道。

问：菩萨摩诃萨由持三聚净戒，行六波罗蜜，方成佛道；今令学者唯只观心，不修戒行，云何成佛？

答：三聚净戒者，即制三毒心也。制三毒成无量善聚。聚者会也，无量善法普会于心，故名三聚净戒。六波罗蜜者，即净六根也。胡名波罗蜜，汉名达彼岸，以六根清净，不染六尘，即是度烦恼河，至菩提岸。故名六波罗蜜。

问：如经所说；三聚净戒者，誓断一切恶、誓修一切善、誓度一切众生。今者唯言制三毒心，岂不文义有乖也？

答：佛所说是真实语。菩萨摩诃萨，于过去因中修行时，为对三毒，发三誓愿，持一切净戒。对于贪毒，誓断一切恶常修一切善；对于嗔毒，誓度一切众生；故常修慧；对于痴毒，由持如是戒定慧等三种净法，故能超彼三毒成佛道也。诸恶消灭，名为断。以能持三聚净戒，则诸善具足，名之为修。以能断恶修善，则万行成就，自它俱利，普济群生，故名解脱。则知所修戒行不离于心，若自心清净，则一切佛土皆悉清净。故经云：心垢则众生垢，心净则众生净；欲得佛土，当净其心，随其心净，则佛土净也。三聚净戒自然成就。

问曰：如经所说，六波罗蜜者，亦名六度；所谓布施持戒忍辱精进禅定智慧。今言六根清净，名波罗蜜者，若为通会。又六度者，其义如何？

答：欲修六度，当净六根，先降六贼。能舍眼贼，离诸色境，名为布施；能禁耳贼，于彼声尘，不令纵逸，名为持戒；能伏鼻贼，等诸香臭，自在调柔，名为忍辱；能制口贼，不贪诸味，赞咏讲说，名为精进；能降身贼，于诸触欲，湛然不动，名为禅定；能调意贼，不顺无明，常修觉慧，名为智慧。六度者运也，六波罗蜜喻若船筏，能运众生，达于彼岸，故名六度。

问：经云：释迦如来，为菩萨时，曾饮三斗六升乳糜，方成佛道。先因饮乳，后证佛果，岂唯观心得解脱也？

答：成佛如此，言无虚妄也；必因食乳，然使成佛。言食乳者，有二种，佛所食者，非是世间不净之乳，乃是清净法乳；三斗者，三聚净戒，六升者，六波罗蜜；成佛道时，由食如是清净法乳，方证佛果。若言如来食于世间和合不净牛膻腥乳，岂不谤误之甚。真如者，自是金刚不坏，无漏法身，永离世间一切诸苦；岂须如是不净之乳，以充饥渴。经其说，其牛不在高原，不在下湿，不食谷麦糠麸，不与挬牛同群；其牛身作紫磨金色，言牛者，毗卢舍那佛也。以大慈悲，怜愍一切，故于清净法体中，出如是三聚净戒六波罗蜜微妙法乳，养育一切求解脱者。如是真净之牛，清净之乳，非但如来饮之成道，一切众生若能饮者，皆得阿耨多罗三藐三菩提。

问：经中所说，佛令众生修造伽蓝，铸写形像，烧香散花燃灯，昼夜六时绕塔行道，持斋礼拜，种种功德皆成佛道；若唯观心，总摄诸行，说如是事，应虚空也。

答：佛所说经，有无量方便，以一切众生钝根狭劣，不悟甚深之义，所以假有为，喻无为；若复不修内行，唯只外求，希望获福，无有是处。言伽蓝者：西国梵语，此土翻为清净地也；若永除三毒，常净六根，身心湛然，内外清净，是名修伽蓝。铸写形像者：即是一切众生求佛道也；所为修诸觉行，彷像如来真容妙相，岂遣铸写金铜之所作也？是故求解脱者，以身为炉，以法为火，以智慧为巧匠，三聚净戒、六波罗蜜以为模样；镕炼身中真如佛性，遍入一切戒律模中，如教奉行，一无漏缺，自然成就真容之像。所谓究竟常住微妙色身，非是有为败坏之法。若人求道，不解如是铸写真容，凭何辄言功德？烧香者：亦非世间有相之香，乃是无为正法之香也；薰诸臭秽无明恶业，悉令消灭。其正法香者，有其五种：一者戒香，所谓能断诸恶，能修诸善。二者定香，所谓深信大乘，心无退转。三者慧香，所谓常于身心，内自观察。四者解脱香，所谓能断一切无明结缚。五者解脱知见香，所谓观照常明，通达无碍。如是五种香，名为最上之香，世间无比。佛在世日，令诸弟子以智慧火，烧如是无价珍香，供养十方诸佛。今时众生不解如来真实之义，唯将外火烧世间沉檀薰陆质碍之香，希望福报，云何得？散花者，义亦如是；所谓常说正法，诸功德花，饶益有情，散沾一切；于真如性，普施庄严。此功德花，佛所赞叹，究竟常住，无雕落期。若复有人散如是花，获福无量。若言如来令众生，剪截缯彩，伤损草木，以为散花，无有是处。所以者何？持净戒者，于诸天地森罗万像，不令触犯；误犯者，犹获大罪，况复今者故毁净戒，伤万物求于福报，欲益返损，岂有是乎？又长明灯者：即正觉心也，以觉明了，喻之为灯；是故一切求解脱者，以身为灯台，心为灯炷，增诸戒行，以为添油；智慧明达，喻如灯火。当燃如是真正觉灯，照破一切无明痴暗，能以此法，转相开示，即是一灯燃百千灯，以灯续然，然灯无尽，故号长明。过去有佛，名曰然灯，义亦如是。愚痴众生，不会如来方便之说，专行虚妄，执著有为，遂燃世间苏油之灯，以照空室，乃称依教，岂不谬乎！所以者何？佛放眉间一毫相光，上能照万八千世界，岂假如是苏油之灯，以为利益。审察斯理，应不然乎！又六时行道者：所谓六根之中，于一切时，常行佛道，修诸觉行，调伏六根，长时不舍，名为六时。绕塔行道者：塔是身心也，当令觉慧巡绕身心，念念不停，名为绕塔。过去诸圣，皆行此道，得至涅槃。今时世人，不会此理，曾不内行，唯执外求；将质碍身，绕世间塔，日夜走骤，徒自疲劳，而于真性，一无利益。又持斋者：当须会意，不达斯理，徒尔虚切。斋者齐也，所谓斋正身心，不令散乱。持者护也，所谓于诸戒行，如法护持。必须外禁六情，内制三毒，勤觉察、净身心。了如是义，名为持斋。又持斋者，食有五种：一者法喜食，所谓依持正法，欢喜奉行。二者禅悦食，所谓内外澄寂，身心悦乐。三者念食，所谓常念诸佛，心口相应。四者愿食，所谓行住坐卧，常求善愿。五者解脱食，所谓心常清净，不染俗尘。此五种食，名为斋食。若复有人，不食如是五种净食，自言持斋，无有是处。唯断于无明之食。若辄触者，名为破斋。若有破，云何获福？世有迷人，不悟斯理，身心放逸，诸恶皆为；贪欲恣情，不生惭愧，唯断外食，自为持斋，必无是事。又礼拜者：当如是法也，必须理体内明，事随权变，理有行藏，会如是义，乃名依法。夫礼者敬也，拜者伏也；所谓恭敬真性，屈伏无明，名为礼拜。若能恶情永灭，善念恒存，虽不现相，名为礼拜。其相即法相也。世尊欲令世俗表谦下心，亦为礼拜；故须屈伏外身，示内恭敬。举外明内，性相相应。若复不行理法，唯执外求，内则放纵嗔痴，常为恶业，外即空劳身相，诈现威仪，无惭于圣，徒诳于凡，不免轮回，岂成功德。

问：如温室经说，洗浴众僧，获福无量。此则凭于事法，功德始成，若为观心可相应否？

答：洗浴众僧者，非洗世间有为事也。世尊当尔为诸弟子说温室经，欲令受持洗浴之法；故假世事，比喻真宗。隐说七事供养功德，其七事云何？一者净水、二者烧火、三者澡豆、四者杨柳、五者净灰、六者苏髇、七者内衣。以此七法喻于七事，一切众生由此七法沐浴庄严，能除毒心无明垢秽。’其七法者：一者谓净戒洗荡僭非，犹如净水濯诸尘垢。二者智慧观察内外，犹如然火能温净水。三者分别简弃诸恶，犹如澡豆能净垢腻。四者真实断诸妄想，如嚼杨枝能净口气。五者正信决定无疑，犹如净灰摩身能辟诸风。六者谓柔和忍辱，犹如苏髇通润皮肤。七者谓惭愧悔诸恶业，犹如内衣遮丑行体。如上七法，是经中秘密之义。如来当尔为诸大乘利根者说，非为小智下劣凡夫，所以今人无能解悟。其温室者，即身是也。所以燃智慧火，温净戒汤，沐浴身中。真如佛性，受持七法，以自庄严。当尔比丘，聪明上智，皆悟圣意，如说修行，功德成就，俱登圣果。今时众生，莫测其事，将世间水洗质碍身，自谓依经，岂非误也。且真如佛性，非是凡形，烦恼尘垢，本来无相，岂可将质碍水，洗无为身？事不相应，云何悟道？若欲身得净者；当观此身，本因贪欲，不净所生，臭秽骈阗，内外充满。若也洗此身求于净者，犹如渐渐尽方净，以此验之，明知洗外非佛说也。

问：经说言至念佛，必得往生西方净土。以此一门即应成佛，何假观心？求于解脱。

答：夫念佛者，当须正念，了义为正，不了义为邪。正念必得往生，邪念云何达彼？佛者觉也，所谓觉察身心，勿令起恶；念者忆也，所谓忆持戒行不忘，精进勤了。如是义，名为念。故知念在于心，不在于言。因筌求鱼，得鱼忘筌；因言求意，得意忘言。既称念佛之名，须知念佛之道。若心无实，口诵空名，三毒内臻，人我填臆，将无明心不见佛，徒尔费功。且如诵之与念，义理悬殊，在口曰诵，在心曰念。故知念从心起，名为觉行之门；诵在口中，即是音声之相。执相求理，终无是处。故知过去诸圣所修，皆非外说，唯只推心。即心是众善之源，即心为万德之王。涅槃常乐，由息心生。三界轮回，亦从心起。心是一世之门户，心是解脱之关津。知门户者，岂虑难成？知关津者，何忧不达？窃见今时浅识，唯知事相为功，广费财宝，多伤水陆，妄营像塔，虚促人夫，积木叠泥，图青画绿，倾心尽力，损己迷它；未解惭愧，何曾觉知。见有为则勤勤爱著，说无相则兀兀如迷。且贪现世之小慈，岂觉当来之大苦。此之修学，徒自疲劳，背正归邪，诳言获福。但能摄心内照，觉观外明；绝三毒永使销亡，闭六贼不令侵扰；自然恒沙功德，种种庄严，无数法门，一一成就。超凡证圣，目击非遥。悟在须臾，何烦皓首？真门幽秘，宁可具陈？略述观心，详其少分，而说偈言：

我本求心心自持。求心不知待心知。佛性不从心外得。心生便是罪生时。
我本求心不求佛。了知三界空无物。若欲求佛但求心。只这心心心是佛。

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Although I have not reached the fullest altruistic potential,
I have no intentions of harming others.
The means of achieving freedom of Tibet for others,
I feel rests on us without relying on others.

This is the thought of an insignificant man,
Who was first conceived and born in the Land of Snow,
But I have spent most of my life in India’s holy land.
Although I entered into a spiritual life,
The karmic forces have thrown me into politics.

Neither expecting power nor position,
Nor do I have enemies to defeat or friends to protect,
I, the drifter, have no need of politics.
Yearning for world-peace, I have blurted out these words.

— 5th Samdhong Rinpoche, Lobsang Tenzin

An Introductory Teaching on Taking Refuge (1 of 2) by His Holiness the 41st Sakya Trizin

The preliminary practice of taking refuge has two foundations: the common and the uncommon.

The common foundation I believe you are all familiar with: in order to overcome the suffering of samsara, we need to practice Dharma. And in order to practice Dharma, we must have a precious human life. Although every living being possesses Buddha nature, and every living being has the possibility of becoming a Buddha, a human being has the best opportunity to do so. To obtain a human life is extremely precious, particularly one endowed with the eighteen prerequisites and the ten favourable conditions, and which is free from the eight unfavourable places. This human life is more precious than the wish-fulfilling jewel, as the wish-fulfilling jewel can bestow all our material needs, but it cannot bestow higher rebirth or personal liberation. The reason why this human life is so precious is that, if it is used to practice the Dharma, it can free us from rebirth in the lower realms, it can help us to obtain a higher rebirth, and it can lead us to personal liberation, and eventually to ultimate enlightenment. But at the same time, a human life is very difficult to obtain.

Everything is impermanent. The Lord Buddha taught that all compound things are impermanent. ‘Compound’ means anything that is created from causes and conditions. Human life is impermanent. It does not have a definite duration, and it depends on many outer and inner conditions. There are many factors that can cut it short at any time, whereas there is very little that can prolong it. There is complete uncertainty as to when death will occur. And, of course, there is only one thing that is certain in this life, which is that anyone who is born in this universe will eventually die, even the fully enlightened Buddhas. Even though the fully enlightened Buddhas are completely free from the suffering of birth and death, in order to show impermanence to human eyes, They appear to die and enter Paranirvana. So we, as ordinary people, can disappear just like a bubble in boiling water, we can lose this life at any moment.

So, while we have obtained a very precious human life, so difficult to obtain, everything is impermanent, everything is changing momentarily, and we never know when we will lose this opportunity. It is therefore very important to utilise the life span that we have, to use it in the most beneficial way, in a way that is beneficial to oneself and to others. And the most beneficial way to spend our life is to follow the law of Karma.

One of the Lord Buddha’s special teachings is that He explained the law of Karma. All the lives that we go through do not happen accidentally, nor are they created by an outside force, nor are they acquired without cause. Each and every thing must have its own cause, and everything that we experience now, whether pleasant or painful, is created through our own Karma. All the sufferings that we go through in this life, such as death, illness, poverty, and so forth, are created through our own previous negative actions. And all the good things, such as long life, good health, prosperity and the fulfilment of one’s wishes, are also not created by an outside force, but rather by positive actions that we performed in the past. Believer or non-believer, everyone wishes to be free from suffering, and everyone wishes to experience happiness. But whether we experience one or the other lies in our own hands. So therefore, we must follow the law of Karma. We must not commit any negative deeds. Negative deeds are physical, verbal and mental actions that are committed out of desire, hatred and ignorance. It is those non-virtuous deeds which create suffering, and if we do not wish to experience suffering, then we must abstain from committing them. If we wish to experience happiness, then we must create its cause. Without creating its cause, we cannot expect to experience it. We cannot expect the result without the cause. And the cause of happiness is to perform virtuous deeds, that is to say, actions that are based on generosity, love and compassion, that are beneficial to other beings. So we must practice very carefully.

We are in samsara, and all samsara is suffering. The word ‘samsara’ is Sanskrit, and in English, we call it ‘The Circle of Existence’. We call it so because it has no end. When this life ends, we begin another one. And so it goes on and on, like a wheel, the ‘Wheel of Life’. And as long as we are in samsara, we experience suffering.

In general terms, there are three types of suffering. The suffering of suffering, the suffering of change, and the suffering of the conditional nature of all phenomena.

The suffering of suffering refers to the suffering that we experience as suffering, such as physical pain and mental anguish. The suffering of change, however, is more subtle. We experience as happiness the absence of great suffering, but it is not real happiness. It is actually suffering, the suffering of change. And then, the suffering of conditional nature means that our very existence in this samsara is suffering, in the sense that wherever we go, whatever we do, whoever we associate with, there is no satisfaction to be found. Even if we are in the most advanced country, with all its luxuries, we find no satisfaction. So, whatever our circumstances are, as long as we’re in samsara, we find so satisfaction, and that is the suffering of conditional nature.

So these are the common foundations, concerning which we need more than intellectual understanding. We need to analyse them, contemplate and meditate on them, until we have a real kind of inner feeling regarding their nature. It is important to reflect on the different types of suffering, the hell realm, the hungry ghosts realm, the animal realm, the human realm, the demi-god realm, and the god realm, so we realise that wherever we are, as long as it is within samsara, it is suffering. For example, if a poison is mixed with food, whether it is good food or bad food, it is harmful. So similarly, as long as we’re in samsara, whether it is in a lower realm or in a higher realm, it is still suffering.

So it is very important to practice Dharma. To help us practice Dharma, the Lord Buddha, who possessed infinite wisdom, compassion and skillful means, bestowed an enormous amount of teachings in order to suit every level of mentality, propensity and situation. But the most advanced, the highest form of teaching, is the Vajrayana teaching. In order to practice Vajrayana, we need to practice the uncommon foundations.

Now, of the uncommon foundations, the very first one is taking refuge, because taking refuge is the root of the entire Dharma, the preliminary practice of the entire path, and the foundation of all the vows. Also, whether one has taken refuge or not is what differentiates a Buddhist from a non-Buddhist. If one has taken refuge, then one is a Buddhist. Even though one is born in a Buddhist family, it does not mean that automatically one becomes a Buddhist. Until one takes refuge in the Triple Gem, one is not a Buddhist. When one has taken refuge in the Buddha, Dharma and Sangha, then one becomes a Buddhist. It is through taking refuge that we leave behind the worldly path and embark on the path of liberation. So taking refuge is very, very important.

Normally we explain refuge in five aspects. These are: the cause of taking refuge, the object of refuge, the way we take refuge, the benefits of taking refuge, and the rules of taking refuge.

The first aspect is the cause of taking refuge. We take refuge out of three causes: fear, faith and compassion.

There are three types of fear. Fear of the suffering of samsara, fear of self-clinging, and fear of impure vision. Because we are in samsara, we experience suffering. Nobody wishes to have suffering, neither in this life nor in future ones. But at the moment, we are very ordinary persons, we have no choice. We are completely bound to our own karma and defilements, and we find ourselves wherever the wind of Karma takes us. We are fearful of suffering, but we are unable to overcome it through our own efforts. We need to rely on someone who is wise, who is powerful, and who also has compassion. So we take refuge out of fear, fear of the suffering of being in samsara.

Why we experience suffering in samsara is because we continually cling to self. We cling to self, without any logical reason. There is no way to prove that there is a self, such a thing as self but because, from beginningless time, we have had a very strong propensity to cling to self, we keep doing it. This is based on ignorance, ignorance of the true nature of reality. In fact, reality is selflessness. But we do not realize this, and instead we see ourselves as a separate self, and we cling to this notion of a separate self. And due to this, we create the notion of other, and then we feel attachment to ourselves, and aversion to others. And then, defilements such as jealousy, stinginess, and pride, increase. And it is due to these defilements that we create Karma, by performing negative actions, physical, verbal and mental, thus creating suffering for ourselves. If we cling to self, then we are bound to experience suffering, hence the fear of self-clinging.

And also, according to Vajrayana, there is the fear of clinging to the impure vision. Impure vision means our normal life as we experience it, from a point of view of ignorance. We are now totally in samsara, experiencing different sufferings. The present life that we are going through is the impure vision. It’s not real, it’s all illusion, but we cling to it as real. It is because of our impure vision that we experience suffering, so we feel fear of clinging to the impure vision. So fear is the number one cause of taking refuge, and fear has three aspects. Fear of the suffering of samsara, fear of self-clinging, and fear of clinging to the impure vision.

And then the second cause of taking refuge is faith. There are three types of faith. Clear faith, desiring faith, and believing faith.

Clear faith means that when we see very clearly the qualities of the Buddha, Dharma and Sangha, it somewhat refreshes our mind. It also gives us hope, or relief in the midst of this suffering of samsara, so it’s called clear faith.

Desiring faith means that when we see the very great qualities of the Buddha, we wish to obtain such qualities for ourselves.

And believing faith means that we don’t just blindly believe the teachings of the Buddha, but that we scrutinise them, we analyse what the Buddha said, what the Buddha taught, and realise that it expresses the genuine truth in our lives. We are convinced that what the Buddha said is the genuine truth, not merely because somebody has asked us to believe it. It is after careful examination and analysis that we have become convinced that it is a genuine truth, so we believe in it. This is called believing faith, and it is very, very important. Buddha Himself said that His followers should only believe in His teachings after careful examination, and not just out of faith.

And then the third cause, the main cause according to Mahayana, is compassion. Just as we ourselves wish to be free from suffering, every sentient being, both visible and invisible, from germs and insects right up to the highest devas, everybody wishes to be free from suffering, nobody wishes to experience suffering. But since beginningless time, we are caught up in this circle of existence, we are reborn over and over again. And, in one life or another, every sentient being has actually been our own father, mother, relative or friend, and every time that they have become our parent, they have given us as much love and as much care as our present parents have given us. So, in this way, it’s not right to think only of our own welfare. We have to think of all the other sentient beings, each of whom is actually our own very dear father, mother and dear one. But due to the change of life, we do not recognise each other. We see some beings as enemies, and we hate them. We see some as our friends and relatives, and we have a very close and strong attachment to them. We see some as indifferent, and we don’t feel anything for them. But in reality, not only our present relatives and friends, but even our fiercest enemy, every single being in this samsara, is our very dear one. And in order to rescue them, we must feel for every single one of them. Of course, we all have some kind of feeling. When we see either an animal or a human being who is suffering, of course, whether we are practitioners or not, we all have some kind of feeling, pity, some kind of compassion. If our friend or relative or even just someone we know is suffering, we feel compassion. But that kind of compassion is limited compassion. Real compassion should be felt for everybody on the same basis, with the same intensity. And if we feel compassion for someone, we wish to save them from suffering, from the suffering of samsara. So if we have real compassion, we want to save all sentient beings from samsara, and the way to do this, the very first step, is to take refuge in the Buddha, Dharma and Sangha. Without taking refuge, we can’t proceed any further. So the very first step in practising the Dharma is to take refuge. The three main causes of taking refuge are fear, faith and compassion. And in Vajrayana, which is the extraordinary Mahayana, compassion is the main cause of taking refuge.

 

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Being a Buddhist, the most important thing is to go for refuge. If you have a good understanding about going for refuge in Buddha, Dharma and Sangha, your faith in Buddhism will become reasonable, stable and practical. And your practice will become real Dharma practice.

Therefore, whether you are starting your practice, you are at the middle of your practice or you are concluding your practice, in all stages, you should remember to go for refuge. And even in your daily life, you should not forget to go for refuge.

In this way, if you always go for refuge in the three jewels, your merits will be limitless, your dharma practice will become very effective and obstacles to your dharma practice will be gradually removed.

— Goshir Gyaltsab Rinpoche

闲话“牛粪禅” 智宗法师

苏东坡与佛印禅师的笔墨官司，历来是后人们津津乐道的所谓禅机禅话。在这一点上，就连北大的于丹教授在电视上给全国老百姓汇报她的《论语》心得时，也同样未能免俗。这也难怪，两位并世的高人，一位是风流千古的文坛巨子，一位是禅法精妙的佛门大德，他们的交往，本身就是一个传奇甚浓的佳话，更何况其间还有那么多的恢谐睿智、哲理精华，能让我们第N次地鲜活心灵，丰富咱寡淡无味的家长里短呢？

一天，苏东坡和佛印在一起打坐。苏东坡问：你看看我像什么啊？佛印说：我看你像尊佛。苏东坡听后大笑，对佛印说：你知道我看你坐在那儿像什么吗？就活像一堆牛屎！佛印闭口不言，好像吃了个哑巴亏。苏东坡回家就在苏小妹面前炫耀这件事。苏小妹听罢，却嗤笑她哥哥说：就你这个悟性还参禅呢，你知道参禅的人最讲究什么？是明心见性，你心中有什么眼中看到的就是什么。佛印说看你像尊佛，那说明他心中有佛：你说佛印像牛屎，想想你心里有什么吧！

苏东坡心里有什么，此情此景之下，当然是免不得叫人会心大笑。但如果据此就说，“一个人心中有什么，他看到的就是什么”，这便是其中含蕴的“禅机”、“禅意”，却又不免麻利得过于匆忙，领悟得稍嫌草率。在这个开心一笑的时刻，我们其实是非常需要深入地思考一下的，比如说，问一问自己，我们的笑，究竟是因何而来？难道仅仅是因为才高八斗冠绝古今的苏东坡，竟然也会被调侃成心包牛屎，就让我们忍俊不禁吗？

真相当然并非是如此简单。

不过，暂且不说这个也罢。因着苏东坡的这个“牛屎禅”，倒令人想起了金庸大侠。金大侠其实也有个“牛屎禅”在的，很值得一提。他的名作《倚天屠龙记》中，金毛狮王谢逊幡然悔悟，欲拜少林方丈空闻为师，空闻尚未及答应，空闻的师叔渡厄却道：“你过来，老僧收你为徒。”谢逊不敢，小说描写其心理说：他拜空闻为师，乃“圆”字辈弟子，若拜渡厄为师，叙“空”字辈排行，和空闻、空智便是师兄弟称呼了。不料，当下渡厄就洞察其机，大声喝道：“咄！空固是空，圆亦是空，我相人相，好不懵懂！”谢逊一怔，登即领悟，甚么师父弟子、辈份法名，于佛家尽属虚幻，便说偈道：“师父是空，弟子是空，无罪无业，无德无功！”渡厄哈哈笑道：“善哉，善哉！你归我门下，仍是叫作谢逊，你懂了么？”谢逊道：“弟子懂得。牛屎谢逊，皆是虚影，身既无物，何况于名？”谢逊终成一代大德高僧。

世间总有些人试图去否认金庸大侠的佛学修养。其实只要他们多一点儿耐心，能把以上的这段文字看完，读懂，就足以知其功力——仅是“牛屎谢逊，皆是虚影，身既无物，何况于名”的四句偈，就显见大家的见地、禅师的境界！还有什么可争论的呢？试想，牛屎也好，谢逊也罢，对一个看破放下的人而言，都不过是简单的名称代号罢了，过往的种种罪业杀戮、功德成就尚且都已是完全抛却，难道这个小小的代号还会使他或疑或拒，心绪难平，以至于波涛汹涌？倘是如此的话，那他的“懂了”，就绝对是妄言作假。所以，渡厄仍让他称谢逊，这首先是对其心性的一种验证——于凡夫而言，“谢逊”一名所凝聚的血海深仇是刻骨铭心、累世难忘的，普通人很难不对此寝食难安，恨意勃发；当然，这更是对其体悟境界的一种嘉许——相信谢逊有这个大智慧、大勇气，能够不为名所动，坦坦荡荡，心无挂碍。事实上，谢逊果然不负所望。由此可见，谢逊之终成一代高僧，就在于其悟！悟到一切的一切都不过是虚幻、虚影，了无分别——他摈弃了附着在“牛屎谢逊”上的种种污秽下贱与爱恨情仇，没有了好恶取舍，直接回归其名称的实质本源，故而能心如止水，凡事当下坦然受之。而我们之终是一介凡夫，也就在于不悟、难悟！譬如说，牛屎和佛怎么会了无分别，尽是虚幻呢？在绝大多数人的心海深处，它们可都分得很清楚，而且还实在得很！佛是何其高贵、圣洁！牛屎何其肮脏卑贱！高贵圣洁的，人人奔趋，争先恐后，礼拜敬仰，赞誉有加；肮脏卑贱的，人人嫌恶，个个排斥，避之犹恐不及！所以，谁都想心中有佛，没见谁乐意心中有屎！天可怜见，虽然并没有亲见到牛屎大便之类，但，即便是想上一想，夸张些的凡夫俗子们，也都常常是翻肠倒肚，作势欲呕了。我们说，正是因为有这种潜伏在心底的分别执着作祟，人们才会不可思议，难以理解，以苏东坡文采人物之高，怎么竟会有心包牛屎的心性之低呢？高低之别，反差剧烈，此感觉之讶异，形象之滑稽，不叫人破颜捧腹才怪！所以说，表面看来，大笑其果，牛屎为因，而实际上，内心的分别执着，才真正是我们情难自禁的根！

如此亦可见，我们起初的所谓“会心一笑”，笑则笑了，会心却并未真正会什么心，而且，笑其可笑者，也不是苏东坡，是我们——苏东坡不过是被编排进故事的冤大头，而我们，笑了半天，却没人发现，原来人家利用的，就是自己心中的牛屎一堆！

反思至此，这才算是几近禅意吧。至于“一个人心中有什么，他看到的就是什么”，这样的“牛屎禅”，说得不客气点儿，那简直就更是禅之牛屎，根本和禅没半点儿关系，甚至于和故事的本意，也是连边儿也不沾。

据学术界考证，苏家实无小妹其人，当然也更无“牛屎禅”之事。苏小妹的出现，最早见于南宋无名氏的《东坡居士佛印禅师语录问答》——看着像是苏东坡某个小秘书的工作日志，实为说书人的表演底本。而其四海扬名，则是在苏轼500年之后的明代冯梦龙笔下《苏小妹三难新郎》。从艺术创作的角度来研究，这一故事以佛印平铺直叙之“静”，映苏轼喜形于色之“动”，再衬苏小妹一语道破之“慧”，一波三折地展示下来，三个人物，就剩个光彩照人的小女子耀古烛今了。因此，若是论及该故事的本意，无论是赞叹佛门大德禅法之高妙，还是嘲笑儒家高士自鸣得意之浅薄，怎么谈，也比不得溢美苏小妹钟灵毓秀奇才女这一主旨更切中肯綮。也难怪冯梦龙慨叹“山川秀气，偶然不钟于男而钟于女”啊。想想，我们的“会心”，当初也不就是因为明了苏小妹对其兄的巧妙嘲弄嘛，而这嘲弄之“巧”，凸显的，正是苏小妹的灵秀聪慧。至于这嘲弄本身，对于日常生活里的兄妹而言，无非是再普通不过的玩笑话，哪里攀得上 “一个人心中有什么，他看到的就是什么”的所谓“禅意”！

但，如果非得让这个笑话来和禅论论亲戚，勉勉强强，有那么一个地方，倒是也能挖出点儿意思。比如说，苏小妹笑话苏东坡的方法。她并没有直接说苏东坡心里有牛屎，而是在说话中隐含了一个三段论的逻辑推理：先立大前提“你心中有什么眼中看到的就是什么”，意即“你眼中看到什么说明你心中就有什么”，再推小前提“佛印说看你像尊佛，那说明他心中有佛”，最后摆上结论“你说佛印像牛屎，想想你心里有什么”，一步一步请君入瓮，乖乖地就让人在这个“什么”上填上“牛屎”，这直如一个相声最后甩包袱，甩得既巧又响，自然惹人发笑。这种“不说破”，若是按照胡适总结的禅之理论，也就算是采用了体悟禅意的方法了。然而，方法毕竟不是目的，“不说破”当然更不会就是禅意本身，否则的话，泼妇指桑骂槐也是禅了。诚如胡适所言，禅是“贵在自得”。但这个“自得”却是没有标准答案的，倘是有的话，而且还是要依着一定的或明或暗的某种逻辑才能得出，那就更绝不是禅，那是幼儿园里就开始做的可重复演练的习题。禅是破斥思维的，因为只有突破了每个人的思维局限，我们才能发挥出真正活泼泼的、无拘无束的本觉感知，认识了解世界的真实。所以佛教禅宗才常以“如人饮水，冷暖自知”来喻悟禅。这其中，“冷暖”不是水的温度，而是个人的感觉。而每一个人的感觉，即使是再标准的温度计也是无法测量。所以，回过头来审视一下前文对金大侠“牛屎禅”的解读，却原来再言之凿凿，也不过是在个人有限的思维知见里打圈圈，哪能品出其禅意之万一呢。可见，在“贵在自得”的观照下，苏小妹的拐弯抹角，仅仅是一打趣之谈罢了，就是《笑禅录》也不会给它排上号，实在算不得禅。而那句“一个人心中有什么，他看到的就是什么”的直白话，虽然看上去特有水准，好像还蛮经典，可离禅，大概也有俺老孙一个筋斗云的距离了吧。

其实，“一个人心中有什么，他看到的就是什么”，这句话并不能像故事中的苏小妹那样来理解，认识世界的主观性与客观性，关系纷繁复杂，怎么会是简单的一一对应呢？当然也不能当作是佛教“明心见性”的白话注解，否则，历朝历代的人就用不着去苦思冥想，甚至还搞什么“断臂求法”、“斩猫”、“杀佛”之类，那样多血腥恐怕啊，直接读读“牛屎禅”不就得了？这句话所揭示的，实际是提醒我们，要注意成见对认识世界的误导。其最初的寓言，是在《吕氏春秋》和《列子》上都曾记载的一则“疑邻偷斧”的小故事——相较于苏东坡的“牛屎禅”，读过的人显然清楚它短小精悍许多。主角只一个，情节也简单：一个人丢了一把斧子，怀疑是邻居家的儿子偷去了，就仔细地观察人家，怎么看，怎么像个贼，可是后来，他找到了他那把斧子，于是再留心察看邻居家的儿子，就觉得，怎么看也不像个贼。故事的最后总结说：“其邻之子非变也,己则变矣;变也者无他,有所尤（过失）也！” 言简意赅，一针见血地点出了变化的实质。这才是“一个人心中有什么，他看到的就是什么”！

很显然，如果把苏东坡的“牛屎禅”和这则寓言放到一起来对照，前者不过是生活里的一杯咖啡，略有些调剂的风味儿，而后者，却是人生中的一盏清灯，微小而温暖。

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We yearn for happiness and strive for it. But overmastered by the power of ignorance and caught upon the sharpened point of sorrow and its cause, we are ourselves the place wherein our pain is all prepared.

— Jigme Lingpa