何谓功德
普巴扎西仁波切

现前很多佛教徒不远万里长途跋涉来到高原,我就问他们来高原的目的是什么?他们说一方面是旅游,另一方面来一趟还可以谒见众多导师并且和很多殊胜的圣地结缘。

要知道当前我们信仰佛教并不是为了走个过程,也不是为了图个热闹,我们信仰佛教的目的是为了成办今生快乐、临终自在、未来更加幸福,这才是我们当前信仰佛教的终极目标。要成办这样的目标就需要时时反观自己的内心,所以调伏自己的内心才是学佛的主旨。

往昔梁武帝在位期间,修庙宇、造佛像、布施、供僧、印经等,所行之善极其广大。但当问及达摩祖师是否有功德时,达摩祖师曰:无功德。可能很多人会产生疑问:为什么梁武帝做了那么多善行,还是无功德呢?

现前很多人平时也都在从事着各种各样的善法,很想知道从事这些善事是否具有功德?那就要问问你自己,从事这些善行之后,你的烦恼是否越来越少,出离心和信心是否越来越增上?因为功德并不是安立于外在,而是在内心之中。若你的内心并没有改变,那就要想到你所从事的善行乃至修法对你可能没有起到什么作用。

有些弟子此时就有些想不明白,因为自己所依止的导师是普贤王如来的化身、莲花生大师的化身、观音菩萨的化身,而且又在如此殊胜的导师面前听闻了各式各样的教言,所修的法也是无上窍诀大圆满,是一切乘法之顶点,诸法之精要,为什么还说自己没功德呢?

让我们再看看历代传承祖师的公案:往昔阿底峡尊者入藏之时,一天清晨,阿底峡尊者的侍者仲敦巴在送早餐时,看到尊者非常伤心。仲敦巴问:“今日早晨并未有人打扰您,您为何如此伤心?”阿底峡尊者说:“今早我在光明境界中,观察到一位在印度修无上瑜伽部的弟子,见解已落入小乘,故此伤心。”仲敦巴疑惑不解地问:“您的这位弟子依止的导师是您,所修的法是密宗外三部最高的无上瑜伽部,为什么修法会落入小乘呢?”阿底峡尊者说:“这一切都取决于他自己的修法。落入小乘教法还是很幸运的事情,若要是修得不好,修无上瑜伽部堕入地狱也是有可能的。如云:‘愚者修行大手印,多数趋向恶趣处。’”因此,阿底峡尊者曰:“法不依正法而行持,法反成为堕入三恶趣之因。”意思就是说,如果不知道如何调伏自己内心,不知道如何行持,那么修持再殊胜的法,最终也会堕入三恶趣之中。若要是遵照导师的真实教言而做修行,则即生可以成办解脱。

所以,我们平常在修行时,要时时观待自己的内心。若不观待内心,仅仅口中念诵几句“阿弥陀佛”,未必有功德。细致观待,我们在进入佛门之前看过很多很多书。如果一本书从头到尾把“阿、弥、陀、佛”四个字连接起来的话,里面有多少遍阿弥陀佛我们都不知道。也就是说,我们可能已经念诵过很多很多遍了。难道仅凭这一点就能成办解脱吗?不可能的。这除了说明小时候我们上过学,认识到几个字之外,还能说明什么呢?真正的佛教不在于你念诵什么,而在于调伏烦恼。若未调自心,即便口中念诵不同的经文、心咒,恐怕这些行为都在修地狱而不是在修净土。

同样,真正的功德也不在于外相,而在于内心——贪嗔痴烦恼减少,慈悲心、信心增上。自己的内心得到调伏,才是行持善法乃至修法具有的功德。这一点要牢牢记住啊!

Phurba Tashi Rinpoche (普巴扎西仁波切) 11.

Many people who have spent years alone in meditation have finished up the worse for it. Coming back into society, they have freaked out. They haven’t been able to make contact with other people again, because the peaceful environment they created was an artificial condition, still a relative phenomenon without solidity. With bodhicitta, no matter where you go, you will never freak out.

— Lama Thubten Yeshe

The Practice of Karma
by Reginald A. Ray

My previous column outlined the basic principles of karma. Now I would like to look at karma as a spiritual practice, and do so by considering an event in the life of T’hrinlay Wangmo, a woman of remarkable realisation and power. T’hrinlay Wangmo lived in Tibet during the Chinese occupation and was known for her outspokenness and courage. The incident in question, recounted by her brother Chagdud Tulku Rinpoche, occurred many years ago.

It seems that one day, as T’hrinlay Wangmo was riding her horse along a certain road, she was seized and brutally beaten by the highest Chinese official in the area, who used as his weapon the thick branch of a thorn tree. As she was being beaten, she understood that this incident was the ripening of her own negative karma that was now exhausting itself, and so she was not angry at her tormentor. Her understanding of karma enabled her to accept responsibility for what was occurring (the karma of result). And since she knew through her own practice how easy it is for negative feelings and aggression to arise, and how hard they are to work with, she did not form ill thoughts or intentions toward the official (the karma of cause). In fact, she managed to use this horrific situation as an occasion to generate a positive intention toward all who suffer. As Chagdud Tulku tells us, “In that tumultuous moment, she made a prayer that, by her suffering, others might be spared.”

This story raises a key question: what understanding of karma enabled her to act in such an extraordinary way?

Knowing that everything we do produces results we will have to experience sooner or later directs us to pay full attention to all our actions. In T’hrinlay Wangmo’s case, so great was her respect for each moment of her life that even while she was being savagely beaten, she did not lose her mindfulness and awareness. She was fully present to what was going on. Beyond this, rather than reacting with terror, rage or aggression, she was able to find in her suffering a path filled with opportunity. By seeing it as the fruition of her own previous actions, she was able to take full responsibility for it and use it.

T’hrinlay Wangmo consciously used this experience as a vehicle to exhaust her own previous negative karma. Buddhism teaches that it is important to let karma ripen in an open and fearless way, simply surrendering to its upwelling within us. Holding our awareness open and steady, we can let our feelings, thoughts and memories arise and experience them fully without comment, reaction or intervention. When we do so, the karma exhausts itself, the debt it implies is discharged, and positive karma is generated.

T’hrinlay Wangmo’s acceptance provides much food for thought. We Westerners tend to have difficulty working creatively with our own suffering: either we feel guilty and therefore diminished, or, feeling wronged, we react with anger and aggression. The teaching on karma cuts through all of our attempts to hate ourselves or hate others. It says that like everyone else we have accumulated a certain amount of negative karma in the past, and such karma is going to come to fruition sooner or later. In a certain way, this is an occasion for optimism and good cheer because we are exhausting some of our store of demeritorious and obscuring karma. This understanding enables us to relax about our lives and find a new interest and appreciation in how things unfold for us.

T’hrinlay Wangmo’s approach creates the kind of powerful acceptance without which no real spiritual path is possible. At the same time, her acceptance is neither passive nor despairing. In fact, it represents an utter affirmation of life, even — or perhaps especially — in its most negative and painful manifestations. Knowing that the blind, impulsive reactions of ego have nothing to offer, she waits for something deeper and less personal to show itself.

First to appear is simply an open and clear mind, unobscured by negativity. Then, emerging out of this, a selfless aspiration arises that in her pain she may bear the suffering of others. This situation thus provides T’hrinlay Wangmo, the aspiring Bodhisattva, with a unique opportunity to fulfil her vow to willingly suffer pain on others’ behalf, to lighten their burdens and to help them on their paths. It is interesting that T’hrinlay Wangmo, accepting her life at that moment as the fruition of her own previous deeds, was able to come to new courage, empowerment and dignity, even in the midst of brutality and potential degradation. T’hrinlay Wangmo shows us a profound spiritual truth: if we are willing simply to experience the ripening of our own karma without judgement and reactivity, then out of that will arise something positive and pure.

I have so far been speaking of the ripening of negative karma simply because it is usually the most problematic for us. But the same principles apply when the ripening circumstances are positive. When things are going really well for us, we need equally to avoid reacting impulsively by grasping on to our good fortune or jumping to conclusions that our ego has been fortified or confirmed. We need to resist thinking that this proves our superior worth and attainment. As in the case of pain, we need to abandon our judgementalness and boycott our impulsiveness, waiting for the deeper, wiser and more compassionate dimensions of being to show themselves.

T’hrinlay Wangmo’s experience also shows us how karma provides guidelines for working with others. An understanding of karma enables us to be more tolerant and compassionate in the face of others’ confusion and shortcomings, because we see that people actually have far less freedom than we might think. We realise that everyone wants to be happy and everyone is doing the best they can to achieve this, even when their efforts are misguided. In a certain sense, T’hrinlay Wangmo was able to accept the horribly ignorant aggression of the Chinese official because she had first understood how negativity arises within herself and how hard it is to deal with. And she was able to wait until the right moment in her relationship with him, later when he was no longer crazed by his aggression, to show him extraordinary and open-hearted kindness.

Afterwards T’hrinlay Wangmo’s remarkable mastery of the situation produced equally remarkable results, the fruition, we could say, of her sowing of positive seeds as she was beaten. The official, having inflicted numerous wounds and convinced that he had beaten her nearly to death, let her fall to the ground. She immediately jumped up, leapt on her horse, and with a triumphant cry, galloped off. The official managed to catch up with her, to find that not only was she neither angry nor afraid, but her wounds had already healed. Amazed and moved, he invited her to his house, gave her abundant hospitality and a gift of money, and begged her to pray for him when he died.

The positive karma from this event continued even further, for sometime later when T’hrinlay Wangmo was in the region’s capital, she passed a funeral procession. She inquired about the identity of the deceased and was told, “That is the governor of this region, who just died.” T’hrinlay Wangmo began to pray for him, happy that she was able to help him even now and to be able to fulfil his former request. What was initially a horrific incident with the potential for untold negative karma for all concerned was transformed by T’hrinlay Wangmo into a situation of blessing, by virtue of her understanding of karma and her willingness to act in its light.

Reginald Ray 12.

The Dharma is nirvana, path, and virtue: these are what it teaches. It is both fruit and all the acts whereby the fruit is gained. It therefore has two natures, called two truths: Cessation and the Path. In terms of exposition and of that which is expounded, there is Dharma of transmission and of realisation.

— Jigme Lingpa

我们对因果究竟信到什么程度
济群法师

学佛的人,大约都以为自己是相信因果的。但扪心自问:我们对因果究竟信到什么程度?是“深信不疑”的“信”,还是“宁信其有,不信其无”式的信呢?

对于学佛者而言,深信业果是非常重要的。无明烦恼为什么会使我们流转生死?造作恶业为什么会使生命感得苦果?正是因果规律在支配。勤修戒定慧为什么能成就佛果?同样取决于“如是因感如是果”的原理。唯有深信业果真实不虚,我们才能自觉地止恶行善,真正对自己的生命负责。

每个人都关心自己的未来,为什么还会做出种种不负责任的行为?原因就在于不曾深信业果,从而怀有侥幸心理,以为自己会是那个逃脱恶业惩罚的幸运儿。久而久之,对因果的敬畏日渐淡薄,甚而流于习惯性的麻木。如果我们注意观察,会发现生活中充满因果的实例,只是以往未加注意罢了。我们常常可以看到,有些人口口声声相信因果,却毫无顾忌地造作恶业。这种所谓的“相信”,只是虚假的装饰而已。同时也说明,他们对业果的认识是极为浮浅的。

佛教所讲的因果是三世论,不仅贯穿着我们的今生,也贯穿着无尽的过去和未来。我们所能看到的,只是其中极其微小的一部分。对于不具备宿命通的凡夫来说,既看不到过去,看不到来世,也看不清现在,所以才会心存侥幸。如何才能加深对因果的认识?必须时常亲近善知识,认真闻思经教,以此强化业果在内心的警策力。

事实上,因果的另一层面是我们当下可以感觉到的,那就是心行的变化。当我们与贪嗔痴相应时,内心的负面力量随之增长,人性也随之堕落。一个贪婪无比的人,永远体会不到心满意足的快乐;一个嗔心炽盛的人,永远感受不到心平气和的从容。那么,贪嗔痴从何而来?正是我们逐渐培养出来的。我们对金钱、色欲的执著,便是滋长贪嗔痴的养料。

即使外在一切并未因我们的贪嗔痴有所改变,但这些不善的心行力量仍会对自身生命构成过患。每件善行乃至一念之善,将使人性中善的力量得到张扬。反之,人性中恶的力量也会随之增长。世间有形形色色的人,有的很自我,有的很开放;有的很尖刻,有的很宽厚;有的很吝啬,有的很大度……每一种性格,都是生命的无尽积累。其中的负面因素,正是痛苦的源泉。

如果我们深知:每一件善恶行为必将对生命构成影响并留下痕迹,还会任意造作恶行吗?事实上,不仅一切行为如此,甚至起心动念也是功不唐捐的。我们的阿赖耶识就像电脑硬盘一样,忠实记录着输入的每一份资料。即使我们可以骗尽天下人,但永远骗不了自己,也绝无可能逃脱因果的自然法则。

“业决定”的道理告诉我们:有所为必将招感业果。这又包括两个方面:一是任何起心动念及外在行为,必将在内心形成力量。二是今生的乐果皆来自过去世的善业,而今生的苦果则来自过去世的恶业,所谓“业不作不得,业已作不失”。

当然,我们也不必为已造作的恶业背负沉重的心理负担,因为焦虑和自责皆于事无补。当我们认识到曾经犯下的恶业后,应至诚地发露忏悔:“往昔所造诸恶业,皆由无始贪嗔痴,从身语意之所生,一切我今皆忏悔。”以如法的忏悔清洗人格,荡涤种种罪业。更为重要的是,必须从此深信业果,慎护身口意三业,如理作意,法随法行,决不造作新的恶业。如此,才能生生增上,在菩提大道上勇往直前。

When a child encounters something he or she does not want, that child has all kinds of manoeuvres to avoid it, such as crying, hiding, or fighting. . . Unless we are taught to face our problems directly and work through them, the pattern of avoidance will be repeated; it can be a natural, accepted way to act.

— Tarthang Tulku Rinpoche

A Panacea Called Contentment
by Anam Thubten Rinpoche

The Buddha said, “Contentment is the greatest wealth.”

His statement holds a timeless truth that rings true today more than ever. We are living in an age of unparalleled consumerism and materialism in which contentment is becoming an extremely rare commodity. Our society demands that we should yearn for more than we have and, as a result, many people feel that they have not yet reached the finish line in the game of “success.” This makes them feel profoundly inadequate and painfully envious at being unable to “keep up with the Joneses,” and invokes a hidden inferiority complex that can lead to harmful mental states and behaviours, such as self-hatred and addiction.

We Homo sapiens might never have been good at embracing contentment, however. Throughout history, we have demonstrated our innate greed by exploiting each other, conquering one other’s lands, stealing from each other. It seems that we do not have a natural instinct for being happy with what we have. Although we might have a comfortable life and our basic needs are being met, we still feel that we fall short of the social benchmarks of success, such as, “I don’t have as much as my brother, who is a multimillionaire,” or, “My neighbour just told me that she owns three houses,” or, “My former classmate is now a movie star.” This way of viewing the world convinces us that we have not achieved our dreams.

Conversely, contentment is the feeling that you are happy with who you are and what you have; the roles you play in the world — from janitor to president — and the material acquisitions that you own. In some ways, external things can indeed make us happy and content — at least for a while. Yet, they can never completely quench our insatiable craving for more power and possessions. This is mainly because contentment is a state of mind. Most probably, the nettle-eating Tibetan yogi Milarepa was a much happier person than the mighty emperor Genghis Khan, who continued to acquire ever more land and women under the unchallenged power of Pax Mongolica. Yet Milarepa was happy not because of his worldly glory, but because of his inner wealth: contentment. Genghis Khan, on the other hand, whose lust for power resulted in the deaths of millions, might well have lived a life filled with fear and anxiety.

There is a seemingly logical argument which encourages the belief that we should not feel contentment, otherwise we might be too happy and become lazy bums. Then our lives will succumb to inertia, preventing economic development and stagnating social progress. But this idea does not hold truth: greed is not a required element for personal success or economic advancement for any nation or culture. Societies can also become prosperous and modern based on the enlightened principles of love, compassion, and generosity. Looking around, there are many people who are exceedingly successful yet at the same time not greedy. Success comes through the application of intelligence and effort more than anything else. Inner contentment does not make us dull or sluggish; we need to adopt a new psychology that provides us with an alternative paradigm for living to the conventional materialistic viewpoint.

Being fulfilled is one’s experience of how things are in one’s life. Power and money have no true influence on this, and the satisfaction brought by such things is usually ephemeral, dissipating quickly. The truth is that one can be fulfilled with little, or whatever amount of wealth one has already accumulated. This is not to say that we should all become like Milarepa, who lived in a cave and had only worn-out clothes. We all deserve to have our basic needs met: food, shelter, medicine, and education, to have dignity, to be able to enjoy life, and not constantly suffer from hunger, pain, and injustice. Relatively speaking, most people living in developed economies already have a fairly high standard of living. Indeed, the middle classes in many Western countries today live more luxuriously than kings and queens of the distant past!

The modern world has a hard time treating the malady of greed. This is what Buddhadasa was pointing out when he expressed his desire to unite all the true religious people from every tradition to help his vision to, as he put it, “drag humanity out from under the power of materialism.” Modern society values material wealth so much that we forget the real needs of our brothers and sisters. Many people with unbelievable levels of wealth somehow want to accumulate still more money, and do not know when it is time to be content and show generosity toward their fellow human beings. This problem can be summarised in a nutshell in the old aphorism: “The poor stay poor and the rich get richer.” Our greed is destroying the well-being of our society, causing extreme levels of inequality that sooner or later create widespread poverty, violence, and the collapse of the rule of law.

Contentment might be the only solution for the many problems we are facing. As long as people lack inner contentment, we are going to have this hungry ghost occupying our hearts and are constantly going to strive for more of this and that. The whole world, it seems, wants to live the American dream. This is not good news. The United States is a great country that has shared its scientific knowledge and technological innovations with the world, as well as being a model for a free society. There are many good things to say about the US, but its influence on the world is not always perfect; it has not done a good job of embodying contentment. Imagine if everyone in the world starts living like Americans — can our fragile planet support billions of people indulging in excessive consumerism? There are only so many resources we can use before they start drying up altogether.

So what can we do? We can begin by learning how to be more content. The practice of gratitude is a wonderful and simple way to do this. Each day, we can practice a little gratitude here and there. In the morning, we can be thankful for the fact that we are breathing and alive. Each time we sit down to eat, we can be thankful for having food on the table and that we are not going hungry. While in the company of friends, let yourself feel how lucky you are to have those people in your life as a source of love and caring. Each night when you go to bed, feel fortunate that you have a roof over you, and wish that everyone in the world could also have the good fortune to have a place to call home.

The human brain is designed to rewire when we intentionally decide to change it. Extraordinary changes can take place in our brain when we use spiritual practices such as prayer and meditation to change our outlook. As we practice gratitude every day, we are training our brain to feel less inadequacy and more fulfilment. This reduces the mental suffering that springs from anxiety, fear, boredom, and self-hatred that so many endure every day. Most of the time, our reality is personal and subjective — we can feel poor and inadequate while surrounded by material abundance, or we can feel rich and grateful simply because we are fortunate enough to have filled our basic needs.

Take your entire life as the only measure for the duration of your practice.

— His Holiness Dudjom Rinpoche

怎样做一个真正的佛弟子
惟贤法师

一、学佛首先要念苦

你们今天能够皈依三宝,走向学佛之路,这是一条解脱、觉悟的光明大道,是好事情。学佛首先要念苦,念苦才能发出离心,不念苦就发不了出离心,若只图眼前之乐,对生前死后的事都不管,那就是懵懵懂懂的一辈子,没有觉悟,本来生活在苦中或者在苦中作乐而不觉得。

苦有“苦苦、坏苦、行苦”。“苦苦”就是人生本来就是苦,苦上加苦,包括八苦:生苦、老苦、病苦、死苦、怨憎会苦、爱别离苦、求不得苦、五阴炽盛苦。“坏苦”就是富贵功名仿佛好的不得了,如家庭团聚,有钱有势,似乎不得了,很享受,实际上都是无常的,在变化。佛说有一首无常偈“积聚终消散,崇高必堕落,合会当别离,有生无不死。”人生无常,变了就苦。“行苦”是什么呢?就是我们的五蕴身,五蕴身的细胞,时时刻刻,刹那刹那,无不在“由生到死”的变化之中,从这个方面来讲就叫行苦。

二、人是上升下堕的关键

人,处在苦乐交叉之中,乐少苦多,但是有乐有苦,什么意思呢?就是说人是一个上升下堕的关键,这点大家要警惕,你心术坏了,贪嗔痴慢发展,就堕落,不是说死后堕落,眼前就堕落了,贪心重堕饿鬼,嗔心重堕地狱,痴心重堕畜生,眼前就在变,还不是死后变,是可怕的。过去的圣者或者比较贤明的人讲,说好多人都是人面兽心,披着人皮的狼,就是这么一个比喻,实际上就是这样子的。所以人生就是个关键,你能够心地改善,心地改良,依佛陀的教法,皈依三宝,奉行五戒十善,明因识果,并且能够身体力行,就可以上升,叫增上生。增上生就是有这个缘,有上升的缘,比一般畜生、一般动物要殊胜,人为万物之灵嘛。

佛法是心地法门,首先要改心、要革心。禅宗讲心,禅宗也叫佛心宗嘛,就是要恢复佛心,持戒定慧恢复佛心。佛心是什么心呢?就是广大心、清净心、正直心、慈悲心、平等心。广大就不狭窄,心如太虚,清净不染污,像明珠一样的;正直就不歪曲,合符中道,佛法理论就是合符中道;平等,一切生物,包括胎、卵、湿、化,飞、潜、动、植,都是平等平等的,众生都有佛性,我们学佛的人要尊重众生,要爱护众生,就是因为他有佛性,也可能他觉悟了,闻到了佛法,比你走得快,都有可能,所以对一切众生不要轻视。要做到平等而无差别,慈悲而无嗔恨。

三、皈依的殊胜

皈依三宝,就是皈依佛宝、法宝、僧宝。皈依佛宝,就是开动自己心灵的觉性,提高觉性,佛就是觉,自觉觉他,觉行圆满;皈依法宝就是开动自己的智慧,做到深入经藏,智慧如海;皈依僧宝就是要去掉内心的染污,恢复内心的清净,达到清净三业。因此,皈依三宝,重点是由皈依住持三宝到皈依自性三宝。

佛法不同于其他的宗教,其它宗教要么是一神论者,要么是多神论者。一神论者或多神论者,其中心思想都是:由神来决定一切,一切听神的主宰。在佛法来讲没有这回事,神也是众生,它也受业力支配,没有神可以主宰一切的,自己的祸福完全由自己来决定,祸福自造,福自我求,命自我立。我们皈依三宝就要晓得这个道理,这就是皈依三宝的意义,皈依三宝的殊胜。

我们从皈依三宝开始,就走向了光明的正道,这是好事情。人生难得,佛法难闻,中国难生,善友难遇!人身难得今已得,佛法难闻今已闻,此身不向今生度,更向何生度此身!还有什么时间等待?就要在眼前、在当下用功,要抓紧时间做好事,要建立无常观,人命本无常,只在呼吸间,一气上不来,人就没有了。时时想到这些,就可警惕自己,激励自己用功。

四、忏悔、发愿

皈依三宝之后呢就要忏悔,“往昔所造诸恶业,皆由无始贪嗔痴,从身语意之所生,一切我今皆忏悔”。忏悔就是洗除以前的罪业,相当于给自己洗个澡,把原来的尘垢去掉,才能接受善法,等于水缸一样,水缸要洗干净才能装新水,所以要忏悔。

接下来就要发愿,发四宏誓愿。“众生无边誓愿度”:众生在苦恼中,我要发愿度众生;“烦恼无尽誓愿断”:度众生首先自己要断烦恼,不能以盲引盲;“法门无量誓愿学”:要断烦恼度众生,必须要学法,要有个目标,学法的目标是度众生;“佛道无上誓愿成”:上成佛道下化众生,就要发菩提心,要求我自己必须要成佛,成佛就是要度众生,不度众生不能成佛。所以四宏誓愿很伟大,宏就是很伟大。愿力是不可思议的啊,有愿必成,这个愿就等于一种觉悟、悲心,要有悲智,有悲有智来发愿,那就不是世间上的什么愿,世间上的愿夹有名利、功名利禄在里面。

五、五戒的重要

皈依后就要守五戒,基本要行持五戒,这是行动上的指南。哪五戒?不杀、不盗、不邪淫、不妄语、不饮酒,这是最基本的。这个基本的戒呀,出家在家都是共同的,要注意到不是在家才有五戒,出家人的根本戒就包括在里面,不过出家人不淫,与在家人不同,在家人一夫一妻可以,但不要乱来,不要乱搞关系。

为什么说日本佛教是相似佛教呢?庙子里住的出家人不是真正的出家人,他们吃酒吃肉,庙上还可以结婚。我到日本去时,来接待的还有夫人呀这些,吃荤吃肉,变化了,不是真正的佛教。

受三皈,持五戒,忏悔发愿,明因识果,非常重要。因果也很根本,世间上谁懂因果?科学和哲学的因果,它那个只是个定律,选良种或选优种等等,它不是我们这个因果,要搞清楚,至于如何做人,如何了解过去和未来,它就没有讲到这个因果,这个是有差别的。

今天你们集体受皈依,我给你们讲了学佛首先要念苦,念苦才能有出离心,也简单讲了三皈、五戒、忏悔、发愿的道理,你们要紧记在心,而且要依教奉行,如法行持,这样,就是一个真正的佛教弟子、真正的三宝弟子,这就是一条光明正道。

All phenomena of cyclic existence or transcendence, included within both appearance and mind, have no reality whatsoever and (therefore) arise in any way whatsoever.

— Jamgon Kongtrul Lodro Thaye