The Nature of Mindby His Holiness the Dalai Lama

I have in the past explained to some of my friends that ‘mind’ is only one word, but in the Buddhist practice, many different states of consciousness or minds are realised. In science, people analyse matter; they study particles and understand the nature of what they study. Then they carry out experiments. As a result, the matter which benefits us is kept, and that which is harmful and unbeneficial is simply neglected or deliberately eliminated.

In a similar way, it is worth making a thorough analysis of our inner nature here, the mind. There are a lot of different minds, hundreds of thousands of different minds. Certain minds are very useful, very helpful; we should take these minds and try to improve upon them, try to develop them — further. Alternatively, when we analyse thoughts and find they are negative and realise that these bring us suffering, then we should take these minds, these thoughts, and try to find some remedy for them as would a scientist — that is worthwhile.

So you see, the Buddhist technique, the practice of the Buddhadharma, can be likened to opening up the skull and carrying out experiments on these small selves — finding out which selves bring happiness and which bring disturbance and then giving some remedy if necessary. Why? Because we want happiness! We do not want disturbances, we do not want embarrassment, we do not want mental restlessness.

Shantideva mentioned these inner enemies. So long as these inner enemies remain, comfortably, then it is very dangerous. Shantideva goes on to say that even if all the people around were to stand up against us, as long as we have control of our own minds, they will not be able to disturb our peace. However, a single moment of delusion within our minds would have the power to disturb it. And then Shantideva talks about the difference between an ordinary enemy and delusion. If we relate to an ordinary enemy favourably, with understanding on our part, we will be able to change that enemy into a friend. But if we try to relate to delusion and make friends with it, it will do us harm. And the more we try to make friends with delusion, the more harm it will do us.

In my experience, training can change the harmful mind. In Tibet there is a saying, ‘People who come from Amdo are short-tempered.’ Losing one’s temper, therefore, is equivalent to saying one is showing signs of being an Amdo. And, you see, I come from that part of the world! Since being fifteen or twenty, my mood or mental function has obviously undergone some change. These days hardly any irritation comes, very little. Even if it does sometimes come, it quickly disappears. And that is due to my own effort and training. The result is a marvellous benefit — I’m always happy. I lost my country. As a human being, I rely on friends, but I have lost my mother and my tutors. I have some new tutors now, some new gurus. However, most of my old tutors are gone. Old faces disappear; new faces come. Yet I am always happy, without problems, because I can see the way life is.

As long as we are under the domination of ignorance, there is no permanent happiness; that’s natural. If we are really disturbed by the way life is, then our responsibility is to look for salvation, nirvana. Suppose a monk says our direction is towards nirvana, and that if we can, we should implement those methods that bring us towards nirvana. In my case there’s not a lot of time, so it is difficult. And another thing is my laziness! Lazy Dalai Lama! Lazy Tenzin Gyatso!

But thinking about these teachings or these advisors as much as possible, we can see that disturbances take the form of superficial phenomena. Things come like ripples on the water — something comes and then it passes, and then another trouble starts — comes, goes, comes, goes, comes, goes. Consciousness is beginningless and endless. And phenomena never change that basic nature. We should realise this and take it easy, and this will give us some peace; we shall get some peace. That is ‘Bishop’ Tenzin Gyatso’s way of thinking! My own experience is that the mind can be trained, can be changed — that is definite.

Shantideva explains in the text here [Bodhisattvacharyavatara| that, in order to over-come ordinary enemies, you need strength and weapons and so on, whereas in order to overcome the enemy. within, delusion, you need to develop wisdom and realise the nature of phenomena; then you don’t need any other weapon. or strength. This is very true. Actually, when I received the teaching, the oral transmission, from Khunu Lama Rinpoche, I remarked that the Bodhisattyacharyavatara says that delusion is humble and weak, ‘But,’ I said, ‘this is not true because it’s very forceful and strong.’ And Khunu Lama Rinpoche immediately responded by saying that we don’t need an atom bomb in order to overcome delusion. And that is the meaning here: in order to destroy the inner enemy, we don’t need weapons. We simply need to develop firm determination and wisdom, some realisation of the nature of mind, the nature of negative thought, the nature of phenomena.

Once we realise the nature of mind and concentrate on it, and once that knowledge, that wisdom, becomes part of us, then it works. So, in a way, it’s easy and very cheap! Unless you are a millionaire or billionaire, you can’t buy external weapons, can you? Shantideva spoke in this way.

Shantideva brought out another point, another advantage, in his comparisons between the external and internal enemy. Even when you destroy the external enemy, that may not be the real enemy; the real enemy may try on another occasion to fight again. But now, once you realise the nature of the inner enemy and destroy it, then it will never come back, so it is a permanent solution.

Buddha of Compassion

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Those who see worldly life as an obstacle to Dharma
see no Dharma in everyday actions.
They have not yet discovered that there are
no everyday actions outside of Dharma.

— Dogen

别给自己增加额外的焦虑恐惧希阿荣博堪布

 

当身处逆境时，不妨有意识地训练自己以更加现实的态度去面对生活的考验，看看从逆境中能得到什么于己有益的东西。很多情况下，疾病会成为我们培养出离心和菩提心的好机会。

根据佛陀的开示，解脱是从认识痛苦开始的。人在病中，也许能比平常更深刻地认识痛苦。日常生活里让人不如意、不开心、伤心、烦恼的因缘那样多。一年三百六十五天，非在愁中即在病中。但是，人们总是不愿意承认这个事实，认为探讨苦的话题是不妥的。遇到问题和麻烦，一般人惯常的反应是尽力逃避或假装什么事也没发生。然而一旦生病了，尤其是大病，就再不能说“一切都很好，没有问题！”或者“那是以后的事，现在不用担心”。我们不得不暂停下来想一想，痛苦是怎么回事？而人生又是怎么回事？

既然无法避免，不如直面

具体而言，人间的痛苦又分成八种。无论贫富强弱，所有人都无可避免要经历生、老、病、死的痛苦。除此以外，人们还在不同条件、情况下各自感受怨憎会、爱别离、求不得、不欲临的痛苦。

我们可以通过健身，严格遵守合理的作息、饮食规律，避免某些疾病，但想完全不生病却是不可能的，保养得再好的身体迟早也会出现这样那样的问题。生病了，我们就得吃药，也许不能出门，不能做自己想做的事，不能吃自己想吃的东西。若是大病，我们还要住院，动手术，接受漫长、痛苦的治疗，日日夜夜同病痛抗争，有时候甚至觉得生不如死。

衰老也是无法逃避的痛苦。如果我们够幸运，没有夭折，那就不得不面临衰老的尴尬。头发越来越少，皱纹越来越多。明眸皓齿变成耳聋眼花和一堆假牙。以前的事情记不住，后来连眼前的人也认不出。在我们最需要别人照顾、帮助的时候，我们衰老的样子却是那么令人反感、憎恶，不愿接近。我们只好孤独地等待死亡。死亡意味着离开自己亲爱的人、心爱的东西，抛下珍惜的一切，而我们最终却期待死亡的降临，仿佛那是一种解脱，好让我们不再孤独。

承认痛苦的普遍性，看似悲观消极，实则不然。如果你把痛苦纯粹当作一种负面经历，总在想方设法避免它；或者认为痛苦是一种失败的表现，要是自己能力足够，一切都摆得平，就不会有痛苦，如果你这样想，毫无疑问，当问题、挫折出现时，你会分外感到压抑、焦虑和不公平。“为什么倒霉的总是我！”“凭什么让我受这些！”你觉得自己是天底下最无辜、最可怜的人。或者你跳起来指责、抱怨，说：“这都怪某某人，如果不是他那样做，我就不会有这个问题。”这样做也许能暂时缓解焦虑和恐惧，却无法真正解决问题。某些情况下，逃避反而会加重我们的焦虑和恐惧。缺乏对痛苦的包容和忍耐，令我们脆弱不堪，打击、挫败接二连三，生活真的变得比较惨。反过来，如果我们认为生活中有痛苦是正常的，人生本来如此，我们则能更好地集中精力处理问题本身，而不是无谓地纠缠在愤愤不平的情绪中。这种情绪只会增加挫败感和怨气，却丝毫不能帮助我们富有建设性地应对生活的难题。

防患于未然是可能的

接受痛苦的客观存在后，我们要进一步了解它。拿疾病来说，如果我们有一定的病理常识，就知道如何相应地调整生活习惯，以防患于未然或减轻病情。而不是像人们常做的那样，非要等到病发了，才意识到问题的严重性，因为毫无准备而措手不及甚至悲观放弃。在疾病以及其它的痛苦面前，我们其实完全有可能保持尊严和从容。

某些情况下，我们能够利用自己对痛苦的熟知，通过破坏其形成的条件去阻止某项痛苦生成。然而，我们同时也应该了解：生活中很多局面不是我们所能控制，也不是事到临头能改变。因果一旦成熟，任何行动都无法阻止果报的显现。如果痛苦、尴尬在所难免，我们最好让自己有所准备。这样做的好处是，虽然该面对的问题还得面对，该经历的痛还得经历，我们却不再那样感到苦，不必再承受额外的恐惧和焦虑。

寂天菩萨的窍诀

寂天菩萨曾说：问题若有办法解决，就不必要担心；若没办法解决，担心也没有用。当疾病降临的时候，我们可以试着运用寂天菩萨的诀窍去应对问题。从医学的角度说，无论是传统还是现代医学研究都证明，健康、放松的心态有利于治疗，而负面的态度和情感，如愤怒、怨恨、忧虑等，会对身体造成损害。

痛苦普遍存在，生活不可能完美无缺或总是称心如意。由于这个见地，我们终于可以放松下来，不再急于逃避和指责，甚至不再想尽办法化解，因为我们知道：只要有这个身体在，我们就必定经历衰老、病痛、死亡；只要心里还有贪执、嗔恨、困惑、傲慢，我们就必定感受痛苦。

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When you are still, the demons are still;
When you are pacified, the demons are pacified;
And when you are tamed, the demons are also tamed,
The demon is your own demon and cutting through it pacifies yourself.

— Padmasambhava, Guru Rinpoche

Angulimala Sutta: How a ruthless killer became an ArhatSource: KMSPKS

Angulimala Sutta tells the story of one of Buddha’s great disciples, Venerable Angulimala. His story was a dramatic one where he transitioned from a diligent and righteous student, to a ruthless killer, and finally to a compassionate, enlightened Arhat.

STORY OF ANGULIMALA BEFORE MEETING THE BUDDHA

Angulimala was born Ahimsaka, meaning harmless. He was born to Bhaggava Gagga, a Chaplain in the court of King Pasenadi (Kingdom of Kosala), and Mantani, his mother. Bhaggava looked for an astrologer to chart Ahimsaka’s birth as all the weapons in town shone on the day of his birth. The astrologer explained that Ahimsaka was born under the bandits’ constellation. Bhaggava reported this to King Pasenadi as the king had witnessed the strange sight on that day of Ahimsaka’s birth. The king decided to let Ahimsaka live after knowing that he will be a lone bandit.

Growing up, Ahimsaka was an intelligent, gentle and loving child. He was sent to Taxila to study under a well-known teacher, and became well-liked by his teacher. The other students became jealous and began plotting to poison the teacher’s mind. The teacher’s mind was eventually poisoned, and he demanded a sacrificial offering from Ahimsaka under the Brahminic tradition, where a student is required to gift the teacher. He demanded an offering of a thousand human “angulis” (fingers), each to be taken from a different human being. Ahimsaka was shocked by his teacher’s demand, and tried to plead with his teacher to spare him from hurting or taking lives. His pleas were to no avail as his teacher insisted on the offering he had asked for.

Ahimsaka was caught in a great dilemma between being grateful to his teacher and having to take lives. His teacher persuaded him that once the offering is fulfilled, Ahimsaka would be pardoned of all sins. Thus, he began killing near Jalini Forest, and collected a finger from each victim. He became known as Angulimala as he wore a garland of “angulis” (fingers) around his neck to keep track of the “angulis” he had collected.

MEETING THE BUDDHA

The villagers who lived near Jalini Forest feared for their lives, and went to seek audience from King Pasenadi for protection from Angulimala. King Pasenadi dispatched an army of soldiers to hunt down and capture Angulimala. Angulimala’s mother heard of this, and went to find her son to warn him about it.

On that very day, the Buddha was surveying the world, and through His “divine eye” saw that Angulimala had 999 “angulis”. Agulimala was desperate to seek a thousandth which will cause him to kill his own mother, thereby committing matricide. The Buddha knew that Angulimala was a virtuous person who was misguided by his teacher. Thus, the Buddha decided to find Angulimala before his mother could reach him as He was certain that Angulimala can become a noble and righteous person again through loving-kindness and compassion.

Angulimala saw his mother before the Buddha reached him, and decided he had no choice but to make her his 1000th victim. But the Buddha arrived then, and Angulimala felt relieved that he can make Buddha the victim instead of his mother. Angulimala ran with all his might to try to kill the Buddha who was walking away calmly, but was not able to catch up with Him. He yelled out to the Buddha asking Him to stop, and the Buddha responded that He had stopped and asked Angulimala to stop too. Angulimala was confused hearing that, and asked for further explanation from the Buddha. The Buddha said that He had stopped harming living beings, but Angulimala was still harming and hurting living beings. Hearing this, Angulimala changed his ways, ceased his life as a bandit murderer and joined the Order of the Sangha to become a disciple of the Buddha.

VENERABLE ANGULIMALA AND THE PREGNANT MOTHER

Venerable Angulimala experienced great difficulties when he went to ask for alms. Those who trusted the Buddha’s judgement offered alms to him, but many still feared him and hit him or closed their windows and doors when he turned up asking for alms.

One day while going on his daily alms round, Venerable Angulimala came upon a house where a pregnant mother was going through a difficult labour. Venerable Angulimala felt deep compassion for the pregnant woman, and went back to Jetvana Monastery to ask the Buddha for advice. The Buddha told him to recite this verse to the pregnant mother, “Sister, since I was born I do not recall intentionally killing a living being. Through this truth may there be well-being for you, well-being for your fetus.” After hearing this, Venerable Angulimala pointed out that it will be untrue for him to say this as he had taken lives in the past. The Buddha revised the verse to, “Sister, since I was born with the noble birth (became a monk), I do not recall intentionally killing a living being. Through this truth may there be well-being for you, well-being for your fetus”. Venerable Angulimala delivered this verse, and the woman safely gave birth to her child.

This verse was eventually called the Angulimala Paritta, a protective verse, that to this day is chanted as a blessing to pregnant women close to their time of delivery.

Verse of Angulimala Paritta

Yatohaṁ bhagini ariyāya jātiyā jāto,
Nābhijānāmi sancicca pāṇaṁ jīvitā voropetā,
Tena saccena sotthi te
Hotu sotthi gabbhassa.

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When watching after yourself, you watch after others. When watching after others, you watch after yourself.

— The Buddha

佛法與人類和平印順導師

一　和平的意義

和平本為人類一致的願望，在飽經戰爭苦難，或時局惡化而瀕臨戰爭邊緣的時候，人類的和平願望，也就更為迫切起來。然從古來今，人類一直在仰望和平，祈求和平，而和平始終不容易獲得。一部廿四史，充滿了血腥氣；大部分的日子，都在戰爭中渡過。所以要求和平，必須探求和平的意義，不容易和平的癥結，而探索那達到和平的坦道。我們佛教徒，對於和平的願望，無疑比一般人懇切得多。我們應接受佛陀開示的聖訓，去把握和平的真義；應仰承佛陀的慈悲願力，而盡著為實現和平的努力！

人類有要求安定，要求福樂，要求生存的共同意欲，所以人人有共同的和平願望。但和平並不能從空洞的願望得來；相反的，缺乏理智的和平願望，每招來戰爭的苦難，害了自己，鼓勵了敵人。一般所想念的和平，大抵與沒有戰爭或戰爭停止同一意義，這是並不正確的。如甲乙兩國相爭，甲勝乙敗，乙方簽訂了賠款，割地，甚而接受征服、接受奴役的條約。這那裡是實現和平！這是弱肉強食，強迫承認不和平的戰爭惡果。如某方為了鬆懈對方的戰爭意志，延遲對方的戰力積集，或破壞對方的戰友合作，虛偽地倡導和平，裝出和平共存的外交姿態。而自己，卻秘密地更積極的在備戰。這也算和平外交嗎？這是和平騙子，戰爭的陰謀者。如信以為真，自取毀滅，這也決非和平的功臣，而只是天真的和平悲劇。又如局部的不和平因素，越來越嚴重，不能迅速的設法消除，而只是拖延，或犧牲部分來換取和平。弄到大戰勃發，變局部為全體，糜爛到不可收拾。這不能稱為維持和平，反而是戰爭的培養者。我們本著佛陀的真理，當然崇仰和平，但真正的佛弟子，決不以虛偽的欺騙的和平為和平。不倫不類的偽和平，實在是戰鬥的變形，戰鬥的延續，值不得我們歌頌，也值不得我們追求。

和平的反面，是不和不平。不和是暴戾、仇恨、衝突、鬥爭、不合作；不平是強凌弱，眾暴寡，一切的不平等。真正的和平，決不能從不和的暴戾、仇恨、鬥爭中得來，也決不能實現於不平等的基礎上。和與平，有著相互的依存關係，失卻一端，即會失去一切。所以暴戾的共產集團，從不和的情緒中，使用不和的殘酷恐怖手段，到處鼓動仇恨，製造鬥爭，這是決不能達到真正和平的。他們雖標榜平等，鼓吹蘇聯式的和平，而不知在不和的情況中，求平等而離平等愈遠。「大力鎮壓」所造成的廣大奴工群，即充分證明了不和必然不平的道理。我們不能贊同出發於不和的偽和平，然對於現世間所有的不平因素，也不能同情。經過重重糾紛，在長期歷史中造成的世界現狀，不平等是到處存在的。如基於不平的現狀，企圖不平的維持，那雖然宣傳博愛，鼓吹合作，也只是維持不平等的和平偽裝，彼此間終於不免情感惡化而嚴重的不和。如埃及、伊朗與英，摩洛哥、突尼斯與法，最近的糾紛，即是這不平必然不和的最好說明。所以，如厭惡共產黨徒的暴戾，鬥爭的不和手段，而不能自己糾正不平等的現狀，那麼美麗的和平願望，不一定被共產的不和所毀棄，卻可能為他自己的不平所粉碎。咒詛共產黨徒的殘酷恐怖，並不等於愛好和平，忠於和平。和與平，必須相依共進，從和諧合作的空氣與方法中，進求平等；從平等的基礎上，感召大家來和諧合作。真正的和平，才會接近人間，到達人間。

二　不和（不平）的心因

人人想望和平，而和平不容易實現。不容易實現的原因，有充分探討的必要。依佛法說：內有不和（不平）的心因，外有不平（不和）的事緣，彼此相互影響，這才興風作浪，造成從來難得和平的局面。

不和，佛典稱之為諍。諍，見於語言文字，見於行動，而實深刻的存於內心。扼要來說：內心的諍有二：一、見諍；二、愛諍。這二者又根源於「受」與「想」，所以稱受想為「諍根」。見，是見解，這裡專指主觀的成見、偏見、倒見、邪見。當人類觸對對象時，必然的攝取境相。所取的境相，有著局限性，片面性；攝取境相時，必覺有異於其他的特性，如此而並不如彼（「取境分齊」），這才成為一個個的心象。從此「構畫名言」表現於思想議論，這是認識過程中「想」的力用。這種有著局限性，片面性，是此非彼個體性的心象，使我們的認識，不能有完整的認識，不能把握真正的事理，不免錯亂，不免矛盾，不免畸輕畸重，自是非他。有了這執一概全，以末為本，以非為是等，一切如盲摸象的異見、異說，世間即由此而糾纏不清。《眾義經》說：「各各自依見，戲論起諍競；知此為知實，不知為謗法。……若依自見法，而生諸戲論，若是為淨智，無非淨智者。」真的，誰不自以所見為正確，誰不執己見而排斥他說。如以成見、偏見為正智，為能得真理，那麼誰都獲得真理了！這種從認識缺陷性而來的見諍，一向就「此亦一是非，彼亦一是非」；「以見欲繫著故，出家（與）出家而復共諍」[A6]。宗教與哲學者，由於見執而聚訟紛紜，釋尊早就為我們說破；而到這思想鬥爭尖銳的現代，越發顯出他的重要性來。

愛，是貪欲。權力、名譽、生命，都是人類所貪著的；而衣食住等經濟生活（及男女性生活），尤為欲界人類貪求的對象。在我們觸對對象時，內心必起反應而領「受」於心。這一內心的反應，有自己主觀的標準，起著合意的，不合意的，或無所謂的領受。合意的樂受，即引起愛欲而戀戀不捨。沒有得到的，一心一意的去追求。得到了，一心一意的希望增多，無限的增多；保有，永遠的保有。所以說：受為愛欲的根元。然經濟生活，本為一切屬於一切，也可說不屬於任何一人。以愛欲的習見，而想攝屬為自己，以為屬於自己，已含有嚴重的錯誤。何況經濟的物質生活，從個人說，決非一人所能完全取得，終不免陷於無限欲求而永不滿足。從大眾說，你以愛欲而想佔有，不斷的佔有，他也想佔有，無限的佔有，當然要引起衝突，而成為不息的鬥諍。這一由於物欲而來的諍競，釋尊更說得分明：「以欲為本故，母共子諍，子共母諍，父子兄弟親族展轉共諍。……以欲為本故，王王共諍，民民共諍，國國共諍。彼因共相諍故，以種種器仗轉向加害：或以手扠，或以石擲，或以杖打刀斫。」[A7]這種家庭、社會、國際間的鬥諍，古今有何差別？不過現在多了飛機、大砲、原子彈、毒氣等而已。總之，我們有見解，即使理解到並不完全，並不徹底，而多少希望別人服從自己的意見。我們有物質的需求，即使理解得別人也一樣需要，而多少希望自己得到的勝過別人。見與愛，為精神生活與物質生活中的兩大諍執，而這實根源於認識中的受與想。佛說五蘊，特立受、想為二蘊，即重視他是見諍與愛諍的根源。

如廣泛的說，內心的一切活動，無論為感情的、意志的、知識的，凡不能正確而恰當的，一切是諍，一切是「煩動惱亂」，不得和諧的安寧。所以說：「一切煩惱，皆名為諍。」[A8]尤其是狂喜時、憤怒時、渴想時、失望時、悲痛時、恐怖時、憂慮時，內心是：烈火一樣的在焚燒，狂飆一樣的在震動，山一樣的險峻，海浪一樣的洶湧，電一樣的閃爍，煩動惱亂到極點。然一切煩惱中，重要而根本的，是「愛」、「見」、「慢」、「無明」。愛有自體愛、境界愛；或色（性欲）、欲（資生物）、定境愛。見有我見、我所見，常見、斷見，一見、異見，有見、無見等執見。慢，主要的是我慢，這是個性（人格性）的特徵。每一生命，雖為前後的不斷似續，同時的相互依存，而現為一合相，即形成一個個的單位。由於個體獨存的錯覺，在接物待人時，總是自他對立而著重自己，流露自尊自大的我慢。即使是事實所逼，自慚形穢，自卑中也不脫「卑慢」的因素。從深細的自尊自重感，發展為妄自尊大的優越感，控制一切的主宰欲（權力欲）。現實是不能盡如人意的，因而轉化為瞋恚、忿怒、敵視、仇恨、怨結、殘酷。甚至見到他人的境遇良好，雖無關自己，也要嫉妒而心裡難過起來。這比起執見與物欲，要嚴重得多。在同一思想，物資平衡分配的場所，每因意氣、權力的爭奪而事態惡化，即因慢而諍的實證。見從識別而來，愛從領受（情）而來，慢從形成個性的意志中來。這三者，同為不能正確而恰當的心理活動，無明是這一切的通相。如約特殊的意義說，無明是不能覺了事事物物的真相，特別是不能認識自己，不覺自我（無我的假我）的真相。無明或稱愚癡，雖似乎重於知識的謬誤，而實形容知情意的共同錯亂，心意的盲目活動。因此，歸根結底的說，內心的根本諍因，是無明——不能覺了自我的迷蒙。這是世間不得和平的諍因，也是人生不得解脫的錯亂根本。

三　（不和）不平的事緣

不和不平的鬥諍，無論為語文的，或行動的，必為了某一事，名為「諍事」。某一事件的所以成為諍事，雖有純由內心諍因所引起（誤會而來），而大都也由於這一事件的不平等。釋尊曾標舉僧團和合的三大要素，為「見和同解」、「戒和同行」、「利和同均」。這指示了和合必基於同一（平等），而不同即無法和諧的真理。見是思想的；戒是戒條、法制、規章；利是經濟生活。一切諍事，總不外思想、法制、經濟。這三者的不合理，不平等，是外在的諍緣。由於外在的（不和）不平事緣，引發內心的不和（不平）心理；由於內心的不和（不平）因素，加深了事緣的（不和）不平狀況。內因與外緣的交織，世間是一直在動亂中，鬥爭中，想望和平而始終不能實現真正的和平。

唯物論者，強調諍緣，特別著重於經濟；以為思想與制度的不平，依經濟生活的不平等而成立。唯心論者，強調諍因，重視道德的進修；以為德性增進，可漸達於法制與經濟的合理化。如依佛法來說，諍因與諍緣，有著互相推動促進的關係。而人世間的不得和平，或實現世間法中的人世和平，諍緣應特別重視。諍緣事，非絕對的外在，是相對的客觀存在，存在於自他關涉的社會關係中。思想，為基於心境相緣的活動；諍因的見，對此有主要的影響力。然從個人的思想而成思想諍執，那必為自見與他人見解的關涉。經濟為基於我物相需的活動；諍因的愛，對此有主要的影響力。然從個人的物資欲求，而成為經濟佔有或支配的諍執，又必為自己與他人間的欲求衝突。法制，為基於自他的人事活動，這是更顯明地有關於自他；諍因的慢，對此有特別關係。所以世間不和不平的種種諍事，都由於內因外緣。而外緣的三事，雖是盤根錯節，展轉相關，而起諍特重於人事法制。人類的意氣用事，權力爭執等而外，思想與經濟的諍執，也要依有關經濟與思想的法制更新而趨向解決。唯有這三者的趨向於平等，人事的和諧，才有更高的意義。總之，不和不平的諍執傾軋，不但是心或物——經濟，而是心境、自他、我物的交涉，而表現於自他關係的問題。是在自他關係中，我們怎樣處理思想、法制與經濟的問題。內因與外緣的相關，試列表如下：

　　　　　　　　┌─見──心境事──思想諍執──┐
　　　　　　　　│　　＼／　　　＼／　　　　　　│
　　　　　　　　│　　／＼　　　／＼　　　　　　│
　　　自心癡闇─┼─慢──自他事──法制諍執──┼─人類顛倒
　　　　　　　　│　　＼／　　　＼／　　　　　　│
　　　　　　　　│　　／＼　　　／＼　　　　　　│
　　　　　　　　└─愛──我物事──經濟諍執──┘

四　外緣為重的世間和平

對於和平，有著重出世的，入世與出世融貫的二類。今從世出世雙融的大乘，方便的分為三層：即重於事緣的人間和平，重於心因的心地和平，事理兼重的究竟和平。

論到事緣的人間和平，以現代的情勢說，國家為重而漸趨於世界和同。我們從佛教的三和原則來論列，可分為國家現狀的人與人間的和平，國際傾向的人與人間的和平。

在同一國家的人與人間，一、應有思想的和平。首先要指出：不平等的思想，無論為宗教的，哲學的，政治的，如自以為真理，為光明，而把異己看作罪惡與黑暗，看為該死的，應該被毀滅的。這種極端的，獨斷的，排斥異己者的意識形態，無論為宗教或政治，實在是不和不平的思想毒瘤，而為今日世界，今日中國的慘痛局面的製造者。依佛法說，人人應有絕對真理的崇高信念，這是可能證實的。但這並非一般所想念的，自以為然的。這由於一般的認識內容，有著根本的缺陷性，有局限性與片面性。但同時，又必須肯定的承認，人類的思想，有著差別性與相對的價值。雖有是非，偏正，而都可有或多或少的接近於真理，特別是成為世界性的有數文化。這才能容忍對方，諒解對方，從思想的自由中，促進思想的和諧交流，淘鍊融鑄，而趨於一極。這除了革新獨斷的、排他的偏見以外，主要的文化活動，應屬於為真理的自由職業者。「質直無諂曲」、「誠實不虛誑」、「柔和不麤獷」，應為思想和平工作者的三大信條。而「重真理」、「重世間」（公論），尤為不偏不倚的正確方針。對於從權力而來的文化統制（如納粹式的），從財力而來的文化壟斷（如資本家的收買新聞），是思想的蒙蔽與壓制，不是自由與光顯。這大多是虛偽與欺騙的宣傳者，少有能為真理與和平而工作。真正和平的文化工作者，應發揮其自身——文化的力量。唯有如此，言論自由與出版自由，才有意義。才能不受權力、財力的束縛，或其他力量的要脅，而引向真正的和平。

二、應有政治與法律的和平。政治為眾人事情的治理，人人應有政治權利的平等機會。為維護群眾的安寧而需要法律，法律是平等的，不應有超法律的特權者，也不容故意的破壞者。然要求政治的平等，必須備有兩大條件。(一)、教育平等：人人享有必備的修學權利，人人修畢必備的學程，才能有足夠的政治常識，而不致受他蒙惑。如經歷一定的修學期限，（德力與）智力不夠水準，即失去與問政治的權利。(二)、財富無效：政治權的機會均等，當然不能以財富為標準，也不應受財富的支配。如一般的選舉，使用大量的選費，大肆宣傳，雖不一定成功，而缺少選費，幾乎是無法競爭的。最好的宣傳，應該是競選者為國為民的服務業績。如必要宣傳自己的主張，政府應供給他們同一的宣傳工具。如一切為財富所決定，自費修學而多少人智力不充足，自費選舉而多少人財力不充足，既不平等，也不夠民主。一切政治上的鬥爭，黨與黨的互相攻訐，權力的種種鬥爭，實在從不平等不民主的因素中來。

三、應有經濟的和平。糾正勞心治人、勞力被統治的對立，趨向於勞心勞力的平等合作，共謀自他的福利。糾正資方剝削、勞方鬥爭的敵害，經勞資兩利，導向勞資平等，進入人人為勞者、人人有資力的社會。財富與享受，應盡力的引向均衡。「不患寡而患不均」，不均平，即使普遍的財富累積，生活提高，也還是增長暴戾的怨氣。所以，應盡力發展公有經濟；這不是與民爭利，是才能多做社會公利事業，使人民得就學、就醫、育幼、養老等無價的供給。對於私有經濟，應依當前情形，制定財富與享受的標準，這是不可過高的（以後隨財富增積而漸次提高）。然由人類私欲的根深蒂固，仍應容許私有經濟超出限制的活動。但在水準以上的，一切應暴露於社會之前（隱藏私蓄者，沒收）。這才運用善意的、溫和的輿論，限制他的享受浪費，而使超標準的財富，自動的能以一分或全部，貢獻於社會福利事業。私有財富，生前雖可自由的贈與，但死後卻不得傳於家庭的任何人，僅可以某些物件，作為紀念品而贈與。在業力決定一切的人生中，雖能大體均衡，而到底不能泯除等級。智力不同，能力不同，毅力不同，體力不同，從服勞而得來的享受，自然也無法完全一致。但對於任何人，尤其是殘廢，衰老，不論什麼理由，都應該給予合水準的消費，使他們獲得足夠的生活，不失人生的樂趣。

依平等和合的意義，而論到國際間的和平，思想方面，應為自由的溝通，不能憑藉武力，財力而為有組織的文化傾銷。某一國家，某一國際組織，運用武力財力以及其他力量，傾銷他的整套思想，尤其是獨斷而排斥一切的思想。無論是宗教或政治，都是一種極惡劣的罪行，帶有濃厚的侵略性質。國際間的思想交流，應純為自由的傳譯，自由的紹介；文化傾銷的職業家，應禁絕其往來。對於這種懷有征服與統治的野心家，必須認清他的面目而不受欺騙。政治方面，應尊重區域文化的不同情態，民族文化的不同傳統，誰也不應該專以自己愛好或行而有效的政制，衡量一切。不能以武力財力為後盾，從外加以壓力，從內加以挑撥；或者利用外交特權，進行煽動，強迫實行自己的政治制度，以達到政治控制的目的。經濟方面，應通力合作。工業先進的國家，應自動放棄不合時宜的特權，不合理的利益。援助落後地區，更應避免經濟剝削。國與國間，如存有經濟掠奪的現象，是不能實現全面和平的。依此而論，號稱自由民主的國家，還不夠和平的水準。而蘇俄的共產集團，大量的文化傾銷，高度的經濟剝削；這是蘇俄的新帝國主義的新侵略，什麼也不能符合佛法中和平的精神。

這契合佛制三和原則的社會，國家是傾向於大同的國家；國際是不礙國家的國際。基於平等原則、和平精神來推進，國的局限性，逐漸鬆弛；國際的統一性與無礙性，逐漸增強。大同而自由的人間和平，將不經戰爭而實現，實現為人間的淨土。這裡面，才有真正的平等、真正的自由、真正的民主，這才是實現真正的和平。

五　著重內因的心地和平

外在的事緣與內在的心因，有相互的關係：如外緣的諍事，逐漸趨向和平，內心的諍因——有關思想的偏見，有關權力的我慢，有關經濟的貪欲，也受到限制，而自然會漸漸淡薄起來。政治修明的國家，民眾的道德，每不需勸教而提高，即由於此。同時，真正和平工作者，如調治身心——修正智而伏偏見，修慈悲而伏瞋慢，修戒定而薄貪欲，這對於以身作則而實踐的和平工作，必更有力量、更易成就。所以，政治不是道德的，而決不是不道德的，彼此有著相互關係。上來說人世的和平重於外緣，這不是說不需內因的和平，是說內因是次要的。因為人事錯綜的社會不和平，有關於大眾，決不能做到人人的心地和平。反之，即使有少數能心地和平，對於大眾的人世和平，也不能起著決定性的作用。所以人世的和平，重於外緣，要基於平等原則、和合精神，從人事法制（政治）的革新中，促其實現。

內因為重的心地和平，著重身心淨化。真能心地和平，必有和平處世的表現。然社會不和不平，或極度的不和平，卻不妨實現個人的心地和平。這由於人有個性，前後延續中有著統一性，表現為個人活動的緣故。在佛法中，三乘聖者是同證涅槃解脫的。解脫，是不受煩惱繫縛，而得活潑潑的、無拘無礙的自由自在。涅槃，梵語有消散的意味，稱歎為止、息、沒、靜、寂滅、安隱，實形容心與理冥，心地的最極清淨、最極和平。一切煩惱，不外乎知情意的偏頗的分裂，缺乏完整性、統一性，而各相對立、自相矛盾。這心海的動態，如海水一樣，相推相盪，不能和也不能平。而心中重煩惱的現起，那等於海浪的洶湧而已。所以內心的淨化，消除煩惱，即自然的達到心地和平的涅槃，心地自由的解脫。這內心為重的心地和平，是徹底的，究竟的。從正覺人生真相，體達空無我性而破盡愚癡。我執為本的煩惱根源淨除了，從我執而來的瞋慢、貪欲、執見等，也不再存在。這樣的心地和平，名為「無諍論處」，為佛弟子身心修持的目標。從此心地的和平與自由，流露出的身心活動，待人處世，決不會違反人世和平的精神。佛制教團的真和平真自由，可以作為最有力的證明。

六　內因外緣並重的究竟和平

內因外緣並重的，世出世並重的大乘真義，以完成究竟和平——佛土莊嚴，佛身清淨為標的。如偏重人世和平，而不能徹底的心地和平，即流為凡夫行。如偏重心地和平，而不能著力於人世和平，即同於小乘行。必須兩者並重，化除人世的鬥諍，因而增進心地的和平；由於心地和平，更能積極地促進人世和平，這才是真正的大乘行。

學佛者，每不能理解世間善法的一貫性，甚至誤會為：一切世間法，都與出世法不相順。不知世間的人世和平，與出世的心地和平，是基於同一（諍鬥）的淨化。真正的不和不平，雖都屬於人類——眾生自己，但一則表現於外，透過社會關係，動亂於思想、法制、經濟方面，成為社會的不和平。一則內存於己，交織於心境、自他、物我方面，熏習自己，成為自心的不和平。從個己來看社會，沒有必然的一致關係。世間的社會和平，不一定是個己的心地和平；世間社會不和平，也不一定是個己心地的不和平。然從社會來看眾人，世間不和平，內心的不和平也增強；世間和平，內心也易於和平。社會對於個己，不是有決定性的，卻有重要性的。因為，「上智與下愚不移」，而一般人都受著社會環境的重大影響。環境對於個人，有著重要關係，所以彌勒在淨土成佛，並不稀奇，而釋迦在穢土成佛，才受十方一切佛的無邊讚歎。大乘法，不但淨化自己，淨化眾生，更淨化國土，即證明環境對於人心的重要性。為大眾著想，促進人世的和平，是非常重要的。這有利於一般的和樂，更有利於佛法的進修。菩薩發願要嚴淨國土，確是比著重出世的二乘，有著更深的正見。

菩薩的努力於人世和平，修證於心地和平，分別來說，雖如上所說。然由於菩薩，從人世和平中去實現心地和平，從利益眾生中去利益自己，所以是：一、必以真理相感召，而有「同願同行」者的共同努力。二、心地和平，雖主要為真智的淨除煩惱根本——無明我執，徹證平等空性。但不離世間，淨化世間而成正覺，不是節制煩惱，不是滅絕煩惱，是融化的，轉化的。貪欲，淨化他而使轉為大乘信願，即菩提心。為真理，為和平，為自由，為度脫眾生，為莊嚴國土而起信願。所以說：「眾生無邊誓願度，煩惱無盡誓願斷，法門無量誓願學，佛道無上誓願成。」盡一切生中，為成就眾生，莊嚴國土而無限的勇進。瞋慢，淨化而使轉化為大乘慈悲。與一切眾生，如父如母，如兄如弟，如姊如妹。以眾生的痛苦為痛苦，以眾生的快樂為快樂，而努力於與樂拔苦的大行。執見，淨化而使轉為大乘智慧，通達緣起眾相而歸於一如。大乘行者，一定要有信願，有智慧，有慈悲，也即是具足了菩提願，真空見，大悲心，這才能完成菩薩的聖格，達成淨化自己，淨化眾生，淨化國土的究竟和平。這三者中，慈悲是最要的。這是融和自他，為他利他的主要因素。因為有了慈悲，才不但是徹證空性的智慧，而且是入世利生的方便善巧。信願，也不但是求出生死苦難，而是能不離生死，願入地獄；不但是志求佛道，而且是「有一眾生未成佛，終不於此取泥洹」。有信願，有慈悲，有智慧的菩薩，實為綜合了人世和平，心地和平，而努力於究竟和平的工作者。

大乘學，是真正的和平，究竟的和平。可以造成人世的和樂，也可以實現心地的和樂。現在，世間如此苦難，中國如此困厄，人心如此陰險，如此唯私唯利，難道不想求得一真的和平坦道嗎？真正的佛弟子，真正的有心人！「菩提所緣，緣苦眾生」，這正是發心的時候了！切勿以為佛法的和平，過於崇高。必須有崇高而完美的和平觀，才能不為不倫不類的虛偽和平，不和不平的強權政治所欺騙，不因魔燄猖狂而震懾。必要有完美的理想，才能從近情處，易行處去下手推行。究竟而完備的和平，屬於佛法。我們的讚歎，歸於佛陀！

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Don’t be attached to the pool of calm abiding, but let the foliage of superior insight burst into open bloom.

— Milarepa

Rebirthby Tulku Thondup Rinpoche

Whatever karmic habits positive or negative,
We have planted in our mental stream in the past
Will cause us to take rebirths,
With happy or unhappy qualities accordingly.

Many people have a hard time believing that there will be any rebirth when the present life is over. How do we know that rebirth is possible?

Although modern science may not be able to produce definite proof to answer this question, we should not dismiss the testimony of traditional authorities in the field of spiritual practice and experience, who have investigated the truths of existence. Birth or reincarnation is a major pillar of several Eastern belief systems, and some mystical Jewish schools also accept that rebirths occur in a continuous wheel of life. Many great Buddhist masters have actually been able to remember and describe their past existences. The Buddha himself told hundreds of stories of his own past lives, in a well-known collection called the Jataka Tales. He also identified the past lives of other people.

Even ordinary men and women — of different countries, ethnicities, and religions — have spontaneously remembered their identities in past lives, the families they came from, and the towns in which they lived. Especially striking are the numerous instances of young children who have spoken in vivid detail of their past identity, even though in their present young lifetime they could never have visited their former birthplace or met anyone from there. The most famous study of children’s past-life memories was made by Ian Stevenson, M.D., who documented thousands of cases in South Asia and the Middle East over forty years, in an effort to research the subject in a scientific manner. In Tibet, there have been countless examples of dying persons predicting the names of their future parents and home town, as well as children who remember details of their previous lifetime.

In the Tibetan Buddhist tradition, there are thousands of senior monks or priests with the title of Tulku (Tib. tulku, sPrul sku; Skt. nirmanakaya, manifested body). It is believed that a tulku is either the manifestation of a fully enlightened Buddha or the rebirth of a highly accomplished meditator. At the time of death, lamas will sometimes instruct their disciples where his or her tulku rebirth will take place. In some cases, the tulkus, when they start speaking as young children, will tell who they were in their past lives and what they wish or need to do. However, the most commonly accepted formula for recognising a tulku in Tibet, -after checking many indications, is formal recognition by another highly respected lama. Nevertheless, there are people who have wrongly been identified as tulkus by the influence of ambitious parents or other selfish interests, or just by sheer mistake.

A number of tulkus have remembered their past lives or exhibited qualities of their past incarnation. For example, my teacher, the fourth Dodrupchen Rinpoche, at the ages of three and four, amazed many people by continually telling them the place where the third Dodrupchen had lived, reciting prayers that he had not been taught, reciting unknown verses from memory, and exhibiting miracles. He also gave the description of the Pure Land of Guru Padmasambhava as he had seen it.

Even in America there is increasing acceptance of reincarnation. A Gallup Poll conducted a few years ago reported that twenty-five percent of Americans said that they believe in ‘the rebirth of the soul in a new body after death.’ The mainstream, esoteric, Western religions, however, reject the idea of reincarnation. Despite this, they generally agree with Buddhism on two important points: if you have been selfless and served others with loving-kindness, a happier condition awaits you after death — and if you have committed hateful acts and harmed other beings, you will face unpleasant consequences.

No matter what we have done up until this present moment, most religions hold out the hope of improving our future situation. Whatever name or description the various traditions use for this potential change — such as repentance, forgiveness, conversion, redemption, salvation, or liberation — it generally means that through our own intentions and efforts, combined with reliance on a sacred source of blessings, the way is open for us to uplift ourselves and others to a happier, more spiritually conscious life.

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Like returning empty-handed from an island of precious gems, it is meaningless to ignore the sacred Dharma after having obtained a human body.

— Gampopa