善根供养
文|王欢

善根供养是指以华香、璎珞、衣服、幡盖等种种宝物供养佛,或以恭敬、尊重、赞叹诸佛功德,或以财法作供养,或以身口意等三善业供养,都属于善根供养。概括来说,举凡以各种善行供养他人,均为善根供养。善根供养出自《大般若经》,经云:“欲以诸善根供养诸佛,恭敬尊重赞叹随意成就者,当学般若波罗蜜。”

诸菩萨在亲近诸佛时,可以财物作供养。如果没有财物供养,则可以香花、璎珞,或者以恭敬心,尊重、赞叹诸佛功德,都可称为善根供养。佛陀住世时,有一位名叫须摩提的人,想亲近燃灯佛却因贫穷没有供养之财而发愁。她四处求索财物不得,一次在路上遇见一个名叫须罗婆的卖花女,须摩提就以五百金钱从须罗婆那里买了五根青莲花供养燃灯佛。起初,卖花女并不肯卖,戏耍他说:“愿我世世常为君妻,当以相与,须摩提由于急于供养佛,便毫不犹豫地答应了。”由于供养燃灯佛的功德,不仅现世为菩萨,还会授记成佛。

另一位常啼菩萨,为求证般若智慧,不念世事,不惜身命,不乐世间名闻利养。为了证得般若智慧,他精进修学,从不惧怕修道时间长。常啼菩萨在过去世修行时,因为自身贫穷,想供养佛却没有财物,无奈之下,就出卖身血供养佛,以此诚心供养功德,得佛授记将来作佛。

须摩提和常啼菩萨在修道时都很贫穷。他们没有贵重的金银珠宝供养佛,但却心怀虔诚,倾其所有供养诸佛。以此供养功德不仅现世成就菩萨道,而且被佛授记将来作佛。

佛陀曾告诫弟子,对诸佛表示恭敬虔诚,只要能够以花香、璎珞、衣服、幡盖等物供养,都属于善根供养。虽然诸佛并不需要佛弟子的供养之物,但佛子常会感觉若不持礼物供佛则为不知礼。故而,佛子亲近诸佛必有供养。只要对诸佛心怀恭敬虔诚,无论供养何物都会获得善根供养之功德。

供养之人若能够以恭敬心、尊重、迎送、侍奉诸佛,并能环绕、合十、礼拜诸佛,以及向诸佛供奉饮食、花香、珍宝等物,称赞诸佛持戒、禅定、智慧等诸种功德。对于佛法信受奉行,并以身口意善业供养,这些都是善根供养。

尊重供养也属于善根供养。学佛者要知道一切众生都奉佛为至高无上。我们对佛的尊重敬佩之心超过父母、师长、君王。恭敬供养是以谦逊卑下之心敬仰诸佛。赞叹供养则是赞叹诸佛功德,称扬佛之行愿。这些都属善根供养之列。

善根供养所得功德多少,起决于供养者恭敬心的深浅。若心恭敬,则无论持用何物都可得功德。如阿育王年少时,因无财物供养佛,便怀着恭敬之心持土供养佛,并以此功德成为国王。成为国王之后,阿育王极力护持佛教,曾一日造八万座佛塔。可见,只要供养之心恭敬虔诚,无论向佛供养何物,都能获功德。

在《大智度论》中还讲述了随时善根供养:供养者若能时令节气,提供适时的供养,则可得无量功德。比如当天寒时供养他人薪火、上衣、温室、被褥以及饮食,解决他人当下所需。天热时则以冰水、扇子、清凉的房舍、轻便的衣服等供养他人,又或者当下雨时,布施他人雨具⋯⋯诸如此类根据受者的需要给予供养,就能得无量功德。

《大智度论》中还劝现代的修佛者应当像菩萨那样奉行随意财法供养。如菩萨知道佛无所需要,又知诸物虚妄如幻如化。为了教化众生,菩萨常以国土所看重之物供养诸佛。又有菩萨以神通力,飞到十方佛前,或在佛国中遍雨天花,菩萨就以三千世界持用供养佛。菩萨则能雨旃檀天花,或者雨真珠光明香花,或者雨七宝花,或者雨如意大如须弥宝珠,或者雨妓乐音声清妙,或以身如须弥,以为灯柱供养诸佛,如是等名为财供养。菩萨又能行六波罗蜜,或行一地法乃至十地行法供养诸佛。此时,菩萨得无生法忍,自除烦恼及众烦恼,如是名法供养。如果菩萨能以神力令地狱火灭,令饿鬼道众生皆得饱满,令畜生得免恐怖,令诸众生生人天中渐住不退转地,如是法供养,都属于善根供养。学佛之人当以菩萨行精神行随意供养,则可获福无量。

我们生活于末法时代,当效仿诸菩萨修诸善根供养的行愿,广修各种善业,以各种善根供养诸佛以及有需要的人。

Lotus 140.

Without a centre, without an edge, the luminous expanse of Awareness that encompasses all – This vivid, bright vastness: Natural, primordial presence.

— Shabkar Tsokdruk Rangdrol

Shabkar Tsokdruk Rangdrol 4.

The Real Enemy
by His Holiness the Dalai Lama

Now I would like to explain some benefits and merits of altruism and the good heart. The human and deva vehicles — the ultimate aim of a favourable rebirth in the future — can only be achieved by refraining from actions which harm others. We find, therefore, that altruism, or the good heart, is the root. And the different aspects of favourable human existence — long life, little illness, success and happiness and so forth — are also dependent upon the basic quality of kindness and the good heart. So we find that kindness and a good heart are the basis of success in life, success in a spiritual path, and success in the realisation of the ultimate aspiration. Kindness and a good heart are important at the beginning, in the middle and at the end.

Since compassion and the good heart are achieved and cultivated through conscious effort and contemplation, it is important for us to identify the favourable conditions — which give rise to our experiencing those things. And it is also important to identify the adverse circumstances that obstruct our cultivation of them. It is therefore important to live under the constant vigilance of mindfulness and alertness, and whenever the situation arises, to be able to identify whether circumstances are favourable or adverse for the cultivation of compassion and a good heart. If we pursue our lives in such a manner, we shall be able to reduce the force of the obstacles and increase the favourable conditions.

The place for cultivating compassion and the good heart is our own selfishness (thoughts that cherish our own welfare alone) and the delusions which accompany those self-centred attitudes. It is very important for a practitioner of compassion to first of all see the destructive nature of delusion and the faults that delusions lead to.

In the chapter on Conscientiousness in the Bodhisattvacharyavatara, Shantideva explains that delusions such as hatred, desire, anger and jealousy are within our own minds and are our own enemies. They do not have legs or bodies and so on, nor do they hold weapons in their hands, but they reside within our minds, control us from within, and make us their servants. The text explains that we do not realise that these delusions are our enemies, even though they reside within our minds, controlling and inflicting harm upon us. So we never confront them or challenge them. And because we do not challenge them, they continue to reside within our minds and inflict harm on us at will.

Now, these negative thoughts trick us. When desire and attachment appear, they seem to be as friends, as very beautiful and very dear to us. Then anger and hatred (negative thoughts) appear in our minds and they can seem to be like some kind of bodyguard — someone is about to hurt us and anger appears as a protector which gives us a kind of strength. Though you may be physically very weak when anger appears you somehow become strong, and immediately you get the ability to hit someone! You may not take up the real challenge, however, the actual challenge, but anger appears to you as some really reliable protector, doesn’t it? So these are the tricks by which negative thoughts deceive us. In order to see how they deceive us, our minds have to be in a calm state; then we are really able to see the treachery of negative thoughts.

When we look back through history to those great people — spiritual masters, teachers, politicians, or even great army leaders, people throughout history who have done something good or have been of great service to mankind nationally or internationally — the crucial factor for their goodness has been the good heart, proper motivation. This has not necessarily been from a religious motivation, but simply from someone thinking of others, from thinking of one’s own nation, of the majority, of the poor people, the needy people. With that motivation and those actions, the resulting goodness remains, lives, stays in history as something good, as a contribution to humanity. When we read of these things today, although the event may now simply be a memory because the motivation and deeds were good, even today when we read about them, it gives us a comfortable feeling, ‘Oh, such and such a person was really great; he did such noble work.’ And even today we can see traces of work undertaken by great people.

Now, from another aspect, we read about killing, torturing, destruction, misery for large numbers of people, those negative things which took place in history. And the most crucial factor in those dark periods of history has been hatred, anger, jealousy and unlimited greed — extreme greed — that is clear.

So, you see, human history is the history of negative thoughts and positive thoughts. If we want a better, happier future, it is clear that the time has come to check our own generation’s motivation.

Then there is one’s daily life. Sometimes, despite being a monk, despite being a practitioner of this kind of book [Bodhisattvacharyavatara], still I get irritated and angry. In those moments, I occasionally use certain harsh or negative words; then after just a few moments the anger disappears. And then I feel very embarrassed! I have spoken some negative word, the word has gone, and there is no way of withdrawing it, is there? Even though the word itself, the sound of the voice itself, has ceased, the impact of that word is still there. The only thing to do then, is to go to that person and apologise, isn’t it? But in the meantime you feel some embarrassment, feel shy, don’t you? So, you see, that short moment of temper has already created such embarrassment. Negative thought is almost like an action, and these negative states of mind obscure our intelligence and judgement — and that is a greater damage.

One of the best qualities of a human being is intelligence — the ability to judge positive and negative. Now, anger and attachment, those negative thoughts, simply destroy that best of human qualities — and that’s a great pity. So, when anger or attachment dominate our minds, we become almost mad. And nobody would volunteer to become mad, would they? In the meantime we neglect to do anything about these negative thoughts, so, in effect, we are inviting them to come again. When negative thought dominates our minds, therefore, we become completely blind or mad, and all sorts of actions which basically we do not want to do, are committed very readily, unnoticed.

By analysing these things, we will realise that the enemy is not outside. For example, if our minds are controlled, self-disciplined, we shall remain calm. And even if we are surrounded by external hostile things, our mental peace will not be disturbed. Mental peace is destroyed very easily by negative thoughts, not by external factors. So, therefore, the real enemy is within ourselves, not outside.

There are, of course, people who want to harm us or harm others, and we usually distinguish them as the enemy. Yet these enemies are impermanent. One moment they are acting as our enemies, the next as our best friends! That is a fact. Now, negative thoughts, this inner enemy, is always the enemy — today, in the past — and in the future (so long as we remain in those circumstances), it will remain the enemy. Shantideva says that negative thoughts are the real enemy that remains within oneself, and that is very dangerous.

The ancient kings built castles with limited material and equipment; through sheer human hard labour, all sorts of big fortresses and things were built. Today, in our nuclear age, these castles and fortresses are useless; now everybody is a target of these awful weapons. Some expect the new project in America, Starwars, will give ultimate protection. I don’t know! There may even be some means of protection for us all worldwide. But the internal enemy, that awful dreadful enemy within ourselves, if that is there, that is really dangerous. The only method of protection against that is awareness and realisation.

Dalai Lama 224.

It’s easy to have calmness in inactivity, and hard to have calmness in activity, but calmness in activity is true calmness.

— Shunryu Suzuki

Shunryu Suzuki 15.

第八识阿赖耶识的三种功能
达照法师

一、十八界与阿赖耶识

昨天给大家简单地提到过一下,唯识所讲的这个阿赖耶识的真心,阿赖耶识就是我们真心的境界。平常解脱道的这个小乘佛法,它只讲明白了涅槃,证悟涅槃要透过第七识,也就是要消灭六根、六尘、六识这十八界,才能契入到涅槃的境界。

在十八界当中,就没有阿赖耶识这个说法,十八界是六根、六尘、六识,而唯识的《八识规矩颂》讲的是,色法十一心法八。

色法有十一个,就是外在的六尘和内在的五根,加起来是十一个,就是色、声、香、味、触、法,加上内在的眼、耳、鼻、舌、身,这叫色法十一;心法八个叫八识心王,它前面的七识就是眼、耳、鼻、舌、身、意这六识,加上六根当中的意根,也就是第七识,这就是十八界了,就是六根、六尘、六识。

所以阿赖耶识在十八界里面没有,而色法十一、心法八,这十一个加上八个,共有十九个,在十八界之外,特别强调了这个第八识阿赖耶识,那么事实上呢,如果想明白我们的真心,就必须要透过第七识的我执,看到第八识本具的这种功能。

二、阿赖耶识的第一层:主观能动性

第八识阿赖耶识具备的功能,第一种就是我们主观能动性的这个明明白白。我们凡夫的错误就是把真心具足能生万法的这个能,当成是我,外道叫神我,或者认为总有一个永恒的主宰。把这个永恒的主宰,跟外在所谓被主宰的这些万物,对立起来,不是圆融一体,而是完全对立了,那么这一对立呢,就产生迷悟、是非、凡圣种种差别,妄想分别,甚至是心和物、名和色全部对立起来。本来是依元之法,归元无二,把它分成二了,不二法门因此就成为对立的法门。

我们内心主观能动的这一部分,就是自己能看、能听、能说的部分,这部分原本是我们的真心。我们看元音老人经常给我们讲:“明明白白,一把抓来,这个就是。”这个明明白白是什么?我告诉大家,就是我们现在感受到的明明白白,就是我们的意根。

意根有缘法尘的功能,就是因为我们明明白白,我们才可以想问题,才会思考问题;如果你不明白了,你就无法思考问题。所以思考问题的前提就是一念未生之前的这个明明白白。

为什么说这个明明白白是第七识呢?因为我们大家明明白白的时候,很自然地感觉自己现在很清楚,是不是这样啊?如果你感觉是自己很清楚,而不是感觉宇宙法界全体都是清楚,你看外面所表现的一切,都清清楚楚得不得了,不只是你自己里面清楚,而是外面的那些人事纷纭,你也非常清楚。

所以第七识的这个明明白白,在我们的内心当中,我们是能感觉到这种自我的存在的,如果你感觉不到自我的存在,那么实质上第七识就是第八识的见分。

这里面很多人会容易搞混掉:“为什么一会说它第七识,一会说它第八识,怎么回事呢?”因为第八识就是真心,真心就有能动性,就有明明白白的这个功能,这个性能,那我们把它对立起来,能所对立,把能当成自己:“我的能力,我能看,我能听。”把它对立起来以后,这就变成了我们凡夫了,凡夫所有的问题都在这个地方。

第七识本来是没有的,我执本来是没有的,本来是平等无二,就是明白的这个本身它是平等的:是我明白还是你明白,我明白的是天还是地,我看到是佛像还是看到垃圾桶,无论你看到什么,这个首先是平等的。

但是由于我们认为有我,有了“我明白这个道理”以后,就会:“我喜欢佛像,我不喜欢垃圾桶,这个是我想要的,那个是我讨厌的。”这样子就分开了人我是非,一切烦恼,贪嗔痴慢无不从此生起来,所以这个第八识本身,具足的就是真心的第一个层面,是明明白白的。

真心的第一个层面就是阿耶那识,就是清清楚楚、明明白白,它本身是清净无为。阿耶那就是清净的意思,也叫白净,就是我们大家看到:“我知道什么东西,我知道这个有罪过吗?”没有罪过,如果你没有分别心,你看到什么听到什么,这有什么罪过呢,你本来就有这个功能嘛。所以明白本身是没有罪过的,是没有错误的,错误是在有了第七识我执以后的分别,那么这是真心的第一个功能,被我们误会了,我们把它孤立起来了。

三、阿赖耶识第二层:承担果报

第二个呢,就是真心还有被动承担的这个内容,叫做异熟识,这是阿赖耶识的第二个名称。异熟有异时而熟、异类而熟、异性而熟的意思。

异时而熟是指前面主观能动性造下去的因和它自然产生的结果,在时间上是有差别的。比如说我现在打你一耳光,可能你反应过来以后才打我一耳光,这就是我的报应。这个报应在时间上是错开的,我打你的时间在前,我被打的时间在后,不是同时的。

异类而熟是指因和果在空间上也是有区别的。我今天在这里布施、持戒、忍辱、修禅定,我来生感受到的是另外一个地方的福报。所有果报的生起,在时间、空间上,都是有差异的。

异性而熟是指在性质上也是有差异的。比如说我现在打别人一下打得很痛快,结果到时候被别人打,人家打得很痛快,这个就是在性质上不一样了。我现在布施把钱拿出去了,到时候我得到了回报,这个在性质上你看,正好是相反,但是你如果很慈悲、很高兴地去赞叹佛菩萨,从正面的角度去看,你得到的又是正面的这个果报,但它的性质还是有所不同。

真心的第二个功能,就是自然会去接受你所创造的一切业。这一切业的果报,是你的这个真心自动地把它接受过来的。那么我们大家就知道了,为什么烦恼啊,是我们的真心干的好事情,造出去的因本来就会感召到这种结果,真心自然就把它收成这种结果了。

假如你认识到你的真心是没有自我的,那么你会看到:“原来我现在遭受的所有结果,只是真心的呈现。生老病死也是因为有生老病死的因,现在呈现了这个结果。”

这个世间的一切结果,都是有因、缘、果、报这四个循环的规律在这里,它是完全按规律办事。所以我们现在也不要担心做恶事会提前报到,或者是很惭愧、心里很难受:“我做了这么恶的事情,是不是很对不起别人?”就是你很难过很痛苦的时候,又造下新的痛苦的这个因。你不用担心果报不到,你做了坏事总有一天它会报到的,这个你完全可以放心,没有什么便宜让你占的。你也不要担心做了好事就白做了,就是你做了好事的那个果报,这个心它自然也会把它收回来,这个就叫异熟识。

我们叫它是客观的被动,就像我们吃饭,很愿意吃是吧,洗碗都很不愿意洗;这个穿衣服很愿意穿,洗衣服也不太愿意洗;就是你打别人很愿意打,被别人打都是很不愿意;说别人就很容易说别人,那被别人说你两句,你心里就不爽了。这就是我们的心本身它具有客观的被动性。

你造的那个结果,它自己会把它收回来,不是别人让你收回来,就是我们心本来具备这种功能。所以你烦恼的时候,如果明白真心了,你今天烦起来了,你就从这个烦上一看,噢,原来是自己种下这个种子,你自己种下这个种子,生长这个结果,你怨谁呢,你还烦什么呢!就一点脾气都没有了,就不可能再怨天尤人,也不可能再埋怨自己,因为你以前已经种下这个因,现在已经感受这个果了,埋怨又是另外一种因了,所以负面的情绪和念头,又是另一种烦恼的开始。

四、阿赖耶识第三层:含藏万法

心的第三个层面更加圆融,阿赖耶识的这个名称叫做含藏识,它包括了能藏、所藏、执藏。

能藏就是主观能动性。

所藏就是外在一切客观结果。你生命中出现的任何遭遇、任何结果都是所藏的内容,还不一定是遭遇,就是你看到了那一个人,虽然没有反应,但是他被你碰到了,被你看到了,这就是我们阿赖耶识当中客观的、会收藏一切结果的异熟果。

那么第三个执藏执什么?它能够执持我们的根身器界和我们的心。从内在的心,主观能动性的这个心,到身体和外在的器界,全部都被它收藏起来了。

这样一来,这个心的样子是什么?要说它是圆的就有点死板了,实际上就是傅大士说的妙用纵横,也是达摩祖师说的:“宽时遍法界,窄也不容针。”就你说它小的时候呢,它连针都没有,连一点点灰尘都没有,那就是小的部分,就是我们现在内心当中明明白白的这一点。我们内在的这个明了的心,大家都非常地习惯,今天吃什么了,打坐了多少时间,你看现在在这里讲话,大家都很清楚的,就是你清楚的这个东西没有形象、非常微小,小到在你内心当中找不到。

藏传佛教说是在我们心脏当中的明点,实际上那只是针对人的本期生命。

Ven Da Zhao (达照法师 ) 17.

If you possess this (mind) you are directed towards the achievement of Buddhahood. If you lack this you must cultivate the means to achieve Buddhahood. May all generate the immaculate mind of enlightenment the un-mistaken seed of becoming a Buddha.

— Patrul Rinpoche

Patrul Rinpoche (华智仁波切) 3.

Monsters (Un)Incorporated
by Lama Thubten Yeshe

If you recognise non-duality, you’ll have no fear. All fear and insecurity come from not being realistic, from the wrong conception that holds fearful objects as concrete self-entities. A story from the life of Tibet’s great yogi, Jetsun Milarepa, illustrates this point.

Once Milarepa left his cave to collect wood, and when he returned, he saw a terrifying face with big eyes glaring at him. It blew his mind. But he looked carefully at the face and meditated on it as illusory, and later wrote a song about this experience. By removing the conception that identified that horrible image as a concrete self-entity, it disappeared. This is not a fairy tale; this is a meditator’s experience.

People scare themselves with thoughts of ghosts and demons. It is all superstition, the wrong conception of believing in a self-entity. There’s no such thing. But when you have a superstitious belief, for some reason it manifests. So you say, “It’s real. I saw it.” What you saw is important? That’s completely ridiculous. What you see is absolutely unimportant. You need to know that. People in the West set incredible store by what they see; they really do believe that seeing is believing, that what they see is real. This basic misconception also engenders a kind of pride: “I saw that he is this, therefore, he is this.” “I saw” makes your ego proud. This is a completely wrong conception.

What you see, what you experience, is not necessarily the truth. In fact, believing what you see to be real actually obscures the truth. Buddhist meditation demonstrates this. It is very important to know this. When you have a degree of flexibility, you will feel, “What I see is not that important. It is relatively true, but not ultimately.”

If you believe that the relative truth is the only truth, your hallucinations must also be true, because they produce effects. They make you angry; they make you afraid. What you perceive is not there, but that hallucination still makes your heart shake. It, too, is an interdependent phenomenon.

You say that your hallucinations aren’t true and therefore don’t matter, but what you see is real. In response, I say that they are equally real; both exist. Why? The thing that determines whether something exists or not, whether something is or is not a phenomenon, is whether it functions, produces an effect. Since both relative phenomena and hallucinations can cause you happiness or anxiety, they both function; therefore, they both exist. Both are interdependent phenomena. Until you realise the emptiness of a hallucination, it remains real for you.

Toward the end of certain tantric sadhanas is the practice of the samadhi of fire. While the fundamental basis of this meditation is seeing yourself as the deity, at this point you don’t emphasise this part of the meditation as you did earlier in the sadhana. Your main focus is the fire feeling and the sound of the mantra in the fire. In this, you’re like a fish swimming through water. Fishes swim through water without disturbing it. Similarly, your visualisation of yourself as the deity should not shake your consciousness. Your contemplation is there, but it’s kind of by the way and doesn’t disturb your fundamental mind.

Signs of having accomplished this meditation successfully include enhanced physical energy whereby you don’t feel hungry or thirsty, and the development of blissful heat energy. You feel an inner, liberated security that gives you confidence that you could go for long periods without eating or drinking, even when you’re not in meditation.

Perhaps we could promote this meditation to people who want to lose weight, those who have the problem of, on the one hand, having an uncontrollable desire to eat and, on the other, tremendous fear of getting fat.

Another sign of success is enhanced sensitivity of the body, whereby everything feels blissful to the touch. Normally our limited conceptions are such that only a few if any, objects induce a rapturous, blissful feeling. We never feel that touching plastic or cement could be blissful. Making this kind of distinction is again a function of our superstitious, dualistic mind. Our dualistic mind tells us that soft things feel good and rough things feel bad, but the psychological truth is that every object of touch has the potential to induce bliss and satisfaction. When our mind is satisfied, it doesn’t wander.

Why does our mind generate superstition and wonder so much when we try to meditate? Because we are dissatisfied; because we’re devoid of blissful experience, of not having the satisfaction of fulfilment or totality. Our mind wanders, crying with superstition, “I’m not satisfied, I’m hungry.” All this psychological crying is symptomatic of superstition.

The methods of tantric yoga show us that every object of the five senses can give us a blissful experience so that every time we enjoy the sense world we get blissful energy. The result of this is that our concentration improves. Therefore, it’s important to have blissful experiences.

This seems to be the total opposite of what you always hear in the lamrim teachings, where you’re always being told you should not enjoy samsara. It’s completely different, isn’t it? The lamrim almost makes you feel guilty if you enjoy yourself. Now I’m telling you to enjoy yourself as much as you possibly can, to have as many blissful experiences as possible. However, these two things are not in contradiction. I’m talking about completely different kinds of experience.

When you’re practising lamrim, at that stage your mind has no training in the method of transcendence. Tantra, however, teaches you how to elevate your consciousness beyond the ordinary kind of sense pleasure that produces only more grasping and confusion. Your concentration and mindfulness allow you to do all these activities in the space of non-duality, recognising them as the transformation of blissful wisdom. Thus, samsaric enjoyment and tantric enjoyment are entirely different.

Now you understand the philosophy. The more blissful experiences you enjoy with mindfulness, the greater your psychological satisfaction. The greater your satisfaction, the less your superstition, the less your mind wanders, the less you look around: “Maybe I’ll find happiness here, maybe I’ll find happiness there,” constantly seeking, seeking, seeking.

I appreciate the young hippies of today. They’re not satisfied with their home, culture or country, so they travel the world, seeing what they can find. They look here, they look there, seeking, wandering, and eventually, some of them come to the East. There they find dysentery and hepatitis, but also meditation courses and Dharma teachings. But that’s a good result. Usually, your superstitious mind is like the wind that blows leaves aimlessly, here and there. You don’t know where you’re going or why and you never find any kind of reality.

When you’re having trouble concentrating — objects of superstition arising one after the other without control — you have to deal with that superstition gradually. You can’t stop it all at once, just as, if you’re in New York, you can’t be in Los Angeles the moment you think of it. You can’t intellectualise it; it takes time. You have to accept the reality of space and time. The same applies to meditation. You can’t get rid of superstition in one session, so don’t worry. Accept reality. “That’s meditation.”

Lama Yeshe 59.

To tame ourselves is the only way we can change and improve the world.

— Choje Lama Yeshe Losal Rinpoche

Choje Lama Yeshe Losal Rinpoche 13.

自我与他人
顶果钦哲仁波切

我们希望自己快乐,所以我们应该也祝福别人获的快乐;我们希望自己远离痛苦,所以我们也应该祈愿众生都能免於痛苦。我们应该如是思惟:「愿一切有情众生具乐及乐因,愿一切有情众生离苦及苦因,愿一切有情众生不离无苦之妙乐,愿一切有情众生远离亲疏爱憎,常住大平等舍。」

当我们快乐的时候,感到心满意足;其他人不快乐,不是我们的问题,当我们不关心的时候,我们只想尽快除掉任何让我不快乐不顺眼的东西,根本不记得也不在乎其他人可能也很不快乐,相反的,我们应该希望他人和自己一样快乐,设身处地感受他人的痛苦。

用充满慈悲的心对待一切有情众生,就是圆满成就诸佛菩萨大愿的最佳方式,即使我们无法给予任何人外在有形的援助,我们应应该时时修持慈悲,直到慈悲永住於心,不退失为止。

当我们修行,并在修道之路上有所精进时,我们必须记住,所有的努力都是为了利益他人,保持谦卑,谨记你的所有努力与广大无边的菩萨行相较,都显而轻而易举、正如父母深爱子女一般。我们绝不能认为自己已经为别人做了很多,或已经足够。即使我们最后该所有众生证悟成佛,我们也只能这么想:我们的愿望己圆满成就,绝不能有一丝想要获得回报,利益自身的念头。

超越我执,全心全意为他人奉献,即是菩萨行的精髓。行菩萨行取决於心,而非显露於外的行动。真正的慷慨是没有执著,真正的戒律是没有贪欲,真正的忍辱是没有瞋恨。菩萨之所以能够舍弃自身的一切,就是因为他们已经完全超越了内在的贫乏,可以无条件地去实现满足他人的愿望与需要。

Dilgo Khyentse Rinpoche (顶果钦哲仁波切) 67..jpg

Here, the Buddha teaches the five characteristics of the ultimate.
The five characteristics of the ultimate are the characteristic of being inexpressible,
the characteristic of being non-dual,
the characteristic of being completely beyond the sphere of dialectic,
the characteristic of being completely beyond difference and non-difference,
and the characteristic of being of one taste in everything.

— Asanga

Asanga (无著菩萨) 9..jpg

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