One’s heart-mind is like a sun: It has natural cognisance and the quality of brilliance. It reveals the tremendous open space that is the wisdom of one’s own mind and is the clarity of this open view. Inside of that is warmth, which is compassion.

— Dza Kilung Rinpoche

Dza Kilung Rinpoche 9.

The most important step in spiritual growth is the decision to avoid evil and cultivate goodness within your stream of being. On the basis of this fundamental discipline, every spiritual quality becomes possible, even the eventual perfection of Buddhahood.

— Ling Rinpoche

Ling Rinpoche 1.

Lost in Translation
by Anam Thubten Rinpoche

By the end of this century, a whole host of rare languages will have disappeared in the same way that endangered species are extinguished from the face of the Earth. You might like to call this the extinction of language. Some ancient languages such as Latin and Sanskrit are still around, but they are considered dead because no existing societies use them in everyday life.

At one time, it was quite common for Indian Buddhist masters to compose sadhanas and philosophical texts in Sanskrit. However, many Buddhist Sanskrit texts have been lost forever in the midst of turbulent events, or because no one maintained them. Today, many texts exist in Tibetan and other Asian languages, indeed there is a huge body of Buddhist texts, originally translated from Sanskrit, that now exist only in the Tibetan language.

For the last few decades, a number of individuals and institutions have been studiously translating numerous Tibetan texts into English. This work is almost a form of life insurance for these sacred scriptures. English is already the global lingua franca and will only continue to grow in usage and popularity. As long as these texts exist in English, there is always going to be someone who can understand them. One of the good things about this development is that almost all Tibetan words, including their subtle nuances, can be expressed in English. This is partly because English has a vast vocabulary and can convey both intuitive and technical concepts that some other languages might struggle with. Already, many Buddhist sanghas all over the world are chanting Buddhist liturgies and studying the texts in English.

Translating the sutras and shastras into Classical Tibetan took place as early as the eighth century. Trisong Detsen (r. c. 755–797), the 38th emperor of Tibet, sponsored this project at Samye Monastery, Tibet’s first gompa. He and various panditas also sanctioned standardised Dharma terms with the Madhyavyutpatti, two scrolls of standardised translation conventions that were used as reference texts. This helped to ensure the success of that ambitious and far-reaching project.

Today, however, there is no authority with the power to implement such a standard. Everyone is acting independently, with no form of collaboration that could help to unify the work of modern translators. This situation has both positive and negative implications, yet it is important to address the downsides because they are not being actively discussed in a public way. One of the most troubling issues is that particular texts can be overly influenced by the biases of a single person. In addition, a text can be translated by three translators in three different ways such that each version becomes localised without any authoritative version. Furthermore, individual translations of this kind can contain a lot of mistakes. There is a very real danger, therefore, that these problems could continue and eventually get out of hand.

A variety of sadhanas, prayers, poems, dohas, sutras, shastras, and tantras have been translated into English by well-known translators, and by some not-so-well-known ones. We should be thankful for their work in making the wisdom of the Buddhadharma available to so many people, and also for their contribution to its preservation. Overall, there is no doubt that they have done a great job.

That being said, it is possible that a translator, albeit well intention, may have tried to stay overly faithful to the literal meaning of the original text, resulting not only in the loss of poetic elements and the text’s power to move the reader but also in an unnatural-sounding translation filled with many nonsensical terms. The area that we must pay attention to is the possibility of translators making mistakes by not understanding or misunderstanding the meaning and intent of words and concepts in the original language.

Two of history’s most outstanding translators were Kumarajiva (334–413) and Vairotsana (fl. c. eighth century), both of whom manifested a certain genius in their ability to translate texts into a new language, retaining the original meaning without losing its profound poetic power and resonance. Kumarajiva translated Sanskrit texts into Chinese, which wasn’t even his first language. It is said that later Tibetan translators were humbled by the brilliance of Vairotsana’s work. The famous 12th-century translator Ngog Loden Sherab (1059–1109) said of these great translators:

Vairotsana’s knowledge is equal to the sky,
Ka and Chok are like the Sun and the Moon, and
Rinchen Zangpo is like a star at dawn.
Before them, I am like a butterfly.

We may never see another Vairotsana, even with all the training and educational materials that are available in modern times.

During the eighth century, Tibetan translators worked closely with Indian panditas. Evidence of this can easily be seen by reading the short colophons at the end of sutras, wherein the names of the panditas and translators are recorded. Besides being intimately familiar with two languages, the translators were usually also excellent scholars and meditators. This is why the Tibetan translations are so formidable in their quality. And because of these translations, many of the sutras, shastras, and tantras that were lost in India, remained intact in the Tibetan language and are still available to scholars and practitioners today.

Western translators might consider emulating the success of these ancient scholars by creating more bridges of communication between each other and coming up with unifying ways to work together. This will help ensure better quality translations and establish working structures that can minimise mistakes. Of course, excessive structure and standardisation can also stifle creativity and improvement, so there must be a middle way through which we can reap the most benefit for the future of the Dharma. But let me leave that up to the scholars and translators who feel that they are the experts in this field.

Anam Thubten 4.

I always thank my karma to be able to find all these great spiritual masters with excellent qualities, not only that, I am so happy to be able to put their teaching into practice, at least I try. I really don’t want to waste their time and my time. We always have to live as though we are going to die the next moment because it will make us realise how precious our time is and how important it is for us to make sure that we are not wasting it by doing nonsense, thinking nonsense and speaking nonsense. Then our lives would be wasted and when impermanence really comes, we are not ready. Sometimes, I always tell my friends and students that it’s better to do something that will help you after you die. The moment we were born, we have been going step by step towards death. Life and death, again, is like two sides of a coin, it’s part of samsara that we have to understand, accept and deal with.

— His Holiness Gyalwang Drukpa, Jigme Pema Wangchen

Gyalwang Drukpa 19.

日行一善的神奇效验
茗山长老

“慈”,就是牺牲自己而施与他人之安乐;“悲”,就是同情他人而急欲救其痛苦。《大乘义章》曰“爱怜曰慈,怆恻曰悲”,又曰“慈能与乐,悲能拔苦”,《智度论》曰“大慈与一切众生乐,大悲拔一切众生苦”,即是此义。“主义”,即是“由思想而生信仰,由信仰而生力量”之谓。“慈悲主义”的意义,就是以慈悲心为一切思想行动的中心指导者,换句话说,就是把我一切思想行动使符合并依归于慈悲之道。

我少小时随母在家庭中,早晚常常拜佛念佛:“南无西方极乐世界大慈大悲阿弥陀佛。”由此种下了“慈悲”的种子。十九岁出家后,在小庙上晚殿,总要念忏悔文:“大慈大悲利众生,大喜大舍济含识。”又听人说:“佛教是大慈大悲救人救世的宗教。”由此才相信“慈悲”是可宝贵的东西。二十一岁在焦山,听讲《心地观经》“慈父恩高如山王,悲母恩深如大海”,又读《法华经》“如来室者,一切众生中大慈大悲心是”,由此才懂得一点“慈悲”的意义,然而并不知怎样去行持?更不知行持有什么益处。二十四岁在南岳,听到灵涛法师一次剀切的训话,他说:“自七七事变以来,战火日见蔓延,我们处在这个乱世界,随时随地都有丧身失命的危险,真是可怕!

观察战争的起因,实由于少数野心家的贪瞋猛炽、众生的共业招感;要断灭贪瞋,忏悔共业,消弭人类残酷战争,促成世界永久和平,我们必须力行‘慈悲三昧’!我又觉得地狱饿鬼趣中的有情所受各式各样的痛苦更是人间所未有、梦想所不及,我们看经论中所说的苦状,谁不怕到那里去受苦?再观察地狱饿鬼的起因,也实由于有情的放纵贪瞋、广造逆恶。要降伏贪瞋,忏悔逆恶,救拔受苦有情,度脱地狱饿鬼,也必须力行这‘慈悲三昧’!假若你们个个力行慈悲三昧,不但世界得以和平,有情得以解脱,就是你们自己也能免除战争的危险,免除恶趣的痛苦,所得功德利益无量无边。”我听了这一次的训话,深深地感动,觉得慈悲有这些胜义与妙用,发誓努力奉行。

从那时起,自己规定每周星期日为慈心纪念日,星期一为悲心纪念日,牢牢记住那两天,无论如何,总要做两件给人快乐、救人苦难的事,或戒杀放生,或广修供养,或忍辱无瞋,或存心不害,或以同情的态度赞美他人的长处,帮助他人的工作,救济他人的急难,自己吃些亏便宜把人讨,舍己利人,见义勇为,使他人离苦得乐,等等。如此行了两年,星期日和星期一便成为我的欢喜日了,他人给予我的快乐、救助我的苦难,恰是我过去利人救人的如数以偿,甚至加一倍十倍百千万倍的收获,实使我感激涕零!由此格外加功用行,除于星期日星期一实行慈悲外,更于星期二至星期六,将与慈悲有关的喜舍、四摄、六度、五戒、十善、十一善心所、三十七道品等一切善法轮流行持,最低限度日行一善。

然而我的业重福轻、障深慧浅,行之既久,未免懈怠心生:或闻讥谤而退悔,或将行施而难舍,或因病忙而疏忽,或虑利害而迟疑。但常常鞭策自己勉力行去,因而获得的感应更奇、效验更多:日间安乐,夜无恶梦,逢凶化吉,遇险为夷,灾难消除,人人敬爱,甚至回瞋作喜,转祸得福。得了这些效验后,对慈悲主义更加深信不疑,力行不懈,随时随地,尽心尽力,以种种方便利济众生;并于日记记之,考核勤惰,日日自警,日日行持,一日不行,即一日不能自安,久而久之,习以成性,自作自受,乐趣无穷!

上来已述我实行慈悲的缘起与经历,但“慈悲为室,方便为门”,要由方便之门,方入慈悲之室,我实行慈悲的十三种方便:一、利他;二、同情心;三、恒顺众生;四、公而无私;五、不害;六、广修供养;七、忍辱无瞋;八、戒杀放生;九、看护病人;十、不说使人烦恼的话;十一、和悦的容态迎人;十二、弘扬佛法;十三、报恩的心愿。以上十三种方便略就我常常运用而谈,假使详细演述,四摄、六度、五戒、十善、十一善心所、三十七道品等莫不是我实行慈悲的方便。

实行慈悲不但与他人有利,即我自己亦有大益,兹将我获得的十个效验略述于后:

一、昼夜吉祥——我所遇见的都是如意的境、吉祥的梦,因为我慈悲、我没有怨仇,人们也不会害我,所以我日间安心工作,夜间安心睡眠,总觉得“心神旷怡,胸怀坦荡”。

二、菩萨保佑—— 衡阳城自民国二十八年至三十三年,不断地被敌机轰炸,全城房屋毁去殆半,死伤人民不知若干,我有时听到警报,走出城郊或避在山林,有时不及走避,静坐佛前,或躺卧床上,惊心动魄的炸弹,有许多次只隔一河、隔一巷、隔一山头,甚至仅隔一壁,那些炸片、灰尘、浓烟纷纷落在眼前、笼罩身边,我每临这种极危险的时候,就想到我是行慈悲利众生的人,打死我就等于打死一切众生,一心默念观世音菩萨,把生死置于度外,幸蒙菩萨暗地呵护,身体从未碰破一点。

三、人人爱敬—— 我的父母师友个个都喜欢我,人人都说我好,呼我为“老实人”“老菩萨”。间或有极少数的人对我有所疑虑或误会,然而不久因我的真诚,往往回恨作喜;间或我对人有所违犯或责备,然而人们会谅解我的善意,往往会心微笑,还有些人受我恩惠、受我一颗善心的感动,替我忠实做事,替我拚命效劳,不能尽述。

四、少病少恼——我本是多病善愁的人,每年都要大病几次、大怒几次,自行慈悲以后,精神上好像受了一个转变,故近年来我的病渐渐减少了,烦恼渐渐减轻了。

五、免刀兵灾—— 衡阳沦陷后,日兵不分僧俗,任意掳人替他们挑担子,每担重有七八十斤,每天要走七八十里,挑不起走不动就被凌辱,稍有叽唔便遭毒打、刺杀,而且看守甚严,又不易逃返,所以十去九死,难得一二生回。我因收租往演陂桥,正是日兵往来之区,他们天天到各乡村打掳,我和同伴也天天走避山野,有一次正向前走时,忽从山右转出三个可怕的日兵来,措手不及,被他们擒住,向我们提包摸了两把,对我们问了几句听不懂的蛮语,我无心无意答了一声“阿弥陀佛”,他们把手一挥,放了我们回来,否则被他们掳去,我还有活命吗么?

六、晚年狱灾—— 民国三十年秋,友人江斌由南岳进香返衡阳,坚邀我和澄源师同看电影,幕完后同被警备部逮捕入狱,次日提讯,方知江为仇人诬害,说他组织暗杀团,我们无辜受累,随即函请宝生老和尚保释,经五六日未接回音,澄师性急如火,又促我拍电报虚大师求救,我默想明日是星期日,后日是星期一,是我得乐离苦的日子。考之以往总有感应,想至此似觉有一道灵乐闪烁,约我以有希望的暗示,乃再三劝他静候两天,果然于星期一之晨,该部得宝老信派专车送我们出狱返岳。

七、免水火灾—— 我常常冒着暴风雨过江,有几次,遇着大风大浪,江潮汹涌澎湃,明明看前面有只船被白涛声所没,我这只船也摇摇欲翻,我急念“南无大悲观世音菩萨”,也要船上人同念,因而渡过那些危难。又有几次从枪林弹雨中逃出,许多人死伤于炮火,我又幸免。最险者:是三十三年衡阳大战时,六月廿一日我同救护队人员离开城区,廿三日全城便遭兵燹。像这些事,真令人不可思义。

八、盗贼不侵——衡阳沦陷时期,有很多土匪窜扰各乡村,趁火打劫,或伪装日兵、冒充游击,夺人家财物,或乘日兵打掳,百姓逃散,抢人家银钱,杀人放火,无所不为,我却未受过他们侵害。

九、福常随身—— 有人说:“人生不如意事,常十之八九。”我以为不尽然,在我的遭遇,反觉得不如意事仅十之一二,而如意事恰有十之八九:身心的安乐,师友的爱敬,灾难的远离,烦恼的轻薄……这一切都使我无忧无虑。我读书每感到头头是道,乐以忘忧;我写文每感到左右逢源,用之不竭;我出行,一到码头、车站就搭到舟车,不曾久等过;我用钱,一到用完时接着就有钱来,不曾受逼过……这一切又使我自由自在。古人说“命由我作,福自己求”“祸福无门,唯人所召”“欲知前世因,今生受者是”这些话,我觉得丝毫不错。

十、得生净土—— 我能不能往生净土?这是死后的事,不敢预定;然而根据净土经论及祖师语录所说,像我这样行世仁慈的人,又读诵大乘经典,受持三聚净戒,孝敬父师长,并且对净土法门有深切的信仰,至诚和回向,恒常笃实的行持,依理推测,想必得生净土。有一次在岐山七期第三天,于似睡非睡的朦胧中,梦见阿弥陀佛来到面前,告慰我说:“你很慈悲,又认真念佛,愿你继续精进,将来你可坐四品以上的莲台。”我得了这个预兆,想死后往生净土不成问题了。

以上十个效验都是我亲身经历的,有事实可查,有师友可询,绝不敢妄语欺人。他如逢凶化吉、遇险为夷的事很多,说不能尽。

Ven Ming Shan (茗山长老) 2.

The guru is the equal of all the buddhas. To make any connection with him, whether through seeing him, hearing his voice, remembering him or being touched by his hand, will lead us toward liberation. To have full confidence in him is the sure way to progress toward enlightenment. The warmth of his wisdom and compassion will melt therefore of our being and release the gold of the buddha-nature within.

— Dilgo Khyentse Rinpoche

Dilgo Khyentse Rinpoche 7

Buddhism (Questions and Answers)
by Akong Rinpoche

What is Buddhism? I think when I look at it and try to simplify it I would say that in my view Buddhism is about self-development; how to develop loving-kindness, how to develop compassion; how to develop tolerance. It Is about how to develop ourselves in this direction so that we are not just thinking of ourselves but thinking of how we can help all other people. It is about self-development but not in the sense of development of ego or self-importance, but about developing loving-kindness and compassion so by achieving that we can also help others. I think this is a simple description of what Buddhism Is.

This is a path which most decent human beings would try to follow regardless of religion – or no religion – so in what way does Buddhism offer anything different?

I think the main difference between the Buddhist path and others is that Buddhism always says that you have to deal with all obstacles and that you should not try to escape from anything – including yourself. It teaches that you have to come to terms with all your own emotions and all situations – positive as well as negative. You have to face yourself, and deal with your own fears and reactions and not run away. Buddhism also says very clearly say that in order to develop tolerance, loving-kindness and compassion you have to train, or tame, your mind. Just trying to have positive thoughts Is not quite enough; you have to achieve them; therefore an essential part of the path of Buddhism is the practice and study of meditation. In the beginning, it may look as though the learning and practice of meditation is running away from the problem but it is not. It is the opposite. You practise and study meditation in order to be able to face problems and be better able to help others. I think that overall there is much similarity in the teachings of all religions but I think that Buddhism emphasises that you have to deal with all your own rubbish before you can be much help to others.

Some people feel attracted to “Tibetan” Buddhism but are not clear about how much is Buddhism and how much is the Tibetan culture. Some of the imagery can seem quite alien. Can you give some guidelines?

I don’t think it matters very much. Those who wish to understand will understand whatever you do. Many stranger things happen! For example, an astronaut went to the moon and soon tourists will be going there. It seems very strange to me, but those who want to understand the significance of this will find an understanding. From the Buddhist view, the Buddha taught many different techniques – 84,000 different teachings – in order to help different sorts of people. Tibetan Buddhism passes on to us these teachings on how to help and how to benefit. There is nothing in any of the teachings that can do harm to anyone or can encourage wrong views. That would be against the principle of Buddhism. Every teaching – all 84,000 – contains something positive and the Tibetan approach, the Vajrayana approach, is included In these. But the presentation doesn’t really matter. Different people like different presentations; some people like one style, some people prefer another. Though Buddhism originally came from India many Indian people prefer the Tibetan style and the Tibetan art. It is not necessarily the case that Indians always prefer the Indian style, and Tibetans the Tibetan style; some Tibetans may prefer the Indian style. So I think it is very much up to each individual. The art, the pictures, the decorations – these just represent things. They give your busy mind something to do which is more positive than thinking about what your neighbours are saying. They are there to help you. But if you find that they are not helpful – then there is no need to look at them – you can just think of what they represent. It doesn’t matter what you believe, what matters is what you do!

In the traditional Buddhist countries women have a low status in society, is this due to the religion – Buddhism – or is it the culture of the country?

I think Lord Buddha’s teaching is valuable for whoever comes. The teachings are for whoever has a brain. He taught more for some and less for others but it is not important whether they are “man” or “woman”. He ordained his own stepmother as the first nun and this was the first time ever that there was the possibility for women to follow a religious life. But society is a different matter. Wherever you go in the far East a women’s job is to stay at home and look after the children or her parents. Therefore, although a few nunneries exist they are normally smaller and poorer than the monasteries. In these nunneries, I am sure there will be some nuns who teach the other nuns and perhaps sometimes a very famous nun to whom laypeople go to receive the teachings. Generally though, men – and therefore monks -are more respected than women but I think It has more to do with society, with the culture, than with Lord Buddha’s teaching.

Although Buddhism places a great emphasis on compassion there is not a good record of active compassion in eastern countries’ can you comment on this?

One of the main teachings of Tibetan (or Vajrayana) Buddhism is called the ‘Six Paramitas’ All Vajrayana and Mahayana teachings are based on the six paramitas and the first paramita is “generosity” or “charity”. I think that when someone who is a true Buddhist gives to charity they give very sincerely and very honestly. In western society, you may notice that perhaps people are giving more than in the East, but the giving is more likely to be based on ego and more likely to have strings attached. Too often it is charity with a capital “C”. “I am the one who gives and ‘they” receiver and “I want to become very famous because I am so generous. I want to have a label saying how good I am to poor people”. Buddha once said that if you want to give with a pure heart, first you have to meditate and develop wisdom so that you can give without attachment. We discussed “non-attachment” earlier. “Non-attached” charity is when you give something totally, both mentally and physically. It means having the right state of mind when you make the gift as well as the actual gift itself. In a previous life, the Buddha gave his own body; in another life, he gave his eye. We should all try to achieve that level of non-attachment, non-possessiveness. I think that those who give charity in the East are more likely to have that development. If you don’t have that development, that right state of mind, if you cannot truly give wholeheartedly with no strings attached, then the person who receives your gift may benefit but you may end up with a poisoned mind. I think that perhaps people in the West may not understand that some wisdom is needed. I think in the East they may take more time and try to develop themselves first. This may take some time and may mean that for certain periods in their life they do not give much but I think the idea of giving has always existed.

Akong Rinpoche 18.

There are two major systems in this world, the mundane and spiritual. These two systems are like two eyes, thus it is important to know them both. It is important to know the essence of these systems. Some people in this world refuse all spirituality, they only believe in the improvement of science. This is slightly mistaken. We do need science but at the same time must not neglect our minds. And even within different belief systems, there is disagreement. To me, all religions are necessary and good. I also am very fond of science. I like to have two eyes wide open.

— Garchen Rinpoche

Garchen Rinpoche 35.

自己要建立一个正知正见的防御机制
大安法师

问:弟子曾向你求教山西某法师歪讲《法华经》并为弟子授记“分证即佛”一事。你给弟子做了详细的解答,解除了弟子心中的疑惑。现在弟子再向你请教,还是和这位法师有关的问题,请你慈悲开示。

他说庐山东林寺内有一块记载佛陀耶舍尊者向初祖慧远大师等人用手变成拳头,拳头变成手的方式传授“一心三藏”大法的石碑。慧远大师等一百二十三人就是在佛陀耶舍传授了“一心三藏”大法后全部都明心见性了念佛才往生的,这个公案记载在东林寺的石碑上。请问大安法师,东林寺有这样的石碑吗?

他说拳头表“空”代表佛,手掌表“有”代表众生。佛陀耶舍拿出一只手握成拳给慧远大师和众人看说:“佛”,然后舒展拳头成掌说:“众生”。这样一连演示了三遍,别人看得丈二和尚摸不着头脑,慧远大师一看就悟出了佛和众生是一不是二。对佛陀耶舍也是前后矛盾,一会儿又说佛陀耶舍是鸠摩罗什的师父,一会儿又说佛陀和耶舍是两个人,是达摩祖师来中国前派他的两个弟子先来中国了解东土众生的根机。因为这两个人汉语讲得不流利所以就用拳头和手来打手势。

大安法师答:哎呀,我真不知道怎么说。这位所谓的法师应该去写科幻小说了,想象力太奇特了,太吊人眼睛了。首先,东林寺没有这样的石碑!完全是捏造。我在东林寺十多年我自己都没有看到这个石碑,他从哪里想到有这个石碑呀?再进一步说,用拳头变手,受变拳头又明心见性念佛往生这个,这不是他瞎说吗?哪有这个事儿呀?拳头就表空吗?就代表佛吗?手掌就表有吗?这个一看都太小儿式了。

尤其是佛陀耶舍。佛陀耶舍跟达摩祖师有什么关系呀?佛陀耶舍是东林十八高贤之一,但是他来东林寺的因缘和鸠摩罗什的关系那是错综复杂的。佛陀耶舍是罽宾国人。跟鸠摩罗什是有来往,也可以说是做过鸠摩罗什的师父,以后鸠摩罗什到了长安之后,鸠摩罗什还向姚兴请求把佛陀耶舍请过来,来帮助他一起改动经典。

他认为佛陀耶舍在教理的辨识上更高明。那么佛陀耶舍是一个人,不是两个人。那佛陀耶舍是东晋时候人,达摩祖师是梁武帝时候的人。那就是说佛陀耶舍是在前面,达摩祖师是在后面。那怎么佛陀耶舍就成了达摩祖师的弟子呢?都相差一百多年了。佛陀耶舍是东晋时期公元五世纪的前叶,梁武帝是在六世纪的中叶,相差了一百多年了。那你不是搞成个关公战秦琼的局面吗?达摩祖师还在后面,你怎么能说佛陀耶舍还是达摩祖师的徒弟呢?所以这个人不是叫他去写科幻小说更好一点吗?这样去讲法那后果太严重了,一派胡言啊。

问:这位法师还说“本师释迦牟尼佛没有在任何一部经典上说念佛能够往生”又说“信愿行三资粮具备即可往生西方极乐世界是净土法门最大最假的冤案。”“念佛人信愿行是多余的,是无聊,是曲解阿弥陀佛”。

他还否定大势至菩萨念佛圆通章,说大势至菩萨的念佛方法是不能成就初学的。文殊菩萨和释迦牟尼佛已经批判过了。又说除了初祖慧远,其它十二位祖师都不是百分之百的往生等等邪知邪见。希望大安法师在净土杂志和东林寺网站发狮子吼驳斥邪见,正本清源。这个人在网上势力很大,有很多追随者。

大安法师答:楞严经说末法时期邪师说法如恒河沙,也是其中一粒沙了。所以学佛的人真的不要乱看,不要乱听。竟然这样的话都能说得出来,那真的他就给自己做了一个悬记了。那这个地狱之门就向他打开了,真有这么严重。释迦牟尼佛一代时教处处讲往生西方极乐世界的法门。他竟然说没有任何一部经典念佛能够往生,这个话怎么能说得出来?

信愿行三资粮具备即可往生西方极乐世界是净土三经一定都在说的。乃至于观经最后说的一个五逆十恶的罪人在临终时蒙善知识介绍阿弥陀佛的威神力量,十声乃至一声感通弥陀的愿力,都能够到西方极乐世界去。无量寿经十八愿里说的“至心信乐,乃至十念,若不生者,不取正觉。”这些经文包括阿弥陀经讲的前面介绍依正庄严启发信愿然后怎么往生呢?

若一日若二日若三日乃至若七日一心不乱,临命终时阿弥陀佛与诸圣众现在其前,接引他往生西方极乐世界。处处都这么说,怎么还否定呢?那他读没读呢?那这个释迦牟尼佛和文殊菩萨批判过念佛圆通章吗?那《楞严经》分明说:都摄六根净念相继得三摩地斯为第一。得定慧等持三摩地,这个念佛法门是第一个法门哪。

而且文殊菩萨选根偈里面是明选观世音菩萨的耳根圆通,暗选大势至菩萨的根大圆通。这两种圆通都是楞严经所特选出来的法门,所以摆在最后两位。所以根本就是水平太低了。水平太低了你就要有自知之明不要去乱说啊,这乱说贻误众生啊,这后果太严重了。那净土宗十三代祖师个个都是往生的。你怎么能说十三代祖师只有慧远大师往生了而其他的都没有往生呢?

印光大师是坐着往生的,正念分明。彻悟大师是观世音菩萨、大势至菩萨、文殊师利菩萨前来说往生的。省庵大师说佛来了就安然往生了。这些个个都有往生的瑞像。所以现在所谓的法师竟敢是这样的、赤裸裸的跟经典去抬杠,污蔑经典。那也真是很稀少啊。他的胆量太大了。

所以我们常常说学佛的人哪。这个时代要我们驳斥邪见,现在邪见太多了。我们今天驳不过来啊,没有时间去理会这个事情啊。所以现在的信众你不要随便看,不要随便听。你就老实的按照佛言祖语去做。你除了古人为师之外,以古人为师比较保险。看现在人的东西,听现在人的东西太危险了,太大胆了。这个十三代祖师的东西就在这里,你好好去看印光法师文钞,好好去看莲池大师、彻悟大师的、省庵大师、蕅益大师的著作,还有净土十要啊。

这些东西就在这里你不好好看就专门听这些东西?你提的这些观点我还真是闻所未闻啊!如果我天天听这些东西……一个人天天听这些邪知邪见那你怎么活啊?所以最好的方式就是屏蔽掉。你不要再在网上东看西看,你能够听这样的法师跟你说这样的东西跟你个人有关系。这个法师也是你心里变现出来的法师。如果你没有这样不好的念头,没有这样不好的业力种子,你怎么会听到这些话?我们为什么就听不到呢?当然今天我也听到了,我也要生惭愧心了。

所以这样的人竟然在网上势力很大,有很多追随者,那很可悲哀啊。连这样一点的分辨能力都没有你怎么去学佛啊?一盲引众盲,相牵入火坑啊。现在我们就看到很多的信众,没有国学的基础,没有佛法基本的法印的基础。三法印啊,小乘三法印,大乘一法印。那净土法门的原理,那种圆教不可思议的印证,这些一概他都没有,就喜欢听这些东西。一旦听进去了,先入为主了。不是五根五力了,而是邪根邪力还很难拔出来。

现在多少的想修点行,一上来就遇到邪见的人。还真的不少。所以这个网络好像是件好事,能接触很多的资讯,能听很多法师讲法。但是当下也是一个极不幸的事情。你提的这些对于没有基本佛教常识的人来说他是没有辨别能力的。一听说释迦牟尼佛说没有在一部经典上说念佛能够往生,他如果听进去了那就完蛋了。他绝对不会去念佛了。

但是这句话你判断一下它对吗?但是很多人他就不去看佛经啊,所以他就来一个短平快—哦,这位法师说的,大概是对的。但一般的有点因果观念佛教常识的人都不敢说这句话,但不排除有个别法师敢说这句话。那你不就完蛋了吗?

所以这个居士还希望是不是中国佛教协会和国家宗教局应该采取措施来防止这种邪见在网络上蔓延。你靠行政的手段还是很难的,还是要靠自己,靠自己建立一个正知正见的防御机制。所以对于有缘人来说这位法师讲的所有的法,写的所有的文章全都屏蔽,不接触。

你让我们东林寺驳斥邪见正本清源我们也是人微言轻,到时候还搞得斗争坚固。当然本人接到这些问题我是直言相告。直言相告比如我讲的这番话也肯定会传到这位法师那里。他肯定对我很仇恨,这也没有办法,为众生故,我也已经得罪不少人了。但是我之所以敢说这个话,实在是为了怜悯众生故。而且本人说的,我对自己的话要负责任。我是觉得他说的是不对的!绝对不正确的!自误误他。

也希望这个法师悬崖勒马,不要到处去讲这些话了,这个后果太严重了。真的像佛所说的,可怜悯者。袈裟底下失人身哪。不是可怜悯者吗?

Ven Da An (大安法师) 23.

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Without discursive thought, it is just dharma practice. Hope together with aim obscures. One does not cut through pride by meditatively cultivating the desire for happiness. If there is hope, even the hope for buddhas, it is a negative force. If there is apprehension, even apprehension about hells, it is a negative force.

— Machig Labdrön

Machig Labdron (马吉拉准) 24.