The topic is "Aspects of Impermanence"; that means we are going to investigate the various aspects of the concept of Impermanence as taught in Buddhism. Impermanence is a fundamental concept in Buddhist teachings. There was a Tibetan patriarch by the name of Milarepa, and he used to say that Impermanence is the gate through which to enter Dharma. His meaning in saying so should have been that, in order to understand Buddhist teachings thoroughly, one needs to have, first of all, a profound appreciation of the significance of Impermanence, and only then could one significantly engage in the practice of Dharma. We will discuss this topic in the sequential order of "Views, Practices, Activities, and then Fruits." First, let's consider Impermanence as views. When we talk about this concept of Impermanence I want to bring up first another even more fundamental concept, namely, Dharma basically is teaching us to see what the real situations are. Basically, Dharma is teaching us that, in order to solve problems, one needs to first recognize what the real situations are. This point is essentially different from authoritarian teachings that demand submissive conformity. In cases of authoritarian doctrines, when the theories are invalid or submission is forced upon, all sorts of problems would ensue. The truthful nature of Dharma is such that, it emphasizes that, for something to be correct, we need to let all examine what the real situations are. Therefore, in Buddhism, even though on the one hand we emphasize following the footsteps of Buddha, and yet on the other hand it also teaches that one should rely on the universal teachings instead of relying on persons. In other words, it is a matter of truth. When people have different views what do we rely on? We rely on recognizing the real situation, and this is the goal for us to follow.
Once the above principle is understood, then when we talk about Impermanence the basic meaning is not to urge you that you always need to look at things from the point of view of Impermanence. For example, right now things are fine in your life but Buddhism purposely wants you to think ahead of the sufferings of birth, senility, illness and death. Basically it is not like this at all. The real significance is only to point out to all what the reality of life and world is. In this sense, when we talk about Impermanence, we are just reminding people that all things will change, sooner or later. What then would be the significance of pointing this out? It is to remind people that, whatever you thought of or your views are, could at any moment become not in conformity with the real situations. Hence, it is only to remind one that one needs to remain constantly alert in realizing that reality could possibly not stay the same as one thinks it to be. Therefore, one needs to think of more possibilities to adjust to the possible changes. Basically the significance of pointing out Impermanence should be only like this.
Nevertheless, when we talk about Impermanence in Buddhist discourses we tend to lean toward presenting it as an antidotal concept. For example, when someone is sick, then medications or treatments are given to help cure the illness. When someone is in poor health, then he or she is urged to do exercises or go on special diet so as to remedy the situation. Similarly, in Buddhism when we talk about Impermanence we tend to offer it as a remedial concept to help cure our problems. This is because each and every one of us has more or less sorrows, worries, prejudices, attachments, insistence, and in addition, among people there are many kinds of conflicts. How to solve all such problems? According to Buddhist teachings the root of the problems lies in each one's grasping to his or her views, and the individual views vary and are mostly based on self-centered interests. Such variations are due to different perspectives or selfish greed. Consequently, there are many problems. Aiming at curing such unhealthy states of human affairs and intending to free people from such prejudicial states, Impermanence is taught as a remedy. People are reminded that such prejudicial and selfish practices would not prevail, nor would they bring about lasting peace and prosperity. The reasons being, if you act like that and others do the same, then conflict and fighting are inevitable. As a result, whenever something comes up, people just fight but could not solve the problems. Instead, people should open their minds to realize that the problems may be resolved in many possible ways, and the solution does not lie in how any particular one could have the lion's share, but in joint and impartial sharing of interests. People should share the common understanding that we all have similar needs, and only when we endeavor toward a harmonious solution will the result be good for all of us in the long run. Nevertheless, people are usually under the fixation of current interests to the extent that any lessening of their grasping would seem impossible. Therefore, the teachings need to point out that, whatever you thought to be graspable is in reality ungraspable. Even your dear life could not be grasped for sure. One would not even know when anything would happen! Furthermore, the important point here is that, Impermanence is taught not as a scare tactic but a matter of fact. In daily news we noticed that some events happened here and some incidents occurred there; even at the very instant right before those occurrences how could we know that things are going to turn out like that? When such matters would fall upon us, we had no ideas. Among our friends and relatives, now and then this one encountered this kind of problem and that one encountered that sort of difficulty. Indeed, the real situation is that, no matter how much you hoped or prayed for, there is no guarantee at all; at any minute things could go wrong!
The only thing that would guarantee that we all would have peace and happiness is the clear understanding that only when all are living in relationships that are mutually supportive and considerate can benefits be assured. Nevertheless, this is something in theory. In daily life changes are always slow to take place, and one would return to one's old patterns of haggling and fighting. What should we do under such circumstances? What we had discussed so far are only theoretical views. We had learned that when Dharma teaches us about Impermanence the point is for us to look at real situations, instead of to remain circling within the sphere of our wishful planning. Simply look back three years and you would realize that many forethoughts then were completely mistaken. Once we had learned the concept of Impermanence, we could use it as an antidote to release our habitual and variegated grasping. Each one of us has certain prejudices and partialities that are results of grasping, and knowing Impermanence could help free us from prejudices and partialities. As I talked about all this in theory, it might sound easy. Later as soon as you step out this hall, you would probably forget about all this talk because in your daily life you have your interests and views that you would not relinquish. So, how could one manage for the notion of Impermanence to gradually imbue one's mind to the extent that when some things come up one would really handle it from the point of view of Impermanence? In other words, you would then be capable of handling matters in a more realistic manner. How could one cultivate this? Some would say that one need to think often about how much sentient beings are suffering, and how ephemeral human lives are, etc. Such thoughts are indeed helpful; nevertheless, people are forgetful. Even matters that caused much suffering, as soon as they are over, people would soon forget much about them. Therefore, one needs to adopt some practices to cultivate one's sense and appreciation of Impermanence.
Many years ago I designed a very good practice that I have been doing since then. It is to keep a " Record of Impermanence. " Whenever we talked about Impermanence it was just a very abstract concept. Even though daily on television and in newspapers there are reports of many incidents and many sudden deaths, since we had no acquaintance with those people, to us they are merely words or images, and hence the impressions could not be profound. Now in keeping a "Record of Impermanence" I began to put down the names or descriptions of all deceased persons that I had actually met, even though it was just a brief encounter. That night, after I began to do this, as I was lying down to sleep suddenly I felt that death would come to my turn. When I did not feel that death was so real, it used to be felt like it was only others' matter and no thought ever occurred to me that death would also come my way. And then another thought arose, that all would have to be given up upon death. If one is not used to this reality, how difficult would it be for one to face it upon death, especially considering the fact that it will not be up to the dying one to decide. There was an inspirational occurrence related to this practice. That night, after I had put down as many names of deceased ones as I could remember, I placed the notebook in front of the statue of Green Tara, a transformation of Guan Yin, on my altar, and then I lit an incense stick to pray for the deceased. The next morning I found the whole incense stick burned but unbroken, and furthermore, it wound toward the right hand of Green Tara that is in the gesture of giving salvation to sentient beings. The burned incense stick remained so for days. I wrote a report on this practice and the inspirational event with a photo attached there to show it to people, with the hope that people would realize that this is a helpful and effective practice that could enable one to realize that Impermanence is as close to one as the breathing in and out. A few years later, a Buddhist of Chinese descent in Indonesia downloaded this report from our website, www.yogichen.org, and read it on his computer screen. Right then he suddenly smelled sandalwood incense even though none was burned nearby. He was moved by this inspirational experience to have translated the report into Indonesian. This Indonesian version is also posted at our website now. I hope that this inspirational incident would also help you realize that this practice is really a significant one.
Besides the method mentioned above another way to realize Impermanence is to become acquainted with death. Strictly speaking, Impermanence does not apply only to death, but to us humans life and death is the matter of greatest concern, hence realizing death could imbue the alertness of Impermanence into our daily life. Since I live near a cemetery I used to take a walk there while chanting the holy name of Amitabha Buddha. In America cemeteries are as beautiful as parks. While strolling there I would go from tomb to tomb to take a closer look at the tombstones. What would be the benefit of so doing? Usually when I came out from the cemetery after about forty-minute stroll, I would feel much lighter inside. Why was it like this? Because usually we are constantly preoccupied with personal worries, just as the Chinese proverb goes, "Every family has a Sutra that is difficult to recite," and it is also seemingly endless. Nevertheless, when you read the tombstones, "Born on such and such a day, month and year, Died on such and such a day, month and year," you realize that so many matters in life that seemed so important, in the end would just vanish into void, and only these two lines would remain for some indefinite time. Sometimes you would see only one date on a tombstone, it could signify a stillbirth or a life lasted no more than a day. Even though there were only two lines, many stories could be inferred from them. After I strolled there daily for over four months, I wrote my reflections and sentiments into poems and entitled them "Learning from the Dead." These poems are all related to Impermanence, and I hope that you would read them. They are also posted at our website.
Whenever you have the opportunity to visit a cemetery, on the one hand you should recite the holy name of Amitabha Buddha or Guan Yin so as to establish Dharma connection for the deceased there, and on the other hand you should read some tombstones there, and it would be helpful to you. You would realize that so many things that you used to deem as of great importance are indeed of no consequences. As one looks back at life from the juncture of life and death it would be easier to attain certain awakening; otherwise, one would tend to haggle all the time over minor matters. If all your life is spent over minor matters, what would be the significance of such a life? It does not make much sense. If you could reflect on life as if from the juncture of life and death, then it would become possible for you to try not to waste this life; how much time is still left, no one knows. The tiny bit of remaining time, if you could use it to accomplish a few things that is beneficial to others and yourself, then this life could become meaningful. Otherwise, it will be just eating and sleeping, and there would be no peace and happiness inside.
Some people would seem to be having no problems on the surface but are actually suffering from chronic depression because they could not find meaning for life and a goal for sincere efforts. If we could realize that all of us are about the same in that we all have many worries and much suffering, and then look at things with such understanding and attempt to find solutions, then the subsequent lives would be meaningful and not wasted. The greatness of Buddhas and Bodhisattvas lies in their teaching us a road to liberation from sufferings and worries. Following such a path we would be able to help sentient beings to some extent, attain peace and happiness of mind, and help others to attain the same.
Between practicing Buddhist teachings and engaging in usual charitable services there is a fundamental and distant difference. Cultivating oneself to become a good person through charitable services is of course superb; nevertheless, there is no end to such services because new problems would keep arising. Even if one could provide for and meet all worldly needs of others, that would still be no guarantee for their happiness. No matter how hard you have tried, what could be attained would remain very limited. And yet, if you comprehended the Buddhist teachings and practiced accordingly, then you would gradually attain peace of mind, and feel the spiritual strength that naturally arises from an open mind. Furthermore, then you could teach others about the Dharma and its practices, and thereby gradually help others to find peace and spiritual strength. Even more important than these is that, after long-term devotion and sincere practice one would then realize the reality of Buddhas and Bodhisattvas; it is not just a system of theories or teachings based on memorized theories. Gradually one would comprehend that Impermanence is a fundamental concept that does not mean that, since nothing can be grasped so we can act in whatever way that we like. The correct meaning is that, as one realized there is nothing that is graspable, and hence ceased grasping, then one would be liberated from the preoccupation with one's self. Ordinarily we are constantly grasping on many tiny things; when one could stop grasping one would gradually experience the purity of mind. Just as a while back before this talk started the assembly were chanting Amitabha in a state of purity, when such purity grows deep and strong it would be possible to return to limitless oneness. In other words, in our ordinary experiences what we understand through our sensual organs are full of distinctions, and so we make and are used to distinctions of countries, families and individuals. Nevertheless, when one's mind has been thoroughly purified through Dharma practices one would then realize that all such distinctions were consequences of grasping and attachment. When grasping had ceased one would experience a state that is indescribable and limitless. Such a limitless state is not a void. How do we know this? For advanced practitioners now and then it is possible to know about matters that happened in distant past or will happen in the future. This shows transcendence over Time, as we usually understood it. Sometimes when people encountered difficulties of all sorts they would ask advanced practitioners to help through prayers, granting of blessings, and other Dharma activities to generate merits. Such blessings would work even though the recipients were total strangers in distant places. This shows transcendence over Space, as we usually understood it. In life there are many matters that have no satisfactory solutions. Illness in the hands of physicians need not be cured, and could turn worse. When one is at the juncture of, as a Chinese proverb goes, "Calling Heaven without response and calling Earth without effects" prayers could help. For example, when people encounter the presence of ghosts, how could one solve such a problem? The fundamental solution to such problems is to deliver such beings from Samsara to Buddha's Pureland through Dharma practices. Then the problem would be no more. Ghosts are also in suffering, and as long as such suffering found no relief they tried to get human beings to help; that is why they bother people. Why is it that such problems will be resolved only when merits are accumulated on their behalves? That is because only what Dharma taught can ultimately solve such fundamental problems that we had no idea of how to handle. Do not think that what Dharma could help is only limited to problems of ghosts. Some people were in intensive care units, and their friends or relatives who knew me would contact me and asked me to pray for them. Even though they were total strangers to me, all I needed were their names and a brief description of their problems, and then the prayers would yield immediate help that they could sense on their side, even though they were on another continent. Thus, they would spread the information to their friends and relatives, and then when they had other problems, they would call me for help through prayers again. This demonstrated that when Dharma practice is well done the limitless oneness realized is not an ineffectual void, but instead a state of complete freedom from artificial concepts such that the strength of prayer would render help, beyond spatial and temporal limits, to others. Such help is not due to the power of any individual human being but expressions of transcendental powers of Buddhas and Bodhisattvas. When praying for the benefit of others with a pure mind such a function would arise. Any one could do this; Dharma is truth, and hence no one could have monopoly over it. One just needs to engage in Dharma practices for long time with pure mind, free from any considerations and regardless of human relationships, but just pray for all equally, then gradually the effects will become obvious.
Next we will talk about Activities, i.e., after we had trained ourselves in the practices mentioned above how to apply Impermanence in daily life activities so that the actions and inaction are in congruence with the teachings on Impermanence. For example, before I came to give this talk, I did not prepare a transcript. A few months earlier they asked me to offer a few topics for my coming talks in Malaysia, so I thought about it and offered a few. Do you think that I could still remember what I wanted to say then? But then, for such an important matter, why didn't I prepare a lecture in writing? This is because I am practicing Impermanence in all my activities. Any moment I am ready to go and face the situation as I am, without carrying a backpack. To let go of grasping, one need to let go of theories as well. I just tell you what is in my mind, no need to arrange some kind of sayings. This is how I live. The words you are listening to are pouring out naturally from my mind; besides these there is no other thoughts or planning. The framework of "Views, Practices, Activities, and then Fruits" for this talk came to my mind after dinner tonight while I was in the restroom of the restaurant. For one who is really living in accordance with Dharma a Dharma talk is just an outpouring of what one really knows and actually does. This is applying Impermanence in daily life. Of course, it is not true that everyone can do like this at once. Nevertheless, you could dwell on this and consider how to apply Impermanence in your daily life. For example, before you left home you were thinking about bring this and bring that with you, but once you were outside you then realized that you had forgotten to bring this or that. Similarly, when you die it could very well like this. Hence, you need to be ready to be without anything. When nothing could indeed be brought along, what are you preparing?
To prepare for the juncture of life and death the only things that are helpful are Dharma practices such as chanting Buddha's name and Dharma services done in our daily life now. When you had done these things in your life then at the time of death you would feel much relaxed. Key to Dharma practices is purity of mind. Bodhicitta is most important. Bodhicitta, in a few words, is to wish all sentient beings to attain full enlightenment sooner. To advance on the path to enlightenment one's intentions should stem from Bodhicitta at all times. One should not constantly limit one's intentions around a small circle of matters such as, I wish my son to be so and so, I wish my daughter to be such and such, etc. When you think of all sentient beings, all these relatives or friends are naturally included, and even you yourself is included. You should realize that all sentient beings include those you dislike, or harmed by you, or imperceptible to your senses, and are of all varieties. You regard them with the understanding that all are basically the same, as sentient beings with sorrows and in suffering, and that all wish to escape suffering and attain lasting happiness. From such a perspective you wish them full enlightenment and ultimate liberation from suffering. Such a wish goes beyond worldly wishes that might aim at the resolution of certain problems but could not prevent them from recurring or other problems from forthcoming. Furthermore, we wish all to attain full enlightenment sooner. "Sooner" is where our efforts in Dharma practices and services apply to. We do not stop at merely wishing full enlightenment to all beings; instead we make all efforts with the hope that thereby sentient beings would reach full enlightenment sooner. Therefore, whatever helps sentient beings need in making progress in Dharma we would try to provide at our best. Consequently, with Bodhicitta we have a goal in life to live for. If you can persevere in Dharma practices and services with a pure mind and solid activities, gradually you will experience the benefits. You would no longer be bothered by trivial matters and unable to escape from sorrowful worries. You would gradually realize that, as life goes on, sooner or later each and every one would run into some difficulties. When someone encounters problems, the only ones that could really help out are those that did not in the first place contribute to those entanglements in worldly haggling. Only those that had transcended worldly entanglements could give guidance and inspire the suffering ones, and render substantial help through prayers. Therefore, when you devote yourself to Dharma practices and services you are on the path of true love for all beings that would have the opportunity to run into contact with you.
Finally, what would be the Fruits of Impermanence? Phenomena indeed are constantly evolving and could not be grasped as absolutely substantial. Seeing this, there are no real problems. Comprehending Impermanence thoroughly, life and death are also very natural. Just as a river is constantly flowing, which drop are you going to grasp? Each one of us is like a drip or a grain of sand in the river flow, what do you want to grasp? It is just a flowing; where are the problems? Conforming to Impermanence thoroughly in mind and action, the fruit attained is liberation. Right now you are grasping to this, grasping to that, grasping to something in all matters, and hence you encounter problems in all matters. This is unsatisfactory, that is also unsatisfactory; this I dislike, that I could not be satisfied. But if you could enlarge your views and open your mind, then you would feel that this is fine and that is also fine. To others there are all sorts of problems, but to one that finds them not objectionable, there are simply no problems.
Written in Chinese on September 9, 2004
Translated on October 6, 2004
El Cerrito, California
Originally posted by Dharmadhatu:Aspects of Impermanence
A Talk Given in Mandarin by Dr. Yutang Lin
on July 25, 2004 at Malin Buddhist Studies Center, Melaka, MalaysiaTape Recorded and Transcribed by Upasaka Jyh Ching How,
Revised by Dr. Lin
Based on the above Chinese Transcript, Written in English by Dr. LinThe topic is "Aspects of Impermanence"; that means we are going to investigate the various aspects of the concept of Impermanence as taught in Buddhism. Impermanence is a fundamental concept in Buddhist teachings. There was a Tibetan patriarch by the name of Milarepa, and he used to say that Impermanence is the gate through which to enter Dharma. His meaning in saying so should have been that, in order to understand Buddhist teachings thoroughly, one needs to have, first of all, a profound appreciation of the significance of Impermanence, and only then could one significantly engage in the practice of Dharma. We will discuss this topic in the sequential order of "Views, Practices, Activities, and then Fruits." First, let's consider Impermanence as views. When we talk about this concept of Impermanence I want to bring up first another even more fundamental concept, namely, Dharma basically is teaching us to see what the real situations are. Basically, Dharma is teaching us that, in order to solve problems, one needs to first recognize what the real situations are. This point is essentially different from authoritarian teachings that demand submissive conformity. In cases of authoritarian doctrines, when the theories are invalid or submission is forced upon, all sorts of problems would ensue. The truthful nature of Dharma is such that, it emphasizes that, for something to be correct, we need to let all examine what the real situations are. Therefore, in Buddhism, even though on the one hand we emphasize following the footsteps of Buddha, and yet on the other hand it also teaches that one should rely on the universal teachings instead of relying on persons. In other words, it is a matter of truth. When people have different views what do we rely on? We rely on recognizing the real situation, and this is the goal for us to follow.
Once the above principle is understood, then when we talk about Impermanence the basic meaning is not to urge you that you always need to look at things from the point of view of Impermanence. For example, right now things are fine in your life but Buddhism purposely wants you to think ahead of the sufferings of birth, senility, illness and death. Basically it is not like this at all. The real significance is only to point out to all what the reality of life and world is. In this sense, when we talk about Impermanence, we are just reminding people that all things will change, sooner or later. What then would be the significance of pointing this out? It is to remind people that, whatever you thought of or your views are, could at any moment become not in conformity with the real situations. Hence, it is only to remind one that one needs to remain constantly alert in realizing that reality could possibly not stay the same as one thinks it to be. Therefore, one needs to think of more possibilities to adjust to the possible changes. Basically the significance of pointing out Impermanence should be only like this.
Nevertheless, when we talk about Impermanence in Buddhist discourses we tend to lean toward presenting it as an antidotal concept. For example, when someone is sick, then medications or treatments are given to help cure the illness. When someone is in poor health, then he or she is urged to do exercises or go on special diet so as to remedy the situation. Similarly, in Buddhism when we talk about Impermanence we tend to offer it as a remedial concept to help cure our problems. This is because each and every one of us has more or less sorrows, worries, prejudices, attachments, insistence, and in addition, among people there are many kinds of conflicts. How to solve all such problems? According to Buddhist teachings the root of the problems lies in each one's grasping to his or her views, and the individual views vary and are mostly based on self-centered interests. Such variations are due to different perspectives or selfish greed. Consequently, there are many problems. Aiming at curing such unhealthy states of human affairs and intending to free people from such prejudicial states, Impermanence is taught as a remedy. People are reminded that such prejudicial and selfish practices would not prevail, nor would they bring about lasting peace and prosperity. The reasons being, if you act like that and others do the same, then conflict and fighting are inevitable. As a result, whenever something comes up, people just fight but could not solve the problems. Instead, people should open their minds to realize that the problems may be resolved in many possible ways, and the solution does not lie in how any particular one could have the lion's share, but in joint and impartial sharing of interests. People should share the common understanding that we all have similar needs, and only when we endeavor toward a harmonious solution will the result be good for all of us in the long run. Nevertheless, people are usually under the fixation of current interests to the extent that any lessening of their grasping would seem impossible. Therefore, the teachings need to point out that, whatever you thought to be graspable is in reality ungraspable. Even your dear life could not be grasped for sure. One would not even know when anything would happen! Furthermore, the important point here is that, Impermanence is taught not as a scare tactic but a matter of fact. In daily news we noticed that some events happened here and some incidents occurred there; even at the very instant right before those occurrences how could we know that things are going to turn out like that? When such matters would fall upon us, we had no ideas. Among our friends and relatives, now and then this one encountered this kind of problem and that one encountered that sort of difficulty. Indeed, the real situation is that, no matter how much you hoped or prayed for, there is no guarantee at all; at any minute things could go wrong!
The only thing that would guarantee that we all would have peace and happiness is the clear understanding that only when all are living in relationships that are mutually supportive and considerate can benefits be assured. Nevertheless, this is something in theory. In daily life changes are always slow to take place, and one would return to one's old patterns of haggling and fighting. What should we do under such circumstances? What we had discussed so far are only theoretical views. We had learned that when Dharma teaches us about Impermanence the point is for us to look at real situations, instead of to remain circling within the sphere of our wishful planning. Simply look back three years and you would realize that many forethoughts then were completely mistaken. Once we had learned the concept of Impermanence, we could use it as an antidote to release our habitual and variegated grasping. Each one of us has certain prejudices and partialities that are results of grasping, and knowing Impermanence could help free us from prejudices and partialities. As I talked about all this in theory, it might sound easy. Later as soon as you step out this hall, you would probably forget about all this talk because in your daily life you have your interests and views that you would not relinquish. So, how could one manage for the notion of Impermanence to gradually imbue one's mind to the extent that when some things come up one would really handle it from the point of view of Impermanence? In other words, you would then be capable of handling matters in a more realistic manner. How could one cultivate this? Some would say that one need to think often about how much sentient beings are suffering, and how ephemeral human lives are, etc. Such thoughts are indeed helpful; nevertheless, people are forgetful. Even matters that caused much suffering, as soon as they are over, people would soon forget much about them. Therefore, one needs to adopt some practices to cultivate one's sense and appreciation of Impermanence.
Many years ago I designed a very good practice that I have been doing since then. It is to keep a " Record of Impermanence. " Whenever we talked about Impermanence it was just a very abstract concept. Even though daily on television and in newspapers there are reports of many incidents and many sudden deaths, since we had no acquaintance with those people, to us they are merely words or images, and hence the impressions could not be profound. Now in keeping a "Record of Impermanence" I began to put down the names or descriptions of all deceased persons that I had actually met, even though it was just a brief encounter. That night, after I began to do this, as I was lying down to sleep suddenly I felt that death would come to my turn. When I did not feel that death was so real, it used to be felt like it was only others' matter and no thought ever occurred to me that death would also come my way. And then another thought arose, that all would have to be given up upon death. If one is not used to this reality, how difficult would it be for one to face it upon death, especially considering the fact that it will not be up to the dying one to decide. There was an inspirational occurrence related to this practice. That night, after I had put down as many names of deceased ones as I could remember, I placed the notebook in front of the statue of Green Tara, a transformation of Guan Yin, on my altar, and then I lit an incense stick to pray for the deceased. The next morning I found the whole incense stick burned but unbroken, and furthermore, it wound toward the right hand of Green Tara that is in the gesture of giving salvation to sentient beings. The burned incense stick remained so for days. I wrote a report on this practice and the inspirational event with a photo attached there to show it to people, with the hope that people would realize that this is a helpful and effective practice that could enable one to realize that Impermanence is as close to one as the breathing in and out. A few years later, a Buddhist of Chinese descent in Indonesia downloaded this report from our website, www.yogichen.org, and read it on his computer screen. Right then he suddenly smelled sandalwood incense even though none was burned nearby. He was moved by this inspirational experience to have translated the report into Indonesian. This Indonesian version is also posted at our website now. I hope that this inspirational incident would also help you realize that this practice is really a significant one.
Besides the method mentioned above another way to realize Impermanence is to become acquainted with death. Strictly speaking, Impermanence does not apply only to death, but to us humans life and death is the matter of greatest concern, hence realizing death could imbue the alertness of Impermanence into our daily life. Since I live near a cemetery I used to take a walk there while chanting the holy name of Amitabha Buddha. In America cemeteries are as beautiful as parks. While strolling there I would go from tomb to tomb to take a closer look at the tombstones. What would be the benefit of so doing? Usually when I came out from the cemetery after about forty-minute stroll, I would feel much lighter inside. Why was it like this? Because usually we are constantly preoccupied with personal worries, just as the Chinese proverb goes, "Every family has a Sutra that is difficult to recite," and it is also seemingly endless. Nevertheless, when you read the tombstones, "Born on such and such a day, month and year, Died on such and such a day, month and year," you realize that so many matters in life that seemed so important, in the end would just vanish into void, and only these two lines would remain for some indefinite time. Sometimes you would see only one date on a tombstone, it could signify a stillbirth or a life lasted no more than a day. Even though there were only two lines, many stories could be inferred from them. After I strolled there daily for over four months, I wrote my reflections and sentiments into poems and entitled them "Learning from the Dead." These poems are all related to Impermanence, and I hope that you would read them. They are also posted at our website.
Whenever you have the opportunity to visit a cemetery, on the one hand you should recite the holy name of Amitabha Buddha or Guan Yin so as to establish Dharma connection for the deceased there, and on the other hand you should read some tombstones there, and it would be helpful to you. You would realize that so many things that you used to deem as of great importance are indeed of no consequences. As one looks back at life from the juncture of life and death it would be easier to attain certain awakening; otherwise, one would tend to haggle all the time over minor matters. If all your life is spent over minor matters, what would be the significance of such a life? It does not make much sense. If you could reflect on life as if from the juncture of life and death, then it would become possible for you to try not to waste this life; how much time is still left, no one knows. The tiny bit of remaining time, if you could use it to accomplish a few things that is beneficial to others and yourself, then this life could become meaningful. Otherwise, it will be just eating and sleeping, and there would be no peace and happiness inside.
Some people would seem to be having no problems on the surface but are actually suffering from chronic depression because they could not find meaning for life and a goal for sincere efforts. If we could realize that all of us are about the same in that we all have many worries and much suffering, and then look at things with such understanding and attempt to find solutions, then the subsequent lives would be meaningful and not wasted. The greatness of Buddhas and Bodhisattvas lies in their teaching us a road to liberation from sufferings and worries. Following such a path we would be able to help sentient beings to some extent, attain peace and happiness of mind, and help others to attain the same.
Between practicing Buddhist teachings and engaging in usual charitable services there is a fundamental and distant difference. Cultivating oneself to become a good person through charitable services is of course superb; nevertheless, there is no end to such services because new problems would keep arising. Even if one could provide for and meet all worldly needs of others, that would still be no guarantee for their happiness. No matter how hard you have tried, what could be attained would remain very limited. And yet, if you comprehended the Buddhist teachings and practiced accordingly, then you would gradually attain peace of mind, and feel the spiritual strength that naturally arises from an open mind. Furthermore, then you could teach others about the Dharma and its practices, and thereby gradually help others to find peace and spiritual strength. Even more important than these is that, after long-term devotion and sincere practice one would then realize the reality of Buddhas and Bodhisattvas; it is not just a system of theories or teachings based on memorized theories. Gradually one would comprehend that Impermanence is a fundamental concept that does not mean that, since nothing can be grasped so we can act in whatever way that we like. The correct meaning is that, as one realized there is nothing that is graspable, and hence ceased grasping, then one would be liberated from the preoccupation with one's self. Ordinarily we are constantly grasping on many tiny things; when one could stop grasping one would gradually experience the purity of mind. Just as a while back before this talk started the assembly were chanting Amitabha in a state of purity, when such purity grows deep and strong it would be possible to return to limitless oneness. In other words, in our ordinary experiences what we understand through our sensual organs are full of distinctions, and so we make and are used to distinctions of countries, families and individuals. Nevertheless, when one's mind has been thoroughly purified through Dharma practices one would then realize that all such distinctions were consequences of grasping and attachment. When grasping had ceased one would experience a state that is indescribable and limitless. Such a limitless state is not a void. How do we know this? For advanced practitioners now and then it is possible to know about matters that happened in distant past or will happen in the future. This shows transcendence over Time, as we usually understood it. Sometimes when people encountered difficulties of all sorts they would ask advanced practitioners to help through prayers, granting of blessings, and other Dharma activities to generate merits. Such blessings would work even though the recipients were total strangers in distant places. This shows transcendence over Space, as we usually understood it. In life there are many matters that have no satisfactory solutions. Illness in the hands of physicians need not be cured, and could turn worse. When one is at the juncture of, as a Chinese proverb goes, "Calling Heaven without response and calling Earth without effects" prayers could help. For example, when people encounter the presence of ghosts, how could one solve such a problem? The fundamental solution to such problems is to deliver such beings from Samsara to Buddha's Pureland through Dharma practices. Then the problem would be no more. Ghosts are also in suffering, and as long as such suffering found no relief they tried to get human beings to help; that is why they bother people. Why is it that such problems will be resolved only when merits are accumulated on their behalves? That is because only what Dharma taught can ultimately solve such fundamental problems that we had no idea of how to handle. Do not think that what Dharma could help is only limited to problems of ghosts. Some people were in intensive care units, and their friends or relatives who knew me would contact me and asked me to pray for them. Even though they were total strangers to me, all I needed were their names and a brief description of their problems, and then the prayers would yield immediate help that they could sense on their side, even though they were on another continent. Thus, they would spread the information to their friends and relatives, and then when they had other problems, they would call me for help through prayers again. This demonstrated that when Dharma practice is well done the limitless oneness realized is not an ineffectual void, but instead a state of complete freedom from artificial concepts such that the strength of prayer would render help, beyond spatial and temporal limits, to others. Such help is not due to the power of any individual human being but expressions of transcendental powers of Buddhas and Bodhisattvas. When praying for the benefit of others with a pure mind such a function would arise. Any one could do this; Dharma is truth, and hence no one could have monopoly over it. One just needs to engage in Dharma practices for long time with pure mind, free from any considerations and regardless of human relationships, but just pray for all equally, then gradually the effects will become obvious.
Next we will talk about Activities, i.e., after we had trained ourselves in the practices mentioned above how to apply Impermanence in daily life activities so that the actions and inaction are in congruence with the teachings on Impermanence. For example, before I came to give this talk, I did not prepare a transcript. A few months earlier they asked me to offer a few topics for my coming talks in Malaysia, so I thought about it and offered a few. Do you think that I could still remember what I wanted to say then? But then, for such an important matter, why didn't I prepare a lecture in writing? This is because I am practicing Impermanence in all my activities. Any moment I am ready to go and face the situation as I am, without carrying a backpack. To let go of grasping, one need to let go of theories as well. I just tell you what is in my mind, no need to arrange some kind of sayings. This is how I live. The words you are listening to are pouring out naturally from my mind; besides these there is no other thoughts or planning. The framework of "Views, Practices, Activities, and then Fruits" for this talk came to my mind after dinner tonight while I was in the restroom of the restaurant. For one who is really living in accordance with Dharma a Dharma talk is just an outpouring of what one really knows and actually does. This is applying Impermanence in daily life. Of course, it is not true that everyone can do like this at once. Nevertheless, you could dwell on this and consider how to apply Impermanence in your daily life. For example, before you left home you were thinking about bring this and bring that with you, but once you were outside you then realized that you had forgotten to bring this or that. Similarly, when you die it could very well like this. Hence, you need to be ready to be without anything. When nothing could indeed be brought along, what are you preparing?
To prepare for the juncture of life and death the only things that are helpful are Dharma practices such as chanting Buddha's name and Dharma services done in our daily life now. When you had done these things in your life then at the time of death you would feel much relaxed. Key to Dharma practices is purity of mind. Bodhicitta is most important. Bodhicitta, in a few words, is to wish all sentient beings to attain full enlightenment sooner. To advance on the path to enlightenment one's intentions should stem from Bodhicitta at all times. One should not constantly limit one's intentions around a small circle of matters such as, I wish my son to be so and so, I wish my daughter to be such and such, etc. When you think of all sentient beings, all these relatives or friends are naturally included, and even you yourself is included. You should realize that all sentient beings include those you dislike, or harmed by you, or imperceptible to your senses, and are of all varieties. You regard them with the understanding that all are basically the same, as sentient beings with sorrows and in suffering, and that all wish to escape suffering and attain lasting happiness. From such a perspective you wish them full enlightenment and ultimate liberation from suffering. Such a wish goes beyond worldly wishes that might aim at the resolution of certain problems but could not prevent them from recurring or other problems from forthcoming. Furthermore, we wish all to attain full enlightenment sooner. "Sooner" is where our efforts in Dharma practices and services apply to. We do not stop at merely wishing full enlightenment to all beings; instead we make all efforts with the hope that thereby sentient beings would reach full enlightenment sooner. Therefore, whatever helps sentient beings need in making progress in Dharma we would try to provide at our best. Consequently, with Bodhicitta we have a goal in life to live for. If you can persevere in Dharma practices and services with a pure mind and solid activities, gradually you will experience the benefits. You would no longer be bothered by trivial matters and unable to escape from sorrowful worries. You would gradually realize that, as life goes on, sooner or later each and every one would run into some difficulties. When someone encounters problems, the only ones that could really help out are those that did not in the first place contribute to those entanglements in worldly haggling. Only those that had transcended worldly entanglements could give guidance and inspire the suffering ones, and render substantial help through prayers. Therefore, when you devote yourself to Dharma practices and services you are on the path of true love for all beings that would have the opportunity to run into contact with you.
Finally, what would be the Fruits of Impermanence? Phenomena indeed are constantly evolving and could not be grasped as absolutely substantial. Seeing this, there are no real problems. Comprehending Impermanence thoroughly, life and death are also very natural. Just as a river is constantly flowing, which drop are you going to grasp? Each one of us is like a drip or a grain of sand in the river flow, what do you want to grasp? It is just a flowing; where are the problems? Conforming to Impermanence thoroughly in mind and action, the fruit attained is liberation. Right now you are grasping to this, grasping to that, grasping to something in all matters, and hence you encounter problems in all matters. This is unsatisfactory, that is also unsatisfactory; this I dislike, that I could not be satisfied. But if you could enlarge your views and open your mind, then you would feel that this is fine and that is also fine. To others there are all sorts of problems, but to one that finds them not objectionable, there are simply no problems.
Written in Chinese on September 9, 2004
Translated on October 6, 2004
El Cerrito, California
"Nevertheless, when you read the tombstones, "Born on such and such a day, month and year, Died on such and such a day, month and year," you realize that so many matters in life that seemed so important, in the end would just vanish into void, and only these two lines would remain for some indefinite time."
Am I right to conclude that everything we experience in life - happiness, sadness, love, hatred, excitement, boredom, etc. are but empty feelings/mental processes. Wow, why then do we get completely caught up in this "drama of life"? Why does everything feel so real?
Yes. Impermanence is the main thing, i think, that caused me to go into the spiritual path. Everything in the end is quite meaningless. No matter how clever, wealthy, famous, anything. No matter how loving your family, your friends, your partners. No matter anything, we all got to leave it behind one day. And there is nothing to hold on to.
When you remember impermanence, alot of worries, attachments and aversions in life will not be so important.
And it make me anxious to quickly start practising and attain realisation on the path. Time is always running out and decreasing to less and less but never will increase.
Buddha say Impermanence is one of the most powerful meditation apart from on emptiness. And i find that contemplating on it is very useful for me.
hmm, AEN might have something to say about Dr Yutang Lin and Yogi C. M. Chen.
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Originally posted by Dharmadhatu:Buddha say Impermanence is one of the most powerful meditation apart from on emptiness. And i find that contemplating on it is very useful for me.
Could you explain please how to meditate on Impermanence and on Emptiness? Thank you.
Originally posted by sinweiy:hmm, AEN might have something to say about Dr Yutang Lin and Yogi C. M. Chen.
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Huh, sorry I don't have anything to say about them, really not familiar with their teachings.
I only read one book on Zen Koan by Yogi C M Chen, the koans inside very good... but I never read everything only skip here and there.
I am not too interested in tantric stuff so not particularly interested in those things.
Originally posted by allkosong:Could you explain please how to meditate on Impermanence and on Emptiness? Thank you.
Hi allkosong,
i can refer you to some sources. There is alot of materials out there.
On the topic of Impermanence:
http://www.thubtenchodron.org/GradualPathToEnlightenment/LR_019_Death_91.pdf
Preparing for Death
http://www.lamayeshe.com/index.php?sect=article&cid=46
Remembering Death
http://www.lamayeshe.com/index.php?sect=article&cid=4
Death and Rebirth
http://www.lamayeshe.com/index.php?sect=article&cid=218
There is a book by Lama Zopa Rinpoche on Impermanence teachings. The title is "Wholesome Fear". It is available in National Library.
http://www.wisdompubs.org/pages/display.lasso?-KeyValue=33090&-Token.Action=&image=1
(You can go here to check which branch got this book.
Below are some other articles on Impermanence that i can find.
On topic of Emptiness:
You can ask AEN or Simpo_ as they have realisations of emptiness.
But i have included 2 articles, one related to Beginning Meditation Teachings and one related to Heart Sutra below if you can read Chinese
( Nyams-myong rgan-po’i ’bel-gtam yid-’byung dmar-khrid) Geshe Ngawang Dhargyey Dharamsala, India, Sept 5 - 12, 1975
[The paraphrase of the text is flush with the margin. Geshe Dhargyey’s comments are indented.]
These teachings on suffering are from Advice of an Experienced Old Man by the precious master Gungtang Rinpoche (Gung-thang-bzang dKon- mchog bstan-pa’i sgron- me) (1762–1823). Containing many parables, they flow as a story in verse form, based on scripture. The main point of the teaching is to help us to develop renunciation and the determination to be free, and in general to lay the ground for bodhichitta to attain enlightenment for everyone’s benefit.
Homage to the untainted Buddha who has abandoned the seeds of rebirth uncontrollably recurring from the force of karma and disturbing emotions and who, consequently, does not experience the sufferings of old age, sickness, and death.
In the middle of the vast, lonely, wild plain of samsara lives an old man visited by a young lad, proud of his youth and health. They have this discussion.
"Hey old man, why do you act, look, and speak differently from others?"
To that, the old man replies, "If you say I act, walk, move, and speak differently, do not feel you are flying in the sky above. Land back down on the same earth as me and listen to my words."
Some youth feel that old age is only for the aged and that it will never come to them. They are very arrogant and have no patience to have anything to do with old people.
The old man continues, "A few years ago, I was much stronger, more handsome, and more vigorous than you. I was not born the way I am now. If I ran, I could even catch up with flying horses."
Most old people speak like this. The present is never as good as the old days were.
"If I caught something, I could even catch bare- handedly yaks of the nomad lands. My body was so flexible, I could move like a bird in the sky. My body was so fit, I looked like a youthful god. I wore the brightest colored clothes and loads of ornaments of gold and silver, ate tons of delicious food and sweets, and rode mighty steeds. I hardly ever sat alone without playing, laughing, and enjoying myself. Hardly any happiness exis ts that I have not experienced.
"At that time, I never thought of the impermanence of my life or about my death. Nor did I expect to go through the suffering of old age as I am now."
Once there was a young person the region where I lived, who led a luxurious life and always indulged in pleasures. Slowly he became old, his body bent, his income decreased. He said to his friends, "I never thought old age would come so suddenly."
"Living with the distraction of involvement with friends, parties, and having a good time, old age sneaks up and overcomes you in the midst of the sound of your laughter."
Geshe Kamapa said, "We should be grateful that old age comes slowly. If it came all at once, it would be unbearable. If at thirty years old we went to sleep and woke up looking eighty, we could not bear seeing ourselves. We do not comprehend our own old age. How we grew old is a total mystery to us. When all of a sudden we realize our old age, it takes a while to accept it. Then it is too late. Altho ugh it is said that the practice of Dharma for a few hours before death is helpful, to engage in tantra we need a physically fit body. Therefore, it is important to start tantric practice while still young.
"When we become very old, we dislike our own selves when we look in a mirror. At that time, our bodies and minds become weak. Our bodies begin to degenerate from head to toe. Our heads are bent as if always receiving a vase initiation.
"The white hair on my head, with no black left, it is not a sign of purification. It is the arrow of frost from the mouth of the Lord of Death, which has landed on my head. The lines on my forehead are not the creases on a pudgy infant drinking milk from his mother. It is the count by messengers of the Lord of Death of how many years I have already lived. When I squint, it is not because smoke is in my eyes. It is a sign of being helpless with the degeneration of my sensory powers. When I try to make a big effort to hear with my hand by my ear, it is not because I am making a secret communication. It is a sign of the degeneration of my hearing.
"When I dribble and snot comes from my nose, it is not a pearl adornment on my face. It is a sign of the thawing of the ice of youthful vigor by the sunshine of old age. Loosing my teeth is not a sign of cutting a new set like a young child. It is a sign of the wearing out of the tools of eating which the Lord of Death is putting away. When much saliva comes out and I spit when I talk, it is not like sprinkling water on the earth to clean it. It is a sign of an end of all the words I shall say. When I speak incoherently and stumble over words, it is not that I am speaking a strange foreign language. It is a sign of my tongue being tired with a lifetime of idle chatter.
"When my appearance becomes ugly, it is not that I am trying to hide behind the mask of a monkey. It is a sign of the total degeneration of the body that I have borrowed. When my head shakes a lot, it is not that I am disagreeing with you. It is a sign of the overwhelming power of the stick of the Lord of Death that has hit my head. When I walk bent over, it is not that I am trying to find a needle I have lost. It is a clear indication of the degeneration of the element of earth in my body.
"When I get up rising on my hands and knees, I am not imitating a four- legged animal. It is because the support of my feet is no longer sufficient. When I sit down, it is like dropping a bag of something. It is not that I am angry with my friends. It is the loss of control of my body.
When I walk slowly, I am not trying to walk like a great statesman. It is because I have lost the complete sense of balance in my body. When my hands shake, it is not that I am waving my hands out of greed to get something. It is a sign of the fear of everything being taken away from me by the Lord of Death. When I can eat and drink only a little, it is not because I am miserly or stingy. It is a sign of the degeneration of the digestive heat at my navel. When I wear light clothes, it is not an attempt to imitate athletes. It is because the weakness of my body makes any clothes a burden to wear.
"When breathing is difficult and I get out of breath, it is not that I am healing someone by blowing a mantra. It is a sign of weakness and exhaustion of the energies in my body. When I do very little and have few activities, it is not from intentionally controlling my activities. It is because of the limit of what an old man can do. When I am very forgetful, it is not because I think others unimportant and look down on them. It is a sign of the degeneration of the consciousness of my memory.
"O young man, do not tease and make fun of me. What I experience now is not exclusive to me. Everyone experiences this. You wait and see; in three years, the first few messengers of old age will come to you. You will not believe or like what I say, but you will learn from experience. In this time of the five degenerations, you will be lucky to live to be as old as I am. Even if you live as long as I have, you will not be able to speak as much as I can."
The young man replies, "Instead of being able to live as long as you and become as ugly and ignored as you are and put in the ranks of dogs, it is better to die."
The old man laughs. "Young man, you are very ignorant and stupid to wish to live long and be happy, but not to have old age. Death may sound simple, but it is not that easy. To be able to die peacefully and happily, you need to be someone who has not accepted wrongly obtained offerings or broken the morality of the ten positive actions, and who has accumulated much listening to the Dharma, contemplation, and meditation. Then death is simple.
"I do not feel this way, however. I have no confidence of my having done anything constructive. I am afraid of death and am grateful for each day I can stay alive. My strong wish is to stay alive each day."
The young man changes his mind and says, "Old man, everything you say is true. What others have told me about the suffering of old age agrees with what I have seen in you. Your demonstration of old age to me has been very beneficial to my mind. I am amazed at the suffering of old age. O wise old man, if you have heard of any methods to escape old age, do not keep them a secret; share them with me and tell me the truth."
The old man pleasingly says, "There definitely is a method. If you know it, it is easy to follow. With little effort, we can quickly be liberated from this suffering. Although everyone who is born dies, very few die after growing old. Many die young without having the opportunity to reach old age. The methods are in Buddha’s teachings. They contain many methods to gain liberation and enlightenment, in other words not to be reborn, get old, sicken, or die; but we have not practiced them."
Once in a monastery house there was a self- made lama. He was a junior member in the monastery, and most of the monks did not pay attention to him. They had a meeting to discuss the future of the house. He said to prepare ropes and sheets to bind corpses. Everyone said this was a bad omen and got angry with him. They then discussed what everyone should do to help the monastery. He said to meditate on impermanence. In saying this, he gave them a great teaching. Many later Dalai Lamas have praised him. To prepare for the future, one needs to prepare for death.
"Everyone wants immortality and the methods to attain it. But to be born and not to die is impossible. Even thousands of Fully Enlightened Beings, including Sakyamuni Buddha, have passed away. And as for the bodhisattvas and great gurus of the past, only their names remain. The same is evident in the history of the world. All great historical figures have died and only ruins are left. Thus, we must not forget the reality of our impending deaths. Even the great gurus of the present will pass away. Babies born today will all be dead in a hundred years. So how can you, young man, expect that you alone will live forever? Therefore, it is advisable to prepare yourself spiritually for death.
"A long lifespan cannot be bought with money or gained through physical comfort. If you have spiritual confidence and know what you want out of life, then the older you grow physically, the more happiness and youth of mind you will have. If you enjoy great physical comfort but have led an empty life, then the older you grow, the unhappier you become. You have to travel as a tourist to distract your mind from worrying about death. On the other hand, even if you have just a little spiritual confidence, the closer you approach death, the more you feel like a son returning to a happy home. You are not repelled by death, but look forward to continuing lives of happiness."
Once a great spiritual master said, "Because I have complete confidence in my future births; I have no worry. Death can come at any time, and I welcome it."
"Since the suffering of death is inevitable, we must do something about it. We cannot just sit and be depressed. As humans we have the wisdom to try many methods. Even Buddha cannot give you more explicit teachings, young man. I have spoken from my heart. Although this is my true heartfelt advice, do not rely only on my words alone; analyze them for yourself. Do practices concerning impermanence on your own. There is a proverb, ‘Ask for the opinions of others, but make the decision yourself.’ If you let many make decisions for you, many will give you different advice."
The young man says, "All you say is very true and beneficial. But, for the next few years I cannott do these things. I have other work to do. I have a large estate, wealth, and so on. I must do much business and tend to my property. After a few years I must meet you again, and then I shall do the practices."
The old man becomes very unhappy and says, "Everything you have told me now turns out to be empty words and meaningless. I have had the same thing, the wish to do something meaningful after a few years; but I never did anything and now have grown old. I know how vain what you say is. Things to do in a few years time will never end. You will always put them off. Things to do in a few years time are like an old man’s beard; if you shave today, you will grow more tomorrow. After procrastinating until tomorrow and tomorrow, soon you will find your life is over. This procrastination of Dharma practice has fooled everyone. I have no confidence in you that you will ever practice Dharma. Therefore, it is a total waste for us to talk. Go back to your home and do whatever yo u want, and let me say some mani’s (mantras)."
The young man becomes very surprised and feels a bit hurt. He says, "How can you even think of saying such things to me? Tell me, how quickly can material things be accomplished in this life?"
The old man laughs, "You ask me these questions, so I guess I have to answer how long it takes to accomplish anything. In the southern direction lives the Lord of Death who cares not at all whether you have finished your work or not. He does whatever he wants. If you can have friendly relations with him and get his permission to accomplish something in life, then you can relax. Otherwise, you can never relax. People die in the middle of a cup of tea, while food is on the table, while walking, before they can finish taking a whiff of snuff.
"This happens to everyone, even great masters. Many of their teachings are incomplete, because they died before they finished writing them. So when the Lord of Death comes, you cannot say, ‘I have a big estate and much work to do.’ You cannot boast of anything to him; you have to leave everything. In this respect we are completely powerless. We cannot determine out lifespan. Therefore, if you are able to do anything, start practicing now. That will be meaningful; otherwise, your estates alone are meaningless. But nowadays there are few people who tell the truth about what will benefit you. What is even more rare is someone who will listen to sincere advice."
The youth is deeply moved and, having built up great respect for the old man, takes a few steps back and prostrates to him. He says, "No other lamas surrounded by golden banners, Geshes, or yogis have more profound teachings that what you have said. You have the appearance of an ordinary old man, but you are actually a great spiritual friend. I give my word of honor to practice all you have said, to the best of my ability, and in the future, please give me more teachings."
The old man agrees and accepts. He says, "I do not know much, but I have experienced a great deal. I can teach you from that. The most difficult thing is to make a beginning and establish yourself in the Dharma. To begin practicing Dharma after you are already old is more difficult. Therefore, it is important to start at a young age.
"When young, your memory is fresh; you have dynamic intelligence and the physical strength to build up positive force by prostrations. In terms of tantra, the strength and vigor of your energy channels are very good when young. If at a young age, you can break through the barrier of greed and attachment to material possessions and involve yourself in spiritual activities, it is very valuable. Once you have accepted the Dharma, understood its essential points, and gotten into its spirit, then everything you do, say, and think will be Dharma."
Milarepa and Ra Lotsawa said the same, "When I eat, walk, sit, or sleep – it is Dharma practice."
"There are no rigid rules in Dharma. So, try not to have too many thoughts or a fickle mind. Start now and keep up your interest in Dharma. Do not change your mind every minute. From this moment on, dedicate your life – body, speech, and mind – to Dharma practice."
Now the old man tells the youth what Dharma entails, "First, find a well-qualified spiritual mentor and devote yourself properly to him with your thoughts and actions. How much you can benefit others depends on finding a proper spiritual mentor and on your wholehearted committed relationship with him."
Atisha emphasized this point. He often related that he had an equally wholehearted commitment to all 155 of his gurus.
"Then, you need to observe your words of honor and vows to practice the ten constructive actions. Safeguard them as you would your eyes. Cut off your attachment to this life, like a wild elephant breaking a chain. Then accumulate listening, contemplation, and meditation, and do the three together. Support this all with the seven- limbed practice. This is way to build up positive force, to accumulate merit. Having done this, Buddhahood is at your fingertips."
The Fifth Dalai Lama said that if a qualified mentor guides a qualified disciple, Buddhahood can be shaped in one’s own hands. Milarepa also said that if you have a qualified mentor and a qualified disciple practicing his qualified teachings, then Buddhahood is not outside you; it is within. One must always stress, however, that the guru must be properly qualified.
"This is happiness; this is joy. O dear son, if you practice in this way all your wishes will be fulfilled."
These teachings are very beneficial for taming the mind. They soften a tough mind. A proverb says, "Do not be like a leather bag for containing butter. Do not be like a pebble in a stream." A leather bag does not become soft no matter how much butter is inside. No matter how long a stone stays in a stream, it too does not become soft.
From that day on, the young man practiced pure Dharma unmixed with the eight worldly, childish feelings.
We need to try to do the same. The more teachings we have heard, the more we need to practice and cultivate ourselves through them, and not be like pebbles in a stream that never get soft.
The old man says, "I have heard these teachings from my spiritual mentors and they are also based on my own experience. May this benefit limitless sentient beings for the sake of their happiness."
The author ends: Although I have practiced little and lack Dharma experience, yet because of the diversity of sentient beings’ dispositions, maybe these teachings will be of benefit to some. With the hope of benefiting the minds of limited beings, I have written this with sincerity and pure motivation. These teachings on impermanence are not just an interesting story I thought up to tell, but are based on The Four Hundred Stanzas by Aryadeva.
Teachings on Impermanence and Death, by Lama Zopa Rinpoche,
from The Door to Satisfaction
Meditate: Look at everything- self, action, object; friend, enemy, stranger; those who are the objects of your attachment, anger, and ignorance- with the awareness of the reality: all these are transitory, and can cease at any time. Not only do these phenomena change within each second due to causes and conditions, but they can cease at any time.
Death can happen at any moment, even to you. Death can happen at any moment to the friend, enemy, or stranger. Your possessions also deteriorate, and not only do they change within each second, but they can also be separated from you at any time.
Therefore, there is no reason at all to allow discriminating thoughts of attachment, anger, or ignorance to arise in relation to these objects. Be aware that these things are transitory in nature and not permanent.
The main remedy to the thought of the eight worldly dharmas is meditation on impermanence and death. If one does not remember death, one does not remember Dharma. And even if one remembers Dharma, if one does not remember impermanence and death, one does not practice Dharma.
Even though you may accept that you can die at any time, in your daily life you tend to think that you are not going to die soon- not this year, not this week, not today, not now. Because of this, you postpone your practice of Dharma. And even if you practice Dharma, if you don't think about impermanence and death, it does not become pure Dharma.
If you don't think about impermanence and death, you don't practice Dharma, which means protecting karma by abandoning non-virtue and practicing virtue; you constantly create negative karma instead. But if you remember impermanence and death, you lead a highly meaningful life. You are able to practice the paths of three levels of capability and achieve the
three great purposes: always increasing happiness, liberation, and enlightenment.
Remembering impermanence and death is also a very easy way to control delusions. You can overpower your delusions.
Remembering impermanence and death is very meaningful.
It is very important at the beginning of Dharma practice, as it helps you to actually begin your practice, and then again to continue it so that you succeed in your attempt to achieve enlightenment.
Milarepa said:
Being afraid of death, I escaped to the mountains
Now, having realized the ultimate nature of mind,
even if death comes, I am not worried
(79, 80)
Closer and closer to death - death comes to all
Death is definite. No medicine can stop death, and there is no place where we don't experience death. No matter how powerful our body is, our life shortens without any break.
Each time we recite the mantra om mani padme hung and move a bead on our mala, our life is closer to death with each mantra we finish. When we leave here to go home, each step we take brings us closer to death. When we arrive home, that much of our life is finished.
When we drink a cup of tea, with each sip we take, our life is closer to death. When we finish the cup of tea, that much of our life has gone; we are that much nearer to death.
Each time we breathe in and out, our life is nearer and nearer to death.
Meditate while looking at a clock or a watch; as each second passes, in reality our life is closer to death- but not because we're wearing a watch! Looking at a watch is a very powerful way to meditate on impermanence and death. With each second you are coming closer to death.
When we eat a plate of rice, each time the spoon goes to our mouth, our life is finishing. When we finish that plate of rice, that much of our life has gone, and we are that much closer to the time of our death. When we read a newspaper, as we finish each page, we are that much nearer to death.
When we talk to people, as we finish each word, we are closer to death. When we complete each sentence, that much of our life has already gone. When we gossip for hours, that much of our life is finished; when we stand up and walk away, our life is that much closer to death.
And once a part of our life is over, we can't bring it back or change it. When a boxer or racing car driver injures his body, it can usually be fixed, and this can happen many times. But once our life has passed, whether it has been meaningful or wasted, it has gone forever. You can't fix up any part of your life that has passed; all you can do is work on the present and the future. By making your present life more meaningful, you can fix up the future; you can make a better future.
The Graduated Path teachings mention that a life of one hundred years can be divided into two parts: one half is spent sleeping- and this is without daytime sleeping!- and much of the other fifty years of waking time passes in quarreling, sickness, and many other meaningless activities. If we add up all the time spent on what we call practicing Dharma, it is very little.
And then you have to die. Even though you have a perfect human body, even though you haven't found time to practice Dharma during your lifetime, you still have to die.
(80, 81)
The time of death is uncertain
Right now there are people dying in hospitals: people with AIDS or cancer whose cases the doctors regard as hopeless, with only one day, a few hours,
a few minutes to live. They are regarded as dying because they are close to death, but they still have a short time left to live. They are not dead yet. Think, 'It is the same with me- I am also dying.' It is not that if you have AIDS or cancer, you die, and if you don't have AIDS or cancer, you don't die or don't die soon. It is not like that. Meditate this way when you get up in the morning. Remember that you are dying also, just like the people in the hospital who are regarded as dying. Using the same reasoning, you do not have much time to live.
You may even die before those people with cancer who are regarded as dying. You may reason that because they have a certain disease, they will die soon. But this doesn't necessarily follow; it is not logical. Many healthy people who did not have AIDS or cancer have died today. The questions of death does not depend on having disease; even dying soon does not depend on having disease. Even for the healthy, it is the same: death can happen at any time.
You are dying. Second by second you are getting nearer to death- there is not much time left. Life is very short. The people with serious diseases are regarded as dying; those who come to visit them are regarded as not dying but as living. But in reality there is no difference. Both are the same, in getting constantly nearer to death, and in not having much time left.
On top of all this, death can happen to you at any moment. The actual time of death isn't definite. Generally, in the world, nothing is definite, and during degenerate times such as these, life is even more indefinite. There are few conditions for living and many conditions for death, and even the conditions we need for survival can become causes of death.
Life is full of conditions for death. All the delusions within our minds- such as the thought of the worldly dharmas, which induces other negative minds that bring heavy obstacles and heavy karma- are conditions for death.
Until now you may not have had any obstacles to your life. Suddenly, today, because of not practicing Dharma and not controlling our mind, you may create heavy negative karma by breaking your vows or in relation to sentient beings or holy objects. Suddenly there may be life obstacles, with signs of death in your dreams or other things happening. Even though you may have the karma to live, suddenly there is danger of death. There are many
conditions for death inside your own mind, and in external conditions, which are also created by your own mind.
Also, this body is very fragile, like a water bubble. Negative ways of thinking disturb the winds within your body, which then disturb the four elements. Disturbance of the elements causes disease and brings the danger of death.
As explained in a commentary on Kalachakra, the inner and outer elements are related. If the four inner elements are disturbed, the outside elements are also disturbed. These can threaten your health and your life, even becoming the conditions for your death.
Remember the many people we have known, who have been close to us, that have died. Think of our kind friend: during the time we spent with him, he was very real to us, laughing and making jokes. We enjoyed so much being with him, he seemed somehow permanent, truly existent, real. But they have gone now. We have just the memories.
Even famous people have died. Even Mao Zedong, though he had a large army and frightened many people, he doesn't exist not. Indra Ghandi was well known to the world, with her pictures everywhere. Despite her popularity and military power, she is gone; she doesn't exist now.
By this time next year it is possible that like those who have already died, only your name will be left. Of those who have died, there are now left only their names written in letters, their pictures, and people still mentioning them.
By this time next year, this could have happened to you. Nothing to be seen- only your name to talk about and pictures to look at.
As you do in tantric practice, bring into the present what is going to happen in the future. Meditate on your death now. Think of your body in a coffin being taken from your home to the cemetery, being buried there under the ground.
Or meditate on your body in a coffin about to be cremated.
Only your possessions are left. Think about this.
When death happens, even though the body completely disintegrates, the consciousness continues. When the butter in a butter lamp finishes, the flame stops, but the consciousness is not like this. Consciousness continues from life to life. (82, 83, 84)
Think about karma and rebirth. Whether you will have a good or a bad rebirth depends on whether your karma is good or bad. Remember that your death can happen suddenly. You may be active, working, when suddenly your eyes roll up and you die. Suddenly, in the middle of doing something, your body becomes a corpse, with no breathing, no movement. This can happen to you at any time.
People have died while drinking tea; just before the cup reaches their lips, they die in the chair. People die before finishing the food on their plate. Everyday people are dying in the middle of doing something. This happens every day. (85, 86)
Making this life meaningful
The best thing to do is to recite every morning, 'I am going to die today.' This cuts off all problems. Once you have this thought, there are no more problems. Problems come from your wrong ideas, your wrong conceptions.
Thinking that you are going to die today cuts off these conceptions and problems.
You are going to die today- so what are you going to do with your life? Just thinking that you are going to die today is not sufficient; the thought should persuade you to practice Dharma and not waste your life. What are you going to do? Whether you live another hour or another hundred years,
what are you going to do with your life?
At this time, when you have this question, it is very good to remember the verse from Lama Chopa:
Cherishing myself is the source of all sufferings,
while cherishing others is the basis of all qualities.
Please grant me blessings to do the heart practice,
the yoga of exchanging myself for others.
Here you have the answer: the heart practice is contained in the above verse. Whether or not you are able to recite many prayers, study extensively, or sit in meditation, this is the essential, most meaningful practice. Simply by thinking of the words of this verse- that cherishing the self is the basis of all obstacles and sufferings, and cherishing others the basis of all qualities- you are able to change the object of your concern. Before, your concern was only for yourself, but just by saying these words, you change the object of your concern from the self to other sentient beings suffering in the six realms.
Constantly keep the thought of other sentinet beings in place of the I. Change from cherishing the I to cherishing others. Always hold this thought in your heart and do all your actions on the basis of this attitude. From morning to night, do everything- meditation, prayers, study, eating, talking- on the basis of this attitude. In your heart, do everything for all sentient beings.
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应个别åˆ�å¦è€…“需修行教诲”之请求，
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麦å½ä»�波切对åˆ�å¦è€…的教诲
《麦å½ä»�波切对åˆ�å¦è€…的教悔》，是一个é�žå¸¸å®žé™…的修法。它属于显宗修法，ä¸�需è¦�密宗ç�Œé¡¶ç‰è¦�求，任何人å�ªè¦�有信心，都å�¯ä»¥ä¿®ã€‚
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所以，大家ä¸�è¦�认为自己肯定ä¸�是åˆ�å¦è€…ï¼Œå› ä¸ºè‡ªå·±å·²ç»�å¦ä½›ä¸¤ä¸‰å¹´äº†ã€‚如å‰�所述，å�ªæœ‰å…·æœ‰åŒ–解毒性能力的人，æ‰�算是超越了åˆ�å¦è€…的行列，大家自行对照，就能很清楚地知é�“自己是什么人了。
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虽然å�¤äººä¹Ÿè¯´“人生如æˆ�”，其它人也é�“å�¬é€”说地跟ç�€ç…§æ�¬ï¼Œä½†äººç”Ÿä¸ºä½•åƒ�是一场æˆ�，他们å�´è¯´ä¸�出所以然，其实大家还是觉得æˆ�和人生ä¸�ä¸€æ ·——人生是很实在的，æˆ�曲å�´æ˜¯è™šæ— 缥缈的æ�œæ’°ã€‚
大家都了解，世俗人除了追求金钱ã€�地ä½�ã€�å��声ç‰ç‰ä»¥å¤–，没有其它的ç�†æƒ³ï¼Œæ‰€è°“的崇高ç�†æƒ³ã€�伟大ç�†æƒ³ï¼Œä¹Ÿå°±æ˜¯è¿™äº›ã€‚å› ä¸ºå¤–åœ¨çš„è¯±æƒ‘åŠ›ç›¸å½“å¤§ï¼Œå�•å‡è‡ªå·±çš„能力，是很难抵挡的，所以，世间凡夫都在这些方é�¢æŠ•å…¥äº†ç��贵的生命与时间。å�ªè¦�å�‘现别人有而自己没有，心里就ä¸�是滋味，然å�Žå°±åœ¨äº’相攀比的心æ€�ä¸ï¼Œæ‹¼å‘½åœ°ç‰Ÿå�–暴利ã€�争æ�ƒå¤ºåˆ©ç‰ç‰ã€‚
但佛å�´è®¤ä¸ºï¼Œä¸–é—´çš„å��利ç‰ç‰éƒ½ä¸�值得那么投入，我们应该é‡�新建立生å˜ç›®æ ‡æˆ–äººç”Ÿç›®æ ‡ã€‚é¦–å…ˆç¬¬ä¸€æ¥ï¼Œå°±æ˜¯è¦�æ��å�‡ã€�净化自己。
一些有钱ã€�有势ã€�有å��çš„æˆ�功人士也ç§�下告诉我们：他们在众人è�šé›†çš„çƒé—¹åœºå�ˆå�—到别人追æ�§çš„时候，会有与众ä¸�å�Œã€�高高在上的感觉，但真æ£å›žåˆ°å®¶é�™ä¸‹æ�¥ä»¥å�Žï¼Œæ‰�å�‘çŽ°è‡ªå·±ä¸€æ— æ‰€æœ‰ï¼Œå�ªæ˜¯ä¸€ä¸ªæ™®æ™®é€šé€šçš„人，虽然有一点身外之物，但身外之物éš�时都å�¯èƒ½ç¦»å¼€ï¼Œé‚£æ—¶è‡ªå·±ä¹Ÿè·Ÿå¸¸äººä¸€æ¨¡ä¸€æ ·äº†ã€‚但å�³ä¾¿å¦‚æ¤ï¼Œè‡ªå·±è¿˜æ˜¯ä¸�能摆脱å��利的诱惑。
为什么我们会有如æ¤è§‚念？这与我们的教育和æˆ�长环境有很大关系。从å°�å¦ä¸€å¹´çº§å¼€å§‹ï¼Œè€�师ã€�å�Œäº‹ã€�家人ã€�朋å�‹ç»™æˆ‘们ç�Œè¾“çš„ï¼Œéƒ½æ˜¯è¿™æ ·çš„è§‚å¿µ——è¦�挣很多钱，å�‘展自己的事业，让自己æˆ�为社会上的红人，别人羡慕ã€�自己得æ„�——å› ä¸ºèº«è¾¹çš„äººéƒ½è¿™æ ·æƒ³ï¼Œæ‰€ä»¥æƒ³è½¬å�˜ä¹Ÿé�žå¸¸ä¸�容易。
如今我们的生活æ�¡ä»¶è¶Šæ�¥è¶Šä¼˜è¶Šï¼Œä½†æˆ‘们自身å�´æ²¡æœ‰å�‡çº§ï¼Œä¸�但没有å�‡çº§ï¼Œè¿˜ä¸€å¹´æ¯”一年衰è€�，一年比一年接近æ»äº¡ã€‚人体气脉明点的结构ã€�能é‡�，都一年ä¸�如一年。
比如说，我们现在的身体，会时常é�到病é”ã€�è¡°è€�与æ»äº¡çš„ä¾µè¢ã€‚一旦æ»äº¡ï¼Œå½“我们的æ„�识离开肉体以å�Žï¼Œèº«ä½“åœ¨å‡ ä¸ªå°�时内就会è…�烂å�˜è´¨ï¼Œæœ€å�Žæˆ‘们的身体就会在地ç�ƒä¸Šæ¶ˆå¤±ã€�æ¯�ç�。但通过密宗的一些修法，就å�¯ä»¥æŠŠæˆ‘们的身体转å�˜ä¸ºé‡‘刚身。
什么是金刚身呢？
金刚是ä¸�å�˜åŒ–ã€�ä¸�摧æ¯�ã€�ä¸�分离ã€�ä¸�虚幻ç‰ç‰çš„æ„�æ€�。
对身体而言，金刚身是佛智的载体，就åƒ�我们的肉体是æ„�识ç‰ç‰çš„è½½ä½“ä¸€æ ·ã€‚
从精神的角度而言，我们现在的精神é�žå¸¸ä¸�自由ã€�ä¸�自在。外界的所有东西一直在扰乱它的平é�™ï¼Œä¸€æ—¦é�‡åˆ°å¤–境，内心就会产生å�„ç§�å�„æ ·çš„å½±å“�。
释迦牟尼佛å�‘现，在凡夫的肉体和精神当ä¸ï¼Œå�¯ä»¥æ��å�–佛的智慧，å�¯ä»¥ä½“验出佛的金刚身。通过修行，就能体验到佛陀永久ä¸�å�˜çš„智慧。
世间凡夫之所以在轮回ä¸æµ�转，最é‡�è¦�çš„å› ç´ ï¼Œå°±æ˜¯ä¸�明白这些é�“ç�†ï¼Œæ‰€ä»¥ä¼šå¼ƒæœ¬è¶‹æœ«ï¼Œè¿½æ±‚外在的声光形色。
当然，虽然佛陀知é�“è½®å›žæ¯«æ— æ„�义，但他也ä¸�会è¦�求我们立å�³å®Œå…¨è„±ç¦»å¤–在物质生活，这是欲界众生ä¸�å�¯èƒ½å�šåˆ°çš„。欲界众生必须借助于外界的æ�¡ä»¶——饮食ã€�氧气ç‰ç‰——æ‰�能生å˜ã€‚
佛的æ„�æ€�是说，外在的物质，å�ªèƒ½ä½œä¸ºç”Ÿå˜çš„æ�¡ä»¶è€Œä¸�是生å˜çš„ç›®æ ‡ã€‚
虽然æ¯�个人ã€�æ¯�个团体都需è¦�制定这一世的长远å�‘展计划，但这些计划ä¸�但对我们没有真æ£çš„利益，而且还有å�¯èƒ½æ˜¯æ¬ºéª—自己的一个游æˆ�。欺骗的结果，就是剥夺了我们自己毕生的自由和时间。
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æ¯�个人必须得é�¢ä¸´æ»äº¡ï¼Œè€Œä½•æ—¶ä½•åœ°æ»äº¡ä¹Ÿä¸�一定，æ»äº¡éš�时都有å�¯èƒ½å�‘生。人的生命é�žå¸¸çŸæš‚，所以ä¸�è¦�作过度长远的打算。
其实，æ»äº¡å¹¶ä¸�是所有的结æ�Ÿå’Œç»ˆç‚¹ï¼Œè€Œæ˜¯ç”Ÿå‘½çš„转折点。生命当ä¸æœ‰æ— 数个阶段，æ»äº¡å�ªæ˜¯ç»“æ�Ÿäº†å…¶ä¸çš„一段çŸçŸçš„旅途，以å�Žè¿˜æœ‰å¾ˆé•¿çš„è·¯è¦�走。
è¯¥æ€Žæ ·èµ°å‘¢ï¼Ÿå¾ˆå¤šäººå°±æ²¡æœ‰ä»»ä½•å‡†å¤‡äº†ï¼Œå› ä¸ºä»¥å‰�我们所有的想法和作法，都å�ªæ˜¯ä¸ºäº†å‰�é�¢çŸçŸçš„旅途ç�€æƒ³ï¼Œå…¶å®ƒé•¿è¿œçš„è·¯æˆ‘ä»¬æ ¹æœ¬æ²¡æœ‰è€ƒè™‘ï¼Œè¿™å�¯è°“是真æ£çš„失败ï¼�
佛陀认为，真æ£çš„明智之举，是把下一世，å†�下一世的生命旅途，纳入自己的长远计划当ä¸ï¼Œè‡³äºŽçŽ°ä¸–的生活，就ä¸�è¦�过度执ç�€ï¼Œè¦�知足少欲地生活。
少欲知足是什么æ„�æ€�呢？ä¸�是说所有人通通都è¦�到山洞里去，åƒ�ç±³æ‹‰æ—¥å·´é‚£æ ·å�ƒç²—ç²�çš„é¥®é£Ÿï¼Œç©¿ç ´æ—§çš„è¡£è¡«ã€‚å�ªè¦�ä¸�过分地浪费自己的精力ã€�生命，能够在比较平稳的生活水平上简å�•ã€�æœ´ç´ åœ°ç”Ÿå˜ã€‚æ—¢ä¸�用太穷苦，也ä¸�è¦�太奢侈。ä¸�èµ°æž�端，就是ç�†æƒ³çš„生活。
首先，ä¸�过分奢侈浪费ä¸�仅对本人的修行解脱有帮助，对整个社会也是一ç§�奉献。世人皆知，现在全ç�ƒæ‰€è°“çš„å�‘展ç»�æµŽï¼Œå¤§å¤šæ˜¯ä»¥ç ´å��环境为代价的，人的欲望ã€�需求越多，能æº�çš„å¼€å�‘与消耗就越大。知足少欲å�¯ä»¥é�¿å…�å¼€å�‘过多的能æº�，从而å‡�è½»å¯¹å¤§è‡ªç„¶çš„ç ´å��。
其次，ä¸�刻æ„�节ä¿ï¼Œå¼ºè¡ŒåŽ»è¿‡å¤ªè‹¦çš„生活，也å�¯ä»¥é�¿å…�在修行过程ä¸äº§ç”Ÿçƒ¦æ�¼ã€‚
佛陀规定，å�³ä½¿æ˜¯å‡ºå®¶äººï¼Œå�ªè¦�心里没有贪欲心，ä¸�认为身外之物是了ä¸�起的东西，若能以å‰�世的ç¦�报å�Šç§�ç§�å› ç¼˜ï¼Œä¸�需è¦�努力奋斗，自然而然就能享有五百间åƒ�äº”æ˜Ÿçº§å®¾é¦†é‚£æ ·è±ªå�Žçš„楼房，也å�¯ä»¥éš�æ„�享用，ä¸�是必须è¦�ä½�åœ¨ç ´ç ´çƒ‚çƒ‚çš„åœ°æ–¹ã€‚
我们都知é�“，相对在家佛教徒æ�¥è¯´ï¼Œä½›é™€å¯¹å‡ºå®¶äººçš„è¦�求已ç»�æ˜¯æœ€ä¸¥æ ¼çš„äº†ï¼Œæ—¢ç„¶å‡ºå®¶äººéƒ½å�¯ä»¥äº«å�—如æ¤å¾…é�‡ï¼Œåœ¨å®¶äººè¿‡å¥½ä¸€ç‚¹çš„生活就更没有问题了。
æœ‰è¿™æ ·ä¸€ä¸ªæ•…äº‹ï¼š
一天，�智�波切去拜访一�上师时，在上师家里看到很多东西。
�智�波切虽然嘴上�说，但心里�在嘀咕：虽然上师是一个少欲知足的人，但他家里的东西实在太多了。
é‚£ä½�上师了知到å�Žæ™ºä»�波切的想法，便切ä¸è¦�害地说é�“ï¼šè™½ç„¶ä½ è®¤ä¸ºæˆ‘ä¸�是少欲知足的人，但实è¯�å‘Šè¯‰ä½ ï¼Œæˆ‘å¯¹æ‰€æœ‰è¿™äº›ä¸œè¥¿çš„æ‰§è‘—ï¼Œä¹Ÿæ²¡æœ‰ä½ å¯¹ä½ é‚£ä¸ªæœ¨ç¢—çš„æ‰§è‘—å¼ºçƒˆã€‚
很多人知é�“，å�Žæ™ºä»�æ³¢åˆ‡æœ‰ä¸€ä¸ªæ ¹æœ¬ä¸Šå¸ˆç•™ç»™ä»–çš„æœ¨ç¢—ï¼Œä»–é�žå¸¸æ‰§è‘—这个碗。
è¯�说回æ�¥ï¼Œé™¤äº†æž�å°‘æ•°å‰�世积累了æž�大ç¦�报的人以外，一般的在家人并ä¸�具备ä¸�åŠ³è€ŒèŽ·ï¼Œæ— éœ€å‹¤ä½œè‡ªç„¶è€Œç„¶å°±å�¯ä»¥æ£å¸¸ç”Ÿå˜çš„æ�¡ä»¶ï¼Œæ‰€ä»¥ä½›é™€å…�许我们适当地投入，适当地努力。
但如果满脑å�都是钱，认为å�ªè¦�有钱什么都解决了，至于伦ç�†é�“å¾·ã€�å› æžœå�–èˆ�ã€�äº²æƒ…è‰¯å¿ƒéƒ½æ˜¯æ¯«æ— ä»·å€¼çš„ä¸œè¥¿ï¼Œé‚£å°±æ˜¯å¤§é”™ç‰¹é”™çš„ä»·å€¼è§‚ï¼�
我å¦ä¹ ä½›å¦å·²ç»�二å��多年了，物ç�†å¦ã€�天文å¦ã€�西方哲å¦æ–¹é�¢çš„著作我也看过，并与有些物ç�†å¦å®¶è¿›è¡Œè¿‡è®¨è®ºã€�交æµ�，最å�Žæˆ‘得出结论：å�ªæœ‰é‡Šè¿¦ç‰Ÿå°¼ä½›çš„ç�†è®ºï¼Œæ‰�是唯一的ç»�对真ç�†ã€‚è¿™ä¸�æ˜¯å› ä¸ºæˆ‘æ˜¯ä½›æ•™å¾’ï¼Œå°±è‡ªæˆ‘å�¹å˜˜ã€�自å�–自夸，本æ�¥ä¹Ÿæ²¡æœ‰ä»»ä½•äººå¼ºè¿«æˆ‘一定è¦�è·Ÿç�€ä½›é™€å¦ã€‚如果用尖é”�çš„ç�†è®ºæ�¥æŽ¨æµ‹ï¼Œå�¯ä»¥å�‘现佛教è§�解ã€�行为ã€�修法ç‰æ–¹é�¢ä¸€ç³»åˆ—çš„æ¼�洞，我也ä¸�会盲目地相信ã€�夸耀佛法。然而，在å¦ä½›ä»¥å�Žï¼Œæˆ‘ä¸�但没有找到佛教的瑕疵，而且还从ä¸èŽ·å¾—了真æ£çš„智慧，知é�“唯有佛法æ‰�是能全é�¢åœ°è§£é‡Šä¸–界和人生的å¦è¯´ï¼Œæ‰€ä»¥æ‰�希望与大家分享自己的感å�—。
事实的确如æ¤ï¼Œè™½ç„¶å…¶å®ƒå¦ç§‘，比如哲å¦ã€�科å¦ç‰ç‰é‡Œé�¢ï¼Œä¹Ÿæœ‰å¾ˆå¤šçœŸç�†ï¼Œä½†è°�也ä¸�能称之为ç»�对的终æž�真ç�†ï¼Œä¹Ÿä¸�能对其全盘接å�—。科å¦å®¶ä»¬è‡ªå·±ä¹Ÿæ‰¿è®¤ï¼Œç§‘å¦ä¸€ç›´éƒ½å¤„于å�‘展过程当ä¸ï¼Œç›®å‰�还ä¸�是ç»�对的巅峰。
而释迦牟尼佛å�´å·²ç»�抵达了人类智慧的巅峰，他以高瞻远瞩ã€�å�“å°”ä¸�凡的视角洞彻了宇宙ã€�轮回的本æ�¥é�¢ç›®ï¼Œå¹¶æ€»ç»“ã€�归纳出自己的ç»�历，然å�Žä»Žä¸€ä¸ªè¿‡æ�¥äººçš„è§’åº¦å‘Šè¯‰æˆ‘ä»¬ï¼Œä¸€ä¸ªå‡¡å¤«æ€Žæ ·æ‰�能把自己æ��å�‡åˆ°ä½›çš„境界，很多人在è�†å�¬äº†ä½›é™€çš„教诲å�Žï¼Œæ²¿ç�€ä½›é™€æŒ‡å¼•çš„æ–¹å�‘å¾€å‰�走，也å�Œæ ·èŽ·å¾—了佛的智慧，这是å�ƒçœŸä¸‡ç¡®çš„事实，是è°�ä¹Ÿæ— å�¯å�¦è®¤çš„。
除了释迦牟尼佛的教法以外，在整个世界东西方的文化ä¸ï¼Œéƒ½æ²¡æœ‰ä¸€ä¸ªèƒ½å¤Ÿå½»åº•å�‡çº§è‡ªå·±çš„教育和方法。我认为，释迦牟尼佛的ç�†å¿µçš„确是跨世纪的æ€�想。ä¸�ä»…ç›®å‰�如æ¤ï¼Œå†�过一百年左å�³ï¼Œäººç±»æ›´ä¼šå�‘觉到，佛陀所倡导的生活方å¼�，æ‰�是真æ£ç�†æƒ³çš„æ ‡å‡†ç”Ÿæ´»æ–¹å¼�。
虽然在整个生命当ä¸ï¼Œäººç±»æ˜¾å¾—比较有智慧的，但迄今为æ¢ï¼Œå�´æ²¡æœ‰äººèƒ½ç»™è‡ªå·±æ‰¾åˆ°ä¸€ä¸ªå‡†ç¡®çš„定ä½�ï¼Œæ ¹æœ¬ä¸�知é�“自己究竟是什么，在精神å�‡çº§ä»¥å�Žï¼Œå®ƒå�ˆå�¯ä»¥å�˜æˆ�æ€Žæ ·çš„ã€‚ç§‘å¦å®¶æœ€å¤šèƒ½çŸ¥é�“一些物质方é�¢çš„çŸ¥è¯†ï¼Œèƒ½åˆ›é€ ä¸€äº›æ–°çš„ç‰©è´¨ç”Ÿæ´»æ�¡ä»¶è€Œå·²ã€‚
有人认为：佛教是迷信�是教�。
判æ–任何一件事情，赞扬也好，诽谤也好，一定è¦�有实实在在的è¯�æ�®ã€‚å¦‚æžœæ ¹æœ¬ä¸�åŽ»ç ”ç©¶ï¼Œä¸�åŠ æ€�维，å�ªæ˜¯ä¿¡å�£é›Œé»„“这个是迷信”ã€�“那个是迷信”，实际上他自己已ç»�是迷信了。
ä¸–é—´äººå°±æ˜¯è¿™æ ·——æ��å�‡è‡ªå·±çš„身外之物，大家ä¸�觉得是迷信，而认为是实实在在的技术和能力；对自己一çª�ä¸�通的东西，å�´ä¸�è´Ÿè´£ä»»åœ°å°†å…¶è´¬ä¸ºè¿·ä¿¡ã€‚è¿™éƒ½æ˜¯å¯¹ä½›æ³•æ ¹æœ¬ä¸�ä½œç ”ç©¶çš„é—¨å¤–æ±‰çš„ä¸€æ´¾èƒ¡è¨€ï¼�
有人认为：佛教很消�。
è¿™ä¹Ÿæ˜¯æ ¹æœ¬ä¸�知é�“真æ£çš„ä½›æ•™å¾’åœ¨å¹²ä»€ä¹ˆçš„æµ…è–„è¡¨çŽ°ã€‚ä½›æ•™å¾’æœ‰åº¦åŒ–ä¸€åˆ‡ä¼—ç”Ÿçš„å´‡é«˜ç›®æ ‡ï¼Œæœ‰ä¹ƒè‡³è½®å›žæœªç©ºæ°¸æ— æ¢å°½çš„长远规划。世俗人å�³ä½¿å†�积æž�，也å�ªä¸�过是追求一世的å��利而已，ä¸�å�¯èƒ½è€ƒè™‘所有生命的幸ç¦�，更ä¸�å�¯èƒ½ä¸ºä¼—ç”Ÿçš„è§£è„±è€ŒåŠªåŠ›ï¼›ä¸–é—´äººçš„ç›®æ ‡å†�长远，也充其é‡�超ä¸�è¿‡å‡ å��年的光阴，所以，佛教ä¸�ä»…ä¸�消æž�，而是é�žå¸¸åœ°ç§¯æž�。
作为佛教徒，首先我们è¦�建立æ£çŸ¥æ£è§�，æ£çŸ¥æ£è§�çš„æ�¥æº�，就是闻æ€�。就åƒ�读书是为了以å�Žç”Ÿæ´»ã€�工作的需è¦�ä¸€æ ·ï¼Œé—»æ€�的目的，也是为了修行，有闻ã€�有æ€�ã€�æ‰�有修，闻ã€�æ€�ã€�ä¿®ä¸�能分开。æ¯�一个å¦ä½›çš„人，都è¦�æ‡‚å¾—ä½›æ•™çš„çŸ¥è¯†ï¼Œè¿™æ ·æ‰�æœ‰èµ„æ ¼ä¿®è¡Œã€‚
二ã€� æ£è¡Œ
1��解
（1）寻找�解的最佳方法
第一ã€�ä¾�é� 上师诀çª�
修�上师之教言，
麦å½ä»�波切接ç�€å‘Šè¯‰æˆ‘们说，我们的生命是é�žå¸¸æœ‰é™�çš„ã€‚åœ¨è¿™æ ·ä¸€ä¸ªæœ‰é™�的过程ä¸ï¼Œä¸�è¦�æœ‰æ— é™�的计划。有é™�的生命ä¸�å�¯èƒ½å®Œæˆ�æ— é™�的计划，故而è¦�æ ¹æ�®è‡ªå·±çš„时间å�šé€‚当的事情。
什么是适当的事情呢？就是从现在起，è¦�走上一æ�¡é€šå¾€è½®å›žå‡ºå�£çš„安全之路。è¦�è¸�上这æ�¡è·¯ï¼Œé¦–å…ˆè¦�æ�è�†ä¸Šå¸ˆæ•™è¨€ï¼Œç„¶å�Žå��å¤�æ€�维，在掌æ�¡ç†Ÿç»ƒä¹‹å�Žï¼Œå†�到é�™å¤„观修。
第二ã€�ä¾�é� é�™å¤„
�处抉择心本性。
所谓的é�™å¤„，是指具备修行环境与æ�¡ä»¶çš„åœ°æ–¹ã€‚ä»Žä¸¥æ ¼æ„�义上说，最好的é�™å¤„，就是除了自己以外没有任何人，就åƒ�ç±³æ‹‰æ—¥å·´å½“å¹´ä¿®è¡Œçš„çŽ¯å¢ƒé‚£æ ·çš„åœ°æ–¹ã€‚å¦‚æžœæš‚æ—¶æ‰¾ä¸�到，ä¸�太适应或没有æ�¡ä»¶åŽ»è¿™æ ·çš„环境，就è¦�找相对安é�™ï¼Œå¯¹ä¿®è¡Œæ²¡æœ‰å¤ªå¤šäººä¸ºä¸Žé�žäººä¸ºé˜»ç¢�的环境，在比较自然ã€�安全的氛围ä¸ï¼ŒåŽ»æŽŒæ�¡ã€�追究心ç�µæˆ–æ„�识的秘密。
为什么è¦�è¿½ç©¶å¿ƒçš„ç§˜å¯†å‘¢ï¼Ÿå› ä¸ºç¬¬ä¸€æŽ¨åŠ¨åŠ›ä¸�是上å¸�，ä¸�是万能神，而是我们的心。
å¿ƒæ˜¯ä¸‡ç‰©çš„åˆ›é€ è€…ã€�控制者和æ¯�ç�者。佛教徒没有必è¦�åŽ»äº‰è®ºå¤–ç•Œæ˜¯å”¯å¿ƒè¿˜æ˜¯å”¯ç‰©ï¼Œå› ä¸ºæˆ‘ä»¬è®¤ä¸ºï¼Œä¸‡äº‹ä¸‡ç‰©æ—¢ä¸�是心也ä¸�是物质，而是一ç§�幻觉，这ç§�幻觉的æº�头ä¸�是哲å¦ï¼Œä¸�是科å¦ï¼Œä¸�是宗教，就是我们自己的心。外境本身就是ä¸�å˜åœ¨çš„东西，我们没有必è¦�顽固地执著外境，把ä¸�å˜åœ¨çš„东西当作å˜åœ¨çš„，然å�ŽåŽ»åˆ†æž�这是物质还是精神。
在ä¸è§‚里，会让我们全方ä½�地观察空性，哪怕是å°�å°�的一朵花，也è¦�在上é�¢è¿›è¡Œæ€�维观察，将粗大的物质细分，直至分解到最å�Žçš„能é‡�，并感觉到空性。其实这都是ä¸�需è¦�的，我们没有必è¦�观察房å�是ä¸�是空性，车å�是ä¸�是空性，宇宙ã€�山河大地空ä¸�ç©ºï¼Œå› ä¸ºè¿™äº›éƒ½æ˜¯æˆ‘ä»¬çš„å¿ƒåˆ›é€ çš„ã€‚æˆ‘ä»¬å�ªéœ€å›žå¤´è¿½ç©¶å¿ƒï¼Œå¿ƒçš„秘密一旦掌æ�¡å¥½äº†ï¼Œä¸€åˆ‡éƒ½è§£å†³äº†ï¼Œè¿™æ˜¯å¤§ä¹˜ä½›æ³•çš„诀çª�。
（2）何谓�解
心的状�有两个层�：
第一�心的现象
心如闪电似风云，�维一切众念染，
心的现象有如电ã€�如风ã€�如云三个比喻，ç»�常æ€�维一切外境，å�„ç§�å�„æ ·çš„æ�‚念染污ç�€æˆ‘们的æ„�识。
为什么åƒ�闪电呢？众所皆知，打雷闪电的时候，大地一下å�被照得如å�Œç™½æ˜¼ï¼Œä½†è¿™ä¸ªæ—¶é—´é�žå¸¸çŸæš‚，一下就过去了。å�Œæ ·ï¼Œæˆ‘ä»¬çš„å¿ƒä¹Ÿæ˜¯è¿™æ ·åˆ¹é‚£å�˜æ�¢çš„。比如说，当心里冒出一个我è¦�å�‡å®˜å�‘财的念头以å�Žï¼Œå¦‚æžœä¸�去观察，觉得它会æŒ�ç»å¾ˆä¹…，但如果在感觉到这个念头的当下，立å�³å›žå¤´åŽ»çœ‹è¿™ä¸ªå¿µå¤´ï¼Œæ—¢ä¸�打击它也ä¸�åŸ¹å…»å®ƒï¼Œé‚£æ ·å°±ä¼šå�‘现，æ¯�个念头都åƒ�é—ªç”µä¸€æ ·ï¼Œçª�然间冒出æ�¥ï¼Œè½¬çž¬é—´å�ˆæ¶ˆå¤±æ— 踪，任何念头都是刹那兴亡ã€�自生自ç�的。
噶举派的大手å�°é‡Œé�¢ä¹Ÿæœ‰è¿™æ ·çš„修法，就是观察自己在想什么。当产生å�¦ä¸€ä¸ªå¿µå¤´çš„时候，也å�Œæ ·åŽ»è§‚察它。ä¸�放过任何一个念头，把æ¯�一个念头都记录下æ�¥ã€‚
很多人以为，这就是è¯�悟了。但事实并é�žå¦‚æ¤ï¼�è¿™ä¸�是è¯�悟空性，而å�ªæ˜¯å�‘现自然规律的现象而已，就åƒ�我们的眼ç�›èƒ½çœ‹åˆ°é—ªç”µå‡ 秒钟就消失了，也ä¸�能表示我们的眼ç�›è¯�æ‚Ÿç©ºæ€§äº†ä¸€æ ·ã€‚
为什么说心åƒ�风呢？虽然详细深究å�¯ä»¥çŸ¥é�“，风也有颜色和é‡�é‡�，但从简å�•è€Œè¡¨é�¢çš„视角而言，我们å�ªèƒ½ç”±èº«ä½“的触å�—感觉到微风拂é�¢æˆ–狂风刺骨，耳朵å�¬è§�风声的呼啸，但在一般情况下，我们的肉眼å�´çœ‹ä¸�è§�清亮é€�明的风。å�Œæ ·ï¼Œæˆ‘们心里时时刻刻都有很多烦æ�¼ã€�智慧ç‰ç‰ï¼Œä½†çœŸæ£å›žå¤´åŽ»çœ‹ï¼Œç©¶ç«Ÿçƒ¦æ�¼æ˜¯ä»€ä¹ˆæ ·çš„东西，å�´æ˜¯è°�也办ä¸�到的。
为什么说心åƒ�云呢？天气好的时候我们会看è§�，云都是一朵一朵的。å��在飞机上，å�¯ä»¥æœ‰èº«åœ¨äº‘端的感觉；在比较高的山上，也能感觉到云朵从自己身边飘过。云å�¯ä»¥å½¢æˆ�å±±ã€�æ²³ã€�大地ã€�动物ã€�建ç‘ç‰å�„ç§�å�„æ ·çš„å½¢çŠ¶ï¼Œä½†å®žé™…ä¸Šäº‘æ—¢ä¸�是山ã€�ä¸�是河，也ä¸�是动物和建ç‘。
å�¦å¤–，在晴朗ã€�明净的天空ä¸ï¼Œä¹Œäº‘会çª�然产生，一会儿满天都是乌云，然å�Žé©¬ä¸Šæ‰“é›·ã€�下雨ç‰ç‰ï¼Œè¿‡äº†ä¸€ä¼šå„¿ï¼Œå�ˆä¸€ä¸‹å�云开雾散，乌云全都消失了。云去哪里了？是ä¸�是去到我们看ä¸�è§�的地方了？ä¸�是。云就是在我们看得è§�çš„åœ°æ–¹æ— ç¼˜æ— æ•…åœ°æ¶ˆå¤±äº†ã€‚
还有很多比喻�以�述心的状�，但这三个比喻比较有代表性。
从å°�到大，我们从æ�¥æ²¡æœ‰è§‚å¯Ÿè¿‡è‡ªå·±çš„å¿µå¤´åˆ°åº•æ˜¯ä»€ä¹ˆæ ·çš„ã€‚ä»Žå°�å¦åˆ°å¤§å¦ï¼Œæ‰€æœ‰è€�å¸ˆä¼ æŽˆç»™æˆ‘ä»¬çš„ï¼Œéƒ½æ˜¯æ€Žä¹ˆæŽŒæ�¡å…ˆè¿›æŠ€æœ¯ï¼Œæ€Žä¹ˆæ”¹é€ 外é�¢çš„世界，怎么å¾�æœ�大自然ç‰ç‰ï¼Œæ²¡æœ‰ä¸€ä¸ªè€�师会å�«æˆ‘们回头看自己的念头，从而æ��å�‡è‡ªå·±ã€�认识自己。
尽管现代科技å��分å�‘达，通过全ç�ƒå®šä½�系统，å�¯ä»¥ä¸ºå…¨ç�ƒä»»ä½•ä¸€ä¸ªç»�纬度上的城市定ä½�，但我们能ä¸�能给自己定ä½�呢？ä¸�行。ä¸�è¦�说普通人，å�³ä½¿æ˜¯ç§‘å¦å®¶ã€�哲å¦å®¶ä¹Ÿæ— 能为力。
å��ä¹�世纪或更早一点的时候，有些人以为å�¯ä»¥ç»™ç²¾ç¥žä¸‹å®šä¹‰äº†ã€‚有人说：用硬物击打大脑，会头脑眩晕ã€�眼冒金星ç‰ç‰ï¼Œæ‰€ä»¥æ„�识就是大脑的产物，大脑的活动就是精神。还有一些人也许认为：当æŸ�些人æ��惧或伤心时，心è„�会å�‘痛，所以精神是心è„�的产物。
这些现象å�ªèƒ½è¯�明，精神与大脑ã€�心è„�有相当大的关系，但è°�也ä¸�能就æ¤æ–定，æ„�识是大脑或心è„�的产物。
éš�ç�€ç§‘技的日益å�‘达，连科å¦å®¶å½“ä¸çš„一部分人都ä¸�赞å�Œä»¥å‰�的说法了。虽然ä¸�是所有科å¦å®¶éƒ½è®¤ä¸ºç²¾ç¥žä¸�是大脑的产物，目å‰�的主æµ�æ€�想还没有改å�˜ï¼Œä½†åŒ…括在神ç»�生物科å¦ä¸Šå¾—过诺è´�尔奖的著å��人士的观点，也与以往的观念大相径åºäº†ã€‚
在精神的问题上，有å�²ä»¥æ�¥çš„很多å¦è€…ã€�专家ã€�神å¦å®¶éƒ½è¢«è¿·æƒ‘了，除了释迦牟尼佛以外，è°�都拿ä¸�出一个能说æœ�人的定义，所以很多人都说精神ä¸�å˜åœ¨ã€‚
那么精神在哪里呢？这个问题å�ªæœ‰ä½›æ•™èƒ½å¤Ÿå›žç”。我们的心åƒ�é£Žä¸€æ ·ï¼Œæ˜¯æ— å½¢æ— è‰²çš„ï¼Œå®ƒæ—¢ä¸�在大脑里é�¢ï¼Œä¹Ÿä¸�在心è„�里é�¢ã€‚
我认为，世上最伟大的神ç»�科å¦å®¶ï¼Œå°±æ˜¯é‡Šè¿¦ç‰Ÿå°¼ä½›ï¼Œå› 为密宗已ç»�将心的状æ€�讲得é�žå¸¸æ¸…楚了。直到现在，密宗æ��è¿°æ„�识的很多内容，医å¦ç•Œä¹Ÿæ²¡æœ‰å�‘现。但对修行人而言，它的确是å˜åœ¨çš„。我们暂时ä¸�需è¦�了解那么多，我们目å‰�的课程，就是è¦�给精神一个定义。
大家ä¸�能考虑得太å¤�æ�‚了，而是è¦�简å�•ã€�纯朴一点，认真地看看心的状æ€�æ˜¯æ€Žæ ·çš„ã€‚
第二�心的本性。
è¯¦åŠ è§‚å¯Ÿæ— åŸºæ ¹ï¼Œæœ‰å¦‚é˜³ç„°æœ¬æ€§ç©ºï¼Œ
空而现乎现而空。
åœ¨æ ¹æœ¬ä¸�观察的时候，我们从æ�¥ä¸�知é�“å¿ƒæ˜¯ä»€ä¹ˆæ ·çš„ä¸œè¥¿ã€‚ç¨�åŠ è§‚å¯Ÿä»¥å�Žï¼Œæˆ‘们会找到æ„�识åƒ�风ã€�åƒ�云ã€�åƒ�闪电ç‰ç‰çš„ç”案，但现在需è¦�进一æ¥è¯¦ç»†è§‚å¯Ÿï¼Œå¿ƒçš„æœ¬æ€§ç©¶ç«Ÿæ˜¯æ€Žæ ·çš„å‘¢ï¼Ÿ
虽然就佛教�论而言，万事万物都是空性，心的本性也应该是空性。但我们首先�能轻易下定义，强迫自己必须按照释迦牟尼佛说的去想。
é‚£è¯¥æ€Žæ ·æ€�维呢？在这个时候，我们ä¸�管佛陀怎么说，就是è¦�自己去看个清楚，真æ£åœ°äº†è§£ä¸€ä¸‹å¿ƒæ˜¯ä»€ä¹ˆæ ·çš„。
如果想从å®�观的层é�¢å�‘普通人è¯�明，包括宇宙当ä¸çš„所有星ç�ƒåœ¨å†…çš„ä¸‡äº‹ä¸‡ç‰©éƒ½æ˜¯å¿ƒåˆ›é€ çš„ï¼Œå°±å¾ˆéš¾ä»¤äººä¿¡æœ�，但在我们自己的å°�世界ã€�å°�宇宙里é�¢ï¼Œè‡ªå·±å¼€å¿ƒä¸�开心，与人关系èž�æ´½ä¸�èž�洽，都是跟心有密切关系的。æ„�识时时刻刻都在影å“�ç�€æˆ‘们，幸ç¦�ã€�痛苦ã€�å’Œè°�ã€�矛盾ç‰ç‰éƒ½æ˜¯å®ƒçš„作用，它一直都躲è—�在å�Žå�°ï¼Œæ“�纵ç�€æˆ‘们的生活和æ€�维。今天，我们一定è¦�看清楚这个幕å�Žç–划者的本æ�¥é�¢ç›®ã€‚
è§‚å¯Ÿçš„æœ€å¥½æ–¹æ³•ï¼Œå°±æ˜¯æŠŠåŠ è¡Œä¿®æ³•å…¨éƒ¨ä¿®å®Œä»¥å�Žï¼Œä¿®ä¸€é��上师瑜伽修法，最å�Žè§‚想上师èž�入自心；或者将上师ã€�ä½›è�©è�¨è§‚想在自己å‰�é�¢ï¼Œå¹¶ç¥ˆè¯·ä¸Šå¸ˆä¸‰å®�åŠ æŒ�自己能è¯�悟空性，找到心的本性。祈请之å�Žï¼Œå°±è®©å¿ƒé�™ä¸‹æ�¥ã€‚
然å�Žæ€�维：所有事物都是在一秒的å�ƒåˆ†ä¹‹ä¸€ã€�万分之一的çŸæš‚时间ä¸ä¸�æ–地生生ç�ç�。在èˆ�去å‰�é�¢çš„状æ€�，é‡�æ–°å�˜æˆ�å�¦ä¸€ä¸ªçŠ¶æ€�的时候，我们能找到过去的状æ€�å�—？决ä¸�å�¯èƒ½ã€‚ä¸�但是心，包括外é�¢çš„建ç‘物ç‰ç‰ï¼Œéƒ½å�ªèƒ½ç•™ä¸‹ä¸€ä¸ªè¿‡åŽ»çš„å½±åƒ�，以å‰�的事物ä¸�å�¯èƒ½é‡�现。
æœ‰äº›äººè®¤ä¸ºï¼Œçˆ±å› æ–¯å�¦æ›¾è¯´è¿‡ï¼Œç‰©è´¨åˆ°è¾¾è¶…光速的时候，å�¯ä»¥å›žåˆ°è¿‡åŽ»ã€‚å…¶å®žè¿™æ˜¯é”™è¯¯çš„æƒ³æ³•ã€‚ä»»ä½•ä¸€ä¸ªç‰©è´¨éƒ½æ˜¯è¿™æ ·ï¼Œè¿‡åŽ»çš„å·²ç»�在这个世界上消失了，它å†�也ä¸�会回æ�¥ï¼Œå�³ä½¿æˆ‘们å�¯ä»¥çœ‹åˆ°è¿”è€�还童ã€�时光倒æµ�的景象，但那也å�ªæ˜¯äº§ç”Ÿäº†ä¸€ä¸ªæ–°çš„类似于过去的东西，而ä¸�会是真æ£çš„é‡�返过去。这就是“过去心ä¸�å�¯å¾—”最简å�•ã€�最低层的解释。
然å�Žï¼Œåœ¨è¿™ä¸ªä¸–ç•Œä¸Šï¼Œæ ¹æœ¬å°±ä¸�å˜åœ¨ä»€ä¹ˆå�«å�šçŽ°åœ¨çš„东西。就当下的这一秒钟æ�¥è¯´ï¼Œä¹Ÿå�¯ä»¥åˆ‡å‰²æˆ�æ— æ•°ä¸ªè¿‡åŽ»ä¸Žæœªæ�¥çš„片段，但我们就是ä¸�å�¯èƒ½æ‰¾åˆ°ä¸€ä¸ªçŽ°åœ¨ã€‚这就是“现在心ä¸�å�¯å¾—”。
那么，未æ�¥æ˜¯ä¸�是åƒ�演员躲在幕布å�Žé�¢ï¼Œå¸·å¹•ä¸€æ‹‰å¼€ï¼Œå°±å‡ºçŽ°åœ¨èˆžå�°ä¸Šä¸€æ ·ï¼Œèº²åœ¨ä¸€ä¸ªåœ°æ–¹ï¼Œç‰æœºç¼˜æˆ�熟的时候冒出æ�¥å‘¢ï¼Ÿç»�ä¸�æ˜¯è¿™æ ·ã€‚æ—¢ç„¶æ˜¯æœªæ�¥ï¼Œå°±æ²¡æœ‰äº§ç”Ÿï¼Œæ‰€ä»¥ä¹Ÿä¸�å�¯èƒ½å˜åœ¨ï¼Œè¿™å�«“未æ�¥å¿ƒä¸�å�¯å¾—”。
精神的å˜åœ¨ä¸�需è¦�空间，它哪里都å�¯ä»¥ç”Ÿå˜ï¼Œå’Œç©ºé—´æ²¡æœ‰å¤ªå¤§çš„关系，但精神与时间å�´æœ‰ä¸€å®šçš„关系。当心里闪现出一秒钟的“我è¦�去挣钱”的念头时，我们å�¯ä»¥æŠŠè¿™ä¸€ç§’é’Ÿåˆ†è§£ã€‚åœ¨å…ƒç´ å‘¨æœŸè¡¨é‡Œé�¢ï¼Œç¬¬109å�·å…ƒç´ 是“çŸå‘½”çš„å…ƒç´ ï¼Œå®ƒå�ªä¼šå˜åœ¨äº”å�ƒåˆ†ä¹‹ä¸€ç§’，便马上分解了。我们å�¯ä»¥æŠŠä¸€ç§’的时间分æˆ�五å�ƒã€�五万ã€�五å��万或五百万分之一……，最å�Žä¼šå�‘现，时间在一å†�分解之å�Žï¼Œä¼šå�˜å¾—ä¸�å¤�å˜åœ¨ã€‚å¤§å®¶æƒ³æƒ³ï¼Œè¿™æ ·åˆ†ä¸‹åŽ»ï¼Œæœ€ç»ˆç²¾ç¥žçœŸçš„ä¼šå�˜æˆ�ä»€ä¹ˆæ ·å‘¢ï¼Ÿæˆ‘ä»¬çš„æ„�识å�ˆå»ºç«‹åœ¨ä»€ä¹ˆæ ·çš„基础之上的呢？
在微观世界，物ç�†å¦ç»™æˆ‘们æ��供了é�žå¸¸å¥½çš„è¯�æ�®ã€‚以å‰�很多人认为，科å¦å�‘达了，佛法就会崩溃，但事实è¯�明，我们ä¸�但ä¸�需è¦�顾虑科å¦çš„å�‘展，å��而é�žå¸¸æ„Ÿè°¢æŽ¨åŠ¨ç§‘å¦è¿›æ¥çš„科å¦å®¶ä»¬ã€‚å¦‚æžœæ²¡æœ‰çˆ±å› æ–¯å�¦ã€�波尔ã€�普朗特ã€�æµ·æ£®å ¡ç‰ç‰©ç�†å¦å®¶ä»¬ç»™æˆ‘们æ��供很好的科å¦è¯�æ�®æ�¥è¯�明空性，å�³ä½¿ä½›æ³•æœ‰ä¸€ç³»åˆ—的全套ç�†è®ºï¼Œä¹Ÿæ²¡æœ‰ä»¥ç§‘å¦ç�†è®ºæ�¥è¯´æœ�现代人那么容易。如今，我们å�¯ä»¥ç”¨ç§‘å¦æ�¥è§£é‡Šä½›æ•™ç�†è®ºï¼Œä»»ä½•äººéƒ½æ²¡è¯�å�¯è¯´ã€‚科å¦å�‘达以å�Žï¼Œç»™ä½›æ•™å¸¦æ�¥äº†é�žå¸¸å¥½çš„ä¾¿åˆ©ï¼Œè‡³å°‘æˆ‘è¿™æ ·è®¤ä¸ºï¼Œä¹Ÿè¡·å¿ƒåœ°æ„Ÿè°¢è¿™äº›åŠŸå‹‹å�“著的科å¦å®¶ä»¬ã€‚
我曾é�‡åˆ°è¿‡ä¸€ä¸ªç¾Žå›½æ•™æŽˆï¼Œæ˜¯åœ¨æŸ�大å¦é‡Œæ•™è—�ä¼ ä½›æ•™çš„ï¼Œä»–è¯´ï¼šä»–ç»™å¦ç”Ÿè®²å”¯è¯†å®—，å¦ç”Ÿå�¬ä¸�明白的时候，他就问å¦ç”Ÿï¼Œä½ 们知ä¸�知é�“æµ·æ£®å ¡çš„ç�†è®ºå‘¢ï¼Ÿå½“å¦ç”Ÿå›žç”说知é�“以å�Žï¼Œä»–å°±è¯´ï¼Œå”¯è¯†å®—æ‰€è®²çš„ï¼Œå°±æ˜¯æµ·æ£®å ¡é‡�å�力å¦é‡Œè®²çš„ï¼Œè¿™æ ·å¦ç”Ÿä¸€ä¸‹å�å°±ç�†è§£å¹¶æŽ¥å�—了。
我们当然ä¸�èƒ½æŠŠæµ·æ£®å ¡çš„é‡�å�物ç�†å’Œå”¯è¯†å®—划ç‰å�·ï¼ŒäºŒè€…之间å˜åœ¨ç�€å¾ˆå¤§çš„å·®è·�，但å�ªæœ‰åˆ©ç”¨çŽ°ä»£ç§‘å¦ï¼Œæ‰�å�¯ä»¥è®©çŽ°ä»£äººç�†è§£ä½›æ•™ï¼Œåˆ©ç”¨ç§‘å¦çš„力é‡�ï¼Œå°±èƒ½æ›´å¥½åœ°å¼˜æ‰¬ä½›æ³•ã€‚æ— è®ºç§‘å¦ä¹Ÿå¥½ï¼Œä½›æ³•ä¹Ÿå¥½ï¼Œéƒ½æ˜¯äººç±»æ™ºæ…§çš„结晶。
å¦è¿‡ç‰©ç�†æˆ–喜欢阅读西方科普读物的人知é�“，任何物质最终都å�¯ä»¥åˆ†è§£æˆ�能é‡�。能é‡�å·²ç»�与通常æ„�义上的物质概念完全ä¸�ä¸€æ ·äº†ï¼Œå®ƒæ²¡æœ‰ä»€ä¹ˆå›ºä½“çš„è´¨ç¢�，既然如æ¤ï¼Œé‚£æˆ‘们的肉体å�ˆæ˜¯å»ºç«‹åœ¨ä»€ä¹ˆæ ·çš„基础之上的呢？
虽然在西方哲å¦é‡Œæœ‰ä¸€ä¸ªæ— é™�å°�的说法，但这也是一ç§�æ•°å¦ä¸Šçš„é”™è¯¯è§‚å¿µã€‚å› ä¸ºå®ƒæ˜¯ä¸€ä¸ªè„±ç¦»äº†å®¢è§‚å˜åœ¨è€Œæ— é™�膨胀的å�‡è®¾è€Œå·²ã€‚我们以å‰�讲过，比如，é‡�é‡�有一公斤ã€�å��å…¬æ–¤çš„å·®åˆ«ï¼Œå°±æ˜¯å› ä¸ºå…¶ä¸çš„原å�或更å°�çš„ç²’å�æ•°é‡�有差异。这就说明，粒å�ä¸�å�¯èƒ½æ— é™�分å°�。虽然我们的æ€�ç»´å�¯ä»¥å°†ç‰©è´¨ä¸Žæ—¶é—´æ— é™�细分，但这å�ªæ˜¯ä¸�符å�ˆå®žé™…的一ç§�å�‡è®¾è€Œå·²ã€‚
既然空间和时间都ä¸�能容纳我们的肉体和æ„�识，那么，整个宇宙当ä¸è¿˜æœ‰ä»€ä¹ˆè®©æˆ‘们å˜åœ¨çš„一å¸ä¹‹åœ°å‘¢ï¼Ÿè¿™æ ·åŽ»æ€�维的时候，就会深深地体会到，原æ�¥ä¸€åˆ‡éƒ½åƒ�æµ·å¸‚èœƒæ¥¼ä¸€æ ·ï¼Œå�ªæ˜¯ä¸€ç§�æ— ä¸ç”Ÿæœ‰çš„幻觉。
å†�比如，从远处用肉眼看电视å±�幕上的图åƒ�，就是完整而清晰的，但如果用放大镜去看，就å�˜æˆ�äº†æ— æ•°ä¸ªçº¢ã€�绿ã€�白点ç‰ç‰ï¼Œè€Œä¸�å˜åœ¨ä¸€ä¸ªå®Œæ•´çš„图åƒ�，如果å†�分æž�，最å�Žå°±æ˜¯ä¸€äº›é•¿é•¿çŸçŸçš„波，也没有什么红色或黄色了，所以，è�§å…‰å±�上的图案也是建立在错误幻觉的基础之上的。
想在人类活动的空间ä¸ï¼Œæ‰¾åˆ°ä¸€ä¸ªç»�对的真相，结果会å�‘现，越是é� 近真相，越是连我们自己的定义也确定ä¸�下æ�¥ã€‚
大家好好想想，我们的精神基础是什么？它å˜åœ¨è¿˜æ˜¯ä¸�å˜åœ¨ï¼Ÿå¦‚果说精神ä¸�å˜åœ¨ï¼Œé‚£æˆ‘们的教育就没有å˜åœ¨ä»·å€¼äº†ã€‚比如说，如果精神真的是大脑的化å¦å��应，那罪犯就ä¸�用关到监狱里去接å�—æ”¹é€ ï¼Œè€Œå�ªéœ€åœ¨å¤§è„‘里æ�¢ä¸€ä¸ªåŒ–å¦å…ƒç´ 就万事大å�‰ï¼Œå°±åƒ�有毛病而没有æ„�识的汽车出问题时ä¸�必关在监狱里，而å�ªéœ€æ‹¿åˆ°ä¿®ç�†åŽ‚æ›´æ�¢é›¶ä»¶ä¸€æ ·ã€‚这就说明，人是有精神的，而汽车没有。如果精神å˜åœ¨ï¼Œé‚£å®ƒå�ˆæ˜¯ä¸€ä¸ªä»€ä¹ˆæ ·çš„东西呢？
æˆ‘ä»¬å‡¡å¤«å°±æ˜¯åœ¨è¿™æ ·ä¸€ä¸ªæ¨¡ç³Šçš„æ¦‚å¿µå½“ä¸è¯žç”Ÿã€�生å˜å¹¶æ»äº¡çš„，但我们现在ä¸�èƒ½è¿™æ ·ç³Šæ¶‚ä¸‹åŽ»äº†ã€‚
我们å�¯ä»¥æ²¡æœ‰é’±ï¼Œä½†ä¸�能没有智慧，å®�å�¯å½“穷人也ä¸�èƒ½å½“æ„šè ¢çš„äººã€‚ä»€ä¹ˆå�«æ„šè ¢çš„äººï¼Ÿæ²¡æœ‰è¯»ä¹¦çš„äººæ˜¯æ„šè ¢çš„äººå�—？读过书的ä¸�一定有智慧，读过书的人当ä¸ä¹Ÿæœ‰å¾ˆå¤šå�šè ¢äº‹çš„，现在很多高科技犯罪就是ä¸�å�¯å�¦è®¤çš„实例。å…祖慧能大师虽然ä¸�识å—，但è°�也ä¸�会怀疑他是ä¸�æ˜¯æ™ºè€…ã€‚æ‰€è°“çš„æ„šè ¢ï¼Œå°±æ˜¯å¯¹è‡ªå·±æ²¡æœ‰ä¸€ä¸ªå®šä¹‰ï¼Œæ²¡æœ‰ä¸€ä¸ªå‡†ç¡®è®¤è¯†ã€‚
2�修行
（1）修行的具体方法
自心原状自然�。
如果å‰�é�¢çš„分æž�和观察比较深入和é€�彻，就能深深体会到——心的本性是空性，是什么也ä¸�å˜åœ¨çš„。
当深深体会到心本æ�¥æ˜¯ç©ºæ€§æ—¶ï¼Œå°±ä¸�用去想其它的东西，而是在这个原始状æ€�ä¸å¾ˆè‡ªç„¶åœ°é�™ä¸‹æ�¥——什么也ä¸�想，一切都èž�入到虚空当ä¸ï¼Œèº«ä½“也很自然地放æ�¾ï¼Œä¸€åŠ¨ä¸�动。如果能对空性有比较好的体会，就å�¯ä»¥è¯´å¯¹ç©ºæ€§æœ‰ä¸€ä¸ªåˆ�æ¥çš„ç�†è§£äº†ã€‚
如果观察了，但还是模模糊糊的，对空性没有明显的体会，就从头å†�观察，一次ä¸�行，两次ã€�三次……å��å¤�地观察，直到生起空性感觉为æ¢ã€‚
光是心�下�有没有用呢？没有用�有一个故事就很好地说明了这个问题。
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Teachings on Heart Sutra: Part 1 - 9 (In Chinese)
http://blog.sina.com.cn/s/blog_534975a20100ary7.html
http://blog.sina.com.cn/s/blog_534975a20100as1w.html
http://blog.sina.com.cn/s/blog_534975a20100awkx.html
http://blog.sina.com.cn/s/blog_534975a20100awkz.html
http://blog.sina.com.cn/s/blog_534975a20100ayx1.html
http://blog.sina.com.cn/s/blog_534975a20100b1o8.html
http://blog.sina.com.cn/s/blog_534975a20100b1oe.html
http://blog.sina.com.cn/s/blog_534975a20100b3x3.html
http://blog.sina.com.cn/s/blog_534975a20100b3x4.html
Originally posted by An Eternal Now:Huh, sorry I don't have anything to say about them, really not familiar with their teachings.
I only read one book on Zen Koan by Yogi C M Chen, the koans inside very good... but I never read everything only skip here and there.
I am not too interested in tantric stuff so not particularly interested in those things.
oh, i tot i read u wrote before or it was under the list of unorthodox sect. nvm then...i'm ok with them. used to read their texts last time.
/\
recommend another book related to facing loss and impermanence and dealing with all kinds of difficulties in life. Believe it is available in NLB.
LETTING GO OF THE PERSON YOU USED TO BE, Lessons on Change, Loss, and Spiritual Transformation.
by Lama Suryas Das