A Buddhist Journal

September 14, 2006

Om Mani Pad Me Hum – The Mind Seal of Avalokitesvara Bodhisattva

                        Avalokitesvara Bodhisattva

Significance of Om Ma Ni Pad Me Hum 

Go for refuge to the Buddha
Produce the aspiring enlightened mind.
Perfection of Generosity
Guard the vows of an auditor
Purify physical obscurations
Overcome the god demon
Cure the sickness of bad accumulation
Pacify all defilements
The Dharmadhatu wisdom arises
Freedom from the god’s suffering of death and rebirth
Union of all the Buddha families, Mahakarunika, and Consort Sadaksari
Obtain the state of Sarva-dakini
Obtain the Dharma Body
Go for refuge to the Dharma
Produce the engaging enlightened mind
Perfection of Moral Conduct
Guard the vows of a bodhisattva
Purify vocal obscurations
Overcome the female demoness
Cure fever
Defeat nescience
The mirror wisdom arises
Freedom from the jealous gods’ suffering of fighting
Buddha Vairocana and Consort Buddhalocana
Obtain the state of Buddha-dakini
Obtain the Enjoyment Body
Go for refuge to the Sangha
Produce the non-dual enlightened mind
Perfection of Patience
Guard the vows of fasting
Purify mental obscurations
Overcome the rgyal-gong demon
Cure wind diseases
Defeat anger
The equanimity wisdom arises
Freedom from the human suffering of change
Vajrasattva and Consort Samantabhadri
Obtain the state of Vajra-dakini
Obtain the Emanation Body
Go for refuge to the Guru
Produce the natural enlightened mind
Perfection of enthusiasm
Guard the vows of the layperson
Purify the obscurations of defilement
Overcome the local deity/naga demon
Cure mucous disease
Defeat pride
Discriminating wisdom arises
Freedom from the animals’ suffering of service
Ratnasambhava and Consort Manaki
Obtain the state of Ratna-dakini
Obtain the Essence Body
Go for refuge to the Yidam
Produce the wisdom enlightened mind
Perfection of Meditation
Guard the vows of celibacy
Purify the obscurations of the traces
Overcome Mara and the Lord of Death
Cure arthritis
Eliminate desire
All-accomplishing wisdom arises
Freedom from the hungry ghosts’ suffering of hunger and thirst
Buddha Amitabha and Consort Pandara-vasini
Obtain the state of Padma-dakini
Obtain the Enlightened Body
Go for refuge to the Dakinis
Produce the ultimate enlightened mind
Perfection of Discriminating Insight
Guard the tantric vows of a Knowledge Holder
Purify the obscurations to knowledge
Overcome the Raksa and Rahula demons
Cure bilious disease
Eliminate jealousy
Inherent wisdom arises
Freedom from the hell sufferings of hot and cold
Buddha Amoghasiddhi and Consort Samaya-tara
Obtain the state of the Karma-dakini
Obtain the unchanging Vajra-like Body


Om Mani Pad Me Hum – The Benefits of Reciting This Mantra

          Avalokitesvara Bodhisattva

The Benefits of Reciting “Om Mani Pad Me Hum”

by Lama Zopa Rinpoche  

The benefits of reciting OM MANI PADME HUM are like the infinite sky.  
Depending on how perfectly qualified one’s mind is and on one’s motivation, even reciting   
OM MANI PADME HUM one time can purify negative karma. For example, a fully ordained monk   
who has received all four defeats can completely purify that very heavy negative karma by reciting   
OM MANI PADME HUM one time. So it is very powerful.     

Reciting One Thousand Mantras Each Day In the teachings it is said the benefits of reciting     
OM MANI PADME HUM are so many that the    
explanation will never finish. It is explained that if one recites OM MANI PADME HUM one thousand    
times every day, then one’s children up to seven generations will not be reborn in the lower realms.  

So if, for example, parents recite one thousand mantras every day then their children, their children’s     
children and so forth up to seven generations will never be reborn in the lower realms. So parents     
have quite a responsibility! This is one way that parents can benefit their children and grandchildren.     
If one recites the OM MANI PADME HUM mantra one thousand times every day, then one’s body     
becomes blessed. So when a person who recites one thousand OM MANI PADME HUM every day     
goes into water, into a river or ocean for example, that water becomes blessed. Whoever that water     
touches fish, tiny or big animals, or tiny insects, the negative karma of all those sentient beings is     
purified and they do not get reborn in the lower realms.
If one recites one thousand     
OM MANI PADME HUM every day, then at the time of death, when the body is burnt, even the smoke    
that comes from it purifies the negative karma of whoever it touches or whoever smells it. The negative     
karma of those sentient beings to be reborn in the lower realms is purified.     

Fifteen Major Benefits     

There are fifteen major benefits, which are the same for both the long and the short mantra.     
Actually, there are so many benefits but if one can remember these fifteen, these are the     
most important, the integrated outlines.     

1.In all lifetimes, one will meet with virtuous kings – religious kings like His Holiness the Dalai Lama     
and other virtuous leaders – and by being in such a place where there is a virtuous king one will have     
much opportunity to practise Dharma.     
2.One will always be reborn in virtuous places where there is a lot of Dharma practice, where there     
are lots of temples, where one can make lots of offerings, where there a lot of holy objects, statues,     
stupas and so forth. Being in a place where there are all these holy objects gives one the opportunity     
to practise Dharma, to create the cause of happiness, to accumulate merit. And being in a place where     
there are many in the city doing practice inspires oneself to practise Dharma, the cause of happiness.
3.One will always meet with fortunate times and good conditions, which will help your Dharma practice.     
Having many good things happen it inspires you to practise Dharma, to receive teachings and to meditate.     

4.One will always be able to meet with virtuous friends.     

5.One will always receive a perfect human body.     

6.One’s mind will become familiar with the path, with virtue.     

7.One will not allow one’s vows, one’s morality to degenerate.      8.People around you – family, Dharma students, people in the office, and so one – will be kind and     
harmonious with you.     

9.You will always have wealth, the means of living.       

10.You will always be protected and served by others.     

11.Your wealth will not be stolen or taken away by others.     

12.Whatever you wish will succeed.     

13.You will always be protected by virtuous nagas and devas.     

14.In all lifetimes, you will see Buddha and be able to hear the Dharma.     

15.By listening to the pure Dharma, you will be able to actualise the profound meaning,     
It is said in the teachings that anybody who recites this mantra with compassion –     
devas or humans – will receive these virtues.        
 In addition, the mantra has the power to heal many diseases and to protect from any harms.     
The Compassionate Buddha manifesting in the form of the mantra leads us to enlightenment.     
In relation to the Holy Body of the Compassionate Buddha we make offerings, accumulate merit,     
purify and meditate. Then the Compassionate Buddha manifests in the form of the mantra     
Reciting this mantra unifies our negative karma and causes us to     
actualise the whole path from guru devotion through renunciation, bodhicitta, and emptiness     
up to the two stages of tantra. Then we are able to bring all sentient beings to enlightenment.
That is how the mantra benefits us. It is the Compassionate Buddha’s holy speech manifesting     
in an external way in order to benefit us.

September 13, 2006

No Dead End – 行到水窮處

In China, water flow represents wealth. People wishes their money
can flow into their bank account like how water continuously flow that
you can hardly stop it.

When someone is suffering, struggling and runs out all resouces in
his life, there is a Chinese proverb to describe such situation as
“山窮水盡 ” (bared mountain with the water ends).

However, there is a famous and inspiring Chinese poem that tells you
how to change your vision.and convert your mind toward more optimistic.
We have to realize that the sufferings are impermenent. There is no
Dead End in managing our life.  The cause of suffering is dependent
arising and is conditioned, therefore it will end one day. We will be
happy if we can be free from the causes of suffering.

A similar saying in western, “if you are on the bottom of vally, you are
actually on a starting point ready to climb up to the peak of a mountain”.




” /> Photo Courtesy by: Feuilllu/Flickr

” /> Photo Courtesy by: UniversalStoppingPoint/Flickr
more great photos can be found here:

Strolling along the stream,
all the way up to its end,
Where I sit down and
It is the great moment I enjoy watching

the clouds (of hope) begin to rise from around me.

—–Zen Poem from Wang Wei (699-761)——-

To be free from the cause of all kinds of sufferings, we need to trace
back to the root of cause and realize what was wrong with it. We can
only change the effect when root cause is freed and removed.

When we are strolling along the stream and searching its water source
all the way up to its end stressfully and hopelessly. There is no Dead End
because at the same time we can observe that the clouds of hope actually
begin to rise from around us. This poem inspires us thast we can manage
our life to be in a way with more peacefully and happily.

In the middle of your strolling, try your walking meditation.
A wonderful experience is shared here for Zen practitioner:


September 12, 2006

8 Great Thoughts from a Great Person

Photo Courtesy by a great photographer: Changhg/Flickr   

Through the power of the compassionate Truth of the Supreme Refuges and   
through the root of virtuous action, and through pure noble meditation,    
may I alone, by my own efforts, dispel the sufferings, whatever they may be,    
of all beings, who pervade space.     

Through the excellence of virtuous activity in this world and beyond it,    
may I fulfill the hopes and desires of beings just as they conceive them.   

May my body, flesh, blood, skin, and all the rest of me benefit all sentient     
beings in appropriate ways.     

May the sufferings of all beings, who all have been my mothers, dissolve into me;    
may my happiness and virtue be obtained by them.     
As long as the world remains, may there not arise in my mind, even for an instant,    
the thought of harming others.   

May I exert myself diligently in benefiting beings,
not letting up for even a moment because of sadness or fatigue or anything similar.   

May I be able to give effortlessly whatever enjoyment is desired to all beings    
who are thirsty and hungry and needy and poor.  

May I take upon myself the great burdens, the difficult-to-bear sufferings of beings    
in hell and others, and may they be liberated.   

From: Aspiration of Karma Rangjung Kunchab [Khyabje Kalu Rinpoche]   

Bodhichitta –

Photo Courtesy By: a great photographer Kalsang82/Flickr

Bodhichitta: An attitude of compassion towards other beings   
that can be aroused through contemplation and meditation.


On Bodhicitta, The Compassionate Heart of the Enlightened Mind   

It is the supreme elixir   
That overcomes the sovereignty of death.    

It is the inexhaustible treasure   
That eliminates poverty in the world.  

It is the supreme medicine   
That quells the world’s disease.    

It is the tree that shelters all beings   
Wandering and tired on the path of conditioned existence.      

It is the universal bridge   
That leads to freedom from unhappy states of birth.     
It is the dawning moon of the mind   
That dispels the torment of disturbing conceptions.     

It is the great sun that finally removes the misty ignorance of the world.                  
~ from Bodhisattvacharya Avatara by Shantideva (700 CE)        

September 8, 2006




朗瑞当巴多杰桑格 造偈

丹增嘉措     讲疏

杰夫里 哈金斯 英译

郑振煌 中译  


   不管我遇到什麽人,不管我走到那里去,我总是劝人要帮助他人, 要有一颗善良的心。今年我已经四十四岁了,从我开始思考的时候,一直到今天,我总是在培养这种利他的态度。这是宗教的要素,这是 佛法的要素。   我们必须把这种善良的心、这种利他主义,当作是修行的基础和 内在结构,我们必须把我们所做的一切善行用来提升它。我们必须心心念念不可须臾离,我们也必须使用文字或者著作来提醒我们修行。 这些文字便是噶当巴格夏 朗瑞当巴所写的<修心八偈>;即使只是 以热诚的兴趣这个层次来修习,它们也有很大的功德。





决不可以忽略其他的众生,你必须把他们当成宝,如此便可以完 成暂时和最终的目标;你必须一心一意珍惜它们。你必须把其他众生 看得比你还可爱、还重要。一开始,你必须依赖其他众生来产生利他的大愿,以证得最高的开悟。在中间的阶段,你必须以你与其他众生 的关系,来逐渐增加这种善心,同时修习善行,以便达成开悟。最後, 你是为了其他众生而成佛的。因为众生是这种殊胜修行的目标和基础,他们甚至比如意宝重要,必须待之以尊敬、仁慈和爱心。   

你必须思惟:「我的心如此充满烦恼,我该怎麽办才好呢?」不 过,心还是依其习气而行,但只要纯熟了,过去的难事也变得容易。 因此,寂天的<入菩萨行>说:「时间久了,没有什麽事情是不能习惯的。」






如果你只是为了自己的利益、为了自己寻求快乐,而培养爱心和 慈悲,你还是落在自私的观点之内,终究不能得到好的结果。相反的, 你必须从内心深处,发心利益别人,寻求别人的福祉。     

把自己看得比较优越、把别人看得比较低贱的傲慢心理,是发展 利他态度(尊敬别人和看重别人)的主要障碍。因此,我们必须依赖 对治傲慢的良药,不管你是跟谁在一起,都要把自己看得比别人还低贱。如果你的态度谦逊,你的善良品质就可以增加;反之,如果你傲 慢自大,就永远不会快乐。你会变得嫉妒别人,嗔怒别人,因此会产 生不愉快的气氛,社会的不快乐就随著增加。  

由於错误的理由,我们对自己感到骄傲,觉得自己比别人优越; 反之,我们可以藉著思惟别人的优点和自己的缺点来对治骄傲。譬如, 就以这只嗡嗡叫飞舞在我四周的苍蝇为例吧!从某个角度而言,我是人,我是比丘,当然比这只小苍蝇还重要。不过,如果从另一个角度 来看,毫无疑问的,这只弱小低等的苍蝇,一直被业障所牵引,无法 从事宗教修持,但也不会凭藉精密的技巧而造恶业。另一方面,我是人,我拥有人的一切潜能和精密的心,却可能会误用我的能力。我自 命为修行人,自命为比丘,自命为人,自命为发愿利他的修行人,如 果误用了我的能力,就比苍蝇差多了。如此思考,自然会有所帮助。  不过,为了对治骄傲而对自己采取谦卑的观点,并不表示你必须 接受修行错误者的影响。对於这些人,有必要加以阻止和回答;然而, 即使要对某个人采取强烈的反应,也必须出之以尊敬的态度。






当你在修习这麽一种良好的利他态度时,如果你让烦恼自由发展, 就会产生问题,因为嗔怒、骄傲等等都是发展利他心理的障碍。因此, 你不可以任其滋长,却必须依赖它对治良药,立刻加以抑制。诚如我前面所说,嗔怒、骄傲、竞争的心态等等,都是我们真正的敌人。我 们的战场并不在外面,而是在里面。   因为没有人不曾对别人发怒过,我们可以凭藉自己的经验而知道 嗔怒不能产生快乐。谁能够在嗔怒的态度下保持快乐?医生治疗嗔怒的处方是什麽?谁说发怒可以使你更快乐?因此,我们千万不要让这 些烦恼有机会生起。虽然没有人会不珍惜自己的生命,但如果我们受 制於嗔怒的影响,就会动气到想自杀。  

认出了各式各样的烦恼之後,即使是最微细的烦恼生起时,也不 可以这麽认为:「这可能不会有什麽问题。」因为它会变得越来越强 烈,就好像房子开始燃起小火一样。西藏有句谚语说:「不要结交『可能不会有问题』的朋友。」因为这是危险的事。   

一旦你开始生起烦恼时,你就必须想起相反的品质,利用理性产 生相反的态度。譬如,当你开始生起欲望时,就要做不净观,或在你 的心中做身观想或受观想。当你发脾气时,就要培养爱心;当你生起骄傲时,就要想起十二因缘或各种缘起法。对治这些心态的基本药方 是空性智慧,将於最後一偈讨论。   

在烦恼生起的当下,最重要的一件事是对症下药,在它增强之前 完全加以克制。不过,如果你做不到这一点,至少要把你的心从烦恼 移开--出外散散步,或观出入息。  

生起烦恼又有什麽不好呢?心一旦受到烦恼的影响时,你不仅在 当下就会觉得浑身不舒服,还会招来身和口的恶业,将来必会产生痛 苦。譬如,嗔怒会使语言粗暴,最後变成暴力的行为,使别人受到伤害。这些行动会在心中产生先入为主的观念,将来就会产生痛苦。   因此有一句话说:「如果你想知道过去你做了些什麽,看看你现 在的身体就知道;如果你想知道未来你会发生什麽事,看看现在你的心在做什麽就知道。」佛教的业报理论认为,我们目前的正报和依报, 都是过去的业所形成;我们未来的苦乐则掌握在我们当下的手中。因 为我们只要乐不要苦,因为善业会生乐而恶业会生苦,我们必须诸恶莫作,众善奉行。虽然你不可能在几天之内就完全止恶行善,但你必 须慢慢习惯於止恶行善,把修行推到更高的境界。






当你遇到品格不好的人、患有特别重病或其他问题的人,你绝对 不可以忽视他们,也不可以在你和他们之间产生距离,觉得他们是外 国人;相反的,你应该产生一种特别强烈的同理心,珍惜他们,疼爱他们。在过去的西藏,修这种心的人,负起照顾麻疯病人的任务,很 像今日的基督教教士。因为在照顾这些人的时候,才可以培养利他的 心,作为开悟的资粮,同时也是忍辱的修持,自愿承担种种痛苦,与他们接触,就好像发现宝物一般。






如果有人莫名其妙、毫无理由地侮辱你,而你强烈地反应,即使 在世间法上没有错,仍然与为求开悟而发的利他心不相应。除非有特 殊目的,否则强烈反应是不对的。如果有人因为嫉妒或不喜欢你而臭骂你或甚至打你,你不应该以牙还牙,反而要承担挫败,允许别人享 受胜利。这种作法不切实际吗?这种修持方法确实很难做到,但对於 一心想发起利他心的人而言,却必须做到。  

这并不表示在佛教中,你只能时时刻刻吃亏,故意寻找苦日子过。 这种修持的目的,在於吃小亏而获大成就,你不可以怀有任何怨恨, 却要以慈悲的动机,做强烈的反应。  

譬如,在菩萨戒的四十六轻戒中,有一条戒是要对做错事的人, 做合宜的回应和阻止。如果有人正在做某件坏事,确实有必要加以阻 止。释迦牟尼佛在他的前世中,曾经示现为慈悲的船长。在他的船上有五百位商人,其中有一位被认为阴谋杀害其他的四百九十九位,以 攫取所有财物。船长尝试很多次劝他不要做这种坏勾当,但都无效。 船长对四百九十九位有生命之虞的商人满怀慈悲,亟想拯救他们,他也对那位谋杀者满怀慈悲,深恐他因而造了极重恶业。因此,既然无 法阻止那位谋杀者,他就做了决定,由自己承担业报,把那位谋杀者 杀掉,免得他犯下杀害四百九十九条人命的罪业。由於他的慈悲动机,船长甚至因为杀一个人而积聚了大功德。这个例子说明菩萨为了阻止 别人做坏事,该做些什麽合宜的动作。






当你很仁慈地对待一个人,也帮助他很多忙,那个人确应该投桃 报李,以仁慈对待你。但如果他不知感恩图报,却以怨报德,对你粗 鲁无礼,那确实是很令人伤心的局面。然而,在利他的前提下,你甚至要以更大的仁慈来回报他。寂天的<入菩萨行>说,如果有人把你 当成敌人,他便是你的最好老师。在依赖上师之中,你可以明了忍辱的意义,却没有修习的机会;在你遇到敌人时,才是真正修习忍辱的时候。   

为了培养纯正而大公无私的爱心和慈悲,你必须培养忍辱,同时 要付诸实践。因此,修持利他主义的人,必须把敌人当成最好的上师, 当成仁慈的人,以恭敬心相待。   

如果某人或某事以好的动机对待你,你很容易就会产生尊敬和珍 惜的感觉。譬如,我们努力想达成的教法,苦的真正息灭等等,一点 都不需要什麽动机,我们还是会非常珍惜、看重和尊敬它们。因此,如果有什麽东西有助於增益德性和积聚功德的话,有没有动机就毫差 别了。   

即使如此,伤害别人的动机,却仍然是决定某一个人是不是敌人 的基础。譬如,医生在动手术的时候,可能会使我们感到痛苦,但我 们不会把他当成敌人。只有在面对想伤害我们的敌人时,我们才能真正修持忍辱,因此敌人是绝对需要的;你不可能对你上师修持忍辱。   

有一个西藏故事说,有一个人正在绕寺,看到另一个人结跏趺坐。 他就他就问那位坐禅的人在干什麽,坐禅的人回答:「我正在修忍辱。」 那位绕寺的人,立刻以非常粗鲁的话骂那位坐禅的人,那位坐禅的人就愤怒的顶了回去。为什麽会有这种反应呢?那是因为虽然他在修持 忍辱。却从来没有遇见伤害他或辱骂他的人;他根本没有机会「修持」 忍辱。因此,修持忍辱的最佳时机是敌人;修持菩萨行的人,必须非常恭敬敌人。你必须培养真正的爱心和慈悲,当然要把爱心和慈悲扩 展到想伤害你的人,就必须有与敌人相交往经验。人生中最艰困的时 期,便是获得真正经验和内在力量的最好机会。如果你的生命一帆风顺,你就变得软弱了;只有在经历最悲剧性的环境中,你才能发展真 正的力量--面对它们的勇气,而心中纹风不动。谁教你这一点呢? 不是的朋友,不是你的上师,而是你的敌人。






这首偈拈出「与」和「取」的修行方法--出於慈心,你把你的 快乐和快乐的原因给予别人;由於悲心,你把别人的痛苦和痛苦的原 因拔除。这些是菩萨的两个主要态度:悲心是关怀别人的痛苦,慈心是希望别人快乐。在修习慈悲心的时候,你会遇到痛苦不堪的人,这 时候就必须修持「与」和「取」的方法,作如此的思惟:   这个人正在非常痛苦的情况中,虽然他希望离苦得乐,却不知道如何止恶行善,因此他就不会有快乐可言。我发愿承担他的痛苦,并 且把我的快乐给他。   也许有少数才能出众的人真正做到这点,但会很困难;我们大多 数人只能想像做到。即使心理观想拔除了别人的痛苦而由自己承担,对心理也是很有帮助的,可以增加实际采取行动的决心。这种修行法 可以配合呼吸来做--吸进别人的痛苦,呼出你的快乐给他们。






就方法而言,这些修行都必须出之於一心一意寻求别人的利益; 你不应该受到八风的影响--八风就是爱憎、利衰、称讥,誉毁。如 果这些修行的动机是为了膨胀你自己、让别人认为你是宗教家、获得名声等等,那麽这种修行就不纯净了,已经被世间法所污染。修行不 应该这个样子,必须完全是为了别人。   

这首偈子的後半部谈到智慧:在你做这些修行的时候,必须三轮 体空,了知一切现象包括慈悲本身、修持慈悲的人和慈悲的对象,都 像魔术师的幻影,似乎是存在著,事实上却不存在。为了了知三轮体空,就必须明了这三样东西虽然表面上像是存在,实质上却空无一物。   

譬如,如果有人想以慈悲布施来开悟,却把自己看成是独立存在 的,或把开悟之後想要救度的对象看成是实质存在的,或把开悟这回 事也看成是实质存在的,如此一来,就会妨碍到修行者的开悟。相反的,你必须把你自己(修行慈悲利他的人)、你所寻求的开悟本身、 一切众生(你是为他们而寻求开悟的)都看成实质上是不存在的,有 如梦幻泡影,以某种方式存在,却以另一种方式呈现。由於将这些现象都看成是梦幻泡影,也就否认了它们有不变的实体。   

这种体性空无一物的认识,并不是把从前存在的东西一笔勾销。 反之,你只是在肯定从未存在过的东西确实并不存在而已。由於我们 无知,一切现象似乎确实在,虽然它不存在;由於这种表象,我们就认为万法是以它们所表现出来的样子存在著;由於这个原因,就产生 了我们的种种烦恼,因而被糟蹋了。譬如,你们看到我,就这麽想: 「那是达赖喇嘛。」突然间,亳不做作的,你的心生起一个念头,另有一个独立於达赖喇嘛的身体或甚至心灵之外的达赖喇嘛。要不然, 就以你自己为例子吧!如果你的名字叫大卫,我们会说:「大卫的身 体,大卫的心。」你似乎会认为:另有一个大卫拥有大卫的身体和心灵,也有一个大卫所拥有身体和心灵。难道不是这个样子吗?我们说 达赖喇嘛是一个出家人,一个人,一个西藏人。当你这麽说的时候, 难道不是在指另一个与他的身体或心灵无关的独立主体吗?  

人确实是存在的,但只是在名分上存在,也就是说透过假名而存 在。然而,当他们呈现於我们的心之前,他们就似乎不是透过假名而 存在,而是独立存在,自己能够独立自足而存在。虽然现象并不能够自己独立存在,而是依存於其他因缘,但我们却把它们当成是独立存 在的。   

如果事情确实是以它们所呈现的方式而存在著,也就是说确实如 此具体存在著,那麽当一个人加以考察研究时,这种本身所具有的存 在应该变得更清晰、更明显才对。不过,当你寻找那指定的对象时,在分析之下你并不能发现它。譬如,一般都认为有一个「我」在经验 苦乐,在累积业力等等,但当我们以分析的角度来寻找它时,却无法 发现它。不管是内在或外在的现象,不管它是一个人身体或任何其他型式的现象,当我们想办法要发现那个假名所代表的现象时,我们无 法发现它到底是什麽东西。   

使「我」得以呈现的是心和身,但当你把「我」分成心和身,并 且寻找「我」时,你却不能发现它。此外,「身体」这个假名依存於 身体各部位的集合;如果你把身体分成它的各个部位,而且寻找那个身体时,你也不能发现它。   

即使是身体内最微小的分子,也有各种层面,因此有各个部位。 如果有什麽东西是无分子的话,它也许是独立存在的,但没有那一样 东西是无分子。反之,每样东西都是依於它的各个部位而存在,都是透过观念作用的力量,依存於它的各个部位而立假名(各个部位是假 名的基础);没有那一样东西是经过分析之後可以被发现的。没有那 一个整体可以离开它的各个部位而存在。  

不过,呈现在我们眼前的这些东西,却好像是客观独立存在的。 因此,事情在我们心上呈现的方式,跟它们实际存在的方式,或当我 们分析时所看到它们呈现的方式,两者之间就有差距。如果它们确实是以独立存在的方式而呈现时,那麽在我们分析时,这种存在的型式 应该变得越来越清晰才对。不过,我们可以透过经验获得如下的结论: 当我们寻找这些东西时,一经过分析就无法发现它们。因此,它们被称为梦幻泡影。   

因为现象呈现在我们心上的是一个方式,经过分析之後又是另一 个方式,证明它们的外相是来自我们内心的错误作用。在你了解这些 似乎是独立存在的现象并不存在於它们所呈现的方式时,你就体悟了现象如同梦幻泡影,一方面知道现象的外观,另一方面了知它们并不 以它们所呈现的方式存在著。   

了解这一点又有什麽好处呢?在们的贪瞠等种种烦恼之所以产生, 是因为我们在现象之上加以分别善恶,而这种分别又不是它们所确实 拥有的。譬如,当我们非常生气或欲望很强的时候,我们就会对那个东西产生强烈的善恶感,等到这些情绪平静之後再来看它们,甚至会 发现我们早先的想法很可笑。智慧的利益或帮助就是:它能够让我们 不致於对一切事物妄加非它们所本有的善恶分别,因而得以止息欲望和瞠恨。   因此,这个统一的修持法门包含方便和智慧两方面--方便是培 养爱心和慈悲的利他态度,智慧是了解一切现象皆空无实质的观点。   


每天我都诵持<修心八偈>,当我遇到困难的情境时,我就思索 它们的意义。这样子做,对我有所帮助。因为我想到它们对别人可能 也会所帮助,所以就在这儿加以解释了。如果没有什麽帮助的话,也不必争辩,顺其自然吧!佛法并不是用来争辩的。这些教法都是大师 们所开示的,目的在帮助别人,而不是让大家彼此争辩。身为佛教徒 的我,如果还和其他宗教的信徒争辩,假佛陀今天就在这儿,他一定会斥责我。佛法必须烙入心念之中,才能将心降服。   

总之,我请求大家,呼吁大家:尽一切力量培养慈悲心、爱心和 恭敬心,分担其他众生的痛苦,对其他众生的痛苦多一分关怀,自私 心要少一些。不管你是不是信仰上帝,不管你是不是信仰佛陀,这些都不重要。重要的是:在日常生活中,要有一颗善良的心、温暖的心。 这才是生命的原则。



注:本文原文名为<Eight Verses of Training the Mind (Taken from “Kindness, Clarity & Insight”) >
由慧炬出版社 1993 年6月出版

Practices for Developing Compassion

Eight Verses on Thought Transformation

With a determination to accomplish
the highest welfare for all sentient beings,
Who surpass even a wish-granting jewel,
I will learn to hold them supremely dear.  

One is requesting: May I be able to view them as a precious jewel because they are the object on whose account
 I can achieve omniscience; so, may I be able to hold them dear.

Whenever I associate with others, I will learn
to think of myself as the lowest among all,
And respectfully hold others as being supreme,
From the depth of my heart.

Respectfully hold others as being supreme” means not regarding them as some object of pity that you look down on,
but rather taking them as higher objects. Take, for example, insects: They are inferior to ourselves because they do
not know the proper things to adopt and discard – whereas we do know because we see the destructive nature of the
defilements. Such is the case, but we can look at the facts from another viewpoint as well. Although we are aware of
the destructive nature of the defilements, we nevertheless let ourselves be under their influence, and in that sense we
are inferior to insects.

In all actions, I will learn to search into my own mind,
And as soon as an afflictive emotion arises,
Endangering myself and others,
I will firmly face and avert it.  

When one is engaged in a practice of this kind, the only thing which causes obstacles is the defilements within
one’s own mental continuum; on the other hand, spirits and so forth do not cause any obstacles. So, you should
not have an attitude of idleness and passivity towards the inner enemy; but rather, you should be alert and
forthcoming, countering the defilements immediately.

I will cherish beings of bad nature,
And those oppressed by strong negativities and sufferings,
As if I had found a precious treasure
Very difficult to find.  

These lines emphasise the transformation of those thoughts focused on sentient beings who have very strong
negativities; generally speaking, it is more difficult to have compassion towards persons afflicted by sufferings
and so forth, when they have a very bad nature and personality. Actually, such people should be regarded as the
most supreme objects of one’s compassion. Your attitude, when you encounter such persons, should be as
though you had found a treasure.

When others, out of jealousy, treat me badly
With abuse, slander and so on,
I will learn to take all loss
And offer the victory to them.  

Generally speaking, if others have done you wrong without any justification, it is – in worldly terms – lawful to
retaliate; but the practitioner of thought transformation techniques should always give the victory to others.

When one whom I have benefited with great hope
Unreasonably hurts me very badly,
I will learn to view that person
As an excellent spiritual guide.  

Then, regarding sentient beings for whom you have done a lot, normally you expect them to repay your kindness
and thus you place hope in them. But instead, you should think: If such a person harms me instead of repaying
my kindness, may I not retaliate against him, but rather reflect upon his kindness and be able to see him as a
special guide.

In short, I will learn to offer to everyone without exception
All help and happiness directly and indirectly,
And secretly take upon myself
All the harms and suffering of my mothers.  

It says, “In short, may I be able to offer all the good qualities that I have to all the sentient beings,” – this is
the practice of giving – and, “May I be able secretly to take all their harms and sufferings of this and future
lifetimes.” This refers to the process of inhalation and exhalation.

Up to here, the verses have dealt with the practice of the conventional bodhicitta. The techniques for cultivating
the conventional bodhicitta should not be influenced by attitudes such as: If I undertake the practice of giving and  
 taking I will have better health, and so forth, which would indicate the influence of worldly considerations. You   
should not have the attitude: If I do such a practice people will respect me and regard me as a good practitioner.   
In short, your practice of these techniques should not be influenced by any worldly motives.

I will learn to keep all these practices
Undefiled by the stains of the eight worldly conceptions,
And, by understanding all phenomena to be like illusions,
I will be released from the bondage of attachment.  

These lines speak about the practice of ultimate bodhicitta. When we talk of the antidotes to the eight worldly
attitudes, there are many levels. The actual antidote for overcoming the influence of such worldly attitudes is to
understand the non-inherent nature of phenomena. All phenomena are not inherently existent – they are like
illusions. Although they appear as truly existent they have no reality. “Having understood their relative nature,
may I be freed from the binding knot of the self-grasping attitude.”

You should read Lojong Tsigyema every day to enhance your practice of the bodhisattva ideal.  

His Holiness the XIV Dalai Lama   

Practicing Gratitude in Taking Meals – 五觀堂

The Five Contemplation Hall of
The City of Ten Thousand Buddhas
4951 Bodhi Way, Ukiah, CA 95482 U.S.A
http://www.drbachinese.org/introduction /cttb.htm 



  1. 計功多少,量彼來處
  2. 忖己德行,全缺應供
  3. 防心離過,貪等為宗
  4. 正事良藥,為療形枯
  5. 為成道業,方受此食

Practicing Gratitude in Taking Meals 

In Mahayana Monastery, people eat at Dinning Hall. However they call it “Five Contemplation Hall”
where we are taught to practice our Gratitude in taking meals.  

Meals are prepared and managed by the sangha or devotees. Mahayana sangha do not go alms  
round therefore the foods and funds are donated by the buddhist lay people in supporting the monastery.  

Eating is a daily business. The Mahayana monastery community follows the ancient tradition.   

The sanghas and lay people are taught to be mindful in developing Gratitude when eating in the
dinning hall. As a buddist practitioner, we shall mindfully practice “the Five Contemplations”
when meals are served.
The Five Contemplations: 

No. 1. Contemplating the volume of my efforts, I suppose so much volume of enormous efforts,
which has been used for producing and preparing meals in front of me.

No. 2. Contemplating the facts that my moral behavior is completely lacking, I eat the meals.

No. 3. Avoiding mental anxiety and shunning mistakes, the main causes are to guard ourselves  
from greed, anger, and stupidity.

No. 4. The reason, why I eat meals as good medicine, comes from that I would like to guard myself
from physical weakening.

No. 5. Because of just accomplishing the Buddhist truth, I receive the meals now.  

September 7, 2006

Confession Verse of a Buddhist – 懺 悔 文







Confession Verse of a Buddhist  

All the evil karma ever committed by me since of old,   

On account of greed, anger, and folly,

which have no beginning,  

Born of my body, mouth, and thought–    

I now make full open confession of it.  Confession verse is a daily course of practice by fellow Buddhist.
It has to be recited 3 times in the course.

4 Great Vows of a Buddhist – 四弘誓願

Photo Source & Ordering Info: http://www.dharamsalanet.com/thegilder/Maitreya/index.htm 






Four Great Vows of a Buddhist 

However innumerable beings are, I vow to save them. 

However inexhaustible the passions are, I vow to extinguish them;  

However immeasurable the Dharmas are, I vow to master them;  

However incomparable the Buddha-truth is, I vow to attain it.   

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