禅宗讲究不立文字。为什么我们还要写这么多字呢？

• rokkie

  16 Mar 08, 14:26

  禅宗讲究�立文字。为什么我们还�写这么多字呢？

• An Eternal Now

  16 Mar 08, 14:30

  Originally posted by rokkie:

  禅宗讲究�立文字。为什么我们还�写这么多字呢？

  What it means is just that no words can truly bring you the experience or insight.

  They can only serve as pointers to the moon. You have to get to the moon yourself. You have to experience and see for yourselves.

  Saying 100 descriptions of colours to a blind person isn't going to help much.

  But nevertheless a few pointers (words) can be helpful.

• rokkie

  16 Mar 08, 14:44

  i think it's complex,i think it's because he don't want us to be 执ç�€ï¼Œand 无执 is very important for buddhist.There r so many sects in buddhism, Zen,tiantai ,huayan  JIngtu.They share the same roots,but they follow different doctrines.For example ,Zen group think that people should explore themselves,then when they reveal the real inner self ,them achieve buddhahood.But JIngtu think ppl should pray to god ,so that god  can approach to u.In buddhism theory there is a concept ,"分别心". For common ppl it's hard to avoid that,

• sanath

  16 Mar 08, 22:14

  阿彌陀佛ä¸�是“神”，所以您說凈土宗的人“拜神”是é�žå¸¸éŒ¯èª¤çš„觀點。我們也ä¸�是“拜佛”求生凈土，因為阿彌陀佛是先誓愿è¦�接引我們去凈土，在凈土æˆ�佛，然å�Žå›žåˆ°å¨‘婆世界渡終生。信神拜神，你也ä¸�能æˆ�神；å�¯æ˜¯åŽ»äº†å‡ˆåœŸï¼Œå�»èƒ½æˆ�佛，所以很ä¸�一樣。

  �掌

• Bodhi hut

  17 Mar 08, 00:18

   

  我觉得ä¸�管是什么宗派，佛法å�ªæ˜¯è¦�说一个“心”字。。。但这“心”å°±å�¯ä»¥å�˜å‡ºå¤šæ–¹é�¢çš„法门和宗派修行。。。会看“心”的人ä¸�管是在什么宗派，都会有æˆ�就。。。但è¦�看到真正我们的“心”说何容易。。。加油ï¼�ï¼�ï¼�ï¼�

• rokkie

  17 Mar 08, 15:07

  Originally posted by sanath:

  阿彌陀佛ä¸�是“神”，所以您說凈土宗的人“拜神”是é�žå¸¸éŒ¯èª¤çš„觀點。我們也ä¸�是“拜佛”求生凈土，因為阿彌陀佛是先誓愿è¦�接引我們去凈土，在凈土æˆ�佛，然å�Žå›žåˆ°å¨‘婆世界渡終生。信神拜神，你也ä¸�能æˆ�神；å�¯æ˜¯åŽ»äº†å‡ˆåœŸï¼Œå�»èƒ½æˆ�佛，所以很ä¸�一樣。

  �掌

  
  阿彌陀佛�是神？from the internet

  释迦牟尼佛是我们这个世界的教主.
  他教导我们�念佛去西方��世界.
  阿弥陀佛就是西方��世界的教主.
  生到��世界的人都是男的和阿弥陀佛一样高大,一样庄严
  那个世界没有痛苦,和��善人为伴侣.等等
  (具体请看<阿弥陀佛四�八愿>)
  �师佛是东方净�璃世界的教主.
  (具体请看<佛说�师如�本愿�>)
  这三尊佛都是三�二相具足,八��好
  一般是�看佛手中�的��看出�
  释迦牟尼佛手�钵
  阿弥陀佛手�莲�
  �师佛手��塔
  i don't see the difference between amitabha and 释迦牟尼佛 in terms of buddhahood

• An Eternal Now

  17 Mar 08, 17:02

  Originally posted by rokkie:

  
  阿彌陀佛�是神？from the internet

  释迦牟尼佛是我们这个世界的教主.
  他教导我们�念佛去西方��世界.
  阿弥陀佛就是西方��世界的教主.
  生到��世界的人都是男的和阿弥陀佛一样高大,一样庄严
  那个世界没有痛苦,和��善人为伴侣.等等
  (具体请看<阿弥陀佛四�八愿>)
  �师佛是东方净�璃世界的教主.
  (具体请看<佛说�师如�本愿�>)
  这三尊佛都是三�二相具足,八��好
  一般是�看佛手中�的��看出�
  释迦牟尼佛手�钵
  阿弥陀佛手�莲�
  �师佛手��塔
  i don't see the difference between amitabha and 释迦牟尼佛 in terms of buddhahood

  Hi, Buddhas are not gods. They are the TEACHERS of Men and gods. Men and gods learn from Buddhas. Buddha is higher than all samsaric sentient being.

  Gods are celestial beings living in heaven. Heaven is still a ream in Samsara, one of the 6 realms. Celestial beings live a long life but eventually still dies and will be reborn again according to his karma, possibly into lower realms.

  Buddhas, Bodhisattvas, Pratyekabuddhas, Arhats, all these beings have transcended the 6 realms. Buddhas and Bodhisattvas continue to appear in samsara due to their compassion and vows to save sentient beings but they themselves are no longer trapped in samsara and the sufferings.

  Buddhists do not worship gods and deities. We venerate Buddhas and bodhisattvas. In fact we do not 'worship' Buddhas and bodhisattvas as well, but we venerate and pay our respects to them.

  神佛 cannot mix up together. They are very very different.

• An Eternal Now

  17 Mar 08, 17:03

  http://www.accesstoinsight.org/lib/authors/jootla/wheel414.html

  Teacher of the Devas

  by

  Susan Elbaum Jootla

  Contents

  • I. Introduction
  • II. The Buddha Teaches Deities
  • III. Devas and Brahmas Honor the Buddha
  • IV. The Role of Devas in the Buddha's Career
  • V. Liberation for Humans, Devas, and Brahmas
  • Notes
  • Abbreviations
  • Bibliography

   

• An Eternal Now

  17 Mar 08, 17:06

  Originally posted by rokkie:

  禅宗讲究�立文字。为什么我们还�写这么多字呢？

  Going back to your first question, Zen and in fact all Buddhist meditative traditions emphasize that insight cannot be derived from intellect and concepts. In fact we must DROP all conceptuality, symbols, language, words, thoughts, everything... even our self, our body mind, completely drop off. Only then can we realise the truth. Of course, the dropping is only one aspect. There must also be Awareness. Otherwise, insight cannot be developed.

• Bodhi hut

  18 Mar 08, 10:52

   

  Being persistant on knowing the "turth" is also a form in mind...having an open heart in learning will help us in seeing ourselve clearly......

• rokkie

  18 Mar 08, 13:23

  Originally posted by An Eternal Now:

  Hi, Buddhas are not gods. They are the TEACHERS of Men and gods. Men and gods learn from Buddhas. Buddha is higher than all samsaric sentient being.

  Gods are celestial beings living in heaven. Heaven is still a ream in Samsara, one of the 6 realms. Celestial beings live a long life but eventually still dies and will be reborn again according to his karma, possibly into lower realms.

  Buddhas, Bodhisattvas, Pratyekabuddhas, Arhats, all these beings have transcended the 6 realms. Buddhas and Bodhisattvas continue to appear in samsara due to their compassion and vows to save sentient beings but they themselves are no longer trapped in samsara and the sufferings.

  Buddhists do not worship gods and deities. We venerate Buddhas and bodhisattvas. In fact we do not 'worship' Buddhas and bodhisattvas as well, but we venerate and pay our respects to them.

  神佛 cannot mix up together. They are very very different.

  sorry in my concept ,i have thought that "god" and "buddha" are two different terminologys by western and eastern describe the same thing.

  i think i am wrong ,thx

• An Eternal Now

  18 Mar 08, 17:51

  Originally posted by rokkie:

  sorry in my concept ,i have thought that "god" and "buddha" are two different terminologys by western and eastern describe the same thing.

  i think i am wrong ,thx

  Nope they are very different.

  So Buddhists don't pray to the gods that Chinese folk practitioners or Taoists pray.

  Gods in Buddhism are worldly, samsaric beings. They have not become enlightened or transcended samsaric cycle.

• Bodhi hut

  19 Mar 08, 15:06

   

  Regardless what deities or God in any religion, we should learn to respect them like we respect Buddha and bodhisavatta in buddhism.

   

  Amitabha..

• An Eternal Now

  19 Mar 08, 15:31

  Originally posted by Bodhi hut:

   

  Regardless what deities or God in any religion, we should learn to respect them like we respect Buddha and bodhisavatta in buddhism.

   

  Amitabha..

  I think respect is still ok, as long as the person or god is a virtuous one.

  But not to be superstitious over them. And also, not to take refuge in any worldly beings, as that is against our own refuge.

• rokkie

  24 Mar 08, 14:08

  i don't think buddha is superior to "god", it's two similar thing in eastern and western system,they both have super power ,both blessing good ppl.Westerner focus on philosophy,as Hegel derived ,there is an absolute truth logically ,and that being is god.Difference is that God is not human being ,but buddha is human being.I don't know whether u can call him human after he is enlightend.I respect both .But i fantacy buddhism.

• Bodhi hut

  24 Mar 08, 16:22

  Hi rokkie,

   

  First of all in buddhism it does not believe a so call absolute being where western said that being is GOD.

   

  There is definteley a truth behind human existance, but many are not able to answer this...likewise at that time Buddha himself did not answer all question, as he is focusing on the path to enlightenment for all mankind which is more important.

   

  God and buddha are different, that is for sure, no need to compare power...read a chinese article which i posted in my forum, it said that, human can become buddha, but human can never become GOD. That article is very debative on the question like God and buddha.

   

  There are articles that I read before, it say that we are buddha once before, but because of some karmic effect we are banish to earth to human and in order to reinstead our buddhahood nature we have to practise to gain enlightenment again.The truthfulness of this article, I do not know, however it is a source of imagination to the so called ultimate truth.

   

  Buddha is a teacher to help sentinent beings to enligtenment but he can only teach, we ourselves has to do the hardwork.If there is God, why are meant to suffer in our lifes, God can make our lifes good or even better...

   

  just my two cents worth.

• An Eternal Now

  25 Mar 08, 01:00

  Originally posted by rokkie:

  i don't think buddha is superior to "god", it's two similar thing in eastern and western system,they both have super power ,both blessing good ppl.Westerner focus on philosophy,as Hegel derived ,there is an absolute truth logically ,and that being is god.Difference is that God is not human being ,but buddha is human being.I don't know whether u can call him human after he is enlightend.I respect both .But i fantacy buddhism.

  No, Buddha and God in the Western system is very, very different.

  God to the Christians is a supreme creator of the universe, in Buddhism we do not believe in such a notion (that there is a personal Creator). We also believe that everyone is reborn according to karma and not the judgment of a higher being, not even Buddha has power over our karma. There is a case of Maha Brahma, the king of the 1st Jhana plane who believed he was the Creator God of the universe. He was refuted by the Buddha, and he acknowledged his mistake and took refuge in the triple gems. I can paste that story if you're interested.

  Any "deities" or "celestial beings" even in Taoism or other religions are unenlightened beings living in Heaven, the highest realm of the 6 realms of existence. They have not attained enlightenment and liberation and therefore cannot be compared to the Buddhas and Bodhisattvas, who are enlightened beings and have transcended those realms.

  In Buddhism, we do not aim for "super powers" or "godliness" -- we aim for Enlightenment, realising our true nature, liberation. We do not treat Buddha as a divine figure -- he did not claim to be a god, even though he did have powers far superior to all gods and celestial beings. To us, the Buddha is a teacher, a teacher that leads us to enlightenment, wisdom, liberation... and we pay our highest respect to him as such -- a supreme teacher, but  we do not worship him as a god.

• An Eternal Now

  25 Mar 08, 01:18

  http://www.buddhanet.net/e-learning/snapshot01.htm

   

  1. There is no almighty God in Buddhism. There is no one to hand out rewards or punishments on a supposedly Judgement Day. 2. Buddhism is strictly not a religion in the context of being a faith and worship owing allegiance to a supernatural being. 3. No saviour concept in Buddhism. A Buddha is not a saviour who saves others by his personal salvation. Although a Buddhist seeks refuge in the Buddha as his incomparable guide who indicates the path of purity, he makes no servile surrender. A Buddhist does not think that he can gain purity merely by seeking refuge in the Buddha or by mere faith in Him. It is not within the power of a Buddha to wash away the impurities of others 4. A Buddha is not an incarnation of a god/God (as claimed by some Hindu followers). The relationship between a Buddha and his disciples and followers is that of a teacher and student. 5. The liberation of self is the responsibility of one's own self. Buddhism does not call for an unquestionable blind faith by all Buddhist followers. It places heavy emphasis on self-reliance, self discipline and individual striving. 6. Taking refuge in The Triple Gems i.e. the Buddha, the Dharma and the Sangha; does not mean self-surrender or total reliance on an external force or third party for help or salvation. 7. Dharma (the teachings in Buddhism) exists regardless whether there is a Buddha. Sakyamuni Buddha (as the historical Buddha) discovered and shared the teachings/ universal truths with all sentient beings. He is neither the creator of such teachings nor the prophet of an almighty God to transmit such teachings to others. 8. Especially emphasized in Mahayana Buddhism, all sentient beings have Buddha Nature/ Essence. One can become a Buddha (a supreme enlightened being) in due course if one practises diligently and attains purity of mind (ie absolutely no delusions or afflictions). 9. In Buddhism, the ultimate objective of followers/practitioners is enlightenment and/or liberation from Samsara; rather than to go to a Heaven (or a deva realm in the context of Buddhist cosmology). 10. Karma and Karma Force are cornerstones in Buddhist doctrines. They are expounded very thoroughly in Buddhism. Karma refers to an important metaphysical concept concerned with action and its consequences. This law of karma explains the problem of sufferings, the mystery of the so-called fate and predestination of some religions, and above all the apparent inequality of mankind. 11. Rebirth is another key doctrine in Buddhism and it goes hand in hand with karma. There is a subtle difference between rebirth and reincarnation as expounded in Hinduism. Buddhism rejects the theory of a transmigrating permanent soul, whether created by a god or emanating from a divine essence. 12. Maitri or Metta in Pali (Loving Kindness) and Karuna (Compassion) to all living beings including animals. Buddhism strictly forbids animal sacrifice for whatever reason. Vegetarianism is recommended but not compulsory. 13. The importance of Non-attachment. Buddhism goes beyond doing good and being good. One must not be attached to good deeds or the idea of doing good; otherwise it is just another form of craving. 14. In Buddhism, there is consideration for all sentient beings (versus human beings, as in other religions). Buddhists acknowledge/accept the existence of animals and beings in other realms in Samsara. 15. No holy war concept in Buddhism. Killing is breaking a key moral precept in Buddhism. One is strictly forbidden to kill another person in the name of religion, a religious leader or whatsoever religious pretext or worldly excuse. 16. Suffering is another cornerstone in Buddhism. It is the first of the Four Noble Truths. Sufferings are very well analysed and explained in Buddhism. 17. The idea of sin or original sin has no place in Buddhism. Also, sin should not be equated to suffering. 18. Buddhist teachings expound no beginning and no end to one's existence or life. There is virtually no recognition of a first cause — e.g. how does human existence first come about? 19. The Dharma provides a very detailed explanation of the doctrine of anatman {anatta in Pali} or soullessness , i.e. there is no soul entity (whether in one life of many lives). 20. The Buddha is omniscient but he is not omnipotent. He is capable of innumerable feats but there are three things he cannot do. Also, a Buddha does not claim to be a creator of lives or the Universe. 21. Prajna [Panna in Pali] or Transcendent Wisdom occupies a paramount position in Buddhist teachings. Sakyamuni Buddha expounded Prajna concepts for some 20 years of his ministry. One is taught to balance compassion with prajna i.e.emotion (faith) with rationale (right understanding / truth / logic). 22. The tradition and practice of meditation in Buddhism are relatively important and strong. While all religions teach some forms or variations of stabilising/single-pointedness meditation, only Buddhism emphazises Vipassana (Insight) meditation as a powerful tool to assist one in seeking liberation/enlightenment. 23. The doctrine of Sunyata or Emptiness is unique to Buddhism and its many aspects are well expounded in advanced Buddhist teachings. Briefly, this doctrine asserts the transcendental nature of Ultimate Reality. It declares the phenomenal world to be void of all limitations of particularization and that all concepts of dualism are abolished. 24. Conditioned Arising [Paticcasamuppada in Pali] or Dependent Origination is another key doctrine in Buddhism. This doctrine explains that all psychological and physical phenomena constituting individual existence are interdependent and mutually condition each other; this at the same time describes what entangles sentient beings in samsara. 25. The concept of Hell(s) in Buddhism is very different from that of other religions. It is not a place for eternal damnation as viewed by 'almighty creator' religions. In Buddhism, it is just one of the six realms in Samsara [i.e. the worst of three undesirable realms]. Also, there are virtually unlimited number of hells in the Buddhist cosmology as there are infinite number of Buddha worlds. 26. The Buddhist cosmology (or universe) is distinctly different from that of other religions which usually recognise only this solar system (Earth) as the centre of the Universe and the only planet with living beings. The Buddhist viewpoint of a Buddha world (also known as Three Thousand-Fold World System) is that of one billion solar systems. Besides, the Mahayana Buddhist doctrines expound that there are other contemporary Buddha worlds like Amitabha's Pure Land and Bhaisajyaguru's world system. 27. Samsara is a fundamental concept in Buddhism and it is simply the 'perpetual cycles of existence' or endless rounds of rebirth among the six realms of existence. This cyclical rebirth pattern will only end when a sentient being attains Nirvana, i.e. virtual exhaustion of karma, habitual traces, defilements and delusions. All other religions preach one heaven, one earth and one hell, but this perspective is very limited compared with Buddhist samsara where heaven is just one of the six realms of existence and it has 28 levels/planes. [ Compiled by Tan Swee Eng]

   

• Bodhi hut

  25 Mar 08, 12:38

  什么是佛法

  “什么是佛法”演讲è¯�乃张澄基居士应美国佛教会之请而准备。张居士精通梵文ã€�西è—�æ–‡ã€�中文ã€�英文ã€�著有中ã€�英文著作多ç§�；现任美国State nsylvania教授，课务æž�忙。此文稿乃在张居士指导之下，由沈家桢居士整ç�†å†™æˆ�。
  演讲è¯�中之“佛法与其他宗教的比较”å�Š“什么是佛与禅的概述”，张居士曾在美国先å�Žæ¼”讲几次，并包括在已出版的“佛学四讲”之内。è¯�中最å�Žä¸€éƒ¨ä»½“一般人å�¯è¡Œçš„方便法门”，系沈居士所建议ç»�张居士å�°å�¯è€Œåˆ—入。张居士之于沈居士，谊在师å�‹ä¹‹é—´ï¼Œä¸¤ä½�相处甚密。本人对张沈两居士热忱弘扬ã€�并å�Œæ„�将此演讲è¯�由美国佛教会å�°æˆ�å�•è¡Œæœ¬ä»¥å¹¿æµ�传，谨å�ˆå��éš�喜。ä¹�渡谨志于纽约西历一ä¹�å…­å…­å¹´å��一月〖什么是佛法〗å�„ä½�大善知识ï¼�
  世界上任何一个政治æœ�代，很少有超过一å�ƒå¹´ä»¥ä¸Šçš„统治时间。中国的周æœ�，å�·ç§°æ˜¯ä¸€ä¸ªæž�é•¿çš„æœ�代，å‰�å�Žä¸€å…±ä¹Ÿä¸�过八百多年；罗马å¸�国，在东西分裂以å‰�，统一的时期，也ä¸�过五百年左å�³ã€‚但是，世界上的五大宗教——佛教，å�°åº¦æ•™ï¼ŒåŸºç�£æ•™ï¼Œå›žæ•™ã€�犹太教——都有å�ƒå¹´ä»¥ä¸Šçš„历å�²ï¼Œå›žæ•™æ˜¯æœ€å¹´è½»çš„一个，到现在也已ç»�一å�ƒå¤šå¹´ï¼›åŸºç�£æ•™åˆ™å°†è¿‘二å�ƒå¹´ï¼Œä½›æ•™ã€�å�°åº¦æ•™å’ŒçŠ¹å¤ªæ•™ï¼Œéƒ½å·²è¶…过两å�ƒå¹´ã€‚世界上以亿万计的个人死去了，万å�ƒçš„家æ—�ç�­ç»�了，万å�ƒçš„国家和民æ—�衰亡了，独有宗教å�´èƒ½åœ¨å�„ç§�æ¿€è�¡å�˜ä¹±ä¸­é•¿å­˜ä¸�å� ã€‚这个é“�的事实，说明宗教是全人类的一个永æ�’的需è¦�。这个需è¦�是超国家，超民æ—�，超时间和超空间的。宗教ä¸�但ä¸�是迷信，而且是人类的第二生命。地ç�ƒä¸Šæœ‰äººç±»ä¸€å¤©ï¼Œå°±æœ‰å®—教一天。有些人以为食和色是人类两个最根本的需è¦�。其实这是ä¸�正确的。食和色是人类两ç§�生物性的需求，人类还有一个与其他动物ä¸�å�Œçš„那就是宗教性的需è¦�。请注æ„�；这里所说的“宗教性的需è¦�ï¼›”是广义的，ä¸�是狭义的。宗教性的需è¦�，就是人类心ç�µå¯¹çœŸç�†æ°¸æ�’，圆满，或至善，至关，至真的ä¸�å�œçš„追求。在这个片暂，苦痛和迷茫的人生中，人类最是需è¦�心ç�µçš„ä¾�托，凭藉和归宿。人生有许多的é�žäººåŠ›æ‰€èƒ½è¡¥æ•‘的缺陷和迷闷，悲哀和苦æ�¼ï¼Œè¿™ä¸€åˆ‡ï¼Œå�ªæœ‰åœ¨å®—教中æ‰�能找到解释和安慰。因此，宗教的需求，是人类最根本的三大需è¦�之一。它的力é‡�，有时远胜过其他两大需è¦�。因为这个缘故，宗教æ‰�能在世界上留存这么久ï¼�
  以上系就需�的观点�说明宗教的��性，现在�就因果的��，��讨为什么宗教会在世界上永久留存。
  å�¤ä»£çš„å¸�王，大都说ä¸�上有什么政治ç�†æƒ³ï¼Œå‡­è—‰æ�ƒæœ¯ä¸Žæ­¦åŠ›ï¼Œå¾—了天下以å�Žï¼Œå°±ä¹�享其æˆ�，还è¦�把天下传给å­�孙。他们的目的或å�‘心，多å�Šæ˜¯è‡ªç§�的，ç»�少有广大的ç�†æƒ³å’Œæ‚²æ„¿ã€‚æ ¹æ�®ä½›æ³•æ‰€è°““如是因生如是果”的原ç�†ï¼Œä»¥è¿™ç§�å�‘心为因地，焉能生万世太平的果呢？现代的政治领袖，则都以自己的国家或势力范围的利益为å‰�æ��。为了自己国家的利益，ä¸�惜牺牲正义，更ä¸�惜牺牲其他国家和人民的利益与安ä¹�。这ç§�有é™�的心é‡�，自ç§�çš„ä¼�图，和ä¸�择手段的唯利主义，怎能为全世界人类所崇仰，而能永æ�’的在全世界人心中长存呢？宗教之所以æ�’久留存，就因为他的教义多å�Šæ˜¯è¶…国家，超ç§�æ—�和超现世的。在教义上具有国家性和ç§�æ—�性的宗教，例如日本的神é�“教和犹太民æ—�的犹太教等，虽然也能因其具有宗教的超现世性，而能在其本国或本æ—�é•¿å­˜ä¸�替，但终究ä¸�能超越国æ—�çš„ç•Œé™�，æˆ�为一个世界性的宗教。这就是如是因生如是果的明è¯�。世界上任何政治主义å�Šæ”¿æ²»æŽªæ–½çš„所以ä¸�能在世界上留存长久，就因为这ç§�主义或措施，æ¯�æ¯�å�ªæ˜¯ä¸ºè§£å†³æŸ�时代当å‰�的问题，或人生æŸ�一部分的问题。其“å�‘心”æ—¢å��狭，其æ„�图多自ç§�，所以其价值微å°�，ä¸�够æ�¡ä»¶åœ¨äººå¿ƒä¸­æ°¸æ�’存在。宗教就ä¸�å�Œäº†ï¼Œå®—教的ç�€çœ¼ç‚¹ï¼Œä¸�但è¦�解决人类当å‰�的问题，而且è¦�解决人生永æ�’的问题，ä¸�但谈人生，而且谈人死；其心é‡�ä¸�但超越国家，ç§�æ—�和阶级，而且超越现世。所以宗教能长远的为全人类所需è¦�。因为现世的一切，纵然能够满足，亦ä¸�过暂时的，人类决ä¸�能因现世的满足，而以为得到真正的满足。
  以上说明宗教对人生的�义，也说明了为什么二�五百年迄今，佛法的需�和价值，亦愈�得明显，愈有研究�身体力行的必�。
  什么是佛法呢？通常介�佛教或佛法，多是从历�的观点��述，从释迦牟尼佛的诞生�出家����传教讲到以�分�进的�乘佛教�北上的大乘佛教，以至传入中国�分�宗�派的说法。这�用历�的眼光�介�佛法，虽然有它的价值，但对于佛法是什么的这个问题，终究还仅说明了外表，而没有深入骨髓。我今天并�想用三言两语在这短时间内，就�彻底解答什么是佛法，但想�采用历�性的介�，而试将这个大问题，用三个��的方��说明，至于我这�讲法，究竟是�能使��得到益处，还是�请����批评指正。
  那三个��的方�呢？第一是比较佛法和其它宗教的��。目的是在用衬托的方法�说明佛法。第二是以大乘佛法人人都具佛性的真�为中心，说明我们还未�佛的原因�何以修禅定是�佛的途径。目的在用直�的方法深入佛法骨髓。第三是针对现代一般人的生活情况，介�若干符�佛法修�原则而人人�以�时�地容易实行的方法。目的在使人人易于自己体验，��引入，终有一日，明白佛法究竟是怎么一回事。
  现在光讲佛法与其它宗教的��。
  一般人都以为佛教�是世界上多�宗教的一�，凡是宗教，都是大��异，其实佛法和其它的宗教有�大大的��，在今日人类�想紊乱，彷徨，��宗教都在声嘶力竭想挽救这个崩溃的趋势的时候，这些佛法和其他宗教的��之点，正是说明佛法为什么是顶伟大，彻底，积�，足以担当起挽救狂澜，解脱人生痛苦的最上法门。
  我这里所谓的一般宗教，是指佛教以外的其他宗教而言。这些宗教，在他们的教徒之间，也许认为彼此的教义相差很大，�能相容相通；但我们如用佛教的教义�和这些宗教的普�宣传的教义比较，则觉得他们的基本教义，实很少大�相�处，因此为易于说明起�，我将佛教以外的宗教系，列为一个系统，而拿佛法�和这个宗教系统作比较。
  我归纳比较的结果，认为佛法和其他的宗教有七个大�相�之点：
  佛法与其他宗教的第一个ä¸�相å�Œç‚¹ï¼š“佛法å�¦è®¤ä¸Šå¸�造世界å�Šæœ€åˆ�的开始”。
  所有一切的宗教，除佛教外，其他任何宗教都有一个共�的特点，那就是：他们都相信有一个万能的上�，一个神圣��侵犯的上�；上�创造世界，创造人类，上�什么都能�，什么都�以�。
  å�¯æ˜¯ä½›æ³•å�´ä¸�承认有这么一个创造世界万能全能的上å¸�，因为佛法在基本ç�†è®ºä¸Šï¼Œæ ¹æœ¬ä¸�承认有一个创造世界的最åˆ�开始。佛法的ç�†è®ºï¼š“开始”这个观念，是因人类“有é™�”的心ç�†ï¼Œä¸�能涵括万å�ƒçš„因果关系，为其本身的å�‡å®šç½¢äº†ã€‚
  让我举一个例å­�æ�¥å¸®åŠ©è¯´æ˜Žã€‚譬如讲今天这个演讲å�§ï¼Œå¤§å®¶éƒ½è¯´ï¼Œæ˜¯å…«ç‚¹é’Ÿå¼€å§‹ï¼Œä¹�点钟终了。所以我们说这个演讲ç»�ä¸�是一个最åˆ�的开始。因为显而易è§�地，在演讲开始之å‰�，还有其他许多“因果相续”关系的存在。八点钟以å‰�，å�„ä½�或在家中，或在其他地方，纷纷到这里æ�¥ã€‚这些都是在演讲会以å‰�所å�‘生的事。对这些事而论，八点钟的演讲是终了而ä¸�是开始。演讲会之å�Žï¼Œå�„ä½�å�ˆçº·çº·æ•£åŽ»ï¼Œå��车的å��车，走步的走步，这些都是在演讲会以å�Žæ‰€å�‘生的事。对这些事而论，ä¹�点钟的散会是开始而ä¸�是终了。因此“开始”这个概念，å�ªæœ‰åœ¨å¯¹æŸ�一特指事物而言时，方有其æ„�义，å�¦åˆ™å°±æ²¡æœ‰æ„�义。最åˆ�的开始，或ç»�对的开始，是根本无æ„�义的。
  一般宗教的“宇宙原始”论，å�³æ˜¯çŠ¯äº†è¿™ä¸ªé”™è¯¯ã€‚将漫漫无究无尽的宇宙“因果大相续æµ�”硬生生地凭ç�€è‡ªå·±çš„有é™�性的æ„�æ€�将它截断，硬说有个开始。因为有这么一个最åˆ�开始的å�‡æƒ³ï¼Œæ‰€ä»¥æŽ¥ç�€å°±å¼„出一个创造世界的万能上å¸�æ�¥ã€‚问题是：上å¸�如果是万能而å�ˆæ…ˆæ‚²ï¼Œä»–è€�人家为什么ä¸�把他自己创造出æ�¥çš„我们这些苦痛的众生，当皮ç�ƒä¸€æ ·ï¼Œä¸€è„šè¸¢ä¸Šæž�ä¹�天堂，岂ä¸�痛快ï¼�å�¯æ˜¯äº‹å®žä¸Šï¼Œä»–没有这样å�šã€‚
  实则上å¸�也是æ€�想上的å�‡å®šã€‚上å¸�这个概念，是由于å�¤ä»£äººæ°‘震慑于宇宙间许多ä¸�能解释的现象，如雷电ã€�地震ã€�海啸ã€�瘟疫等而æ�¥ã€‚人类创造出æ�¥è¿™ä¸ª“神的”观念，ä¸�仅对宇宙现象的奇妙，有了解释，å�Œæ—¶ä¹Ÿæ»¡è¶³äº†äººç±»å®žé™…的需è¦�，使他们得到了“安全感”。这ç§�观念，在人类政治社会的进展上有它的价值。å�¯æ˜¯è¦�谈真ç�†ï¼Œè¿™ç§�人为的å�‡å®šï¼Œå°±å¾ˆéš¾è‡ªåœ†å…¶è¯´ã€‚佛法ä¸�但说明“最åˆ�的开始”是人类有é™�性æ€�维的产物，而且告诉我们，这个创造世界，造人造物的上å¸�，也是人类æ€�想中的幻想。佛法的智慧因此超过了其他宗教的基本教义，这是佛法和其他宗教的最大的一个区别。
  佛法和其他宗教第二个ä¸�相å�Œç‚¹ï¼š“佛法的目的，是è¦�使人人æˆ�佛，但其他宗教，å�´ç»�ä¸�许å�¯äººæˆ�上å¸�”。
  佛教里有至高的佛陀，有è�©è�¨ï¼Œä¹Ÿæœ‰å¤©ç¥žï¼›ä½†æ˜¯ä½›æ•™é‡Œçš„至尊的佛å�´ä¸Žå…¶ä»–宗教的上å¸�完全ä¸�å�Œã€‚è¦�说明这一点，我想先对“ä½›”下个简å�•çš„定义。通常我们简称释迦牟尼佛为佛。在历å�²å­¦å®¶çš„眼光里，释迦牟尼佛是二å�ƒäº”百余年å‰�å�°åº¦çš„一ä½�æ€�想家；在佛教徒的心里，释迦牟尼佛是这个世界里佛教的创始人或教主，å�¯æ˜¯åœ¨ä½›æ³•é‡Œï¼Œé‡Šè¿¦ç‰Ÿå°¼ä½›æ˜¯ä¸‡ä¸‡å�ƒå�ƒï¼Œåœ¨æ— å°½ä¸–界中，无é‡�诸佛中的一ä½�佛。我这里所è¦�å�‘å�„ä½�介ç»�çš„“ä½›”，是无é‡�诸佛的通义，是广义的。我试下的“ä½›”的定义如下：
  “ä½›”是一个ç�†æ™ºï¼Œæƒ…感和能力都达到最圆满境地的人格。让我é‡�å¤�一é��：“ä½›”是ç�†æ™ºã€�情感和能力都å�Œæ—¶è¾¾åˆ°æœ€åœ†æ»¡å¢ƒåœ°çš„人格。æ�¢å�¥è¯�说，佛是全智ã€�全悲与大能的人。这里请注æ„�佛法与其他宗教的ä¸�å�Œç‚¹ï¼Œä½›ä¸�是万能，佛ä¸�能èµ�我们以解脱。他å�ªèƒ½æ•™å¯¼æˆ‘们，我们还è¦�凭自己的努力得解脱。佛ä¸�能使我们上天堂，或判我们入地狱。
  佛�仅是和其他宗教中的万能上���，释迦牟尼佛且告诉我们：这个�智�情感�能力都能�时达到最圆满境地的人格（佛法中也��佛性）人人原都具有。�有�平�的湖�上起了波涛，失去了明镜似的水�一样；人类��于外境�现象，与�定的诸般设想，为所谓生存��利�情爱��力疲于奔命，一直到�死，还�觉悟，因此埋没了本具的佛性；使其本具的至高的�智，至富的情感�无�的能力，�能�时达到最圆满的境地，�能从烦�苦痛中解放出�。佛陀（释迦牟尼佛）说法应世的目的，�是在教导众生，开显其本具的佛性。佛的悲愿，是�使人人�一切众生都�为和自己一样至善至上的佛陀。所以在佛的眼光中，一切人类�众生，�具佛性，一律平等。
  其他的宗教则ä¸�然。在其他的宗教中，上å¸�和人是永远二个对立的å�•ä½�。上å¸�是上å¸�，人是人。这ä½�万能的上å¸�，是一切教示的中心。人è¦�信奉上å¸�，æ‰�能得上å¸�的救，人è¦�得到了上å¸�çš„æ�©å…¸ï¼Œæ­»å�Žå�¯ä»¥ä¸Šå¤©å ‚，去和上å¸�ä½�在一起。å�¯æ˜¯äººå�´æ°¸è¿œä¸�能æˆ�为上å¸�，上å¸�与人之间，始终有一æ�¡é¸¿æ²Ÿã€‚基ç�£æ•™å’Œå›žæ•™ä¸­ï¼Œæœ‰æ‰€è°“神秘主义派，虽也能达到很高的所谓：与上å¸�å�ˆä¸€çš„境界；但此“å�ˆä¸€”“Unification with God”，始终æ„�味ç�€ä¸€ä¸ªäºŒå…ƒï¼Œäººæ¯•ç«Ÿä¸�能完全æˆ�为上å¸�，å�ªèƒ½ä¸Žä¸Šå¸�“å�ˆä¸€”而已，此一对立“Dichtomy”概念，实为其基本教义的é™�定所形æˆ�。因此许多有高深境界的耶教圣哲，如埃克尔（Master Eckhart) å�Šå›žæ•™åœ£å“²é˜¿å“ˆé‚£ä½³(Ai Hallaj) 皆被指为异端。å‰�者å�—到教会的严厉谴责，å�Žè€…竟身é�­é�‡å®³è€Œè¢«å¤„死。
  佛�以自己�佛为满足，他�人人�佛，也教导大家如何�佛。这一个一切平等�大智�大悲的怀抱，其伟大�深广处，确在一般宗教之上。总之，佛法是教人�有自尊自信，为使自己从生死痛苦中解脱出�，为使一切众生从生死痛苦中解脱出�。我们应该�惜佛陀传给我们的教导方法，加�努力，开显我们本具的佛性，使人人�佛，完��智�情感�能力之最圆满境地的人格。
  佛法与其他宗教的第三个ä¸�相å�Œç‚¹ï¼š“佛法是一个具有包å�«æ€§å’Œåœ†é€šæ€§çš„æ•™ç�†ï¼Œå…¶ä»–的宗教，å�´å¤šå�Šæ˜¯å…·æœ‰æŽ’外性的”。
  佛法，尤其是大乘佛教的中心æ€�想建筑在人人平等，众生皆有佛性的ç�†è®ºä¸Šã€‚因此在佛教中，找ä¸�出åƒ�基ç�£æ•™å��诫中的第一æ�¡ï¼š“ä½ ä¸�å�¯ç›¸ä¿¡å�‡ç¥ž”之类的教义。基ç�£æ•™å¾’，以回教徒或å�°åº¦æ•™å¾’等等所信奉的神为邪神，回教徒或å�°åº¦æ•™å¾’，也认基ç�£æ•™å¾’的上å¸�为邪神。彼此都说，你ä¸�å�¯ä¿¡å¥‰å�‡ç¥žã€‚问题是哪一个宗教的神是真的，哪一个是å�‡çš„呢？这一个争端，竞致用战争去求解决，å��字军东å¾�，和基ç�£æ•™çš„新旧教战争，都是历å�²ä¸Šçš„实例。佛教就没有这ç§�毛病。佛法相信佛性平等，人人都å�¯æˆ�佛，所以没有排外和专横的气氛。进一步说：佛教的大包涵性与大容纳性，能包涵容纳一切宗教的教义。任何宗教中所讲的ç�†è®ºï¼Œä½›æ³•ä¸­éƒ½å…·è¶³ã€‚但佛法中ä¸�共的高深é�“ç�†ï¼Œå�´æœ‰å¾ˆå¤šåœ¨å…¶ä»–宗教中找ä¸�出æ�¥ã€‚例如就慈悲救世这一点æ�¥è¯´ï¼šä½›æ•™ä¸�但与其他宗教有共å�Œçš„讲法，还进一步有无缘大慈，和å�Œä½“大悲的说法。广大è�©æ��心和无尽庄严的è�©è�¨è¡Œæ„¿ï¼Œä»¥å�Šç”šæ·±å¹¿å¤§çš„空慧学，也是在任何宗教教义中找ä¸�出æ�¥çš„。佛法ç»�ä¸�诋æ¯�其他宗教。佛法相信众生根器ä¸�å�Œï¼Œæ•™å¯¼ä¹‹æ³•ï¼Œè‡ªä¸�能泥一。å�„ç§�宗教与哲学，皆有其价值和功用，å�„ç§�宗教，皆能在æŸ�一时间空间中，对æŸ�一类众生å�‘生教化与利益的作用。ä¾�循任何一ç§�好的宗教，都å�¯ä»¥ä½¿äººåœ¨çŽ°ä¸–和未æ�¥ä¸–得到利益安ä¹�。但如果è¦�究竟解脱和圆满正觉，那就必需è¦�完æˆ�究竟解脱和圆满正觉的æ�¡ä»¶ã€‚佛法认为一切宗教，å�ªæœ‰æ·±æµ…的区分，颇少邪正的差别。对任何一个问题，佛法都有几ç§�ä¸�å�Œæ·±åº¦çš„解说，æ�¥é€‚应å�„ç§�众生的需è¦�。佛法这ç§�包涵容摄万象的特性，真是广大无边，ä¸�尽其际，难测其底。
  �举例�说：大凡具有高度智慧的人们，都能了解和容摄低级智慧的境界；但低智人，�难梦相，更�能了解或涵摄大智慧人的境界。物�学家能了解涵摄普通人的常识，但普通人��能了解，更谈�上涵摄物�学家们的�解与境界。唯大海水�纳百�，亦唯深广的佛法，能摄尽涵�一切其他教法。
  佛法与其他宗教第四个ä¸�å�Œç‚¹ï¼š“其他宗教的神是有烦æ�¼å’Œæœ‰æˆ‘è§�的；佛å�´æ˜¯æ— çƒ¦æ�¼çš„大自在解脱者”
  一般宗教都说：如果人ä¸�信从上å¸�，或是触犯了上å¸�，上å¸�就会å�‘怒，会处罚人，甚至于会将他永远打入地狱å�—苦。在å�„ç§�宗教的记载中，很容易è§�到上å¸�震怒，é™�ç�¾æƒ©ç½šä¸–人这一类的故事和训诫。基ç�£æ•™çš„最å�Žè£�判尤其令人害怕；因为这个最å�Žå®¡åˆ¤ï¼Œå�¯èƒ½å°†ä½ åˆ¤å…¥åœ°ç‹±åŽ»æ°¸è¿œå�—苦，连翻身的机会都没有。如果这些è¯�是真实的，人类当真太ä¸�幸了。上å¸�最åˆ�å°±ä¸�该造人，而被制造出æ�¥çš„人，因ä¸�信上å¸�，或未å�—洗礼，就被这慈悲的上å¸�，判入地狱，去永远å�—苦，真是一件令人ä¸�å�¯äº†è§£çš„事。我们姑且先退一万步，å�‡å®šæœ‰è¿™ä¹ˆä¸€ä¸ªå…¨èƒ½ä¸Šå¸�存在。现在让我们æ�¥ç ”究一下这个上å¸�的性格。上å¸�如果会å�‘怒é€�人入地狱，他就是一个有嗔æ�¨å¿ƒå’ŒæŠ¥å¤�心的人。嗔æ�¨å¿ƒå°±è¡¨ç¤ºä»–的嗔烦æ�¼ç§�å­�，尚未断尽。å�„ä½�现在å�¬æˆ‘演讲，也许此时此刻，并没有å�‘怒——最少我希望如此。但这并ä¸�表示，å�„ä½�没有å�‘怒的能力。å�‡ä½¿æˆ‘此刻走下å�°æ�¥ï¼Œæ— ç¼˜æ— æ•…的，在你脸上，打一个耳光，你马上会å�‘怒。这说明贪ã€�å—”ã€�痴的潜能（ç§�å­�），常常存在心中，根深蒂固的，ä¸�容消ç�­ï¼Œä¸€é�‡å¤–缘，马上就起现行。因此，ä¸�管人也好，神也好，他如果会å�‘怒，会惩罚忤逆他的人，他就是尚未断尽嗔烦æ�¼ç§�å­�的人。他在本质上还是一个凡夫，根本还未解脱，更说ä¸�上是圆满至善的神ï¼�
  ä½›ä¸�会å�‘怒，ä¸�审判众生；佛ä¸�会å�‘脾气，é€�人入地狱。如果人会入地狱，那是他自己的业力，é€�他去的，决ä¸�是佛惩罚他而将他é€�入的。佛ä¸�但ä¸�é€�人入地狱，佛还è¦�入地狱去救他出æ�¥ï¼�所以，佛法决ä¸�会æ��å�“人说：“ä½ ä¸�è¦�冒犯佛陀，å�¦åˆ™ä½›é™€å�‘了怒，就会é€�你入地狱”。相å��的，佛法å�´é¼“励人，入地狱去度众生。地è—�è�©è�¨è¯´ï¼š“我ä¸�入地狱，è°�入地狱”，就是这ç§�精神的表现ï¼�我们如果把佛陀的å“�德，和其他宗教上的上å¸�æ�¥æ¯”较一下，就知é�“佛陀的超胜和伟大了。
  佛法与其他宗教第五个ä¸�相å�Œç‚¹ï¼š“佛教是民主的，和é‡�ç�†æ€§çš„；但其他宗教多å�Šæ˜¯ç‹¬æ–­æ€§å’Œç‹¬è£�性的”。
  因为佛法的基本教义，有其先天的平等性，宽容性和包涵性，所以在佛教å�²ä¸Šï¼Œæ‰€è¡¨çŽ°çš„，å�ªæ˜¯å®½å®¹å’Œæ°‘主精神，与其他宗教的独断和ä¸�容å¿�精神，造æˆ�一个鲜明的对照。在佛教å�²ä¸Šï¼Œå›ºç„¶æ²¡æœ‰å®—教迫害和异端è£�判等等事迹，而相å��的，佛教和å�„å®—å�„派，都有ç»�对自由的å�‘言æ�ƒï¼Œéƒ½å�¯ä»¥éš�便å�‘挥自己的æ„�è§�，还å�¯ä»¥æ‰¹è¯„其他宗派的主张。其民主精神和é‡�真ç�†çš„æ€�度，å�‘挥到尽致时，竟至于“呵佛骂祖”；在é˜�明诸法空寂，一切ä¸�å�¯å¾—çš„é�“ç�†æ—¶ï¼Œå±…然说佛是“乾屎橛”，说“佛之一字，我ä¸�喜闻”。这ç§�精神，何等彻底ï¼�何等豪放ï¼�在哪一ç§�其他宗教里，找得到这些表现呢ï¼�在其他宗教里，上å¸�或教主所说的è¯�，是神圣ä¸�å�¯è¿‡é—®çš„。上å¸�çš„è¯�，错也好，ä¸�对也好，教徒å�ªè®¸å…¨éƒ¨æŽ¥å�—。但佛法å�´ä¸�然，佛教徒对佛陀所说的è¯�，å�¯æŽ¥å�—或ä¸�接å�—。因为佛陀所说的é�“ç�†ï¼Œå› ä½›æ•™å¾’根基智慧的ä¸�一律，往往是多方é�¢çš„；佛教徒å�¯ä»¥æŽ¥å�—佛陀所说的æŸ�一部份é�“ç�†ï¼Œè€Œä¸�接å�—其他一部份的é�“ç�†ã€‚在佛ç»�里，我们常常å�¯ä»¥çœ‹åˆ°ï¼Œé‡Šè¿¦ç‰Ÿå°¼ä½›å�‘弟å­�å�Šå�¬è®²çš„人说：“我是真语者，实语者，ä¸�诳语者。”总是åŠ�导å�¬ä¼—，研究真ç�†ï¼Œæ³¨é‡�ç�†æ€§ï¼Œä»Žæ²¡æœ‰ç”¨å¨�å�“强迫å�£å�»æˆ–手段æ�¥å�«äººå�¬ä»Žçš„。《妙法莲花ç»�》上明白的载ç�€ï¼šåœ¨ä½›è¦�讲上乘难信的佛法时，竟有五å�ƒå�¬ä¼—，自以为已ç»�得到了解脱了的，ä¸�æ„¿å�¬è®²ï¼Œç¦»å¸­è€ŒåŽ»ã€‚佛陀ä¸�但没有å�‘怒，追究或责罚，而å�ªæ˜¯è¯´ï¼š“他们机缘还没有æˆ�熟，与其å�¬äº†ä¸�相信引起å��感，增加罪业，还ä¸�如让他们离开，也是好的”这是何等包涵，民主å�Šä¼Ÿå¤§ï¼�
  佛法与其他宗教的第六个ä¸�相å�Œç‚¹ï¼š“佛法的爱是无é™�的；其他宗教的爱，是有é™�çš„”。
  基ç�£æ•™çš„圣ç»�上说：“ä½ è¦�爱你的邻居”，“ä½ è¦�爱你的仇敌”。这些训示，都是很伟大的。由于基ç�£æ•™çš„教义，已统超越了国家，ç§�æ—�人类和现世，所以能够有今日的æˆ�就。但是一般宗教的教义，虽多能超越国ã€�æ—�ã€�人类和现世，å�´ä¸�能超宗教。爱仇敌å�¯ä»¥ï¼Œä½†æ˜¯å†³ä¸�能爱异教徒ï¼�一切å�¯ä»¥å¿�让宽æ�•ï¼Œä½†ä¸€æ¶‰å�Šä¸Šå¸�和宗教，ä¸�宽容ä¸�å�šçˆ±çš„精神，就马上暴露出æ�¥äº†ã€‚最根本的问题是：这些所谓异教徒，ä¸�也是上å¸�造出æ�¥çš„人类å�—？å�Œæ˜¯ä¸Šå¸�çš„“å­�女”，为什么无端制造了出æ�¥ï¼Œå�ˆè¦�é€�他们下地狱去永远å�—苦？他的å�šçˆ±ï¼Œç©¶ç«Ÿåœ¨å“ªé‡Œå‘¢ï¼Ÿä½›æ³•çš„å�šçˆ±å’Œå¤§æ‚²ï¼Œåˆ™æ˜¯æ— é™�的，ç»�对的，无æ�¡ä»¶çš„。佛法的爱，ä¸�å�ªå�ŠäºŽå…¨äººç±»ï¼Œè€Œä¸”å�ŠäºŽå…¨ç”Ÿç‰©ã€‚佛法ä¸�但å�«äººè¦�爱仇敌，而且å�«äººè¦�爱异教徒。æ�’沙（å�°åº¦æ�’河的沙，这是佛ç»�里常常引用代表æž�多数的æ„�æ€�）众生，若ä¸�度尽，誓ä¸�æˆ�ä½›ï¼�进一步从哲ç�†çš„观点æ�¥è¯´ä½›æ³•çš„爱，它是超越一切相的。这超越一切相的爱，和ä¸�å�¯æ€�议的空性å�ˆä¸€ï¼ŒäºŽäº†è¾¾ä¸€åˆ‡æ³•ä¸�å�¯å¾—中，无缘大悲，任è¿�兴起；这个空悲ä¸�二的哲学，是佛教教义中，最高深最ä¸�å�¯æ€�议之处。这些教义，一下å­�是ä¸�容易懂的，但我想è¶�这个机会，在这里æ��一æ��，使å�„ä½�有个å�°è±¡ã€‚
  西è—�嘎马巴大师的“大手å�°”原文中，有几å�¥è¯´æ˜Žä¸Šè¿°çš„教义，é�žå¸¸æœ‰åŠ›ï¼›
  众生自性虽常为佛性 由�了知无际飘轮回
  愿于苦痛无边有情众 �常生起能�大悲心
  难�悲用未�起悲时 体性空义赤裸而显现
  此离错谬最胜��� 愿�离此昼夜�修观
  诸法与此心的无生空性，是法尔现�的。情感至�的�体大悲，也是本�具足的。悟�诸法空性时，大悲心会���作，任�生起，这是微妙���议的事情�对于被无明习气所覆盖，�能开显本具佛性的有情，佛陀自然会生起无比的悲心。佛之慧眼，�我们众生之本性，皆是佛性；因此佛本能地觉得众生的��佛，是他自巳的�够圆满，所以他会自然地尽未�劫
  
  source:http://www.yafo.org/yuandi/index.htm

   

• rokkie

  25 Mar 08, 13:42

  thx .read already