Letting go, putting down

• 2009novice

  18 Sep 12, 00:20

  While we are learning to let go gradually, is realizing anatta is still the fundamental way or does it complement with letting go...? (<---my question)

  I find it hard to share it with people... because it doesn't mean i am tired of living (lol), but also i'm not trying to say that letting go is a symptom of being unmotivated in life, work.What i am trying to say is that, happy things just come and go... It cannot last and becomes very "empty", nothing much to look forward to. (<---my views)

• Dharmadhatu

  18 Sep 12, 00:55

  hi 2009novice,

  i agree with you. I find this point difficult to share with others. Usually people come to a very negative or pessimistic or life-denying kind of POV when we talk about letting go. But what i usually say is that dun take things too seriously.  You can live and enjoy your life but don't make it so heavy that you suffer unnecessarily and develop all sorts of emotions and hangups.  In other words, develop a kind of clarity or wisdom that allows you to see the situation or life more clearly, now the way we see things is very foggy and distracted. We can't develop much clarity at all.  This is partially due to the fast pace of life and many distractions, also our negative afflictions like greed etc.

• sinweiy

  18 Sep 12, 09:22

  i ask which one is the final aim , 出离心 or ��心? :)

  like arahats, 出离心 is loneliness and not the final true happiness. so they will return to start the bodhisattva path with è�©æ��心.  true happiness is when one realised to come back to help others, it is what i realised now. letting go is just a must do procedure. but picking back up is the next step.

  in pureland school, we go already, will need to vow to come back 乘愿��. not go there and enjoy there forever.

  75. 往生西方�，乘愿��，回入娑婆，广度众生，示现生�病死，与一般众生的生�病死，有何差异？

   

  乘愿��的��，皆为法身大士之辈，�此娑婆界度众生，示现生�病死，在凡夫立场看�，似乎与自己一样有生�病死，��知示现行化的佛��已�得无生法�(梵语anutpattika-dharma-ksanti)，于生死已得自在，生�无生，无生�生，生死�涅槃，涅槃�生死，�一�二，生死涅槃等空花�

   

  佛��视生死�涅槃，凡夫看涅槃�生死，迷悟染净有别故。佛��倒驾慈航�人间度化众生，能愿力自在，弘法利生无�，生死自如；凡夫(梵语prthag-jana)�人间是由业力所驱使，是身�由己，�想�人间，但业力所牵引之下，就�得�投胎转世，凡夫�人间是�自在的，是沉沦的，�顺生死�转而�的，是故，乘愿��者与一般人�人间，其境界悬殊甚大，完全��的两端，无以比伦。

  http://boruo.goodweb.cn/books/0992.htm

  "picking back up" is begining of the forever true happiness. ;)

  birth and death is freedom to u.

  /\

• Dawnfirstlight

  18 Sep 12, 09:39

  It is not easy to let go and put down. We live in a very practical and materialistic world. There are many things that need us to sort out in order to live. It is considered  an achievement if we can let go 50%. I learnt something lately. 

  圣严法师生å‰�有å�¥å›› 他真言:"é�¢å¯¹ ä»–, æŽ¥å�— ä»–, å¤„ç�†ä»–, 放下他". 

  Happiness and sadness are both empty. 

  心�万境转，转处时能幽，��识得性，无喜亦无忧。

   

• Dawnfirstlight

  18 Sep 12, 09:47

  Originally posted by sinweiy:

  i ask which one is the final aim , 出离心 or ��心? :)

  like arahats, 出离心 is loneliness and not the final true happiness. so they will return to start the bodhisattva path with è�©æ��心.  true happiness is when one realised to come back to help others, it is what i realised now. letting go is just a must do procedure. but picking back up is the next step.

  in pureland school, we go already, will need to vow to come back 乘愿��. not go there and enjoy there forever.

  75. 往生西方�，乘愿��，回入娑婆，广度众生，示现生�病死，与一般众生的生�病死，有何差异？

   

  乘愿��的��，皆为法身大士之辈，�此娑婆界度众生，示现生�病死，在凡夫立场看�，似乎与自己一样有生�病死，��知示现行化的佛��已�得无生法�(梵语anutpattika-dharma-ksanti)，于生死已得自在，生�无生，无生�生，生死�涅槃，涅槃�生死，�一�二，生死涅槃等空花�

   

  佛��视生死�涅槃，凡夫看涅槃�生死，迷悟染净有别故。佛��倒驾慈航�人间度化众生，能愿力自在，弘法利生无�，生死自如；凡夫(梵语prthag-jana)�人间是由业力所驱使，是身�由己，�想�人间，但业力所牵引之下，就�得�投胎转世，凡夫�人间是�自在的，是沉沦的，�顺生死�转而�的，是故，乘愿��者与一般人�人间，其境界悬殊甚大，完全��的两端，无以比伦。

  http://boruo.goodweb.cn/books/0992.htm

  "picking back up" is begining of the forever true happiness. ;)

  birth and death is freedom to u.

  /\

  My understanding is it is our choice whether to vow to come back to this world and it is also our choice to which world we wish to go to. I understand from my friend that we will be reborn at least once more before we become a Buddha unless we wish to be a arahat.

• geis

  18 Sep 12, 10:49

  To let go is to accept and embrace.

• Jacky Woo

  18 Sep 12, 11:02

  many buddhists including me, has misintepreted and some even practised letting go, by giving up. for example, students taking exams, and do not study hard for exams by saying, whatever grades will be, so be it as I am practising letting go.

• sinweiy

  18 Sep 12, 11:48

  Originally posted by Dawnfirstlight:

  My understanding is it is our choice whether to vow to come back to this world and it is also our choice to which world we wish to go to. I understand from my friend that we will be reborn at least once more before we become a Buddha unless we wish to be a arahat.

  
  might be refering to the 22th vow.

  Vow 22

  Provided I become a Buddha, the Bodhisattvas who come to be born in that country of mine are to be bound to that one birth only, then to become Buddha-elect (Ekajatipratibuddhas), with the exception of those who by their own free will remain in the stage of Bodhisattva-hood for the sake of delivering various beings, wearing the armour of vows to travel to all worlds, performing their Boddhisattva-duties and accumulating their stock of merit, who wish to serve the Buddhas of ten quarters, and convert the various beings in number like grains of sand of the River Ganges to the highest perfect knowledge, whose activities have surpassed the stage of ordinary beings, and who practise the universal virtue of Samantabhadra, otherwise may I not attain the enlightenment.

  what i mean is even if u become a Buddha-elect already. one is still manifesting different bodies to liberated beings everywhere in samsara. say Buddha is a doctor, and Bodhisattvas are nurses. both are still doing as much to help. it does not mean become Buddha already, we stop coming back to help sentient beings. they manifesting is automatic. and when one go to PL already, they don't have wish to be arhat. as all are non-retrogressing bodhisattvas.

   

  in Amitabha Sutra:

  "Moreover, Shariputra, in that Buddha-land there is always heavenly music, and the ground is yellow gold. In the six periods of the day and night, a heavenly rain of Mandarava flowers falls, and throughout the clear morning each living being in this land, with bagfuls of of myriads of wonderful flowers, makes offerings to the hundreds of thousands of millions of Buddhas of the other directions. At mealtime, each returns to his own country, and having eaten they stroll around.

  the offering to the hundreds of thousands of millions of Buddhas of the other directions can be see as returning to samsara.

  when i see nuns/monks liberating a being, they will tell them to 乘愿å†�æ�¥.

  that said without bodhi mind, one cannot attain PL rebirth.

   

  净空法师说："���心比念佛还��."

  http://blog.sina.com.cn/s/blog_8a86582f0100w63d.html

  如果我们��到一�专念，没有���心，�能往生.

  /\

   

• Jacky Woo

  18 Sep 12, 11:55

  let go is to let go of your attachments, habits, concepts, thinking isn't it.

• Dawnfirstlight

  18 Sep 12, 12:42

  Originally posted by sinweiy:

  
  might be refering to the 22th vow.

  what i mean is even if u become a Buddha-elect already. one is still manifesting different bodies to liberated beings everywhere in samsara. say Buddha is a doctor, and Bodhisattvas are nurses. both are still doing as much to help. it does not mean become Buddha already, we stop coming back to help sentient beings. they manifesting is automatic. and when one go to PL already, they don't have wish to be arhat. as all are non-retrogressing bodhisattvas.

   

  in Amitabha Sutra:

  "Moreover, Shariputra, in that Buddha-land there is always heavenly music, and the ground is yellow gold. In the six periods of the day and night, a heavenly rain of Mandarava flowers falls, and throughout the clear morning each living being in this land, with bagfuls of of myriads of wonderful flowers, makes offerings to the hundreds of thousands of millions of Buddhas of the other directions. At mealtime, each returns to his own country, and having eaten they stroll around.

  the offering to the hundreds of thousands of millions of Buddhas of the other directions can be see as returning to samsara.

  when i see nuns/monks liberating a being, they will tell them to 乘愿å†�æ�¥.

  that said without bodhi mind, one cannot attain PL rebirth.

  如果我们��到一�专念，没有���心，�能往生.

  净空法师说："���心比念佛还��."

  http://blog.sina.com.cn/s/blog_8a86582f0100w63d.html

  /\

   

  I see.  From what I know, there are many Buddhists have å‡ºç¦»å¿ƒ but few have è�©æ��心. My  å‡ºç¦»å¿ƒis stronger than myè�©æ��心. Some told shifu that they do not wish to return to samsara, inorder not to discourage them, shifu said don't worry about returning to samsara, just concentrate on attaining rebirth in PL （ä¸�è¦�管æ�¥ï¼Œå�ªç®¡åŽ»å°±å¥½ï¼‰ã€‚May be when one is reborn in PL and fully understand what is è�©æ��心, one will automatically wish to return to samsara to help liberate sentiment beings.

• sinweiy

  18 Sep 12, 18:22

  Originally posted by Dawnfirstlight:

  I see.  From what I know, there are many Buddhists have å‡ºç¦»å¿ƒ but few have è�©æ��心. My  å‡ºç¦»å¿ƒis stronger than myè�©æ��心. Some told shifu that they do not wish to return to samsara, inorder not to discourage them, shifu said don't worry about returning to samsara, just concentrate on attaining rebirth in PL （ä¸�è¦�管æ�¥ï¼Œå�ªç®¡åŽ»å°±å¥½ï¼‰ã€‚May be when one is reborn in PL and fully understand what is è�©æ��心, one will automatically wish to return to samsara to help liberate sentiment beings.

  
  yes, it's skillful of your shifu to say that. same like Contemplation Sutra, Shakyamuni Buddha skillfully told the Queen, when she was all discourage by her life.

  however if a person that's not like the Queen, practice PL method, thinking he/she can go to PL for enjoyment forever, then i am afriad one cannot have such thinking to reborn there.

  /\

• realization

  18 Sep 12, 22:12

  Originally posted by 2009novice:

   

  While we are learning to let go gradually, is realizing anatta is still the fundamental way or does it complement with letting go...? (<---my question)

  Here's how I understand the "lay of the land"...

  First off, true and lasting liberation can only be had when one fully understands that there isn't really a Self behind all that thinking, doing and being.  This basically means that, yes, at some point one must enter the stream and truly experience Anatta.  

  Much of what we currently think of as letting go is simply us "psych-ing" ourselves to be less grasping, less... obsessed (lol).  For most of us who haven't directly known Anatta, letting go and putting down is more of a mental/emotional dissociation from events and situations.

   

  Examples:

  I tried my best to give my child the best guidance in his schoolwork.  I personally coached him, even employed tutors for him, but he still came back with a less than satisfactory report card.  Sigh... nevermind, what will be, will be.  I've tried my best and so has my child.

  There's this girl at the workplace that really catches my eye.  I want to go after her and get her to be my girlfriend.  I try striking up conversations with her, do her small favours at the office, lend her an umbrella when it's raining, etc.  She's unimpressed and the other day, I actually spied her at Orchard Road holding hands with another guy.  Sigh, nevermind... it's not meant to be.

   

  The above examples of letting go are mental/emotional dissociations.  While it's not the most liberating, I personally think it's still better than nothing in that, one gains some semblance of peace if one can talk oneself out of a hangup.  The problem is that those hangups can keep recurring (lol) and one would have to talk oneself out of it again...

   

  Those with a direct knowing of Anatta and/or Sunyata have described that thoughts and emotions do self-liberate when one directly fathoms the the two Emptinesses; both Emptiness of Self and Phenomena.  Thoughts and emotions don't "stick" but may instead slide off like water off a duck's back. 

  A stream enterer (sotapanna) isn't eliminated of all desires and habitual tendencies, but I'd imagine it would be much easier to let go due to a direct knowing of non-inherency.  Stream entry (Anatta) is the first step towards ultimate liberation.  Continual practice and meditation will be necessary to eliminate all latent tendencies; which in all likelihood would be deeply-rooted, given how many millions/billions of times we must have been reborn.    

  If I remember correctly, Simpo ever mentioned that we can only truly begin letting go upon stream entry.

  Wonder if any of the sotapannas here want to respond to give us more understanding...

• 2009novice

  18 Sep 12, 23:29

  thanks everyone for the diverse replies

  *concluding my thoughts*

  nianfo is one good way to learn to let go.... especially when one can experience the calmness after nianfo...

  - don't take life too seriously, develop wisdom (by reading suttas? ) accept and embrace...

  - it may be better in the first place to see things arise and fade away... like dependent origination... then maybe one starts to feel sian or dispassionate about life's transient pleasure.. very hollow feeling... but i hope i'm not sounding too pessimistic here... but if this is to share with people, can be quite difficult... letting go seems to be the 1st step to enjoy some peace

   

   

• Letgo1992

  19 Sep 12, 11:28

  If you wish to learn more about letting go, you can visit our public libraries to borrow those zen books in the libraries home to read.
• simpo_

  19 Sep 12, 13:41

  Originally posted by realization:

    

  If I remember correctly, Simpo ever mentioned that we can only truly begin letting go upon stream entry.

   

  Just a sharing.. nothing definitive.

  Before the insight of no-self, a 'let go' is a decision as if 'I want to let go'. Because it is so, there is always an expectation of a 'let go' result.

  With no-self, we get to progressively experience an auto-release .. so it is not a 'let go' per se .. but an auto-release... because during the experience of no-self .. the holding agent (sense of self) is not present.

  From my experience... it is not easy to experience this kind of no-self in the midst of mental activity. But it is possible... perhaps not that the beginning stage of no-self insight.

  To experience the no-self in the midst of mental activity... the nature of the thoughts have to be recognised at the moment... also there must be a willingness to not entertain discusive thoughts of 'what if's.

• Dawnfirstlight

  20 Sep 12, 10:38

  Originally posted by sinweiy:

  i ask which one is the final aim , 出离心 or ��心? :)

  like arahats, 出离心 is loneliness and not the final true happiness. so they will return to start the bodhisattva path with è�©æ��心.  true happiness is when one realised to come back to help others, it is what i realised now. letting go is just a must do procedure. but picking back up is the next step.

  in pureland school, we go already, will need to vow to come back 乘愿��. not go there and enjoy there forever.

  75. 往生西方�，乘愿��，回入娑婆，广度众生，示现生�病死，与一般众生的生�病死，有何差异？

   

  乘愿��的��，皆为法身大士之辈，�此娑婆界度众生，示现生�病死，在凡夫立场看�，似乎与自己一样有生�病死，��知示现行化的佛��已�得无生法�(梵语anutpattika-dharma-ksanti)，于生死已得自在，生�无生，无生�生，生死�涅槃，涅槃�生死，�一�二，生死涅槃等空花�

   

  佛��视生死�涅槃，凡夫看涅槃�生死，迷悟染净有别故。佛��倒驾慈航�人间度化众生，能愿力自在，弘法利生无�，生死自如；凡夫(梵语prthag-jana)�人间是由业力所驱使，是身�由己，�想�人间，但业力所牵引之下，就�得�投胎转世，凡夫�人间是�自在的，是沉沦的，�顺生死�转而�的，是故，乘愿��者与一般人�人间，其境界悬殊甚大，完全��的两端，无以比伦。

  http://boruo.goodweb.cn/books/0992.htm

  "picking back up" is begining of the forever true happiness. ;)

  birth and death is freedom to u.

  /\

  Can Mahayanist (大乘佛教）practice 解脱é�“instead of è�©è�¨é�“? Or è§£è„±é�“ is only for Theravada?

• 2009novice

  21 Sep 12, 00:03

  Originally posted by Dawnfirstlight:

  Can Mahayanist (大乘佛教）practice 解脱é�“instead of è�©è�¨é�“? Or è§£è„±é�“ is only for Theravada?

  i have similar questions too... i felt mahayana sutras focus on developing bodhi heart (pu ti xin).. im also looking at 解脱� and try to read as many suttas as possible lol

• realization

  21 Sep 12, 03:05

  我一直都是这么地辨别。所谓�乘就是�乘载本人了生死。而所谓的大乘佛法就是����心度众生，�止为自己求解脱， 也乘载别的众生到彼岸。

  然而，这并�代表�为自己寻解脱的就是自�。�以先解脱， �以仅存的愿，留在这娑婆世界度众生， 这便是��了。

  所以我想，ä¸�必存有所谓修解脱é�“çš„å°±ä¸�能在以å�Žä¿®è�©è�¨é�“， 而修è�©è�¨é�“çš„å°±ä¸�能求解脱这么的一类划分。  ä¸�论在大乘或å°�乘，佛教徒修行的最终目的ä¸�就是离苦得ä¹�， 了生死å�—？

  

• realization

  21 Sep 12, 03:28

  Originally posted by simpo_:

  Just a sharing.. nothing definitive.

  Before the insight of no-self, a 'let go' is a decision as if 'I want to let go'. Because it is so, there is always an expectation of a 'let go' result.

  With no-self, we get to progressively experience an auto-release .. so it is not a 'let go' per se .. but an auto-release... because during the experience of no-self .. the holding agent (sense of self) is not present.

  From my experience... it is not easy to experience this kind of no-self in the midst of mental activity. But it is possible... perhaps not that the beginning stage of no-self insight.

  To experience the no-self in the midst of mental activity... the nature of the thoughts have to be recognised at the moment... also there must be a willingness to not entertain discusive thoughts of 'what if's.

  Thanks Simpo for sharing.

• sinweiy

  21 Sep 12, 09:59

  what make Mahayanist different is Bodhicitta. :)  u can try 解脱é�“ first, no issue and see how it goes. but it won't last (as Impermanence is real). it'll be boring and lonesome and not true bliss. and when one see the suffering of others, they will want to get into è�©è�¨é�“ after that.

   chinese expression already have a very profound meaning in it :- 助人为快ä¹�之本. :)

  什么是解脱�和���?

  佛教的法门，照北传系统的看法，有大乘与�乘之分，�乘是专修解脱�的， 大乘是修���的。���是人天��解脱�的相加，也就是说，解脱生死而�� 离生死，以便�类化度有缘的众生者，便是大乘的���。
  
  解脱�的最高果�是阿罗汉，简称罗汉，罗汉是�乘圣人，�乘的最高果�有 两�：一是声闻圣者，由于�闻佛法，从佛的言教而修四谛法（苦�集����） �三�七��分而得解脱�的，那就是罗汉；一是生在无佛之世，自修�二因缘法 （无明�行�识��色�六入�触���爱���有�生��死）而自悟解脱�， 自了生死的，那便称为缘觉或辟支迦佛。声闻与缘觉，�属于�乘，�乘分为声闻 乘与缘觉乘，所以�称�乘为二乘。这二乘是自求了生死，自求入涅盘的，他们�对厌离人天的生死�，所以�愿��度众生，�能称为��，也�能�佛。但大乘佛教相信，一旦禅定力�退，罗汉�旧�能�生死。
  
  如果è¦�æˆ�佛，必须è¦�è¡Œè�©è�¨é�“，è�©è�¨é�“的主è¦�法门是六度法（布施——财施ã€� 法施ã€�无怖ç•�施，æŒ�戒——诸æ�¶èŽ«ä½œä¼—善奉行，å¿�è¾±——éš¾å¿�能å¿�ã€�难行能行，精 è¿›——勇往直å‰�ã€�百折ä¸�挠，禅定——心摄一境ã€�ä¸�动ä¸�摇，智慧——清明朗澈ã€� 自照照人），三è�šæˆ’（无一净戒ä¸�æŒ�，无一善法ä¸�修，无一众生ä¸�度）。从最åˆ�å�‘ 最上心——大è�©æ��心ã€�慈悲心ã€�空慧心，ç»�过三大无数劫，便å�¯è¾¾åˆ°æˆ�佛的目的。 大乘的è�©è�¨é�“，å�ªæœ‰è�©è�¨æ‰€è¡Œï¼Œä¸�å…±å°�乘，所以称为一乘。
  
  人天é�“是为生到人间天上而修的善法，å°�乘é�“虽ä¸�è´ªæ�‹äººå¤©é�“，也ä¸�å�¦å®šäººå¤© é�“的价值，å°�乘的解脱é�“乃是人天善法的å�‡å�Žè¶…拔，人天善法也是è�©è�¨ä¸€ä¹˜é�“çš„æ ¹ 基。因此人乘å�Šå¤©ä¹˜çš„善法——五戒å�Šå��善，乃是二乘与一乘的共通善法，故称人 天善法为五乘（人ã€�天ã€�声闻ã€�缘觉ã€�è�©è�¨ï¼‰çš„共法。
  
  �乘或二乘的解脱�，也是���的共通法门，���修解脱�，那便�是� ��而仅属于人天�，所以�乘的解脱�称为三乘（声闻�缘觉���）的共法。
  
  唯有���，�是大乘或一乘的�共法。
  
  
  解脱�
  
  解脱�的行者包括所有声闻（Savaka）乘的修行人。�是�一个人都�走���而求�无上��的，一些�接触佛法的人，若是没有宿世的善根，一�到�守戒，就已�没有兴趣了。�他�大��心，于长劫勤苦修行，那就更难了。佛的本��是�众生认识到轮回的苦，把��说给�有�智的人�，先求度自己，他从�也没逼任何一个人去修行，他�是度有善根的人�声闻而解脱。
  
  ���
  
  ���的行者是�大��心的修行人，他们能够度脱自己，并能度脱无�的众生。他们�能�用三大阿僧祗劫的时间�修行，以便积集园满的波罗蜜。
  
  何谓��行？��行就是上求佛�下化众生。这是大乘行者所行的佛�。看到三界的过患，�起出离心；�看到无�众生所�的苦难，生起大悲心，希求救度众生脱离众苦。因为看到世间的苦，所以��寻找脱离世间诸苦之�，而�现苦�集����四圣谛，�悟三法�无常�苦�无我。

  /\
• Dawnfirstlight

  21 Sep 12, 12:36

  Originally posted by sinweiy:

  what make Mahayanist different is Bodhicitta. :)  u can try 解脱é�“ first, no issue and see how it goes. but it won't last (as Impermanence is real). it'll be boring and lonesome and not true bliss. and when one see the suffering of others, they will want to get into è�©è�¨é�“ after that.

   chinese expression already have a very profound meaning in it :- 助人为快ä¹�之本. :)

  什么是解脱�和���?

  佛教的法门，照北传系统的看法，有大乘与�乘之分，�乘是专修解脱�的， 大乘是修���的。���是人天��解脱�的相加，也就是说，解脱生死而�� 离生死，以便�类化度有缘的众生者，便是大乘的���。
  
  解脱�的最高果�是阿罗汉，简称罗汉，罗汉是�乘圣人，�乘的最高果�有 两�：一是声闻圣者，由于�闻佛法，从佛的言教而修四谛法（苦�集����） �三�七��分而得解脱�的，那就是罗汉；一是生在无佛之世，自修�二因缘法 （无明�行�识��色�六入�触���爱���有�生��死）而自悟解脱�， 自了生死的，那便称为缘觉或辟支迦佛。声闻与缘觉，�属于�乘，�乘分为声闻 乘与缘觉乘，所以�称�乘为二乘。这二乘是自求了生死，自求入涅盘的，他们�对厌离人天的生死�，所以�愿��度众生，�能称为��，也�能�佛。但大乘佛教相信，一旦禅定力�退，罗汉�旧�能�生死。
  
  如果è¦�æˆ�佛，必须è¦�è¡Œè�©è�¨é�“，è�©è�¨é�“的主è¦�法门是六度法（布施——财施ã€� 法施ã€�无怖ç•�施，æŒ�戒——诸æ�¶èŽ«ä½œä¼—善奉行，å¿�è¾±——éš¾å¿�能å¿�ã€�难行能行，精 è¿›——勇往直å‰�ã€�百折ä¸�挠，禅定——心摄一境ã€�ä¸�动ä¸�摇，智慧——清明朗澈ã€� 自照照人），三è�šæˆ’（无一净戒ä¸�æŒ�，无一善法ä¸�修，无一众生ä¸�度）。从最åˆ�å�‘ 最上心——大è�©æ��心ã€�慈悲心ã€�空慧心，ç»�过三大无数劫，便å�¯è¾¾åˆ°æˆ�佛的目的。 大乘的è�©è�¨é�“，å�ªæœ‰è�©è�¨æ‰€è¡Œï¼Œä¸�å…±å°�乘，所以称为一乘。
  
  人天é�“是为生到人间天上而修的善法，å°�乘é�“虽ä¸�è´ªæ�‹äººå¤©é�“，也ä¸�å�¦å®šäººå¤© é�“的价值，å°�乘的解脱é�“乃是人天善法的å�‡å�Žè¶…拔，人天善法也是è�©è�¨ä¸€ä¹˜é�“çš„æ ¹ 基。因此人乘å�Šå¤©ä¹˜çš„善法——五戒å�Šå��善，乃是二乘与一乘的共通善法，故称人 天善法为五乘（人ã€�天ã€�声闻ã€�缘觉ã€�è�©è�¨ï¼‰çš„共法。
  
  �乘或二乘的解脱�，也是���的共通法门，���修解脱�，那便�是� ��而仅属于人天�，所以�乘的解脱�称为三乘（声闻�缘觉���）的共法。
  
  唯有���，�是大乘或一乘的�共法。
  
  
  解脱�
  
  解脱�的行者包括所有声闻（Savaka）乘的修行人。�是�一个人都�走���而求�无上��的，一些�接触佛法的人，若是没有宿世的善根，一�到�守戒，就已�没有兴趣了。�他�大��心，于长劫勤苦修行，那就更难了。佛的本��是�众生认识到轮回的苦，把��说给�有�智的人�，先求度自己，他从�也没逼任何一个人去修行，他�是度有善根的人�声闻而解脱。
  
  ���
  
  ���的行者是�大��心的修行人，他们能够度脱自己，并能度脱无�的众生。他们�能�用三大阿僧祗劫的时间�修行，以便积集园满的波罗蜜。
  
  何谓��行？��行就是上求佛�下化众生。这是大乘行者所行的佛�。看到三界的过患，�起出离心；�看到无�众生所�的苦难，生起大悲心，希求救度众生脱离众苦。因为看到世间的苦，所以��寻找脱离世间诸苦之�，而�现苦�集����四圣谛，�悟三法�无常�苦�无我。

  /\

  Thanks.

• Deana

  21 Sep 12, 13:19

  Recite lots of The Heart Sutra 波羅蜜多心經, where it reminds you that everything is emptiness
• lce

  21 Sep 12, 13:26

  Life is full of hope but eventually is emptiness.

   

• Deana

  21 Sep 12, 13:32

  Originally posted by lce:

  Life is full of hope but eventually is emptiness.

   

  
  How profound. Everything is pre-destined. All we can do is to just wait and see.
• lce

  21 Sep 12, 13:42

  nothing is pre-destined

  if there is no work done , there is no hope. work towards yr goals coz life is hope

  without hope,  life is not emptiness but just a space