对初学者的教诲 Mipham Rinpoche

• wisdomeye

  28 Aug 10, 18:30

  对�学者的教诲

  麦彭�波切 造

  慈诚罗� �译

   

                      呜呼ï¼�

  轮回诸事无实义，无常浮动如电�，

  何时死亡无定日，必死缩短长计议。

  修�上师之教言，�处抉择心本性。

  心如闪电似风云，�维一切众念染，

  详加观察无基根，有如阳焰本性空，

  空而现乎现而空，自心原状自然�，

  若修稳固�心性。于师强信得加�，

  积资净障生悟心，故当精勤而修�。

   

  应个别åˆ�学者“需修行教诲”之请求，     

  麦彭巴撰此学处。愿å�‰ç¥¥ï¼�善哉ï¼�善哉ï¼�     

  
   

  麦彭�波切对�学者的教诲

   

  《麦彭�波切对�学者的教悔》，是一个�常实际的修法。它属于显宗修法，�需�密宗�顶等�求，任何人��有信心，都�以修。

  那么，�学者与��学者的界线是什么呢？所谓的�学者，就是�我们这样刚刚学佛，还没有什么修�的人。而��学者，就是���任何�物等外在力�，仅仅通过自己的修�，也能将普通人�了立�会死掉的剧毒�下，而没有一点影�的人。

  所以，大家��认为自己肯定�是�学者，因为自己已�学佛两三年了。如�所述，�有具有化解毒性能力的人，�算是超越了�学者的行列，大家自行对照，就能很清楚地知�自己是什么人了。

  本论�分为�行与正行两个方�：

  一��行

  1�轮回无义

  呜呼�

  轮回诸事无实义，无常浮动如电�，

  麦彭�波切告诉我们：严格地说，任何世间的�利等等，除了能为我们�供生存的能�以外，没有更多的�义。�但没有�义，而且还�闪电一样无常，��剧一样无实。

  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¸�一样——人生是很实在的，æˆ�曲å�´æ˜¯è™šæ— ç¼¥ç¼ˆçš„æ�œæ’°ã€‚

  大家都了解，世俗人除了追求金钱�地���声等等以外，没有其它的�想，所谓的崇高�想�伟大�想，也就是这些。因为外在的诱惑力相当大，�凭自己的能力，是很难抵挡的，所以，世间凡夫都在这些方�投入了�贵的生命与时间。���现别人有而自己没有，心里就�是滋味，然�就在互相攀比的心�中，拼命地牟�暴利�争�夺利等等。

  但佛�认为，世间的�利等等都�值得那么投入，我们应该�新建立生存目标或人生目标。首先第一步，就是����净化自己。

  一些有钱�有势�有�的�功人士也�下告诉我们：他们在众人�集的热闹场��到别人追�的时候，会有与众���高高在上的感觉，但真正回到家�下�以�，��现自己一无所有，�是一个普普通通的人，虽然有一点身外之物，但身外之物�时都�能离开，那时自己也跟常人一模一样了。但�便如此，自己还是�能摆脱�利的诱惑。

  为什么我们会有如此观念？这与我们的教育和æˆ�长环境有很大关系。从å°�学一年级开始，è€�师ã€�å�Œäº‹ã€�家人ã€�朋å�‹ç»™æˆ‘们ç�Œè¾“的，都是这样的观念——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„�——因为身边的人都这样想，所以想转å�˜ä¹Ÿé�žå¸¸ä¸�容易。

  如今我们的生活�件越�越优越，但我们自身�没有�级，�但没有�级，还一年比一年衰�，一年比一年接近死亡。人体气脉明点的结构�能�，都一年�如一年。

  比如说，我们现在的身体，会时常�到病魔�衰�与死亡的侵袭。一旦死亡，当我们的�识离开肉体以�，身体在几个�时内就会�烂�质，最�我们的身体就会在地�上消失���。但通过密宗的一些修法，就�以把我们的身体转�为金刚身。

  什么是金刚身呢？

  金刚是��化��摧���分离��虚幻等等的��。

  对身体而言，金刚身是佛智的载体，就�我们的肉体是�识等等的载体一样。

  从精神的角度而言，我们现在的精神�常�自由��自在。外界的所有东西一直在扰乱它的平�，一旦�到外境，内心就会产生���样的影�。

  释迦牟尼佛�现，在凡夫的肉体和精神当中，�以��佛的智慧，�以体验出佛的金刚身。通过修行，就能体验到佛陀永久��的智慧。

  世间凡夫之所以在轮回中�转，最��的因素，就是�明白这些��，所以会弃本趋末，追求外在的声光形色。

  当然，虽然佛陀知é�“轮回毫无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€�氧气等等——æ‰�能生存。

  佛的��是说，外在的物质，�能作为生存的�件而�是生存的目标。

  虽然�个人��个团体都需�制定这一世的长远�展计划，但这些计划�但对我们没有真正的利益，而且还有�能是欺骗自己的一个游�。欺骗的结果，就是剥夺了我们自己毕生的自由和时间。

  2�寿命无常

  何时死亡无定日，必死缩短长计议。

  �个人必须得�临死亡，而何时何地死亡也�一定，死亡�时都有�能�生。人的生命�常短暂，所以��作过度长远的打算。

  其实，死亡并�是所有的结�和终点，而是生命的转折点。生命当中有无数个阶段，死亡�是结�了其中的一段短短的旅途，以�还有很长的路�走。

  该怎样走呢？很多人就没有任何准备了，因为以�我们所有的想法和作法，都�是为了��短短的旅途�想，其它长远的路我们根本没有考虑，这�谓是真正的失败�

  佛陀认为，真正的明智之举，是把下一世，�下一世的生命旅途，纳入自己的长远计划当中，至于现世的生活，就��过度执�，�知足少欲地生活。

  少欲知足是什么��呢？�是说所有人通通都�到山洞里去，�米拉日巴那样�粗�的饮食，穿破旧的衣衫。���过分地浪费自己的精力�生命，能够在比较平稳的生活水平上简��朴素地生存。既�用太穷苦，也��太奢侈。�走�端，就是�想的生活。

  首先，�过分奢侈浪费�仅对本人的修行解脱有帮助，对整个社会也是一�奉献。世人皆知，现在全�所谓的�展�济，大多是以破�环境为代价的，人的欲望�需求越多，能�的开�与消耗就越大。知足少欲�以��开�过多的能�，从而�轻对大自然的破�。

  其次，�刻�节俭，强行去过太苦的生活，也�以��在修行过程中产生烦�。

  佛陀规定，�使是出家人，��心里没有贪欲心，�认为身外之物是了�起的东西，若能以�世的�报���因缘，�需�努力奋斗，自然而然就能享有五百间�五星级宾馆那样豪�的楼房，也�以��享用，�是必须��在破破烂烂的地方。

  我们都知�，相对在家佛教徒�说，佛陀对出家人的�求已�是最严格的了，既然出家人都�以享�如此待�，在家人过好一点的生活就更没有问题了。

  有这样一个故事：

  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。

  那�上师了知到�智�波切的想法，便切中�害地说�：虽然你认为我�是少欲知足的人，但实�告诉你，我对所有这些东西的执著，也没有你对你那个木碗的执著强烈。

  很多人知�，�智�波切有一个根本上师留给他的木碗，他�常执著这个碗。

  �说回�，除了�少数�世积累了�大�报的人以外，一般的在家人并�具备�劳而获，无需勤作自然而然就�以正常生存的�件，所以佛陀�许我们适当地投入，适当地努力。

  但如果满脑�都是钱，认为��有钱什么都解决了，至于伦��德�因果���亲情良心都是毫无价值的东西，那就是大错特错的价值观�

  我学习佛学已�二�多年了，物�学�天文学�西方哲学方�的著作我也看过，并与有些物�学家进行过讨论�交�，最�我得出结论：�有释迦牟尼佛的�论，�是唯一的�对真�。这�是因为我是佛教徒，就自我�嘘�自�自夸，本�也没有任何人强迫我一定�跟�佛陀学。如果用尖�的�论�推测，�以�现佛教�解�行为�修法等方�一系列的�洞，我也�会盲目地相信�夸耀佛法。然而，在学佛以�，我�但没有找到佛教的瑕疵，而且还从中获得了真正的智慧，知�唯有佛法�是能全�地解释世界和人生的学说，所以�希望与大家分享自己的感�。

  事实的确如此，虽然其它学科，比如哲学�科学等等里�，也有很多真�，但�也�能称之为�对的终�真�，也�能对其全盘接�。科学家们自己也承认，科学一直都处于�展过程当中，目�还�是�对的巅峰。

  而释迦牟尼佛�已�抵达了人类智慧的巅峰，他以高瞻远瞩��尔�凡的视角洞彻了宇宙�轮回的本��目，并总结�归纳出自己的�历，然�从一个过�人的角度告诉我们，一个凡夫怎样�能把自己��到佛的境界，很多人在��了佛陀的教诲�，沿�佛陀指引的方�往�走，也�样获得了佛的智慧，这是�真万确的事实，是�也无��认的。

  除了释迦牟尼佛的教法以外，在整个世界东西方的文化中，都没有一个能够彻底�级自己的教育和方法。我认为，释迦牟尼佛的�念的确是跨世纪的�想。�仅目�如此，�过一百年左�，人类更会�觉到，佛陀所倡导的生活方�，�是真正�想的标准生活方�。

  虽然在整个生命当中，人类显得比较有智慧的，但迄今为止，�没有人能给自己找到一个准确的定�，根本�知�自己究竟是什么，在精神�级以�，它��以��怎样的。科学家最多能知�一些物质方�的知识，能创造一些新的物质生活�件而已。

  有人认为：佛教是迷信�是教�。

  判断任何一件事情，赞扬也好，诽谤也好，一定è¦�有实实在在的è¯�æ�®ã€‚如果根本ä¸�去研究，ä¸�加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。

  世间人就是这样——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¸�负责任地将其贬为迷信。这都是对佛法根本ä¸�作研究的门外汉的一派胡言ï¼�

  有人认为：佛教很消�。

  这也是根本�知�真正的佛教徒在干什么的浅薄表现。佛教徒有度化一切众生的崇高目标，有乃至轮回未空永无止尽的长远规划。世俗人�使�积�，也��过是追求一世的�利而已，��能考虑所有生命的幸�，更��能为众生的解脱而努力；世间人的目标�长远，也充其�超�过几�年的光阴，所以，佛教�仅�消�，而是�常地积�。

  作为佛教徒，首先我们�建立正知正�，正知正�的��，就是闻�。就�读书是为了以�生活�工作的需�一样，闻�的目的，也是为了修行，有闻�有���有修，闻���修�能分开。�一个学佛的人，都�懂得佛教的知识，这样�有资格修行。

  二ã€�     正行

  1��解

  （1）寻找�解的最佳方法

  第一���上师诀�

  修�上师之教言，

  麦彭�波切接�告诉我们说，我们的生命是�常有�的。在这样一个有�的过程中，��有无�的计划。有�的生命��能完�无�的计划，故而�根�自己的时间�适当的事情。

  什么是适当的事情呢？就是从现在起，�走上一�通往轮回出�的安全之路。��上这�路，首先���上师教言，然����维，在掌�熟练之�，�到�处观修。

  第二����处

  �处抉择心本性。

  所谓的�处，是指具备修行环境与�件的地方。从严格�义上说，最好的�处，就是除了自己以外没有任何人，就�米拉日巴当年修行的环境那样的地方。如果暂时找�到，�太适应或没有�件去这样的环境，就�找相对安�，对修行没有太多人为与�人为阻�的环境，在比较自然�安全的氛围中，去掌��追究心�或�识的秘密。

  为什么�追究心的秘密呢？因为第一推动力�是上�，�是万能神，而是我们的心。

  心是万物的创造者�控制者和��者。佛教徒没有必�去争论外界是唯心还是唯物，因为我们认为，万事万物既�是心也�是物质，而是一�幻觉，这�幻觉的�头�是哲学，�是科学，�是宗教，就是我们自己的心。外境本身就是�存在的东西，我们没有必�顽固地执著外境，把�存在的东西当作存在的，然�去分�这是物质还是精神。

  在中观里，会让我们全方�地观察空性，哪怕是��的一朵花，也�在上�进行�维观察，将粗大的物质细分，直至分解到最�的能�，并感觉到空性。其实这都是�需�的，我们没有必�观察房�是�是空性，车�是�是空性，宇宙�山河大地空�空，因为这些都是我们的心创造的。我们�需回头追究心，心的秘密一旦掌�好了，一切都解决了，这是大乘佛法的诀�。

  （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�如风�如云三个比喻，�常�维一切外境，���样的�念染污�我们的�识。

  为什么�闪电呢？众所皆知，打雷闪电的时候，大地一下�被照得如�白昼，但这个时间�常短暂，一下就过去了。�样，我们的心也是这样刹那��的。比如说，当心里冒出一个我��官�财的念头以�，如果�去观察，觉得它会�续很久，但如果在感觉到这个念头的当下，立�回头去看这个念头，既�打击它也�培养它，那样就会�现，�个念头都�闪电一样，�然间冒出�，转瞬间�消失无踪，任何念头都是刹那兴亡�自生自�的。

  噶举派的大手�里�也有这样的修法，就是观察自己在想什么。当产生�一个念头的时候，也�样去观察它。�放过任何一个念头，把�一个念头都记录下�。

  很多人以为，这就是�悟了。但事实并�如此�这�是�悟空性，而�是�现自然规律的现象而已，就�我们的眼�能看到闪电几秒钟就消失了，也�能表示我们的眼��悟空性了一样。

  为什么说心�风呢？虽然详细深究�以知�，风也有颜色和��，但从简�而表�的视角而言，我们�能由身体的触�感觉到微风拂�或狂风刺骨，耳朵��风声的呼啸，但在一般情况下，我们的肉眼�看��清亮�明的风。�样，我们心里时时刻刻都有很多烦��智慧等等，但真正回头去看，究竟烦�是什么样的东西，�是�也办�到的。

  为什么说心�云呢？天气好的时候我们会看�，云都是一朵一朵的。�在飞机上，�以有身在云端的感觉；在比较高的山上，也能感觉到云朵从自己身边飘过。云�以形�山�河�大地�动物�建筑等���样的形状，但实际上云既�是山��是河，也�是动物和建筑。

  �外，在晴朗�明净的天空中，乌云会�然产生，一会儿满天都是乌云，然�马上打雷�下雨等等，过了一会儿，�一下�云开雾散，乌云全都消失了。云去哪里了？是�是去到我们看��的地方了？�是。云就是在我们看得�的地方无缘无故地消失了。

  还有很多比喻�以�述心的状�，但这三个比喻比较有代表性。

  从�到大，我们从�没有观察过自己的念头到底是什么样的。从�学到大学，所有�师传授给我们的，都是怎么掌�先进技术，怎么改造外�的世界，怎么��大自然等等，没有一个�师会�我们回头看自己的念头，从而��自己�认识自己。

  尽管现代科技�分�达，通过全�定�系统，�以为全�任何一个�纬度上的城市定�，但我们能�能给自己定�呢？�行。��说普通人，�使是科学家�哲学家也无能为力。

  ��世纪或更早一点的时候，有些人以为�以给精神下定义了。有人说：用硬物击打大脑，会头脑眩晕�眼冒金星等等，所以�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�些人�惧或伤心时，心�会�痛，所以精神是心�的产物。

  这些现象�能�明，精神与大脑�心�有相当大的关系，但�也�能就此断定，�识是大脑或心�的产物。

  ��科技的日益�达，连科学家当中的一部分人都�赞�以�的说法了。虽然�是所有科学家都认为精神�是大脑的产物，目�的主��想还没有改�，但包括在神�生物科学上得过诺�尔奖的著�人士的观点，也与以往的观念大相径庭了。

  在精神的问题上，有�以�的很多学者�专家�神学家都被迷惑了，除了释迦牟尼佛以外，�都拿�出一个能说�人的定义，所以很多人都说精神�存在。

  那么精神在哪里呢？这个问题�有佛教能够回答。我们的心�风一样，是无形无色的，它既�在大脑里�，也�在心�里�。

  我认为，世上最伟大的神�科学家，就是释迦牟尼佛，因为密宗已�将心的状�讲得�常清楚了。直到现在，密宗�述�识的很多内容，医学界也没有�现。但对修行人而言，它的确是存在的。我们暂时�需�了解那么多，我们目�的课程，就是�给精神一个定义。

  大家�能考虑得太��了，而是�简��纯朴一点，认真地看看心的状�是怎样的。

  第二�心的本性。

  详加观察无基根，有如阳焰本性空，

  空而现乎现而空。

  在根本�观察的时候，我们从��知�心是什么样的东西。�加观察以�，我们会找到�识�风��云��闪电等等的答案，但现在需�进一步详细观察，心的本性究竟是怎样的呢？

  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。

  那该怎样�维呢？在这个时候，我们�管佛陀怎么说，就是�自己去看个清楚，真正地了解一下心是什么样的。

  如果想从�观的层��普通人�明，包括宇宙当中的所有星�在内的万事万物都是心创造的，就很难令人信�，但在我们自己的�世界��宇宙里�，自己开心�开心，与人关系�洽��洽，都是跟心有密切关系的。�识时时刻刻都在影��我们，幸��痛苦�和��矛盾等等都是它的作用，它一直都躲�在��，�纵�我们的生活和�维。今天，我们一定�看清楚这个幕�策划者的本��目。

  观察的最好方法，就是把加行修法全部修完以�，修一�上师瑜伽修法，最�观想上师�入自心；或者将上师�佛��观想在自己��，并祈请上师三�加�自己能�悟空性，找到心的本性。祈请之�，就让心�下�。

  然��维：所有事物都是在一秒的�分之一�万分之一的短暂时间中�断地生生��。在�去��的状�，�新���一个状�的时候，我们能找到过去的状��？决��能。�但是心，包括外�的建筑物等等，都�能留下一个过去的影�，以�的事物��能�现。

  有些人认为，爱因斯å�¦æ›¾è¯´è¿‡ï¼Œç‰©è´¨åˆ°è¾¾è¶…光速的时候，å�¯ä»¥å›žåˆ°è¿‡åŽ»ã€‚其实这是错误的想法。任何一个物质都是这样，过去的已ç»�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¸�会是真正的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¸–界上，根本就ä¸�存在什么å�«å�šçŽ°åœ¨çš„东西。就当下的这一秒钟æ�¥è¯´ï¼Œä¹Ÿå�¯ä»¥åˆ‡å‰²æˆ�无数个过去与未æ�¥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¸�是这样。既然是未æ�¥ï¼Œå°±æ²¡æœ‰äº§ç”Ÿï¼Œæ‰€ä»¥ä¹Ÿä¸�å�¯èƒ½å­˜åœ¨ï¼Œè¿™å�«“未æ�¥å¿ƒä¸�å�¯å¾—”。

  精神的存在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§’钟分解。在元素周期表里é�¢ï¼Œç¬¬109å�·å…ƒç´ æ˜¯“短命”的元素，它å�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¤�存在。大家想想，这样分下去，最终精神真的会å�˜æˆ�什么样呢？我们的æ„�识å�ˆå»ºç«‹åœ¨ä»€ä¹ˆæ ·çš„基础之上的呢？

  在微观世界，物�学给我们�供了�常好的��。以�很多人认为，科学�达了，佛法就会崩溃，但事实�明，我们�但�需�顾虑科学的�展，�而�常感谢推动科学进步的科学家们。如果没有爱因斯��波尔�普朗特�海森堡等物�学家们给我们�供很好的科学����明空性，�使佛法有一系列的全套�论，也没有以科学�论�说�现代人那么容易。如今，我们�以用科学�解释佛教�论，任何人都没��说。科学�达以�，给佛教带�了�常好的便利，至少我这样认为，也衷心地感谢这些功勋�著的科学家们。

  我曾�到过一个美国教授，是在�大学里教�传佛教的，他说：他给学生讲唯识宗，学生��明白的时候，他就问学生，你们知�知�海森堡的�论呢？当学生回答说知�以�，他就说，唯识宗所讲的，就是海森堡��力学里讲的，这样学生一下�就�解并接�了。

  我们当然�能把海森堡的��物�和唯识宗划等�，二者之间存在�很大的差�，但�有利用现代科学，��以让现代人�解佛教，利用科学的力�，就能更好地弘扬佛法。无论科学也好，佛法也好，都是人类智慧的结晶。

  学过物�或喜欢阅读西方科普读物的人知�，任何物质最终都�以分解�能�。能�已�与通常�义上的物质概念完全�一样了，它没有什么固体的质�，既然如此，那我们的肉体�是建立在什么样的基础之上的呢？

  虽然在西方哲学里有一个无��的说法，但这也是一�数学上的错误观念。因为它是一个脱离了客观存在而无�膨胀的�设而已。我们以�讲过，比如，��有一公斤��公斤的差别，就是因为其中的原�或更�的粒�数�有差异。这就说明，粒���能无�分�。虽然我们的�维�以将物质与时间无�细分，但这�是�符�实际的一��设而已。

  既然空间和时间都�能容纳我们的肉体和�识，那么，整个宇宙当中还有什么让我们存在的一席之地呢？这样去�维的时候，就会深深地体会到，原�一切都�海市蜃楼一样，�是一�无中生有的幻觉。

  �比如，从远处用肉眼看电视�幕上的图�，就是完整而清晰的，但如果用放大镜去看，就��了无数个红�绿�白点等等，而�存在一个完整的图�，如果�分�，最�就是一些长长短短的波，也没有什么红色或黄色了，所以，�光�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中，找到一个�对的真相，结果会�现，越是�近真相，越是连我们自己的定义也确定�下�。

  大家好好想想，我们的精神基础是什么？它存在还是�存在？如果说精神�存在，那我们的教育就没有存在价值了。比如说，如果精神真的是大脑的化学�应，那罪犯就�用关到监狱里去接�改造，而�需在大脑里�一个化学元素就万事大�，就�有毛病而没有�识的汽车出问题时�必关在监狱里，而�需拿到修�厂更�零件一样。这就说明，人是有精神的，而汽车没有。如果精神存在，那它�是一个什么样的东西呢？

  我们凡夫就是在这样一个模糊的概念当中诞生�生存并死亡的，但我们现在�能这样糊涂下去了。

  我们�以没有钱，但�能没有智慧，��当穷人也�能当愚蠢的人。什么�愚蠢的人？没有读书的人是愚蠢的人�？读过书的�一定有智慧，读过书的人当中也有很多�蠢事的，现在很多高科技犯罪就是���认的实例。六祖慧能大师虽然�识字，但�也�会怀疑他是�是智者。所谓的愚蠢，就是对自己没有一个定义，没有一个准确认识。

  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¸�存在的。

  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€�中很自然地é�™ä¸‹æ�¥——什么也ä¸�想，一切都èž�入到虚空当中，身体也很自然地放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�步的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止。

  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。

  在七�八�年�，色达出了一个�常伟大的大圆满上师，他的弟�们也�常伟大。在动乱年代，他的弟�也显得与众��，表现出修行人���锤百炼的高尚风范，��他们的上师是多么的了�起。

  当时有一个人ç»�常修禅定，在修了很多年以å�Žï¼Œå½“ä»–å�ƒä¸œè¥¿ã€�走路的时候，也会一ä¸�å°�心进入一个状æ€�——å°±åƒ�电脑死机了一样，在这个状æ€�下一动ä¸�动，甚至æŒ�续一ã€�两天都没有问题，但å�´å§‹ç»ˆæ²¡æœ‰è¯�悟空性的感å�—。

  上师知é�“这个人修法出问题了，就天天派é�£å¯ºé™¢çš„å°�喇嘛故æ„�去逗他——æ‹�他的头顶，大声地å�¼å�«ï¼Œå°±æ˜¯ä¸�让他é�™ä¸‹æ�¥ï¼Œè¿˜æ‰¾äº†å››ä¸ªäººè´Ÿè´£ç›‘ç�£ï¼Œä¿�è¯�这个人在三年内ä¸�打座，并è¦�求修禅者在三年中念一亿é��观音心咒“嗡嘛呢å�­ç¾Žå�½”。其间，上师还ç»�常把这个人和其他人å�«åˆ°èº«è¾¹é™ªè‡ªå·±ä¸‹è—�棋，以防止他进入禅定状æ€�。

  由此�以�明，仅仅是能�下�，也会���悟空性的阻�。

  è¯�悟空性的智慧与心平é�™ä¸‹æ�¥ç›¸ç»“å�ˆï¼Œæ˜¯æœ€ç�†æƒ³çš„修法。è¯�悟空性的境界能æŒ�续很久，就是止观å�Œè¿�——寂止与胜观å�Œè¿�，这是é�žå¸¸å¥½çš„境界。其中最关键的ä¸�是寂止，而是胜观——è¯�悟空性。那个人就是缺少了最关键的因素，所以å�³ä½¿ä»–的心é�žå¸¸å¹³ç¨³——很长时间没有任何念头——都没有用。

  早期很多居士很爱说一些

• wisdomeye

  28 Aug 10, 18:34

  早期很多居士很爱说一些神神秘秘的ç»�历——我昨天å�šäº†ä¸€ä¸ªä»€ä¹ˆæ ·çš„梦啊，我修行时å‰�é�¢å�‘了一个什么光啊，故而导致很多外界人士也认为佛教就是这些。

  有一个光能解决什么问题呢？你å�¯ä»¥å› æ­¤è€Œè§£è„±äº†å�—？这和外é�“å·²ç»�没有差别了ï¼�一些气功的书我也看过，里é�¢å°±è®²æŸ�æŸ�气功大师å��飞机æ�¥çš„时候，一团光围绕ç�€é£žæœºï¼Œä¸€ç›´é£˜åˆ°æœºåœº……如果我们也这么说，那佛教就å�˜è´¨ã€�å�˜å‘³äº†ã€‚神通ä¸�能è¯�明什么，å�¯èƒ½å�ªæ˜¯ä¸€ç§�幻觉，都没有什么用处。

  è—�地有过这样的故事：有几ä½�修行人一起闭关修行，其中一个人莫明其妙地出现了一ç§�神通，当他é�™åº§æ—¶ï¼Œä»Šå¤©å±±ä¸‹å“ªä¸ªäººè¦�æ�¥å±±ä¸Šäº†ï¼ŒèƒŒäº†ä»€ä¹ˆæ ·çš„包，包里装了什么样的东西——酸奶ã€�糌粑还是肉，都看得一清二楚，他也ç»�常给上师汇报。

  有一天，上师把他�到身边，冷��地把自己的念�挂到他的脖�上，两�三天以�，神通就没有了。

  修行就�修正规的修法，最主�的，就是��悟空性。如果没有�悟空性，��心�下�，是跟解脱没有关系的；�之，如果�悟了空性，但心���下�，�悟空性的境界就�能�续，一会儿就冒出一个其它的念头，�悟的境界就很容易被中断。

  （2）修行的结果

  若修稳固�心性。

  居士的信心是比较好的，�是有些�够稳定，比较盲目。如果有了很好的信心，�修金刚�垛�悔了罪过，修曼茶罗等积累了资粮，在有点出离心和��心的基础上下一点功夫，�步了解空性并�难。如果信心很强烈，就有�能�然顿悟。这样的�悟，已�和密宗的�悟�常接近。但�让它�展��长，就�观待自己的�解与精进程度了。

  个别修行人是这样的，没有�悟的时候，�常渴望，天天都想�怎样�悟，如果能�悟空性，那是多么幸�啊�所以都�常努力。一旦�悟以�，一下�都好�大功告�了一样，全都�懈下�，�也没有进步了。所以我想，让�悟的境界�长�进步��续�展，是�常��的。

  有些人以为，�悟了就是�佛了。其实，�悟离�佛还很远很远。�是在�步�悟以�，一般的烦��以自己解决，但这个智慧的能力毕竟很差，当�到强力干涉�骚扰的时候，我们就无法自制了。�悟空性的智慧是需�培养��长的，等它慢慢增强之�，一切问题��以迎刃而解。

  3�行为

  积累�悟的两大因素：

  （1）增强信心

  于师强信得加�。

  麦彭�波切在这里也说，在�悟以�，也�加强对上师的信心，�常修上师瑜�。

  密宗，特别是大圆满的�悟，�在于�明��明等其它因素，而在于上师的加�。�得到上师的加�，就需�信心，没有信心是得�到加�的。

  （2）积资净障

  积资净障生悟心。

  修上师瑜伽的�时，�修曼茶罗�放生等积累资粮，并修金刚�垛�悔罪障。那样没有�悟的一定会�悟；�悟了的人，境界也一定会越�越明显�清晰。

  故当精勤而修�。

  大家��认为，大圆满有很多了�起的方法，自己�修也�以�悟��佛，其实，如果对空性一点体会都没有，大圆满�怕是没有希望了；�之，�是能有一些空性的体会，并励力让它�断进步，我们�以推测，大圆满的境界也终究会�临。因此，希望大家能精进修�。

• Dawnfirstlight

  30 Aug 10, 07:25

  I have a question which I think I can ask better in Chinese. The reason why I chose Buddhism was mainly because I （my friends too) was attracted to these four words “缘起性空” but I have doubt that I fully understand the meaning of "Emptiness" in Buddhism.

  很多人说佛教讲的“空”ä¸�是空无一物的空，如果有人说“空”是空无一物是错的。“空”是ä¸�能ç�­çš„。我的问题是金刚ç»�都在讲“空”å’Œ“无相”。那“空”应该是“无相”的，那哪æ�¥çš„ç�­ä¸Žä¸�ç�­ï¼Ÿ

• An Eternal Now

  30 Aug 10, 16:37

  Originally posted by Dawnfirstlight:

  I have a question which I think I can ask better in Chinese. The reason why I chose Buddhism was mainly because I （my friends too) was attracted to these four words “缘起性空” but I have doubt that I fully understand the meaning of "Emptiness" in Buddhism.

  很多人说佛教讲的“空”ä¸�是空无一物的空，如果有人说“空”是空无一物是错的。“空”是ä¸�能ç�­çš„。我的问题是金刚ç»�都在讲“空”å’Œ“无相”。那“空”应该是“无相”的，那哪æ�¥çš„ç�­ä¸Žä¸�ç�­ï¼Ÿ

  You need to understand what Emptiness means first.

  As I wrote in another forum some months ago:

  I find Alex's presentation of Emptiness/Shunyata as 'nothingness' or 'void' to be confusing.
  
  In Buddhism, emptiness is *not* nothingness. It is not some formless void that is the background/substratum of all things (that would be the I AM realization/experience, sometimes eluded to/talked about in Zen texts, but it should not be confused with Shunyata).
  
  What is emptiness (shunyata)?
  
  Shunyata (Emptiness) means whatever appears are empty of independent or inherent existence, be it a sound, a form, or any other phenomena. This is because it is the 'interconnectedness' that give rise to the sound or experience (The person, the stick, the bell, hitting, air, ears, etc, i.e. the conditions). Whatever you see, hear, etc, do not exist 'in and of itself' but are 'interdependently originated'.
  
  Thus, whatever arises interdependently is vividly clear and luminous, but empty of any *independent* or *inherent* existence. This is not the same as nothing or nihilism - as Heart Sutra states: Form is Emptiness, Emptiness is Form.
  
  Nagarjuna:
  
  Whatever is dependently co-arisen,
  That is explained to be emptiness.
  That, being a dependent designation,
  Is itself the middle way. (Treatise, 24.18)
  
  Something that is not dependently arisen,
  Such a thing does not exist.
  Therefore a nonempty thing
  Does not exist. (Treatise, 24.19)

   

  Here's a further analogy on emptiness or “无相”:

  
  If we were to observe a red flower that is so vivid, clear and right in front us, the “redness” only appears to “belong” to the flower, it is in actuality not so. Vision of red does not arise in all animal species (dogs cannot perceive colours) nor is the “redness” an inherent attribute of the mind. If given a “quantum eyesight” to look into the atomic structure, there is similarly no attribute “redness” anywhere found, only almost complete space/void with no perceivable shapes and forms. Whatever appearances are dependently arisen, and hence is empty of any inherent existence or fixed attributes, shapes, form, or “redness” -- merely luminous yet empty, mere appearances without inherent/objective existence.

   

  Notice that 无相 does not mean 无一物, it means 一切物都没有实有的一个相. That is why Buddha said 凡所有相，皆是虚妄。若�诸相�相，则�如�. He did not say 没有一切相的境界就是无相.

  Important to understand is that 离一切相，没有空�言. 色�是空, 空�是色.

  Now if a 'sound' or a 'red flower' never truly existed in an independent and inherent way to begin with, how can we say that they have 'arising' or 'ceasing'? Ultimately they are empty (of all charactersitics and inherent existence), non-arising, non-ceasing.

  In the same way that 诸相�相, equally true is that 诸生��生�

  Does that answer your question?

• wisdomeye

  30 Aug 10, 16:58

  Hi Dawnfirstlight,

  I just venture my opinion. Maybe others here on the forum can answer your qn better.  And i have just posted a new topic on Heart Sutra Commentary, maybe u can go and refer there for deeper understanding.

  The meaning of “空”is away from all extremes of 相, because whether it is 有相 or 空相, it is still 相. 

  Something like that which is free from all 相,  you can't even apply the word ç�­ to it. Because it is something that can't be grasped at all, it is beyond all concepts.   Because it is beyond all concepts, there is no way to talk about it using language or concepts. 

  Yet, precisely because it is free from all 相 and unconditioned,  at the same time, it is the conditioned.  Actually these logical problems arise because we develop the opposing concepts of 空 and 相, condition and unconditioned in the first place, so actually that's the delusion or part of the delusion.

  Generally, to avoid this kind of problem in analysis, we have the two truths.  The relative and the ultimate truths.  Relative truth apply on the 相 (or 缘起 side) and ultimate truth apply on the 空 (or æ€§ç©º) side.  But with complete realisation, Lama Tsong Khapa did say in a prayer that both truths will be realised as one (缘起性空).

  My understanding of this topic is very limited. I don't think i'm doing this question justice, anyone please add on or correct!

  Hope it helps

• sinweiy

  30 Aug 10, 18:13

  Originally posted by Dawnfirstlight:

  I have a question which I think I can ask better in Chinese. The reason why I chose Buddhism was mainly because I （my friends too) was attracted to these four words “缘起性空” but I have doubt that I fully understand the meaning of "Emptiness" in Buddhism.

  很多人说佛教讲的“空”ä¸�是空无一物的空，如果有人说“空”是空无一物是错的。“空”是ä¸�能ç�­çš„。我的问题是金刚ç»�都在讲“空”å’Œ“无相”。那“空”应该是“无相”的，那哪æ�¥çš„ç�­ä¸Žä¸�ç�­ï¼Ÿ

  
  :)

  step by step, i'm trying to understand the Question.

  很多人说佛教讲的“空”ä¸�是空无一物的空，如果有人说“空”是空无一物是错的。ok. yeah Emptiness is not nothingness.
  “空”是ä¸�能ç�­çš„。Half right, Heart Sutra said, 诸法空相 ä¸�生ä¸�ç�­ Emptiness of All Dharma is Non-arising, Non ceasing.  
  我的问题是金刚ç»�都在讲“空”å’Œ“无相”。那“空”应该是“无相”的，那哪æ�¥çš„ç�­ä¸Žä¸�ç�­ï¼Ÿ

  here, i think u are implying that Emptiness is Nothingness ? ç�­ä¸Žä¸�ç�­ or ä¸�生ä¸�ç�­ and/or 有生有ç�­ is actually the idea of ç©º itself.

  "真空�空, 妙有�有. "

  TRUE Emptiness isn't empty. Brilliant Existence isn't existence.

  色�是空,空�是色，色�異空,空�異色.

  Emptiness and existence is one.

  i think some ppl use Impermanence, some use Falseness, some use Change is constant.  some use Middle way. all about the same idea if truly get it.

  like watching TV, u know the movie is made of many films coming together to form 相. if one don't know this, one will think that the movie is real and become attached, but it's not real like all Dharma. it's Emptiness. hence MCK said, if u know how to watch TV, u can also be enlightened.

  /\

• Dawnfirstlight

  31 Aug 10, 08:28

  Thanks guys!  I think I understand better now. I got confused easily  when someone said 空是ä¸�能ç�­çš„. Thanks for reminding me "Heart Sutra" did mention 诸法空相 ä¸�生ä¸�ç�­ and 色å�³æ˜¯ç©º, 空å�³æ˜¯è‰². I memorise every word in "Heart Sutra" without fully take note of what I'm reciting. I think I recite for the sake of reciting. I will read up on what wisdomeye's post on "Heart Sutra".

  One more question, lately I heard a ven. said Amitabha will å…¥ç�­and Goddess of Mercy will take over Amitabha in charge of Pureland. What is the difference between å…¥ç�­ and 涅般？ Why Buddha needs to  å…¥ç�­?

• simpo_

  31 Aug 10, 09:38

  A sharing of personal understanding.

  Emptiness should not be intellectually understood. It must be directly experienced. Because there is no way to 'gross mentally' experienced it.

  Emptiness is not nothingness. In the first place, things have no solidity and are not independently-existing. When in the first place, there is no solidity, therefore there is not a concept call 'nothingness' to dualistically be compared with. In actuality, what we experience are really like holograms/light displays/sound displays etc and they are timelessly/simultaneously/wholely manifesting.

  A rough analogy is like in the first Matrix movie, when Neo died when he awake he sees that the world is made of light points. This is a very rough analogy. Emptiness is more abstract than that. .. for it encompasses timelessless and entirety/universe manifesting 'wholely' and simultaneously. By the time emptiness is realised, one no longer believe the world is made up of solid/matter and have absolute distances and space.

  Emptiness can be experienced when the mind is highly deconstructed. That means, the mind has stripped away the mental thinking, ideas, concepts and constructions. That is why it is impossible to mentally think about what is emptiness. The mental thinking is what that needs to be deconstructed...it is the barrier to directly experiencing emptiness.

  Also, the  various insights will intuitively connect to allow one to understand what is karma and how it is linked to grasping and to our inability to see things as they are.

  Got to also stress that a glimpse of emptiness is not good enough. In my case, i still  am unconsciously reenforcing the old ways of seeing. After the initial glimpse we still need to constantly practice 'letting go' of graspings. This part is quite hard as graspings are largely invisible/unconscious.  It is an on-going practice .

   

   

• zero thought

  31 Aug 10, 12:32

  Originally posted by Dawnfirstlight:

  One more question, lately I heard a ven. said Amitabha will å…¥ç�­and Goddess of Mercy will take over Amitabha in charge of Pureland. What is the difference between å…¥ç�­ and 涅般？ Why Buddha needs to  å…¥ç�­?

  Interesting question... The section below explains 入� and 涅般. As to why they manifest this way maybe other people who know more can explain, but the 法身�生��.

  摘自净空法师《大势至��念佛圆通章研习报告》

   

  　　阿弥陀佛什么时候入�？诸�念念《无�寿�》就知�了。阿弥陀佛的寿命很长很长，佛在�上�了一个比喻，�使�方世界的众生都�得辟支佛果，神通�能力都�大目�连，统统�计算，算阿弥陀佛的�数，尽万亿�也计算�出�。从这个比喻上我们就晓得，无�寿佛寿命真的是无�，但是它这个无�是我们算数数�出�的，数�太大太大了。有没有终止的时候？有。阿弥陀佛将�寿命到了，入�之�（就是入般涅盘之�），那个世界�常奇妙，没有�法�末法��法，没有。阿弥陀佛一入般涅盘，观世音��就�佛了，接�就�佛。观音���佛，寿命�世界的�正庄严，比阿弥陀佛现在��世界还�殊胜，寿命也�常的长久。将�观世音��入�，大势至���佛。西方世界那个佛是一个接一个的，没有�法时期也没有末法时期，更没有�法时期。

  　　也许诸��到这些�之�就怀疑，西方��世界将�还�死，那我们去那里干什么？实在给你讲，阿弥陀佛示现入�是应身入�，法身�生��，报身有生无�。所以，讲到入�是说阿弥陀佛的应身。在西方��世界凡圣�居土�方便有余土�到的阿弥陀佛是应化身，实报庄严土你�到的是阿弥陀佛报身，常寂光土是阿弥陀佛的法身，这个总得�晓得。世尊在一切�里头常说，凡夫修�佛果需�多少时间？三大阿僧祇劫。三大阿僧祇劫�跟无�寿�比，实在讲太短太短了。你�把这个事实真相�清楚，到了西方��世界之�，没有一个��佛的。为什么？因为你的寿命跟阿弥陀佛一样，无�寿�你还�什么急？阿弥陀佛应化身的生�与自己毫�相干，这个�知�。�等阿弥陀佛应身入�，你就早�佛�了，这是西方第一无比殊胜之处。所以��害怕。

  　　求生净土这个法门，��中外的大德，真正修学有悟入的�有�地的，几乎都公认这个法门是世尊救度一切众生���议的第一法门，我们一定�深信�疑。如果有疑惑，一定�把事实真相��论真相�清楚�明白，断疑生信，这一生往生��世界�真正有把�。

   

• sinweiy

  31 Aug 10, 13:43

  Checked.  å…¥ç�­ or 入寂 and 涅般 is the same thing. It's common that we use different term/idem to better understand one meaning.

   just like Buddha use many term like 佛性, 真如, 本性, 真心, the Original Mind, the True Mind, , Buddha Mind, Buddha Nature, Pure Mind, Awakened Mind, Thusness, Suchness etc. This are Buddha's idea of telling us not to Attach to one word.

    

  涅槃 nirv�ṇa, 'blown out, gone out, put out, extinguished'; 'liberated-from existence'; 'dead, deceased, defunct.' 'Liberation, eternal bliss'; '(with Buddhists and Jainas) absolute extinction or annihilation, complete extinction of individual existence.' M.W. Other forms are 涅槃那; 泥日; 泥洹; 泥畔 Originally translated 滅 to extinguish, extinction, put out (as a lamp or fire), it was also described as 解脫 release, 寂滅 tranquil extinction; 無爲 inaction, without effort, passiveness; �生 no (re)birth; 安樂 calm joy; 滅度transmigration to 'extinction'. The meaning given to 'extinction' varies, e.g. individual extinction; cessation of rebirth; annihilation of passion; extinction of all misery and entry into bliss. While the meaning of individual extinction is not without advocates, the general acceptation is the extinction or end of all return to reincarnation with its concomitant suffering, and the entry into bliss. Nirv�ṇa may be enjoyed in the present life as an attainable state, with entry into parinirv�ṇa, or perfect bliss to follow. It may be (a) with a 'remainder', i.e. the cause but not all the effect (karma), of reincarnation having been destroyed; (b) without 'remainder', both cause and effect having been extinguished. The answer of the Buddha as to the continued personal existence of the Tath�gata in nirv�ṇa is, in the Hīnay�na canon, relegated 'to the sphere of the indeterminates' (Keith), as one of the questions which are not essential to salvation. One argument is that flame when blown out does not perish but returns to the totality of Fire. The Nirv�ṇa Sutra claims for nirv�ṇa the ancient ideas of 常樂我淨 permanence, bliss, personality purity in the transcendental realm. Mah�y�na declares that Hīnay�na by denying personality in the transcendental realm denies the existence of the Buddha. In Mah�y�na final nirv�ṇa is transcendental, and is also used as a term for the absolute. The place where the Buddha entered his earthly nirv�ṇa is given as Kuśinagara, cf. 拘.

   

   

  入滅 idem 入寂.

   

  入寂 To inter into rest, or nirvana; also, to die. Also 入滅 or 入寂滅.

   

  http://web.archive.org/web/20070531182625/http://www.hm.tyg.jp/~acmuller/soothill/soothill-hodous.html

   

  /\

• An Eternal Now

  31 Aug 10, 19:55

  Originally posted by simpo_:

  A sharing of personal understanding.

  Emptiness should not be intellectually understood. It must be directly experienced. Because there is no way to 'gross mentally' experienced it.

  Emptiness is not nothingness. In the first place, things have no solidity and are not independently-existing. When in the first place, there is no solidity, therefore there is not a concept call 'nothingness' to dualistically be compared with. In actuality, what we experience are really like holograms/light displays/sound displays etc and they are timelessly/simultaneously/wholely manifesting.

  A rough analogy is like in the first Matrix movie, when Neo died when he awake he sees that the world is made of light points. This is a very rough analogy. Emptiness is more abstract than that. .. for it encompasses timelessless and entirety/universe manifesting 'wholely' and simultaneously. By the time emptiness is realised, one no longer believe the world is made up of solid/matter and have absolute distances and space.

  Emptiness can be experienced when the mind is highly deconstructed. That means, the mind has stripped away the mental thinking, ideas, concepts and constructions. That is why it is impossible to mentally think about what is emptiness. The mental thinking is what that needs to be deconstructed...it is the barrier to directly experiencing emptiness.

  Also, the  various insights will intuitively connect to allow one to understand what is karma and how it is linked to grasping and to our inability to see things as they are.

  Got to also stress that a glimpse of emptiness is not good enough. In my case, i still  am unconsciously reenforcing the old ways of seeing. After the initial glimpse we still need to constantly practice 'letting go' of graspings. This part is quite hard as graspings are largely invisible/unconscious.  It is an on-going practice .

   

   

  Thanks for the sharing... Was there something that precipitated your insight on emptiness? Were you contemplating certain things?

• simpo_

  31 Aug 10, 21:26

  Originally posted by An Eternal Now:

  Thanks for the sharing... Was there something that precipitated your insight on emptiness? Were you contemplating certain things?

  No, i wasn't contemplating anything. I was just eating when mental deconstruction effortlessly takes place... eating became the action of the entire universe and there is a penetrating luminousity and transparency. Here one intuits the properties of emptiness.

  Those were just glimpses... but they refuted the whole notion of separateness, solidity, distance, space and time.

  Awareness is like a multi-faceted hologram.... interconnected yet having different experiences simultaneously.

  The insights gained from those glimpses will be my guides and navigation beacons when i am 'lost' again.

• An Eternal Now

  31 Aug 10, 22:02

  Originally posted by simpo_:

  No, i wasn't contemplating anything. I was just eating when mental deconstruction effortlessly takes place... eating became the action of the entire universe and there is a penetrating luminousity and transparency. Here one intuits the properties of emptiness.

  Those were just glimpses... but they refuted the whole notion of separateness, solidity, distance, space and time.

  Awareness is like a multi-faceted hologram.... interconnected yet having different experiences simultaneously.

  The insights gained from those glimpses will be my guides and navigation beacons when i am 'lost' again.

  I see... thanks for the sharing again.

• wisdomeye

  31 Aug 10, 23:53

  Originally posted by simpo_:

  No, i wasn't contemplating anything. I was just eating when mental deconstruction effortlessly takes place... eating became the action of the entire universe and there is a penetrating luminousity and transparency. Here one intuits the properties of emptiness.

  Those were just glimpses... but they refuted the whole notion of separateness, solidity, distance, space and time.

  Awareness is like a multi-faceted hologram.... interconnected yet having different experiences simultaneously.

  The insights gained from those glimpses will be my guides and navigation beacons when i am 'lost' again.

  do you do formal sit-down practice like many hours a day to trigger off this experience?

   

• Dawnfirstlight

  1 Sep 10, 08:26

  Thanks guys for sharing. I'm practicing Pureland, so I thought as long as I chant diligently, enlightenment isn't that important. However, I was told it is important to know though I may not achieve enlightenment in this life.

  My questions are below :

  1) How does one know one has enlightened and how to tell whether another person has enlightened (based on what)?

  2) I understand that those who have enlightened have supernatural power but those who have supernatural power may not have enlightened. Is that true ?

  3) Is there any difference between 顿悟and 开悟?

   

• simpo_

  1 Sep 10, 09:34

  Originally posted by wisdomeye:

  do you do formal sit-down practice like many hours a day to trigger off this experience?

   

  I have been doing sit-down meditation since 14 yrs old. I am now in my late 30s. But for many years, in my twenties, i did not meditate regularly.

  I try to meditate every day whenever there is an opportunity. Before i sleep, i will meditate once.

  But, i don't think siting meditation is the only cause. A very significant practice is mindfulness ( and letting go) practice during the waking hours. As best as to my ability, i will try to be mindful for every moment. This is the major practice that triggered that.

  I don't drive so when i am taking public transport like bus i will meditate. :)

• sinweiy

  1 Sep 10, 10:36

  Originally posted by Dawnfirstlight:

  Thanks guys for sharing. I'm practicing Pureland, so I thought as long as I chant diligently, enlightenment isn't that important. However, I was told it is important to know though I may not achieve enlightenment in this life.

  My questions are below :

  1) How does one know one has enlightened and how to tell whether another person has enlightened (based on what)?

  2) I understand that those who have enlightened have supernatural power but those who have supernatural power may not have enlightened. Is that true ?

  3) Is there any difference between 顿悟and 开悟?

   

  顿悟 is Sudden Awakening and 开悟 is Awakening, Sudden is an Adjective describing the Awakening. 悟 is the same.

  Some quotes:

  Nonphysical beings are drawn to enlightened beings. Some come to aid them in there work; some come to interfere. Some just come to watch. Enlightenment is rare in this world.

  If you meditate with a teacher who is enlightened, you can ride with them into stages of mind that are perhaps not available to you at this time.

  We hear wonderful stories about some masters who can walk on water and do all kinds of great things. But the real power of the teacher is to transmit power and knowledge directly to an individual.

  An enlightened teacher has personal power. Sitting and meditating with an enlightened teacher in a meditation hall or at a power spot can change you forever.

  Personal power is a feeling, like life. 

  Being a siddha master is indeed a great accomplishment, but it is not the same as being enlightened. People confuse siddha masters, who have the power to perform miracles, with enlightened masters who can enter into samadhi.

  The abuse of power manifests with phony spiritual teachers and phony gurus who tell you how to run your life and what to wear and what to eat, all that sort of stuff. They abuse. People don't realize that, listen to them and ruin their lives.

  An esoteric or enlightened teacher of Buddhism is someone who has the ability to transfer power to another individual. A real empowerment is not just a ceremony.

  Enlightened people live in very charged states of attention, with a tremendous power circuiting through them.

  An enlightened teacher teaches you how to gain power. They give you power. They teach you how to shape it so that it becomes an instrument of beauty and not an instrument of unhappiness.

  A true master has developed, in their inner practices and studies, certain powers. These powers are sometimes of the miraculous nature, the transmission of attention.

  One aspect of enlightenment is dealing with the different dimensional planes. In order to pass into other dimensions you need to understand what is out there. A teacher of knowledge and power explains how to deal with these other worlds and universes.

  You can measure your power in your ability to stop thought. The longer you can stop thought, the more powerful you are.

  http://www.ramaquotes.com/html/enlightened_teachers.html

  /\

• An Eternal Now

  1 Sep 10, 13:53

  Originally posted by Dawnfirstlight:

  Thanks guys for sharing. I'm practicing Pureland, so I thought as long as I chant diligently, enlightenment isn't that important. However, I was told it is important to know though I may not achieve enlightenment in this life.

  My questions are below :

  1) How does one know one has enlightened and how to tell whether another person has enlightened (based on what)?

  2) I understand that those who have enlightened have supernatural power but those who have supernatural power may not have enlightened. Is that true ?

  3) Is there any difference between 顿悟and 开悟?

   

  1) Based on his insights and realizations. If you are familiar with what an enlightened person realizes and experiences, then you may be able to tell, if he happens to talk about his realisation and experience.

  2) Not necessarily, there is a kind of arhant who did not train or master jhanas, solely on insight he attains awakening. This type of arhant does not have powers, or have very limited powers.

  3) No difference. However you must understand that there are many levels of enlightenment, usually if you have a sudden awakening, it is still an initial realisation. So never think that if you é¡¿æ‚Ÿ then end of story. You still have a long way. See our moderator's Thusness/PasserBy's Seven Stages of Enlightenment

• An Eternal Now

  1 Sep 10, 13:55

  http://www.angelfire.com/indie/anna_jones1/arhat.html
  

  
  

  THE FOUR TYPES OF ARAHATS:
  

  I. Sukkhavipassaka: First of the Four Types of worthy ones. Those who have attained the noble path through Mindfulness Leading to Insight (wisdom), observation or investigation of reality of life, and the soul detached from The Five Aggregates. They have at least reached the first stage of absorption (First Jhanic State) to realize the true meaning of life and reached the stage of sainthood. They enjoy the happiness of Nirvana through comprehension of the fruits that they have attained. See also Vipassana.
  

  Those who practice the four foundations of mindfulness will attain Nirvana by wisdom, but they will not see ghosts or any sentient beings in hells or heavens or Brahma. They have no miraculous powers of mind. They do not see Nirvana or Buddha, but they realize there are many planes of existence and there is real eternal supreme happiness that they can enter after they die.
  

  II. Tevijja (threefold knowledge of the worthy ones): The second type of worthy ones are those Arahats or Enlightened people who have attained the noble path through super-knowledge from forty subjects of meditation such as the following three :
  

  The knowledge of previous lives (Pubbeniva sanusstinana).
  

  The super-knowledge of passing away and rebirth of beings (Cutupapata-nana). On what plane will they be born whether in a state of misery or on a heavenly plane ?
  

  The super-knowledge of emancipation. Those Enlightened people have easily abandoned the passions of the body (five aggregates of hatred, anger, craving, attachment, all worldly possessions) with the highest state of absorption in concentration meditation. They have realized the true meaning of life, nature, and the universe, through the highest wisdom. They have entered the noble path and attained Nirvana, the supreme happiness.
  

  
  

  
  

  III. Chalabhinna (sixfold knowledge of the worthy ones). The third type are Enlightened people that enjoy the eternal peace or Nirvana and have been liberated from the cycle of life and death by the forty methods of meditation and have gained miraculous psychic power and supernatural knowledge far beyond that of scientists. They have practiced meditation with the eight devices (kasina) until they have reached the fourth stage of absorption (one-pointedness of mind) in each device. They are able to walk on water, fly in the air, or become visible or invisible and can go anywhere within seconds. They perform many miraculous powers which we ordinary people cannot understand. The sixfold path of supernatural knowledge or super-wisdom is as follows:
  

  1. IDDHIVIDHA - THE POWER OF TRANSFORMATION.

  The Buddha said "If a monk should frame a wish as follows: "Let me exercise the various magical powers, let me being one become multiform., let me being multiform become one, let me become visible, become invisible, go without hindrance through walls, ramparts or mountains as if through air, let me rise and sink in the ground as if in the water, let me walk on the water as if on unyielding ground, let me travel through the air like a winged bird, let me touch and feel with my hand the moon and the sun mighty and powerful though they are, and let me go without my body even up to the Brahma world," then must he be perfect in the precepts (Sila), bring his thoughts to a state of quiescence (Samadhi), practice diligently the trances (Jhana), attain to insight (Prajna) and be frequenter to lonely places."

  2. DIBBASOTA - CELESTIAL HEARING.

  The Enlightened One expounded thus: "If a monk should frame a wish as follows: Let me hear with a divinely clear hearing, surpassing that of men, sounds both celestial and" human, far and near," then he must be perfect in the precepts, bring his thoughts to a state of quiescence, practise diligently to the trances, attain to insight and be a frequenter to lonely places.

  3. CETOPARIYA. - THE POWER OF DISCERNMENT OF THE MIND OF OTHERS.

  The Omniscient One amplified thus: "If a monk should frame a wish as follows:- "Let me by my own heart investigate and discern the hearts of other beings, the hearts of other men, let me discern a passionate mind to be passionate, let me discern a mind free from passion to be free from passion, let me discern a mind full of hatred to be full of hatred, let me discern a mind free from hatred to be free from hatred, let me discern an infatuated mind to be infatuated, let me discern a mind free from infatuation to be free from infatuation, let me discern an intent mind to be intent, let me discern a wandering mind to be wandering, let me discern an exalted mind to be exalted, let me discern an unexalted mind to be unexalted, let me discern an inferior mind to be inferior, let me discern a superior mind to be superior, let me discern a concentrated mind to be concentrated, let me discern an unconcentrated mind to be unconcentrated, let me discern an emancipated mind to be emancipated, let me discern an unemancipated mind to be unemancipated" then must he be perfect in the precepts etc. (as mentioned above).

  This power may be far superior to the highest form of modem thought-reading now largely practised all over the world.

  4. PUBBENIVASA - POWER OF KNOWING PREVIOUS EXISTENCES.

  The All-knowing One further elucidated thus: "If a monk should frame a wish as follows:- Let me call to my mind many previous states of existence, to wit one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, one hundred births, one thousand births, one hundred thousand births, many destructions of a world cycle (Kappa), many renovations of a world cycle, many destructions and many renovations of a world cycle: I lived in such a place, had such a name was of such a family, of such a caste, had such a maintenance, experienced such happiness and such miseries had such a length of life. Then I passed from that existence and was reborn in such a place. There also I had such a name, was of such a family, of such a caste, had such a maintenance, experienced such happiness and such miseries, had such a length of life. Then I passed from that existence and was reborn in such a place. There also I had such a name, was of such a family, of such a caste, had such a maintenance, experienced such happiness and such miseries, had such a length of life. Then I passed from that existence and was reborn in this existence." Thus let me call to my mind many former states of existence and let me specifically characterise them," then must he be perfect in the precepts etc. -

  This power is sorely attributable to the expounding of the Theory of Rebirth and 'Samsara' by the Buddha for all living beings in the entire Universe.

  5. DIBBA-CAKKHU - CELESTIAL VISION.

  The Blessed One also amplified thus: "If a monk should frame a wish as follows :- "Let me with a divinely clear vision, surpassing that of men, behold beings as they pass from one existence and spring up in another existence, let me discern the base and the noble, the handsome and the ugly, those in a higher state of existence and those in the lower state of existence undergoing the result of their deeds, so that I can know as follows:- 'Alas! these beings, having been wicked of body, wicked of voice, wicked of mind, slanderers of noble people, wrong in their views, acquirers of false merit under wrong views, have arrived after the dissolution of the body, after death, at a place of punishment, a place of suffering, perdition, hell; or again, these other beings, having been righteous of body, righteous of voice, righteous of mind, not slanderers of noble people, right in their views, acquirers of merit under right views, have arrived, after the dissolution of the body, after death, at a place of happiness, a heavenly world." Thus let me with a divinely clear vision, surpassing that of men, discern beings as they pass from one existence and spring up in another existence; let me discern the base and the noble, the handsome and the ugly, those in a higher state of existence and those in a lower state of existence undergoing the result of their deeds," then he must be perfect in the precepts etc. This refers to the power of knowing the Truth of Karma.

  6. ASAVAKKHAYA - SUPRA-MUNDANE KNOWLEDGE OR POWER RELATING TO DESTRUCTIONOF ASAVAS AND THE RECOGNITION OF THE FOUR NOBLE TRUTHS.

  The Compassionate One further illustrated thus:

  "If a monk should frame a wish as follows;- Let me through destruction of depravity, in the present life and in my own person, attain to freedom from depravity, to deliverance of the mind, to deliverance by wisdom, then he must be perfect in the precepts (Sila) and bring his thoughts to a state of quiescence, (Samadhi) practise diligently the trances (Jhana), attain to insight (Prajna) and be a frequener of lonely places."

  It must be understood, however, that the Buddha did not consider every trance to be necessarily good, for it must aim at the right end. He was cognizant of the fact that there are those who devote themselves to yogic exercises only to acquire supernatural powers. The Buddha refined the practice by telling devotees that acquisition of supernatural powers does not confer any special spiritual advantage. It was for this reason that the Buddha forbade his disciples to work miracles for display. Craving for supernatural powers and taking delight therein after acquirement does not help to free one from The Three Poisons of desire, hatred and ignorance. It is advised that anyone striving along the path of holiness toward final liberation guard themselves to not get caught up in it all and forget the true purpose. (see)
  

  Akankheyya Sutta, S. B. E. Vol. XI
  

  
  

  IV. Patisambhidhapatta (The fourth type of Enlightened or Worthy Ones). Those who practice all forty subjects of meditation and four foundations of mindfulness and liberate themselves from the cycle of life and death attain Nirvana. They are very intelligent with many kinds of super-knowledge and can perform miraculous, powerful actions, especially the super-knowledge of sacred texts and languages can simply explain any difficult problems and make it easy for other people to understand the super-knowledge of all Buddha's teachings.
  

  This type of enlightenment is a combination of Tevijja-Arahat and Chalabhinna-Arahat. They achieve the fourth stage of absorption in form devices and another four formless devices called The Eight Jhana States. They attain Nirvana with special kinds of super-knowledge and super-power performance. (source)
  

  
  

  Sometimes two other Arahats are mentioned, often extrapolated from a combination of the above four, blending delineation or borrowing aspects. Those two are:
  

  (1) Pannavimutta-Arahat: one who is emancipated through Pranja(wisdom), similar to or the same as the Sukkhavipassaka Arahat above.

  (2) Ubhatobhagavimutta-Arahat: one who is emancipated in two ways, namely by arupa jhana and by ariyamagga.

  
  

• wisdomeye

  1 Sep 10, 18:42

  Originally posted by simpo_:

  I have been doing sit-down meditation since 14 yrs old. I am now in my late 30s. But for many years, in my twenties, i did not meditate regularly.

  I try to meditate every day whenever there is an opportunity. Before i sleep, i will meditate once.

  But, i don't think siting meditation is the only cause. A very significant practice is mindfulness ( and letting go) practice during the waking hours. As best as to my ability, i will try to be mindful for every moment. This is the major practice that triggered that.

  I don't drive so when i am taking public transport like bus i will meditate. :)

  
  Thanks, your commitment to practice is inspiring...

   

• wisdomeye

  1 Sep 10, 18:42

  Originally posted by An Eternal Now:

  http://www.angelfire.com/indie/anna_jones1/arhat.html
  

  
  

  THE FOUR TYPES OF ARAHATS:
  

  
  

  
  

  III. Chalabhinna (sixfold knowledge of the worthy ones). The third type are Enlightened people that enjoy the eternal peace or Nirvana and have been liberated from the cycle of life and death by the forty methods of meditation and have gained miraculous psychic power and supernatural knowledge far beyond that of scientists. They have practiced meditation with the eight devices (kasina) until they have reached the fourth stage of absorption (one-pointedness of mind) in each device. They are able to walk on water, fly in the air, or become visible or invisible and can go anywhere within seconds. They perform many miraculous powers which we ordinary people cannot understand. The sixfold path of supernatural knowledge or super-wisdom is as follows:
  

  It must be understood, however, that the Buddha did not consider every trance to be necessarily good, for it must aim at the right end. He was cognizant of the fact that there are those who devote themselves to yogic exercises only to acquire supernatural powers. The Buddha refined the practice by telling devotees that acquisition of supernatural powers does not confer any special spiritual advantage. It was for this reason that the Buddha forbade his disciples to work miracles for display. Craving for supernatural powers and taking delight therein after acquirement does not help to free one from The Three Poisons of desire, hatred and ignorance. It is advised that anyone striving along the path of holiness toward final liberation guard themselves to not get caught up in it all and forget the true purpose. (see)
  

  
  

  IV. Patisambhidhapatta (The fourth type of Enlightened or Worthy Ones). Those who practice all forty subjects of meditation and four foundations of mindfulness and liberate themselves from the cycle of life and death attain Nirvana. They are very intelligent with many kinds of super-knowledge and can perform miraculous, powerful actions, especially the super-knowledge of sacred texts and languages can simply explain any difficult problems and make it easy for other people to understand the super-knowledge of all Buddha's teachings.
  

  This type of enlightenment is a combination of Tevijja-Arahat and Chalabhinna-Arahat. They achieve the fourth stage of absorption in form devices and another four formless devices called The Eight Jhana States. They attain Nirvana with special kinds of super-knowledge and super-power performance. (source)
  

  
  

  
  

  thanks, didn't know that there are 4 types of Arhat...

• wisdomeye

  1 Sep 10, 18:50

  Originally posted by Dawnfirstlight:

  Thanks guys for sharing. I'm practicing Pureland, so I thought as long as I chant diligently, enlightenment isn't that important. However, I was told it is important to know though I may not achieve enlightenment in this life.

  My questions are below :

  1) How does one know one has enlightened and how to tell whether another person has enlightened (based on what)?

  2) I understand that those who have enlightened have supernatural power but those who have supernatural power may not have enlightened. Is that true ?

  3) Is there any difference between 顿悟and 开悟?

   

  Hi Dawnfirstlight,

  If you have decided to practise Pureland, it is guaranteed to work due to Original vow of Amitabha.  善导大师 and Honen (founder of Judo School in Japan) all said that for the practice of pureland, just full faith in Amitabha's vow and call his name is enough. Because this is dependent of Amitbha's vow power, not your own practice.  So if you are truly sincere to Amitabha, you will go.  Don't care what other things you read or what people say. Honen did say once, when a person becomes learned, then there is the danger of losing the disposition to practice the Nembutsu (which is fo hao in Japanese).

  At the same time Honen did emphasize on practice of the Amituofo at least 10,000 times per day up to 70,000 or 100,000 times per day...  although this does not make you more or less likely to go because in the end it is due to Amitabha's vow power, not your diligence.

  Just my note, for your reference, may not be relevant to your question... haha..

   

   

   

   

   

• simpo_

  1 Sep 10, 21:27

  Just for discussion sake. I don't really know the answer but is just an intuition.

  My opinion is that it is quite hard for urban people like us to develop any kind of 'supernatural power.'  To do that got to go to some places isolated from most human contact.

  Why so? There seems to be a collective human energy field where large group of people live. This field magnetise a culture and re-inforces concepts, beliefs.. Not only that, city have many RF and EMF field that disrupt the human energy field. I have felt that collective energy field when i walk from a ulu(loosely populated) place with few people to one with lots of people. Before, i start seeing people i already felt the impact of the collective energy field. These fields imposed additional conditions and are not conducive for breaking barriers.

• An Eternal Now

  1 Sep 10, 21:45

  Originally posted by simpo_:

  Just for discussion sake. I don't really know the answer but is just an intuition.

  My opinion is that it is quite hard for urban people like us to develop any kind of 'supernatural power.'  To do that got to go to some places isolated from most human contact.

  Why so? There seems to be a collective human energy field where large group of people live. This field magnetise a culture and re-inforces concepts, beliefs.. Not only that, city have many RF and EMF field that disrupt the human energy field. I have felt that collective energy field when i walk from a ulu(loosely populated) place with few people to one with lots of people. Before, i start seeing people i already felt the impact of the collective energy field. These fields imposed additional conditions and are not conducive for breaking barriers.

  Hi,

  I think there's a point to what you said...

  Btw Thusness told me when he step out of the airplane in Australia, he felt that the energy field in Australia is totally totally different from Singapore... even the air, etc, the environment. The moment he lands in Australia he totally fuses with the environment and enters a very deep meditative state without needing to meditate at all... just being there alone is enough to put you into a very deep meditative state. He also says it's a good place to retire and stay.

  And then this reminded me that my Taiwanese teacher also made the exact same comment... he said that the moment he steps out of his airplane in Australia, he felt a totally different energy field and that is very very different from any other places... he said that Australia is the 'last pure land on Earth'. He also recommends people to move and stay there.

  I wonder why... but looking at Australia on the map, it's one freaking big continent with only like 20 million people... the environment, the air, etc... must still be very pure.

  Btw, Eckhart Tolle also wrote in his book that his intuition brought him from London where the energy field is somewhat dense... to Cananda. Canada is also one freaking big country with very very few people.... he said the energy field in Canada is completely different, and that he cannot write any spiritual books in England but when he moves to Canada he suddenly feels inspired to start writing.

• An Eternal Now

  1 Sep 10, 21:47

  Oh btw, Dalai Lama says he doesn't think any modern lamas or practitioners today can perform yogic feats like flying in the air. Though he says that some yogis in the himalayas may still be able to perform such feats.

  I think he also related an account of his teacher's witnessing flying yogis in Tibet.