心得涅槃时，即不见有涅槃。何以故？

心是涅槃。若心外更见涅槃，此名著邪见也。

by 达摩大师

信仰的意思，就是虽然自己有所不能、有所不知，可是相信有那种事实的存在，所谓“高山仰止，景行行止，虽不能至，心向往之。”

就像见到一座高高的山，虽还不能亲自上到山顶去，但是相信高山上一定有高人，高山上一定有好的风光，越是往高山上方爬，越能够发现我们过去没有看到的东西，这就是“仰”信。我们在低处对高处产生的敬仰，而在敬仰之外产生信心，相信其中一定有我们所不知的力量能帮助我们。如果信仰心不足，就不可能相信佛法所说，我们所不知道的事，修行便不会得力。

禅宗主张自信，相信自己能够成佛，相信自己本来就跟诸佛相同，不缺少任何一点东西。禅宗鼓励只要把自我中心摆下，马上就能亲见自己的本来面目，人人都能成佛。本来面目就是自性的佛，也就是说那是天然的、不是修行之后才有的，因此有许多人误会禅宗，忽略了信仰心的重要。

这个观念就基本理论而言是对的，可是，就实践的、现实的角度来说则是错的。这就如同，人人都可能成为父母，可是刚刚出生的小孩就是父母吗？他还没有长大，还没有成年，尚不是父母，只是婴儿。那么婴儿将来能不能成为父母呢？不一定；有人从小出家修梵行，就不会成为父母；有的人结婚，如果没有生育能力，也成不了父母。所以理论上人人都可能成为父母并没有错，但在事实上不一定人人都能成为父母。

又如同在民-主社会中，凡是公民，人人都有选举权，也有被选举权，可是绝大多数的人只有选举权，而没有被选举的机会。因为能力不足，因缘不具，便只能够选人，没有机会被人选。所以如果听到禅宗说：“人人本都具有佛性”，结果自己本身什么也不是，只是一个愚痴的凡夫，就想象着自己是跟智慧圆满的诸佛相等；见到了佛像不仅不拜，而且诃骂，并说现在佛不拜过去佛，认为自性中就有佛，何苦去拜那些泥塑、彩绘、木雕的佛像呢？

这些人只信自心是佛，不信心外的佛。如果看到别人拜，就会说这是“执着”。有人向出家师父顶礼，那些自以为是修习禅宗的人看了就摇头叹气地说：“佛都不用拜，岂用去拜僧。”

by 圣严法师

不宜宣说有三种： 　　 　　
无信者前不说法， 　
未问不说自经历， 　
不说不符实际语。 　　 　　
　
—华智仁波切<自我教言>　　

“不宜宣说”，全知麦彭仁波切曾在<国王教言>的语言品中讲：说话时必须要有因时间、地点、人物的不同而该说不该说的界限，否则，不该说而说成了疯子一样，该说而不说成了哑巴一样，如果这样，要么事情办不成，要么生很多过失。这里明确地阐述了说话必须适度。在此华智仁波切说不宜宣说有三种。 　　

“无信者前不说法”，就是对没有信心的人不宣讲佛法。因为若具信心，则上师所讲之法乃至一字一句，犹如食盐溶于清水一样，能很好地受用，像灵丹妙药一样，会调伏自相续中的很多烦恼，非常非常地不可思议！尤其当对法和对传法上师具足信心时，即便是一个表面上非常非常平常浅显的经典或修法都会觉得内外密意极深。

“信为道源功德母”，如果一个人对佛法常常具足信心，他就会具足精进、忍辱、闻思等等很多功德，而五道十地的一切成就都来源于信心，这在<净土五经>、<净土教言>中都有详细的说明。反之，对无信者前说法会有很多相反的作用，如对密宗没信心的人前宣说密法，对大乘没信心的人前宣说大乘法等等，对方会因接受不了而生邪见或退失信心，在<华严经>中有类似的公案，菩萨戒中在这方面也有戒条。

所以，龙树菩萨在<大智度论>中讲“佛法大海唯信能入”，<白莲花经>中说“没信心的人像焦芽败种”等等。若上师对弟子传法，若弟子没有信心，即使听了法，法也入不了心；法不入心，如病不服药，永远不能断除无明烦恼。在<百业经>中也可以看出无论是世尊还是罗汉调化众生时都是先观察因缘是否成熟，所调对象能否生信，这就自然而然显露出了这条规律。 　　

“未问不说自经历”，别人没问你的经历时，你不要主动自我介绍，以防自吹自擂之讥嫌。尤其是密宗弟子，对别人偏要炫耀自己灌了什么什么顶，有什么什么甚深的见解，亲近过多少位上师等等学佛的经历，一边讲一边自以为了不起的，殊不知这样密乘戒已经犯的差不多了。 　　

“不说不符实际语”，就是说话要老老实实，不要夸大，也不要缩小。说话之前要对自己的语言作一观察：这样说会不会骗上师？会不会骗众生？是否符合实际？否则，稍微有辩别能力的人，见你说的没有可靠性，失去了信任感，之后即使你再把三藏十二部的精华都说出来，他也再不会相信你了，你自己就谈不上去度化别人了。 　　

总而言之，我们应该学会善巧地使用语言，接引初学佛者。除了选择对象，应机而发，谛实而言外，我们还应在交流引导中学会<华严经>中所说的“恒顺众生”，比如先从对方的爱好一点点谈，再引导他从熟悉的生活环境中体悟出因果不虚、轮回痛苦等等一些道理，这样他就容易对佛法产生出深切的信心。 　　

华智仁波切的这个教言是自利利他的甚深窍诀，如果能铭记于心中，用于行动，将对自他利益无量。

by 索达吉堪布

Just the way they are is a lesson that lasts for the rest of your life.

by Yongey Mingyur Rinpoche

现在我们生在乱世，谣言特别多，这里头有鬼神的谣言，传到我们这里来，我们要不要相信？这个时候考验我们有没有智慧。看到蕅益大师这几句话，我们自己心就定了。<华严>奥­藏，<法华>秘髓，这是真经，这不是假的。一切诸佛之心要，菩萨万行之司南，信、愿、持名。还会动心吗？

无论什么信息传到这个地方，回答他就是一句话：知道了，老实念佛，­求生净土，就对了。不必再去传，不必再去研究，这就是遵从如来的四依法。佛不在世间，我们依靠谁？「依法不依人」，法是经典。这个经确实是如来所说的，释迦牟尼佛说的，从­梵文经本翻成中文经本，确实是如来的意思。所以第一个，依法不依人。

你那些话是人传的、灵媒传的，不可靠。章嘉大师告诉我，慈禧太后相信这些东西，清朝亡国就亡在扶鸾，这­是老人的话，经验之谈。我们遇到佛法了，再去听信他，这就大错特错，这哪里是如来弟子？所以，我们绝不传这个东西，我们也不说信，也不要说不信，就是知道了，老实念佛、求­生净土就好，太好了。「依义不依语」，你看「依了义不依不了义」，这部经既然是<华严>奥藏，<法华>秘髓，那就是了义当中的了义，我们得到了。「依智不依识」，我们要有­理智判断问题，识是感情用事，不可以感情用事，感情用事就坏了。

我看到这个东西是假的，为什么是假的？我拿来一看就看穿了。他说我是什么佛再来的，什么菩萨再来的，我自己对我自己清楚，我不是的。我不是的，他说我是什么佛再来的，这胡­造谣言。以为我很高兴，以为我可以支持你，给你宣传，哪有这种事情？我会跟你走？学佛学了六十一年，佛经不信，信你那套东西，那成什么话？这个道理很浅，不深。所以古人说­「谣言止于智者」，稍稍有一点小智慧的人，就不会相信他。灾难，我们不承认有灾难，他们说有灾难，我们说没灾难，我们有没有说错？没说错。为什么？境随心转,我们心上面没有灾难，外面环境就没有灾难。

by 净空法师

阎浮提：华译为赡部洲。阎浮是树名，译为赡部，因为此洲的中心，有阎浮提的森林，依此树的缘故，称为赡部洲，赡部洲就是我们现在所住的娑婆世界。

The world with its never-ending ways goes on and on. If we try to understand it all, it leads us only to chaos and confusion.

However, if we contemplate the world clearly, then true wisdom will arise. The Buddha himself was one who was well-versed in the ways of the world. He had great ability to influence and lead because of his abundance of worldly knowledge. Through the transformation of his worldly mundane wisdom, He penetrated and attained to supermundane wisdom, making him a truly superior being.

So, if we work with this teaching, turning it inwards for contemplation, we will attain to an understanding on an entirely new level. When we see an object, there is no object. When we hear a sound, the is no sound. In smelling, we can say that there is no smell. All of the senses are manifest, but they are void of anything stable. They are just sensations that arise and then pass away.

If we understand according to this reality, then the senses cease to be substantial. They are just sensations which come and go. In truth there isn't any ''thing''. If there isn't any ''thing'', then there is no ''we'' and no ''they''. If there is no ''we'' as a person, then there is nothing belonging to ''us''. It's in this way that suffering is extinguished. There isn't anybody to acquire suffering, so who is it who suffers?

When suffering arises, we attach to the suffering and thereby must really suffer. In the same way, when happiness arises, we attach to the happiness and consequently experience pleasure. Attachment to these feelings gives rise to the concept of ''self'' or ''ego'' and thoughts of ''we'' and ''they'' continually manifest. Nah!! Here is where it all begins and then carries us around in its never-ending cycle.

So, we come to practice meditation and live according to the Dhamma. We leave our homes to come and live in the forest and absorb the peace of mind it gives us. We have fled in order to contend with ourselves and not through fear or escapism. But people who come and live in the forest become attached to living in it; just as people who live in the city become attached to the city. They lose their way in the forest and they lose their way in the city.

The Buddha praised living in the forest because the physical and mental solitude that it gives us is conducive to the practice for liberation. However, He didn't want us to become dependent upon living in the forest or get stuck in its peace and tranquillity. We come to practice in order for wisdom to arise. Here in the forest we can sow and cultivate the seeds of wisdom. Living amongst chaos and turmoil these seeds have difficulty in growing, but once we have learned to live in the forest, we can return and contend with the city and all the stimulation of the senses that it brings us. Learning to live in the forest means to allow wisdom to grow and develop. We can then apply this wisdom no matter where we go.

When our senses are stimulated, we become agitated and the senses become our antagonists. They antagonize us because we are still foolish and don't have the wisdom to deal with them. In reality they are our teachers, but, because of our ignorance, we don't see it that way. When we lived in the city we never thought that our senses could teach us anything. As long as true wisdom has not yet manifested, we continue to see the senses and their objects as enemies. Once true wisdom arises, they are no longer our enemies but become the doorway to insight and clear understanding.

A good example is the wild chickens here in the forest. We all know how much they are afraid of humans. However, since I have lived here in the forest I have been able to teach them and learn from them as well. At one time I began throwing out rice for them to eat. At first they were very frightened and wouldn't go near the rice. However, after a long time they got used to it and even began to expect it. You see, there is something to be learned here - they originally thought that there was danger in the rice, that the rice was an enemy. In truth there was no danger in the rice, but they didn't know that the rice was food and so were afraid. When they finally saw for themselves that there was nothing to fear, they could come and eat without any danger.

The chickens learn naturally in this way. Living here in the forest we learn in a similar way. Formerly we thought that our senses were a problem, and because of our ignorance in the proper use of them, they caused us a lot trouble. However, by experience in practice we learn to see them in accordance with truth. We learn to make use of them just as the chickens could use the rice. Then they are no longer opposed to us and problems disappear.

As long as we think, investigate and understand wrongly, these things will oppose us. But as soon as we begin to investigate properly, that which we experience will bring us to wisdom and clear understanding, just as the chickens came to their understanding. In this way, we can say that they practiced ''vipassanā''. They know in accordance with truth, it's their insight.

In our practice, we have our senses as tools which, when rightly used, enable us to become enlightened to the Dhamma. This is something which all meditator should contemplate. When we don't see this clearly, we remain in perpetual conflict.

So, as we live in the quietude of the forest, we continue to develop subtle feelings and prepare the ground for cultivating wisdom. Don't think that when you have gained some peace of mind living here in the quiet forest that that's enough. Don't settle for just that! Remember that we have to cultivate and grow the seeds of wisdom.

As wisdom matures and we begin to understand in accordance with the truth, we will no longer be dragged up and down. Usually, if we have a pleasant mood, we behave one way; and if we have an unpleasant mood, we are another way. We like something and we are up; we dislike something and we are down. In this way we are still in conflict with enemies. When these things no longer oppose us, they become stabilized and balance out. There are no longer ups and downs or highs and lows. We understand these things of the world and know that that's just the way it is. It's just ''worldly dhamma''.

''Worldly dhamma''changes to become the ''path''. ''Worldly dhamma'' has eight ways; the ''path'' has eight ways. Wherever ''worldly dhamma'' exists, the ''path'' is to be found also. When we live with clarity, all of our worldly experience becomes the practicing of the ''eightfold path''. Without clarity, ''worldly dhamma'' predominates and we are turned away from the ''path''. When right understanding arises, liberation from suffering lies right here before us. You will not find liberation by running around looking elsewhere!

So don't be in a hurry and try to push or rush your practice. Do your meditation gently and gradually step by step. In regard to peacefulness, if you want to become peaceful, then accept it; if you don't become peaceful, then accept that also. That's the nature of the mind. We must find our own practice and persistently keep at it.

Perhaps wisdom does not arise! I used to think, about my practice, that when there is no wisdom, I could force myself to have it. But it didn't work, things remained the same. Then, after careful consideration, I saw that to contemplate things that we don't have cannot be done. So what's the best thing to do? It's better just to practice with equanimity. If there is nothing to cause us concern, then there's nothing to remedy. If there's no problem, then we don't have to try to solve it. When there is a problem, that's when you must solve it, right there! There's no need to go searching for anything special, just live normally. But know what your mind is! Live mindfully and clearly comprehending. Let wisdom be your guide; don't live indulging in your moods. Be heedful and alert! If there is nothing, that's fine; when something arises, then investigate and contemplate it.

by Ajahn Chah

When you are discontent, you always want more, more, more. Your desire can never be satisfied.

But when you practice contentment, you can say to yourself, 'Oh yes - I already have everything that I really need.'

by Dalai Lama

修行学佛，重要的不在于找「境界」，最主要的应是「自然」。

每个人来到世间，都带有一分很美的自然之美；只要多数人受到后天社会习气的薰习，使得习惯变坏了。若不能顺于自然，则所追求的理想常会与环境相违背；只要顺于自然，就是美的境界，也就是天性。

学佛，常会听到「反观自性」这句话。一般人经常让心念缘着外境奔驰忘返，不知反观自照；若能彻底了解自性，便能「明心见性」，这也是修行最主要的目标。

by 证严法师

为体非有非无，在凡即有，在圣即无。圣人无其心，故胸臆空洞，与天同量。

此已下并是大道中证，非小乘及凡夫境界也。

by 达摩大师

三身：法身、报身、应身。

1) 法身又名自性身，或法性身，即常住不灭，人人本具的真性，不过我们众生迷而不显，佛是觉而证得了。

2) 报身是由佛的智慧功德所成的，有自受用报身和他受用报身的分别，自受用报身是佛自己受用内证法乐之身，他受用报身是佛为十地菩萨说法而变现的身。

3) 应身又名应化身，或变化身，即应众生之机缘而变现出来的佛身。

通常凡是有心或有兴趣于禅修的人，比较不容易有宗教层次的信仰心，因为信仰本身是属于感性，而禅修的人，多重视自己的修行，希望从修行中得到身心感应，得到禅修的经验，因此很不容易接受宗教层次的信仰，其实这是绝对错误的事。

很多人都以为，禅修要全靠自己，属于“自力”，念佛的人则全靠“他力”，这两个观念都不正确。其实禅修也需要靠“他力”，念佛也需要有“自力”。一个禅修的人，不太可能完全凭自己的力量就能够完成。不论在印度、中国或在西藏，修行禅定的人还是需要老师、护法神及诸佛菩萨的护持。因此在中国禅宗寺院也供奉天龙八部、诸大天王等的护法神像。

古德常勉励禅修的人要把“色身交予常住，性命付予龙天”，所谓色身，就是我们的身体，当在打坐用功的时候，不管自己的身体，自然有道场的执事来照顾，依道场的生活轨范来调摄。而且如果要想修行修得好，还需要有护法龙天的护持，没有护法龙天的护持，可能就会在身心方面有障碍出现，形成魔障。所以禅修而不相信在自力之外，还有佛菩萨及护法神的力量，那就不能够算是佛法的修行。

另外，修行禅法的人必须要相信，除了用功打坐之外，也需要积功、累德；如果仅仅是自己打坐，就想得解脱或大彻大悟，这种想法本身就是一种障碍，不能使我们真得解脱。因为自私鬼怎么可能开悟呢？所以禅宗也讲修布施行、修忏悔行；如果没有为众生利益设想的心，没有真正为他人奉献的心，没有奉献的供养、布施行为，修行要想成功，是相当困难的。

by 圣严法师

佛在显宗第二转*法轮中着重宣说诸法的般若空性，在显宗第三转*法轮中宣说了空性基础上的光明，但是多采取隐含、譬喻的方式。密乘的见解是在综合了显宗的第二、三转*法轮的基础上，进而以直接、详细、广大的方式把诸法实相和盘托出，并且在具体修行上增加了显宗中所不具的许多方便。　

《三相灯火续》总结密宗的特点云： “一义亦不昧，不难方便多，是为利根故，极胜密咒乘。”

又据《诸天积聚续》中说，五浊越炽盛，时代越趋末法，无上密法的加持就越强烈。噶托度达仁波切云：“五浊黑暗越深之时，莲师加持之月越明。”

众多的续部、论部与诸多大德的教言都曾宣说，末法时期，众生烦恼炽盛时，其余八乘(外三乘：声闻、缘觉、菩萨乘；内三乘：事部、行部、瑜伽部；以及密三乘中的玛哈约嘎与阿努约嘎)已无力调伏，唯有九乘之崩无上密法大圆满才能调伏。

如法王仁波切的《忠言心之明点》中说，在五浊黑暗极为深重的末法时代，前八乘犹如星光，很难遣除众生的烦恼，而大圆满则如丽日中天，最善对治众生烦恼。我们通过自己的修行实践也可了知，当烦恼生起时，其他许多对治法不能直接断除，而以密法的最深窍诀，不须勤作，直观心的本性，一切烦恼顷刻消散于法界中。而这些殊胜窍诀，也只有对上师生起正信的人才能运用自如。进入密乘后只要自己没有退失信心并严持密乘戒律，纵然今生没有证悟实相，但以听闻加持力也能尽快成就。

无垢光尊者云： “若男若女已入此胜密，并获得传承教言，虽其未证悟，然以听闻之功德力，决定速疾解脱，因彼相遇无上果法之故。”

《日月吻合续》中云： “学密利根者即生成就，中根者中阴，下根者来世幻化界得解脱。”确确实实密宗里有见解脱、闻解脱、系解脱等一般凡夫所无法想象的众多方便加持法。

因此莲花生大士也云：…‘现见画物即成佛，身触彼者即成佛，听闻彼声即成佛。”

甚至傍生听闻密法也照样能得到成就，譬如前几年，法王在给一只老山羊传了《七宝藏》等的传承，老山羊临终后便往生到了东方现喜刹土。密宗祖师极喜金刚云： “若仅听受此密法，七世之前定解脱。”　

又有人认识到密法的殊胜性后，对自己是否有福报与缘份修学无上密法产生了疑惧。其实这完全属于不必要的非理犹豫，《胜乘宝藏论》已对此作了明确的答复：“凡是相遇无上极密乘的人，往昔必定已供养过无数佛陀，并成过普贤王如来的眷属。”

因此，已经受到了最无上灌顶的人，必定已有殊胜的宿业因缘，应对自己也生起坚定的自信心，此世认真修学无上密乘，必能迅速证果，早日完成度生大愿。　

总之，宗喀巴大师曾云： “若知异宗无相违，一切经论知窍诀，则易证悟佛密意。”

我的大恩上师法王如意宝晋美彭措一生中最深的窍诀是在善良的人格，远离世间盛事的出离心，广度有情的菩提心三者的基础上，勤修无上大圆满密法，最后一齐往生西方极乐世界。普愿天下有情，共遵此道，同趋无上菩提。　

有缘修行密宗者，为断彼等诸疑惑，造此拙论奉信众，或许能成正信因。　

此善回向诸有情，愿我生生世世中，不离上师深密法，广渡邪见愚昧众　

以上所作简略论述，并非出自破斥他宗之发心，而实欲救度众多蒙昧之人于欲堕之间，并澄清密宗的一些难题。依据教理辩论是佛教里拔开迷雾、遣除疑惑的殊胜方便。若仍认为密宗有不应理处，待日后再作探讨论辩。

by 索达吉堪布

Thoughts, emotions and sensations come and go in awareness, the way galaxies, stars, and planets move through space. Just as space isn’t defined by the objects that move through it, awareness isn’t defined or limited by the thoughts, emotions, perceptions, and so on that is apprehended.

by Yongey Mingyur Rinpoche

世间有三种，分成三大类。第一类就叫‘器世间’，指物质环境，我们的生活环境、物质环境叫器世间。第二种叫‘众生世间’，也叫做有情世间，九界有情众生。第三种‘智正觉世间’，智正觉就是佛，证得究竟圆满的果报。

The real glory of meditation lies not in any method but in its continual living experience of presence, in its bliss, clarity, peace, and most important of all, complete absence of grasping.

The diminishing of grasping in yourself is a sign that you are becoming freer of yourself. And the more you experience this freedom, the clearer the sign that the ego and the hopes and fears that keep it alive are dissolving, and the closer you will come to the infinitely generous "wisdom of egolessness."

When you live in the wisdom home, you'll no longer find a barrier between "I" and "you," "this" and "that," "inside" and "outside;" you'll have come, finally, to your true home, the state of non-duality.

by Sogyal Rinpoche

I once read a book about Zen. In Zen, you know, they don't teach with a lot of explanation. For instance, if a monk is falling asleep during meditation, they come with a stick and ''whack!'' they give him a hit on the back. When the erring disciple is hit, he shows his gratitude by thanking the attendant. In Zen practice one is taught to be thankful for all the feelings which give one the opportunity to develop.

One day there was an assembly of monks gathered for a meeting. Outside the hall a flag was blowing in the wind. There arose a dispute between two monks as to how the flag was actually blowing in the wind. One of the monks claimed that it was because of the wind while the other argued that it was because of the flag. Thus they quarreled because of their narrow views and couldn't come to any kind of agreement. They would have argued like this until the day they died. However, their teacher intervened and said, ''Neither of you is right. The correct understanding is that there is no flag and there is no wind''.

This is the practice, not to have anything, not to have the flag and not to have the wind. If there is a flag, then there is a wind; if there is a wind, then there is a flag. You should contemplate and reflect on this thoroughly until you see in accordance with truth. If considered well, then there will remain nothing. It's empty - void; empty of the flag and empty of the wind. In the great void there is no flag and there is no wind. There is no birth, no old age, no sickness or death. Our conventional understanding of flag and wind is only a concept. In reality there is nothing. That's all! There is nothing more than empty labels.

If we practice in this way, we will come to see completeness and all of our problems will come to an end. In the great void the King of Death will never find you. There is nothing for old age, sickness and death to follow. When we see and understand in accordance with truth, that is, with right understanding, then there is only this great emptiness. It's here that there is no more ''we'', no ''they'', no ''self'' at all.

by Ajahn Chah

If you think you are too small to make a difference, try sleeping with a mosquito.

by Dalai Lama

人常困于己见。知音就是真理，不是知音就变成是非。

人最难看见的就是自己——平日都是睁着眼睛向外看，把别人称斤论两，把世事说长道短，殊不知，自己也在其中啊。如能跳脱开来，把自己也当成观看的对象，事理才真能看得清、分得明。

要原谅一个无心伤害人的人；不能做一个轻易就被别人伤害的人。对人有疑心，就无法爱人；对人有疑念，就无法原谅人；对人有疑惑，就无法相信人。多一分对他人的疑虑，就少了一分对自身的信心；否定了世间的一切，对自己的信念也将随之消失。

是非当教育，赞美作警惕；嫌弃当反省，错误作经验——任何批评，都是宝贵的一课。别人骂我，不谅解我，诽谤我，我反而应兴起一分感谢的心理，感谢他们给我修行的境界。纯正的心不怕别人来诽谤，只要做得正，做得诚，任人怎么去诽谤，反而更能升华我们的人格。

非来变为是，恶来即成善，任何是非皆善解之，即无是非。听到任何是非，皆视为修行之增上缘，万万不可堆积在心上长无明草。假如每个人都能把我慢、我执、无明去除掉，人与人之间就不会有是非产生了。

要将是非当教育，不要将人事当是非。前者能将种种不顺心的行为转化为一种重组自我的利器；后者只会让你觉得人生很苦而已。其实每天的琐琐碎碎都是活生生的大藏经。

by 证严法师

阿僧祇（祇，音qí），梵语“asamkya”的音译，或译为无数或无央数，是一个佛教名字对于数字10 to the power of 104，是多到没有数目可以计算的意思。阿僧祇劫即指“无数劫”。

<妙法莲华经>：“我成佛已来。复过于此百千万亿那由他阿僧祇劫。自从是来。我常在此娑婆世界说法教化。”

若一念心起，则有善恶二业，有天堂地狱；若一念心不起，即无善恶二业，亦无天堂地狱。

by 达摩大师

佛教有一个名词叫「四摄法」，其中有一项是「布施」，意思是和别人结缘，不论是自己的财产、时间、智慧、技能，甚至是自己温暖的心，都可以用来与人广结善缘。

布施和一般所谓的乐善好施不同，乐善好施大多只是布施医药、食物、金钱等日常用品，像是到灾区去救济灾民，就是以生活所需的物资来布施，布施完了之后，就没有后续的辅导。可是「四摄法」中所说的布施，除了提供对方所需的物资、生活必需品外，还要在精神层面上，帮助他们净化观念，让心灵得到成长。这就好比有句话说：「给他鱼吃，不如教他如何钓鱼。」让别人有饭吃当然很好，但如果能进一步教会他种稻耕田的方法，能够自行生产粮食，不但能自给自足，还可能有多余的食物分送给其他需要的人，这不是更好吗？

先师东初老人所创办的中华佛教文化馆，四十多年来一直办理慈善工作不断。我们每一次做布施，不只提供物资，也会分享一些佛法的观念给他们，安慰、鼓励他们说：「你们今天能来领取这些物资是很好的，千万不要以为接受救济是很丢脸的事。有人要帮助你们，而你们来接受帮助，这是彼此互为因缘，这样的互动非常好。你们能以这种心来接受帮助，将来一定会想要回馈的，所以彼此间并没有任何亏欠。」经过这样观念的提升后，渐渐地，很多人的生活观就有了改变。当他们在生活情况获得改善后，多半也会一起来参与我们的慈善工作。

因此，运用佛法来布施，可以开拓涵盖面、提升精神面，把一个人从困难中救脱出来之后，还要引发他的同情心，让他觉得其他受困者也应该得救；除了自己离开苦难，还要帮助别人也离开苦难。这样做不但让受布施的人放下心中种种的障碍、烦恼，还能号召他们一起来参与服务工作，共同修行菩萨道，这才是「四摄法」所说的真正的布施。

by 圣严法师

Just look at the thought itself, rather than the causes and conditions from which it emerges.

by Yongey Mingyur Rinpoche

「劫」是梵文劫簸（kalpa）的音译，它在印度，并不是佛教创造的名词，乃是古印 度用来计算时间单位的通称，可以算作长时间，也可以算作短时间，长可长到无尽 长，短也可以短到一刹那。 不过，通常所称的劫，是指我们这个娑婆世界的长时代而言。

佛经中所说的，分为三等：

第一、小劫：

依我们地球的人寿计算，从人类八万四千岁的长寿，每一百年减短一 岁，减至人类的寿命仅有十岁时，称为减劫；再从十岁，每一百年增加一岁，又增 加到人寿八万四千岁，称为增劫。如此一减一增的时间过程，总称为一小劫。

第二、中劫：

经过二十个小劫，称为一个中劫。因为，据佛典中说，我们所处的地 球，共分「成、住、坏、空」的四大阶段，每一阶段的时间过程，均为二十个小劫， 在这四大阶段中，唯有「住」的阶段，可以供人类生存。

初「成」的阶段是由气体 而液体。再由液体而凝固，所以不堪人类的生活。

到了「坏」的阶段，正在剧烈的 破坏之中，也不适合人类的生存；据说是经过四十九次大火灾，七次大水灾，一次 大风灾之后，地球便归消失。坏劫终了，

「空」劫开始，在空无一物中再经过二十小劫，另一新的地球便又逐渐形成，进入另一期的「成」的阶段。

佛教把这成、住、 坏、空的四大阶段，称为四个中劫，分别称为成劫、住劫、坏劫、空劫。

第三、大劫：

经过成、住、坏、空的四个中劫，便是一个大劫；换句话说，地球世 界的一生一灭，便是一个大劫。然而，坏劫中的每一次大火灾，可从无间地狱，一 直烧到色界的初禅天；每一次大水灾，可从无间地狱，一直淹到色界的二禅天；最 后一次大风灾，可从无间地狱一直吹到色界的三禅天。也就是说，每一次大劫的范 围，除了色界的第四禅天及无色界的四空天，三界之内的动植飞潜，一切万物都是 在劫难逃。

不过，不用悲哀，当坏劫来临，此界的众生，或者已转生他界，或者已 直升第四禅天，不会有一个众生没有安身之处。

佛经上所称的劫，如不标明中劫或小劫，通常是指大劫而言。在三界的众生，未了 生死之前，最短的寿命短到即生即死，最长的寿命是修四空定的无色界众生，最长 的有想无想天寿命长到八万四千大劫，他们的生命，相当于地球的八万四千次生灭 的过程，所以在他们自以为已经是不生不死，其实，八万四千大劫终了，仍然要接 受生死。

在佛眼看来，八万四千大劫，也仅刹那之间的时光而已，唯有修持解脱道， 空去了「我」，才入涅盘──不生不死的境界。唯有再进一步空去了「法」，才能 称为菩萨，自己解脱生死仍不住于涅盘，随类应化众生，走向成佛之道。

What we have to learn, in both meditation and in life, is to be free of attachment to the good experiences, and free of aversion to the negative ones.

by Sogyal Rinpoche

In our practice we just look directly at the mind. Whenever our practice begins to slacken off, we see it and make it firm - then shortly after, it goes again. That's the way it pulls you around. But the person with good mindfulness takes a firm hold and constantly re-establishes himself, pulling himself back, training, practicing and developing himself in this way.

The person with poor mindfulness just lets it all fall apart, he strays off and gets side-tracked again and again. He's not strong and firmly rooted in practice. Thus he's continuously pulled away by his worldly desires - something pulls him here, something pulls him there. He lives following his whims and desires, never putting an end to this worldly cycle.

Coming to ordain is not so easy. You must determine to make your mind firm. You should be confident in the practice, confident enough to continue practicing until you become fed up with both your like and dislikes and see in accordance with truth. Usually, you are dissatisfied with only your dislike, if you like something then you aren't ready to give it up. You have to become fed up with both your dislike and your likes, your suffering and your happiness.

You don't see that this is the very essence of the Dhamma! The Dhamma of the Buddha is profound and refined. It isn't easy to comprehend. If true wisdom has not yet arisen, then you can't see it. You don't look forward and you don't look back. When you experience happiness, you think that there will only be happiness. Whenever there is suffering, you think that there will only be suffering. You don't see that wherever there is big, there is small; wherever there is small, there is big. You don't see it that way. You see only one side and thus it's never-ending.

There are two sides to everything; you must see both sides. Then, when happiness arises, you don't get lost; when suffering arises, you don't get lost. When happiness arises, you don't forget the suffering, because you see that they are interdependent.

In a similar way, food is beneficial to all beings for the maintenance of the body. But actually, food can also be harmful, for example when it causes various stomach upsets. When you see the advantages of something, you must perceive the disadvantages also, and vice versa. When you feel hatred and aversion, you should contemplate love and understanding. In this way, you become more balanced and your mind becomes more settled.

by Ajahn Chah

The whole purpose of religion is to facilitate love and compassion, patience, tolerance, humility, and forgiveness.

by Dalai Lama

逆境、是非来临，心中要持一“宽”字。世间没有一样很容易的事。没有逆境的事，不值得我们作为人生的灯塔。

逆境在佛教中称为“增上缘”，碰到逆境来，应心生感激——可遇不可求啊！ 逆境就如磨玉的磨石，不磨不发光！人事的艰难与琢磨，就是一种考验。就像一支剑要有磨刀石来磨，剑才会利；一块璞玉要有粗石来磨，才会发出耀眼的光芒。

修行一定要经得起磨练，磨练自己的动心成为静心，使自己在动的境界中不动心。修行，是分分秒秒、日日年年，永恒不已的。作事，亦要经过无数次的磨练。

by 证严法师

<四十二章经>说，人命在呼吸间，说明人的生命短暂无常。

因此，不管长如三大阿 僧只劫，或短暂如一刹那，每个人一生中，应该善加利用时间，以有限的时间，充 实无限的生命；以有限的时间，发挥生命的价值，这才是对时间、生命应该抱持的 态度。

人与人间，有著伦次，父子，夫妇，兄弟，朋友等，有著亲疏的关系，各守其位，各得其宜的应有轨律。

佛法所说的「法住法位」，与之相近。人类的道德，即建立於人与人的关系，从家庭而扩大到种族，扩大到国家，扩大到世界人类。

by 印顺法师

「佛之光明，彻照洞达，无有极限」，故云『光明彻照，洞达无极』。光明表智慧，也就是说明佛的智慧，智慧从哪里来的一定要知道，智慧是从自性里头流出来的。 我们多读圣贤书-，能不能得智慧？多读圣贤书能够感染圣人的智慧。我用的这个名词，感染。圣人智慧影响了我们，我们智慧没生起来，这个要知道。但是我们有信 心，有理解的这个智慧，跟他接近-，是他的智慧，不是我的智慧。什么时候他的智慧把我的智慧引发起来，这叫什么？这叫豁然大悟。

我们看到<六祖坛经>上记载的，惠能大师听五祖讲<金刚经>，大概是讲到三分-之一，没讲完，讲到「应无所住而生其心」他就大彻大悟。这是什么？就是用经典、五祖的智慧，把六祖迷惑打开了，把他的自性的门打开，让他自性的智慧流出来。这是导师，这不-是普通老师，导师要有这种能力。当然不是每个人都可以接受的，也得要自己功夫成熟，老师才有办法诱导你破迷开悟、断疑生信。如果你自己迷得很严重，习气很深，佛菩萨来教你-都不行，都没有用处。

by 净空法师

Once you begin following after a thought, you lose touch with what’s happening in the here and now, and you begin imagining all sorts of fantasizes, judgments, memories, and hoer scenarios that may have nothing to do with he reality of present moment.

And the more you allow yourself to get caught up in this type of mental wandering, the easier it becomes to drift away from the openness of the present moment.

by Yongey Mingyur Rinpoche

三轮体空,又名三轮空寂:

1) 施空:施者忘施,所施舍皆空也。(心内不见布施的我)

2) 受空:受者忘受,所受者化空也。(外不见受布施的人)

3) 物空:物者忘物,所施舍之物皆空也。(中不见布施的钱)

若不以心生心，则心心入空，念念归静，从一佛国至一佛国。

若以心生心，则心心不静，念念归动，从一地狱历一地狱。

by 达摩大师

The absolute truth cannot be realized within the domain of the ordinary mind.

And the path beyond the ordinary mind, all the great wisdom traditions have told us, is through the heart. This path of the heart is devotion.

by Sogyal Rinpoche

Some people die, some people almost die - that's how it is to be stuck in the way of the world. Worldly wisdom seeks after the senses and their objects. However wise it is, it's only wise in a worldly sense. No matter how appealing it is, it's only appealing in a worldly sense. However much happiness it is, it's only happiness in a worldly sense. It isn't the happiness of liberation; it won't free you from the world.

We have come to practice as monks in order to penetrate true wisdom, to rid ourselves of attachment. Practice to be free of attachment! Investigate the body, investigate everything around you until you become weary and fed up with it all and then dispassion will set in. Dispassion will not arise easily however, because you still don't see clearly.

We come and ordain - we study, we read, we practice, we meditate. We determine to make our minds resolute but it's hard to do. We resolve to do a certain practice, we say that we'll practice in this way - only a day or two goes by, maybe just a few hours pass and we forget all about it. Then we remember and try to make our minds firm again, thinking, ''This time I'll do it right!'' Shortly after that we are pulled away by one of our senses and it all falls apart again, so we have to start all over again! This is how it is.

Like a poorly built dam, our practice is weak. We are still unable to see and follow true practice. And it goes on like this until we arrive at true wisdom. Once we penetrate to the truth, we are freed from everything. Only peace remains.

Our minds aren't peaceful because of our old habits. We inherit these because of our past actions and thus they follow us around and constantly plague us. We struggle and search for a way out, but we're bound by them and they pull us back. These habits don't forget their old grounds. They grab onto all the old familiar things to use, to admire and to consume - that's how we live.

The sexes of man and woman - woman cause problems for men, men cause problems for women. That's the way it is, they are opposites. If men live together with men, then there's no trouble. If women live together with women, then there's no trouble. When a man sees a woman his heart pounds like a rice pounder, ''deung, dung, deung, dung, deung, dung''. What is this? What are those forces? It pulls and sucks you in - no one realizes that there's a price to pay!

It's the same in everything. No matter how hard you try to free yourself, until you see the value of freedom and the pain in bondage, you won't be able to let go. People usually just practice enduring hardships, keeping the discipline, following the form blindly and not in order to attain freedom or liberation. You must see the value in letting go of your desires before you can really practice; only then is true practice possible.

Everything that you do must be done with clarity and awareness. When you see clearly, there will no longer be any need for enduring or forcing yourself. You have difficulties and are burdened because you miss this point! Peace comes from doing things completely with your whole body and mind. Whatever is left undone leaves you with a feeling of discontent. These things bind you with worry wherever you go. You want to complete everything, but it's impossible to get it all done.

Take the case of the merchants who regularly come here to see me. They say, ''Oh, when my debts are all paid and property in order, I'll come to ordain''. They talk like that but will they ever finish and get it all in order? There's no end to it. They pay up their debts with another loan, they pay off that one and do it all again. A merchant thinks that if he frees himself from debt he will be happy, but there's no end to paying things off. That's the way worldliness fools us - we go around and around like this never realizing our predicament.

by Ajahn Chah

Competition is negative when we wish to defeat others, to bring them down in order to lift ourselves up.

by Dalai Lama

学佛，就是要学得如何突破这层人我分别的障碍，要学得心胸广大。

我常说「心包太虚」，人、我、众生合为一体，不只是与人类合为一体，还包括天地宇宙一切万物，这样我们的爱心，在任何时间都能自然地展现。

同时也要学习「天下一家亲」的胸襟，达到「人伤我痛，人苦我悲」，这种人我合一、大我无私的精神，这也是我们要努力精进之处。

by 证严法师

成、住、坏、空指的是四劫。此系佛教对于世界生灭变化之基本观点。于佛教之宇宙观中，一个世界之成立、持续、破坏，又转变为另一世界之成立、持续、破坏，其过程可分为成、住、坏、空四时期，称为四劫。

1) 成劫

有二十增减，初由初禅天至地狱界次第成立，后十九增减则由光音天次第降生，最后下生无间地狱，即有情世间之成立，是谓之成劫。

为器世间（山河、大地、草木等）与众生世间（一切有情众生）成立之时期。即由有情之业增上力，于空间生起微细之风，次第生成风轮、水轮、金轮，渐成山河、大地等器世间，其时，诸有情渐次下生，最终之时一切有情生于无间地狱。

2) 住劫

安住于两种世间，其间亦经二十劫。

又称续成劫。为器世间与众生世间安稳、持续之时期。此一时期，世界已成，人寿由无量岁渐次递减，至人寿 十岁，称为住劫中之第一中劫，此后之十八中劫亦皆一增一减，人寿从十岁增至八万四千岁，复由八万四千岁减至十岁。最后一中劫（第二十中劫）为增劫，即由十 岁增至八万四千岁。又据立世阿毗昙论载，诸佛之出现，多在减劫之时，其时人寿由八万四千岁减至百岁之间。

3) 坏劫 　　

亦有二十增减，其初之十九增减由初禅天至地狱之有情，各随其业因或生于二禅以上，或移于他界，不损人，至有情世间而坏，其后一增减，发大火灾，荡尽初禅以下，谓之坏劫。

 火、水、风三灾毁坏世界之时期。众生世间首先破坏，称为趣坏、有情坏；其后，器世间亦随而破坏，称为界坏、外器坏）。即于此劫之初，地狱之有情命终之后，不复更生，其后，其余傍生、鬼趣及人、天等之众生亦渐次坏灭；有情破坏后，世界出现七个日轮，故起火灾，色界初禅天以下皆成灰烬，次起水灾，第二禅天以下漂荡殆尽，最后起风灾，第三禅天以下全部吹落。

4) 空劫

坏劫后，虚空无物亦有二十增减，四劫合成为八十增减，增减即住劫之数，人自十岁起，每过百年，增一岁，至八万四千岁为增劫之极；又自八万四千岁起，每过百年减一岁，至十岁为减劫之极。一增一减，共计一千六百八十万年，是名一小劫，二十增减者即二十小劫，此为一成劫之量，其他三劫的时量，皆同此。

世界已坏灭，于欲、色二界之中，唯色界之第四禅天尚存，其他则全入于长期之空虚中。此成、住、坏、空四劫之期间，各有二十中劫，总合为八十中劫，称为一大劫。

Never get angry, even with someone who has deliberately and maliciously harmed you.

You should be grateful to such a person for helping you to purify past negative actions, to increase your determination to be free from samsara and to develop love and compassion.

by Dilgo Khyentse Rinpoche

又有人认为密宗与净土宗如同水火，互不相容，若选学一种则必须舍弃另一种。 　　

须知其实密宗中也同样包含了净土宗，在<法王如意宝文殊大圆满>、无垢光尊者的<四心滴>等众多大圆满法中，都有具体的往生极乐世界的修法。密宗中还有破瓦捷径往生法。伏藏大师列绕朗巴等大成就者的著作中就有许多不同种类的净土灌顶与修法仪轨，嘎举派的恰美仁波切等许多密宗行者临终时也都往生极乐净土，宁玛派大祖师麦彭仁波切专门造了<净土教言>来论述极乐的珠胜，劝导世人往生极乐。

宗喀巴大师、恰美仁波切以及麦彭仁波切都造了<极乐愿文>。如今法王如意宝晋美彭措显密并弘，平时一再强调弟子们应发愿往生西方极乐世界，并以自己发愿往生而为表率。法王指出修密法者必须同时兼修净土，修大圆满的人应在大圆满的基础上往生西方，既可确保往生，了生脱死，同时又可获得极高品位。并倡导每位弟子念满100万阿弥陀佛名号及30万阿弥陀佛心咒，对圆满这两个数目的弟子，法王以其加持力保证他们即生往生到西方极乐世界。

在每年秋季五明佛学院都要举行往生极乐大法会，促成广大众生的往生顺缘。如果我们各宗各派的弘法大德，都能这样显密圆融，不取此舍彼，那该有多好!往昔大德如诺那上师说：”修任何本尊，皆必须兼修西方净土。”

贡噶呼图克图也说过：“往生极乐世界即是密宗的即身成佛。”此句的密意为宣说显宗的往生净土与密宗的即身成佛互不相违之义。

<净土资粮>云：“净土宗及密宗均为果教，从果起修，故称易行道。”及就我所见，两者成为无上殊胜究竟方便妙法，行者只需发菩提心，随修一门，皆有所成。”

圆瑛老法师云：”密净兼修好，万修万人去。” 　　

有人在宏扬净土宗的同时。对密宗多有轻毁，甚至说有多少愚昧的人被密誊骗了，此非诽谤，还有什么能算作是诽谤?此不但诽谤了宣说密法的佛陀与无量的密续，也诽谤了从极喜金刚到莲花生大师、密勒日巴、宗喀巴大师等所有大成就者。

<无量寿经>指出，往生极乐的条件中，“唯除五逆，诽谤正法。”诽谤正法之人无缘往生极乐，如此宏扬佛法，是将人引向净土还是引向地狱?

诚请三思。

by 索达吉堪布

不想改过的人，无法调教；不想向善的人，无法得度。

by 星云法师

佛陀具有六种功德——自在、炽盛、端严、名称、吉祥、尊贵。在藏传佛教当中，翻译为六种圆满，即自在圆满、智慧圆满、形色圆满、名称圆满、祥瑞圆满、精进圆满，在意义上几乎是一致的。下面我们根据全知麦彭仁波切的《智者入门论》和《佛地经》对应起来解释：

1) 自在义：是指出生一切所欲的自在圆满，《佛地经》中说：“谓诸如来，永不系属诸烦恼故，具自在义。”（就是由于如来永远不和烦恼系属的缘故，具有自在之义。这一条和藏传佛教解释的侧面有所不同。）

2) 炽盛义：是指如所有智与尽所有智的智慧圆满，《佛地经》中说：“焰猛智火所烧炼故，具炽盛义。”（以炽猛的智慧火烧炼的缘故，所以具有炽盛义。）

3) 端严义：是指三十二相、八十种好的形色圆满，《佛地经》中说：“三十二大士相等，所庄饰故，具庄严义。”（以三十二种大丈夫相等所严饰的缘故，所以具有庄严之义。）

4) 名称义：是指一切世间无不知晓的名称圆满，《佛地经》中说：“一切殊胜功德圆满，无不知故，具名称义。”（一切殊胜的功德圆满，一切世间全都知道，所以具有名称之义。）

5) 吉祥义：是指眷属等无量祥瑞圆满。《佛地经》中说：“一切世间亲近供养，咸称赞故，具吉祥义。”（一切世间都亲近、供养，都作称赞的缘故，所以具有吉祥之义。）

6) 尊贵义：就是能利乐有情的精进圆满。《佛地经》说：“具一切德，常起方便，利益安乐一切有情，无懈废故，具尊贵义。”（具足一切功德，恒时发起方便，利乐一切有情，没有半点懈怠、放弃等的缘故，所以具有尊贵之义。）

这六种圆满，依次是静虑、智慧、安忍、持戒、布施、精进的果。也就是以静虑成就自在，以智慧成就炽盛，以安忍成就端严，以持戒成就名称，以布施成就吉祥，以精进成就尊贵。

善观色者，色不生心，心不生色，即色与心俱清净。

无妄想时，一心是一佛国，有妄想时，一心是一地狱。

众生造作妄想，以心生心，故常在地狱。菩萨观察妄想，不以心生心，常在佛国。

by 达摩大师

Don’t be in too much of a hurry to solve all your doubts and problems. As the masters say: “Make haste slowly.”

I always tell my students not to have unreasonable expectations, because it takes time for spiritual growth. It takes years to learn Japanese properly or to become a doctor. Can we really expect to have all the answers, let alone become enlightened, in a few weeks?

The spiritual journey is one of continuous learning and purification. When you know this, you become humble. There is a famous Tibetan saying: “Do not mistake understanding for realization, and do not mistake realization for liberation.”

And Milarepa said: “Do not entertain hopes for realization, but practice all your life.”

by Sogyal Rinpoche

「关怀」与「包容」很类似，但两者之间仍有很大的不同。「关怀」是指单向对别人付出关心，不一定能够包容；如果能进一步把心胸敞开、接受他人，才是「包容」。

包容，就是要为对方着想，设身处地的将他人当成自己来看待，也就是感同身受：当别人成功时，等于我自己成功，我愿意为他赞叹、欣赏、欢喜；当别人误会、批评、打击、折磨我，使我感到非常痛苦时，不但要谅解他，还要进一步为他设想。

我们也不妨设身处地为别人着想：「他为什么会打击我、批评我呢？」可能他有他的立场、有他的原因，如果这些原因消失了，或许他便不会站在这样的立场，也不会再这样对付我了。例如，狗一定是为主人效忠的，所以狗在主人面前咬别人、吠别人时，都应该被谅解，因为它是不得已的，它一定要与主人站在同一阵线上。狗为了保护主人而吠人，并不表示这只狗是可恶的，而是它所站立场的缘故。

包容可以分成三个层次： 第一个层次，别人并没有打击或伤害你，只是对方能力比较强，如果你能欣赏他的长处，真心赞叹、尊敬对方，那就是包容。所谓「见贤思齐」，如果真能如此，你将来也会成为一个贤者。

第二个层次，对方站在敌对的立场，用明枪暗箭等方式来对付你，在这种情形下，要包容他自然比第一个层次还难。

第三个层次是最困难的。你对他无微不至地关心，但是他不仅不知感恩图报，还恩将仇报，在这种情形下还要包容对方，那的确是难上加难的事。 一般人大多只能做到第一个层次，第二个层次大概就很不容易了，更何况第三个层次。所以，真正的包容是相当不容易的，内心要接纳一个异己，就像眼里要容下一粒砂子般困难。

所谓异己，就是立场与自己不同的人，或是竞争者。 一般人在彼此对立的情况下，或是遇到比自己更强劲的对手时，就算对方不一定会打击你，你也会因为对方让自己相形逊色，而有妒嫉、打击、中伤对方等排拒的反应。

其实，如果能尊重、赞叹对方，反而能表现出「英雄惜英雄」的度量；只不过，要做到这样相当不简单。 包容虽然很难做到，但是包容对于净化心灵非常重要，如果能够包容他人，心量便能无限宽广，不再以自己的利益为主要考量。如果凡事都能为他人设想，自我中心就会少一点，也会少一点痛苦、少一点烦恼。

所以，包容心不但是一种修养，对自己来说，也是一种智慧，更是一种享受。

by 圣严法师

It is positive to want to go first, provided the intention is to pave the way for others, make their path more easy, help them, or show the way.

by Dalai Lama

出有坏是梵语“薄伽梵”的意译，是佛的十种名号之一。

“出”是超出、超越，意即佛超越了痛苦的轮回和涅槃二边，达到了真正的实相；

“有”是拥有、具有，即佛拥六功德 ( 自在、炽盛、端严、名称、吉祥、尊贵 )；

“坏”是摧坏、摧毁，即佛已摧毁了四魔（烦恼魔、蕴魔、天子魔、死魔）。

三恶道的业因一定要知道，佛讲得很清楚，总的原因就是贪镇痴慢疑，这五毒。贪心是饿鬼道，鬼是贪，人要是贪婪，跟鬼就特别有缘，他感应。愚痴是畜生，愚痴是 真妄、邪正、是-非、利害，他分不清楚，他看到眼前的小利，不知道后头有大害。如果人，有聪明智慧的人，看到眼前小利，后头有大害，这小利他不干，不要了， 他看得清楚。镇恚是地狱道的业因。

人一定要学著慈悲，要学著谦虚，要能够忍让，这是修善积德。处处跟别人争，果报在三途，你就是争到了，你能享受几天？唐太宗这个好例子，他的尊贵是争来的，是拼命争过来-的，也不过享受二十三年，他只做了二十三年皇帝。傲慢跟怀疑三恶道统统都有，饿鬼、畜生、地狱统统都有，佛给我们讲的这是五毒。这品经很长，把这五毒讲得很详细，杀盗淫妄酒每一条里头都具足五毒，应该有高度的警觉。这几句总指三恶道。

by 净空法师

佛教有一则很平凡的公案，但若能用心深思，就会有深刻的感触。

有位禅师具有很好的修持，也很平易近人，所以有很多信徒随他参禅学佛。有一位居士前来请禅师解惑：「禅师，虽然我常来此坐禅参学，但还是参不透、无法突破：到底什么是『佛』？」

禅师微笑着说：「居士，你就是佛！」这位居士觉得莫名其妙又惶恐不安，赶快端坐对禅师说：「不敢，不敢！我还是一个凡夫。」

禅师仍然微笑着说：「因为有一个『我』占满了你的心，障碍了清净的本性，所以你不知道自己就是佛。」居士仍不明了，再问：「既然您说我就是佛，那请问禅师，您呢？」

禅师说：「唉！你为什么要想这么多？有一个『我』就让我们无法超凡入圣了，再多一个『你』，岂不是更无法成佛吗？」

这位居士一听，若有所悟。

by 证严法师