Through money or power you cannot solve all problems. The problem in the human heart must be solved first.

by Dalai Lama

十界（又名十法界或十界为果）是佛教术语，将众生分为十大类。

十界分別是指：
1) 佛、2) 菩萨、3) 缘觉、4) 声闻、5) 天、6) 人、7) 阿修罗、8) 畜生、9)饿鬼 和 10) 地狱。

前四者称为四圣，后六者称为六凡，合称为四圣六凡或六凡四圣。

<华严经>: 佛身充满于法界，普现一切群生前；随缘赴感靡不周，而常处此菩提座。

我们经常礼拜赞叹的佛到底在哪里呢？这问题，一般人不容易理解。佛有佛的世界，佛有佛的净土，佛就在我们的眼前，因为「佛身充满于法界」，真理就是佛的法身，所以经典上说：「正法以为身，净慧以为命。」清净的般若智慧是佛的慧命。

你如果懂得这个道理，世间一花一叶、一沙一石都是如来法身的显现，都能「普现一切群生前」，如同<华严经>上说的「菩萨清凉月，常游毕竟空，众生心垢净，菩提月现前。」诸佛如来的法身就像天上的明月，映照出毕竟空的真理，如果众生心田性海里的水清净了，菩提的月亮就会显现出来。

一般人在称念观世音菩萨、称念阿弥陀佛时，总会向观世音菩萨求这样，求那样，也曾向阿弥陀佛要这样，要那样。若称念的人多，观世音菩萨与阿弥陀佛要千处祈求千处应，不就忙不过来了吗？

其实不然，「千江有水千江月，万里无云万里天」，诸佛如来、菩萨好象天上的明月，有水的地方都普照，如江、河、溪、井，甚至脸盆、茶杯，都会映现出明月。

但是你又问：为什么看不到诸佛菩萨呢？那是因为心里的烦恼太多，心里的水混浊、不澄净，只要将烦恼的乌云去除，就能万里无云，到处都是朗朗晴空，佛的法身就显现出来了。故佛又称为如来，如来即如如不动而来，他的法身不动不静在世间，「而常处此菩提座」，所以佛能不动金刚菩提座，而「随缘赴感靡不周」地在人间。

by 星云法师

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