If we can observe the pure precepts, awaken to the bodhi mind, and are replete with practice and principle, we are in accord with the way of the great bodhisattvas. In the future, we will surely attain perfect enlightenment, truly benefiting ourselves and all others.

Buddhism comprises the methods of gradual cultivation and sudden enlightenment, as well as Mahayana (*1) and Theravada schools. The Theravada practitioner’s aim is to attain arhatship, be freed from the three realms and attain liberation. The Mahayana practitioner concentrates on the six paramitas (or six perfections), benefits self and others, liberates all sentient beings, and broadly cultivates good affinities with others, until all virtues and merits are perfected in order to attain buddhahood. Mahayana and Theravada teachings, the methods of sudden enlightenment or gradual cultivation, or other Buddhist teachings, are all directed at the different capacities of sentient beings, using various expedient means. They are all based on the same principle – bodhi and nirvana, which are the ultimate aim of cultivation in Buddhism.

       Since everyone’s aspiration is different, his or her achievements also differ. Whether we wish to attain the fruit of the arhat (*2) , the pratyekabuddha (*3) , the bodhisattva (*4), or the buddha; whether we wish to achieve samadhi (*5) , or the stages of non-regression – not regressing from our attainment, actions, or mindfulness – we need to work hard on our cultivation. If we wish to attain the Way by practicing meditation, we must be in accord with this pure mind, this unconditioned mind of wu-wei (無為, non-action), because the Way is not apart from the mind. When enlightened, this mind is the Way. Unenlightened, this mind is deluded.

      In Buddhist cultivation, whether it is by principle or by practice, gradual cultivation or sudden enlightenment, the exoteric or esoteric school, we must follow two important principles: first, “bring forth the bodhi mind,” and second, “uphold the precepts of purity.” When we have achieved these, we will not let ourselves down in this life; even if we do not attain enlightenment, we will attain the stage of non-regression. By strictly upholding the precepts, the three karmas of body, speech, and mind will be pure; we will attain the state of true emptiness and achieve arhatship. Furthermore, if we cultivate the six paramitas and other myriad practices, we will attain the fruit of the bodhisattva; when the bodhisattva way is perfected, we will attain buddhahood. Yet, all these practices are not apart from the bodhi mind and the precepts. Therefore, giving rise to the bodhi mind and upholding the pure precepts are the two most important factors in our cultivation.

The ultimate state of bodhi and nirvana

The bodhi mind is the awakened mind; it is the mind that is pure, lucid, undefiled, and the master of itself. It neither moves nor wavers, neither comes nor goes, neither arises nor perishes. A scripture says, “If we do not bring forth the bodhi mind in our
cultivation, it is like farming without planting seeds.” If we diligently till the soil and plow the field, but do not plant the bodhi seed, how can we expect fruition from our cultivation?

The Perfection of Great Wisdom Treatise by Nagarjuna states: 

                The bodhisattva’s initial resolve,
                 Is to attain ultimate enlightenment.
                 “I will become a buddha” 
                 That is the bodhi mind.

       So we can see that the most important thing in our cultivation is to bring forth the bodhi mind.

        If we wish to attain this mind of purity, we need many auxiliary conditions to help us bring forth the bodhi mind. These conditions are the precepts. A difference between Buddhism and other religions is the upholding of specific precepts. If the rules of conduct are based on erroneous views, heterodox views, mistaking wrong causes for right causes, or misunderstanding the actual consequences of an action, then they will not bring about conditions for achieving nirvana.

      What is nirvana? Nirvana is not death. It is the mind that has arrived at the highest and most tranquil state; it is the realization of emptiness. Yet, we must realize not only emptiness, but also the bodhi mind.

      There are four stages of nirvana: “nirvana with residue,” “nirvana without residue,” “nirvana of non-abidance,” and “nirvana of pure, inherent nature.” In achieving “nirvana with residue” and “nirvana without residue”, we realize emptiness. In achieving “nirvana of non-abidance” and “nirvana of pure, inherent nature,” we realize the bodhi mind. Actually, all the different types of nirvana are states of this present mind, with the realization of emptiness in different degrees. It also matters how long one can maintain a mind of clarity and absolute stillness. If we can only maintain it for three minutes before the mind becomes drowsy or has delusive thoughts, then this bodhi mind is not unveiled very long.

     The bodhi mind and nirvana are our highest aim. If we cannot yet realize this, the Buddha offers us some expedient means to calm our mind so that one is not in panic or fear, so that one can find a temporary resting place. This is the Buddha’s compassion. However, if we truly wish to attain buddhahood, we must be awakened to the bodhi mind. The sutra says, “Only the buddhas can enter this door; the pratyekabuddhas and the sravakas  cannot reach it.” This means that even if pratyekabuddhas and  sravakas (*6) are as numerous as the grains of sand of the Ganges River, they cannot know the state of the Buddha. Why? Because the bodhi mind is the foundation of buddhahood; the bodhi mind is the seed of all buddhas. All the buddhas and bodhisattvas practiced for innumerable kalpas  (*7) to give rise to this mind; then they worked diligently to swiftly attain ultimate enlightenment. The bodhi mind is the great mind that bodhisattvas, practicing Mahayana, must bring forth at the beginning. Therefore, it is extremely important to be awakened and to realize this mind.

Different degrees of enlightenment

     What really is the bodhi mind? How do we bring forth the bodhi mind? The Diamond Sutra says, “The mind should act without any attachments.” The bodhi mind is a mind of non-abidance. The Chan School says, “With sudden enlightenment of the original mind, one directly realizes buddhahood.” This is the bodhi mind; it is our awakened inherent nature.

     In the autobiographical section of the Platform Sutra of the Sixth Patriarch, it is recorded:

     One day, the Fifth Patriarch Hong Ren said to his disciples, “You have practiced under me for a long time. Today, write me a gatha (verse) to describe what you have learned and to show your understanding of the truth.” The erudite Dharma Master Shen Xiu, who was the foremost instructor under the Fifth Patriarch, wrote the following gatha on the wall of the South corridor:

                The body is a bodhi tree,
                The mind a standing mirror bright,
                At all times polish it diligently,
                And let no dust alight.

        This gatha seemed very sensible and meaningful.

The bodhi is no tree,
              Nor a standing mirror bright.
              Since all is originally empty,
              Where can any dust alight?

This means that, in bodhi (i.e. from an enlightened perspective), not a single thing or dharma can be grasped. Therefore, “The bodhi is no tree/Nor a standing mirror bright” – the bright mirror is our mind of absolute clarity and understanding; it is also absolute emptiness. “Where can any dust alight?” – everything is empty, so where can the dust alight? From these gathas, we can see that the realization of Master Shen Xiu was that of “gradual cultivation.” He had not yet truly realized the bodhi mind. But the Sixth Patriarch’s gatha was that of “sudden enlightenment.”

There are different degrees of enlightenment. A cultivator may have “dozens of great enlightenments and thousands of small awakenings.” For example, when we sense that life is impermanent and resolve to cultivate the Way, it is only the beginning of enlightenment. After this awakening, we must continue to cultivate, because we have only realized impermanence or some principles of the phenomenal world; we have not fully realized the true nature of our mind. Therefore, we must persevere to attain great enlightenment in the future. Depending on a person’s level of enlightenment, the depth of truth they realize is different; therefore, the Dharmas that they speak also vary.

     Even though the gatha written by Shen Xiu is of the gradual cultivation path, it can be a motto for most people. If they cultivate according to his method, they can still attain the fruits of the Way.

     “The body is a bodhi tree/The mind a standing mirror bright.” If we wish to attain the Way, it is like planting a bodhi tree – there must be soil, water, sunshine, constant weeding, and tilling of the soil so that it can grow and blossom. Cultivating the Way is the same; we must regulate body and mind, and strictly and heedfully uphold the precepts so that the three karmas generated from the body, speech, and mind are pure. We must also diligently perform good deeds to increase merits. With sufficient merits, the necessities of life needed in aiding our cultivation will not be lacking.

     “The mind a standing mirror bright.” This mind is like a bright mirror undefiled by dust and without bias. “When a  Han (*8) comes, a Han appears; when a Hu comes, a Hu appears.” When an object comes, its image is reflected; when the object leaves, the image disappears. Likewise, the mind is not the least bit defiled; it is totally empty and bright, devoid of greed, anger, ignorance, pride, and doubt, with no attachment to dharmas (all phenomena), no attachment to self – only this absolute mind, is bright as a mirror. To reach this state, we must “polish it diligently.” How do we polish it? By examination, reflection, and contemplation, and by making amends for our offences—this is the method of gradual cultivation.

     The gatha of the Sixth Patriarch elucidates the method of sudden enlightenment. “The bodhi is no tree/Nor standing mirror bright/Since all is originally empty/Where can any dust alight?” This is Hui Neng’s state when he realized prajna , the wisdom (*9) of emptiness – that all dharmas are fundamentally empty, without subject or object; everything is cleansed and is in the state of perfect purity. This is what the Chan patriarchs mean when they say, “When a buddha appears, kill the buddha; when a demon appears, kill the demon.”

      Why should we “kill the buddha when a buddha appears?” Here “a buddha” represents favorable circumstances. When we encounter favorable circumstances, we will develop cravings and attachments towards them. The mind will then create obstacles, inhibiting us from enlightening our mind and seeing our true nature. Therefore, during meditation, even if we see buddhas of the ten directions coming to stroke our heads, to prophesize our future attainment, we should not be overjoyed, because joy will perturb the mind, resulting in a mind trapped in birth and death. That would no longer be the still, pure, and lucid mind. “A demon” represents fearful situations. When we encounter fearful circumstances, we do not have to be afraid. We must reflect that “all appearances are illusory.” Bad circumstances arise from the perception of our own consciousness; they are illusive and unreal because all dharmas are ultimately empty.

      Then what is “to kill”? “To kill” is “non-attachment” – do not cling to either good or bad circumstances; when they come, accept it; when they go, accept it. Continue to harbor right mindfulness, with clarity and mindfulness in every thought, be our own master everywhere; the bodhi mind will then manifest.

      Therefore, whether it is gradual cultivation or sudden enlightenment, the aim is to attain the bodhi mind; only the methods differ.

Sudden enlightenment and gradual cultivation are compatible

      Because people’s capacities are different, methods for their practice – gradual cultivation and sudden enlightenment – also differ. Gradual cultivation means to enter the Way by practice, to realize the fundamental principle  through perfecting our actions. Sudden enlightenment means to enter the Way by principle, to realize the fundamental principle first, and then perfect our actions. Sudden enlightenment and gradual cultivation are compatible and complement each other.

     Enlightenment through gradual cultivation is reached by going through various stages – from that of an ordinary person until all merits and virtues are perfected and one attains buddhahood. Like going to school, one goes through elementary school, high school, college, and all the way up to earning a doctorate, gradually climbing step by step. This is gradual cultivation.

      “Sudden enlightenment” is to awaken to this present mind, this awareness, this bodhi mind, this pure and lucid mind, to awaken to the ordinary person’s inherent pure nature without any affectation; this is the wisdom of the tathagata (*11),, true suchness (*12) , the profound bodhi mind. When we are enlightened to this mind we realize that the mind is Buddha; the mind is the Way. Once we are enlightened, based on the realization of the principle, whether we are in stillness or in motion, idle or busy, this mind is never clinging or confused; it is always clear and lucid, the master of itself; maintaining this state from enlightenment until the attainment of buddhahood. This is sudden enlightenment.

      Actually, everyone has this mind. From the past to the present and to the future, everyone has it; everywhere in the world, men and women, young and old, rich or poor, noble or lowly, all have this mind that knows and is aware. Even though everyone has the original awareness, which is equal and absolute, neither lesser in the ordinary person nor greater in the saint, the manifestation of wisdom and compassion is very different. This is because the degree of each person’s awareness is not the same. When there are afflictions, attachments, delusions, and erroneous views in the mind, our awareness is clouded and wisdom cannot manifest; therefore, to obtain a mind of purity and clarity, we must make diligent efforts in our cultivation.

       In Buddhism, there are four levels of enlightenment – those of the sravakas, the pratyekabuddhas, the bodhisattvas, and the tathagata. These are the attainment of the saints. Their wisdom surpasses that of the ordinary person. For the ordinary person to reach the state of the tathagata, there are two methods: the first is “gradual cultivation,” the second is “sudden enlightenment.” Gradual cultivation is to practice the six paramitas – charity, moral conduct, tolerance, diligence, meditation, and prajna (wisdom). These are the vows and conducts of the bodhisattva. By perfecting merits and virtue of the six paramitas, one will reach the state of the tathagata. It takes three asamkheya kalpas (uncountable eons) to complete the gradual cultivation path.This is why the Buddha has kindly taught the sudden enlightenment method.

The Lesser Vehicle, Great Vehicle, and Ultimate Vehicle

The bodhi mind is not found externally

The Diamond Sutra says, “All dharmas are equal; none is superior or inferior.” Whichever method we practice, in the end it returns to the bodhi mind. The bodhi mind is our fundamental mind and nature, our inherent awareness. It is not bestowed by our parents, demons, spirits, a god, or even bodhisattvas. It is inherent in everyone. Therefore, the bodhi mind is most real and ever-present.

The bodhi mind is replete within us. If we look for it elsewhere, we will not find it. Just as a Chan patriarch said, “To move the mind is to err, to raise a thought is to stray.” As soon as we look for it we lose it; it is like looking for an ox while riding an ox; we are already sitting on its back, but we do not know it. It is also like looking for a shadow at midday. At this moment, when you are listening to this teaching, the mind that does not raise a single thought is the profound and clear bodhi mind. A mind with no-thought is the mind of total clarity, knowing, and awareness, without a single bit of delusion, drowsiness, or scattered thoughts. When we realize this mind that is unborn and undying, we attain enlightenment.

Once there was a female Chan practitioner who traveled all over the country to study the Dharma, scaling mountains to seek an enlightened teacher. Unsuccessful and exhausted, she finally returned to her native village. As she was leaning on the plum tree by the roadside to rest, she suddenly attained enlightenment and uttered the following verse:

 Straw sandals treading cloud covered peaks
               Seeking spring everywhere.
               In vain, I returned,
               To the fragrance of plum blossoms,
              On the treetops is spring in full glory.

       The Venerable Po Lo Ti also said, “In the eyes it is the seeing; in the ears it is the hearing; in the nose it is the smelling; in the mouth it is the speaking; in the hands it is the grasping; in the feet it is the walking.” This awareness that sees the plum blossom and smells its fragrance is inherent in us. It is neither more in the saint nor less in the ordinary person. In those who have not attained enlightenment, it is not a bit less; in those who are enlightened, it is not a bit more. That is the bodhi mind.

Five kinds of bodh

      There is a Chan saying, “One may cultivate for billions of kalpas, but enlightenment takes only an instant.” Knowing this, we still need to make efforts everyday to bring forth the bodhi mind. To fully realize the bodhi mind there are five stages: “give rise to the bodhi mind,” “taming the mind,” “awaken to the bodhi mind,” “progressive realization of the bodhi mind,” and “ultimate bodhi mind.”

      The first stage is “give rise to the bodhi mind.” This means we make a great resolve to cultivate the Way, vow to realize the bodhi mind, attain buddhahood, and liberate all sentient beings. We constantly work in this direction: do no evil, perform all good, and purify our mind. Whether practicing gradual cultivation or sudden enlightenment, in motion or in stillness, busy or idle, our every thought must be clear and in command. We should adhere to Bodhisattva Ksitigarbha’s great vows, Bodhisattva Avalokitesvara’s great compassion, Bodhisattva Samantabhadra’s great conduct, Bodhisattva Manjushri’s great wisdom, and incorporate these into our daily lives. This is the beginning of the bodhisattva way.

      The second stage is “taming the mind” – this means we resolve to study hard, constantly examine and reflect inwardly, harbor a mind of repentance, and work to gradually gain control of our delusive thoughts and afflictions. For example, if we reflect and find that we have been angry, we can immediately subdue it and not create bad karma. If greed arises, we can also detect it and subdue it. Or, as soon as sensual desires and lust arise, we immediately subdue them. This is “taming the mind.”

      The third stage is “awaken to the bodhi mind.” Due to the power resulting from practicing “taming the mind,” we can finally attain awakening. “Awakening” is to awaken the deluded mind and see its true nature. When we see our original self, we will realize that our mind is inherent, unborn, and undying.

     A Chan patriarch said, “The darkness of a thousand years is shattered instantly by a single lamp.” If we awaken to this present mind, always abide in right mindfulness, all our past karmic obstacles can be totally swept away. For example, after a thousand years in a dark room, if we suddenly turn on the light, the room is instantly filled with brightness. However if we lose our right mindfulness, it is like turning the light off; then everything will again be filled with darkness. Therefore, once we are enlightened, we still must constantly maintain right mindfulness in our daily lives, abide in pure awareness, be totally clear in every thought, and always be master of ourselves.

      A Chan master once said, “When hungry, eat; when drowsy, sleep.” Also, “Eating all day, one has not chewed a single grain of rice; fully dressed, one has not put on a single thread.” What does this mean? It means to know yet not cling, and to firmly abide in right mindfulness. For example, when eating, do not daydream. The “knowing” that can differentiate among the sour, sweet, bitter, and spicy always exists. Do not overeat when the food is tasty, or complain when it is unsavory. Whether facing pleasant or unpleasant circumstances, we know yet do not cling, and do not give rise to greed or anger. This is to truly abide in right mindfulness.

      The aim of cultivation is to attain right mindfulness. Right mindfulness is a mind of clarity and purity; it is liberation; it is the buddha. Right mindfulness is the monastery; it is the Pure Land. Therefore, “Hauling wood and carrying rice is the Way.” In our daily lives, in our eating, dressing, working, and moving, always maintain right mindfulness. Maintain the existence of this “knowing” mind. Thus maintaining inner peace and rightful conduct in life is to cultivate the Way.

     The fourth stage is “progressive realization of the bodhi mind.” After we know where our mind is, we must continue to practice after enlightenment, continue to abide firmly in right mindfulness, and maintain our pure awareness, so that ignorance is totally eradicated and the Dharma body fully manifests. This process is the progressive realization of the ultimate bodhi mind.

      After we have eradicated the last traces of ignorance, afflictions, and delusions, we arrive at “ultimate bodhi mind.” This is the perfection of our awareness and conduct, the perfection of benefiting others and ourselves. This is the ultimate stage.

The ten dharma realms are in this one mind

      The most important thing in Buddhism is our mind. This present mind is replete with the ten dharma realms. Whether we remain deluded or will achieve enlightenment depends on the mind’s resolve. To give rise to the three poisons of greed, anger, and ignorance is to sink into the realms of hells, hungry ghosts, or animals. If we observe the five precepts, we will be guaranteed to return as humans in the next life – to dwell in the human realm. If we can further cultivate the ten virtues and uphold the precepts, our mind will be filled with virtuous thoughts and brightness, and we can ascend to the celestial realm and receive the reward of heaven. Practicing the Four Noble Truths is the realm of the sravakas. Contemplating the twelve links of dependent origination is the realm of the pratyekabuddhas. By committing to the great compassionate vow to benefit others, seeking the Buddha Way, liberating all sentient beings, and practicing the six paramitas, we immediately enter the realm of the bodhisattvas. Going one step further, we should cultivate non-cultivation, be mindful of no-mind, return to the source, and not give rise to a single thought; with total clarity, we enter into the dharma realm of the inconceivable. This mind is then replete with all things. “When one dharma realm manifests, nine other dharma realms fold.” One dharma realm means the true dharma realm; it is the mind of all of you who are listening to the Dharma, not thinking of the past, present, or future, with total clarity in every thought, being master of ourselves at all times. When we are enlightened to this dharma realm, we enter the realm of the buddha.

        “A building ten thousand feet tall begins on the ground level.” Everyone’s mind, from beginningless kalpas, is filled with attachments and delusions, ignorance and erroneous views. Now we have the chance to listen to the true Dharma; it is the result of the merits from our previous virtuous roots. Therefore, we should treasure this opportunity. Buddhism embodies both practice and principle. In practice we must make efforts to cultivate the Way and uphold the pure precepts. To realize the (fundamental) principle we must bring forth the bodhi mind. If we have not yet given rise to the bodhi mind but still observe the pure precepts, in the future we will ascend into the heavens, or at least we will not descend into the suffering realms. If we can observe the pure precepts, awaken to the bodhi mind, and are replete with practice and principle, we are following the way of the great bodhisattvas. In the future, we will surely attain perfect enlightenment, truly benefiting ourselves and all others.

* (1) Mahayana (大乘): One of the two major traditions of Buddhism (the other is Theravada), emphasizes the path to buddhahood that involves perfection of wisdom, unconditional compassion, and liberation of countless sentient beings. Theravada, primarily the teaching of “The Four Noble Truths” and “The Eightfold Path,” emphasizes attaining nirvana and is the foundation of Mahayana.

若能持戒清淨，又能發菩提心，理事兼備，這就是大菩薩行，將來一定會圓滿菩提，既能自利又能利他。

無論是大乘、小乘，頓、漸之分，是因為眾生根器的不同，所用的方便也因之有所不同，但理上都是一個－－菩提涅槃，這是修行學佛的終極目的。

佛法有大乘和小乘之分，小乘希望得解脫、成道證果；大乘修六波羅蜜，普度眾生、廣結善緣，最後功德圓滿，成道證果。此外，還有漸修、頓悟之分，無論是大乘、小乘，頓、漸之分，是因為眾生根器的不同，所用的方便也因之有所不同，但理上都是一個－－菩提涅槃，這是修行學佛的終極目的。

由於每個人的發心不同，所以成就也不一樣。不論是成就羅漢果、緣覺果、菩薩果、佛果；或是成就三昧，達到不退位－－念不退、行不退、位不退，這些都要努力修行才能得到。希望打坐成道，就必須與這念清淨心、無為心相應才能成道。道不離心，悟了，這念心就是道；沒有悟，這念心就是迷。修行不管是從事上修，或從理上去修，乃至於漸修、頓悟、顯、密，有兩大原則不能違背：第一是「發菩提心」，第二是「持清淨戒」。這兩個原則做到了，這一生就對得起自己，即使沒有成道證果，也能達到不退位。持清淨戒，身口意三業清淨，就證羅漢果，進一步迴小向大，就能證大乘佛果。如果要證菩薩果，就要修六度萬行。總之，這一切都離不開菩提心和戒行。因此，發菩提心、持清淨戒，修行最重要的二件事。

菩提心就是清淨心、能作主的心，要動就動，要坐就坐，要出就出，要入就入，最後達到不出不入。

菩提心就是覺悟的心、清淨的心、不染著的心，是不動不搖、不去不來、不生不滅的。經云：「修行不發菩提心，猶如耕田不下種。」如果只是拼命地耕田犁土，卻沒有播撒菩提種子，怎麼會開花結果？所以菩提心是最重要的。想達到這念心清淨，就必須要有種種助緣，幫助我們發菩提心、種菩提種、開菩提花、結菩提果，這個助緣就是戒行。

佛法和其他宗教不同的地方，就在於戒行；其他宗教的戒，有些不是邪見、見取見，就是非因計因、非果計果，都不是證涅槃的因。涅槃是什麼？涅槃不是死亡。涅槃是指我們這念心，達到最寂靜、最高的一個境界，也就是契悟空性。契悟了空性還不算，必須要有菩提心。菩提心就是清淨心、能作主的心，要動就動，要坐就坐，要出就出，要入就入，最後達到不出不入。

菩提心、涅槃性，是我們追求的一個最高境界。

涅槃有四種層次：「有餘涅槃」、「無餘涅槃」、「無住涅槃」、「自性清淨涅槃」。其中「有餘涅槃」、「無餘涅槃」是證悟「空性」；「無住涅槃」、「自性清淨涅槃」是證悟到菩提心。其實，無論是哪一種涅槃，都是指我們這念心，只不過深淺不同，也就是悟到空性的深淺；或者是證到空性，定力入到空性中有多長，這也有差別。再者，看我們保持這念心清楚明白、如如不動的時間有多久，如果只能保持三分鐘，三分鐘後心就打妄想、打瞌睡，這樣菩提心也保持不長久。

菩提心、涅槃性，是我們追求的一個最高境界。但是如果沒有這個根基，佛就說一些方便法門，暫時使我們的心靜一靜，不要驚慌恐怖，暫時能夠得到一個住所，這是佛的慈悲。真正要想成佛，就要證悟菩提心。經云：「唯佛與佛能入此門，緣覺聲聞不能照。」也就是說，盡恒河沙的聲聞、緣覺，都沒辦法知道佛的境界。為什麼呢？因為佛是以菩提心為根本，所以這一念心非常重要。

《金剛經》云：「應無所住，而生其心。」菩提心就是無住心。

菩提心究竟是什麼？如何發菩提心呢？《金剛經》云：「應無所住，而生其心。」菩提心就是無住心。禪宗則說：「頓悟自心，直了成佛。」也是指菩提心，亦即菩提自性。《六祖壇經》行由品記載：一日，五祖弘忍大師對弟子說，諸位在我座下已修行多時，今天把所學的心得及契悟的道理，寫一首偈給我看看。五祖座下一位首席教授師神秀大師，很有學問，寫了一首偈子：「身是菩提樹，心如明鏡臺；時時勤拂拭，勿使惹塵埃。」這首偈子看起來非常有道理、非常有意義。六祖大師當時也在弘忍大師座下，在廚房裏擔任砍柴、舂米的工作。聽到有人在唸神秀大師所寫的偈子後，他也有一些心得，於是就請人在偈子旁邊寫──「菩提本無樹，明鏡亦非臺；本來無一物，何處惹塵埃。」菩提根本沒有一物一法可得，所以說「菩提本無樹」。「明鏡亦非臺」，明鏡是指清清楚楚、了了分明這念心，是絕對的空性；「何處惹塵埃」，一切都是空寂，那裏惹塵埃？神秀大師尚未真正契悟菩提心，他所契悟的，屬於漸修，而六祖大師則是頓悟。

「時時勤拂拭」，如何拂拭？就是檢討、反省、觀照、改過，這就屬於漸修法門。

悟有深淺，禪宗祖師云：「大悟十八度，小悟不知其數。 」譬如說，由於覺得人生無常，悟到了無常的境界，所以發心修行，這個悟只是開始。悟了以後要知道修行，因為只是悟到無常，並不是徹悟心性，只是悟到事上的道理。每個人所悟的道理都不一樣，因為這念心悟的層次不同，說出來的法，就會有差別。

神秀大師所寫的偈子也可以作為一般人的座右銘，依照這個方向去修行。「身是菩提樹，心如明鏡臺」，要栽種一棵菩提樹，第一、要有土壤，把菩提種子栽植到土裏去；第二、要有水份、陽光；第三、要時時刻刻去照顧，除草、鬆土，菩提樹才會發芽、茁壯，開花、結果。「身是菩提樹」，要想成道，就如同種菩提樹一樣，要善調身心、要持戒，使身口意三業清淨。除了善調身心以外，還要勤修善法，修善法是福報，有了福報，衣食住行就沒有問題。「心如明鏡臺」，這念心像明鏡當臺一樣，一塵不染，漢來漢現、胡來胡現，相來則現、相去則無。就是這念心，不染一點塵垢，一片空靈、光明，沒有貪、瞋、癡、慢、疑，沒有法執、我執，只有這一念絕對的心，像鏡子這麼光明。要達到這個境界，就要「時時勤拂拭」，如何拂拭？就是檢討、反省、觀照、改過，這就屬於漸修法門。如果照這樣去用功，也能成道證果。

「凡所有相，皆是虛妄」，好壞的境界皆由自己意識所現，都是虛妄不實的，因為一切法畢竟空寂。

「菩提本無樹，明鏡亦非臺；本來無一物，何處惹塵埃。」是當時六祖大師契悟般若空性所作出的偈子。惠能大師了悟諸法畢竟空寂，無有能、所，一切皆掃除蕩盡，所以禪宗祖師說：「佛來佛斬，魔來魔斬。」正是這個道理。

「佛」代表好的境界，若是對好的境界，產生貪愛、執著，心當中有了罣礙，一樣不能明心見性。所以，就算是打坐時看見十方諸佛來摩頂、授記，也不要歡喜。因為一歡喜，心就動了，就成了生滅，就不是不動心、清淨心。「魔」，就是指恐怖的境界。看到恐怖的境界，也不用害怕，「凡所有相，皆是虛妄」，好壞的境界皆由自己意識所現，都是虛妄不實的，因為一切法畢竟空寂。

那麼，要拿什麼來「斬」？「不理它」就是斬。好壞的境界都不去理它。它來就讓它來，去就給它去，繼續保持正念，菩提心就會現前，念念分明、處處作主。否則，菩提心就迷失而成為攀緣心了。　　所以漸修、頓悟都是相通的，目的都是證菩提心，只是方法不同而已。

修行的法門有很多種，小乘修行是「斷煩惱」；大乘則是「轉煩惱成菩提」。

修行的法門有很多種，小乘修行是「斷煩惱」；大乘則是「轉煩惱成菩提」。小乘把煩惱當作是實實在在的，所以要斷它，有能斷、所斷，仍有法執存在，所以最後證到我空境界，入「偏空涅槃」。

大乘則用「轉」的方式，因為了解煩惱當中有菩提性。如同打鐵煉鋼，廢鐵當中具足鋼性，若把鐵塊扔掉，是無法再煉出鋼的，如同無法離波覓水的道理一樣。

大乘菩薩廣行六度萬行，以轉化煩惱，自利利人。例如布施久了，自然沒有貪心；修慈悲觀，瞋心自然就轉化過來；身口意三業精進，就可以對治懈怠。由於心散亂、顛倒，所以利用禪定對治妄想，這就是「轉」。

六波羅蜜中最後是「般若度」，般若是對治愚癡的，返照自心，無能、無所，三輪體空。我們心中有很多無明、顛倒，對外境起種種執著，如果般若修好了，就能逐物起照，破除煩惱！

禪宗祖師說：「起心即錯，動念乖真。」菩提心性本自具足，假使另外再起心動念去找，也無法找到。

無論修什麼法門，最後全部都要歸於菩提心。菩提心就是我們的本心本性、本具的覺性，這不是父母、鬼神、上帝、乃至菩薩所給予的，而是人人本具的。所以，菩提心是最真實、最現成的。

禪宗祖師說：「起心即錯，動念乖真。」菩提心性本自具足，假使另外再起心動念去找，也無法找到。因為一尋覓就迷失了，如同騎牛找牛，已經騎在牛背上，卻迷惑不知，仍到處去找牛；又如日中覓影，在大太陽底下找影子，始終是找不到的。

大眾聽法的當下，一念不生的這念心，就是菩提妙明真心。所謂一念不生，是清清楚楚、明明白白，靈知靈覺的這一念，沒有絲毫的妄想、昏沈等雜念。契悟了這本具不生滅的心，即達到所謂的「開悟」境界。

尚未成道的人不減一絲一毫；成道了，也不增一絲一毫──這個就是菩提心。

以前，有一位大覺禪師，為了修行悟道，南奔北走、東參西學，翻山越嶺尋訪明師。一天行腳疲累了，手扶著路邊的梅花樹休息，當下忽然開悟，道出一首詩偈：「終日尋春不見春，芒鞋踏破幾重雲；歸來細把梅花看，春在枝頭已十分。」「春」，代表菩提心。詩境的內容說明為了追求明心見性，歷經千辛萬苦，尋找善知識指點，仍然無法契悟，於是心灰意冷，通身放下，這念心大休大歇，不再東尋西覓。就在放下的時候，忽然開悟了。「歸來細把梅花看，春在枝頭已十分」，細看眼前枝頭一朵朵梅花生趣盎然之際，悟到原來道是現成的，能看的這一念心始終是存在的。

達摩祖師說：「在眼曰見，在耳曰聞，在鼻嗅香，在口談論，在手執捉，在足運奔。」看梅花的這個靈性是本具的，在聖不增，在凡不減；尚未成道的人不減一絲一毫；成道了，也不增一絲一毫－－這個就是菩提心。

不生滅心究竟在那裏？就在大眾聽法的這念心當中，清清楚楚、明明白白，這念覺性始終存在，就是我們的本心本性。

古人說：「修行億萬劫，悟在剎那間。」過去沒有契悟以前，所修都是在生滅當中，屬於方便加行。由於加行用功得力，業障消除，心清淨了，因緣成熟豁然契悟心性。原來，這念不生滅心，就是菩提心。

有生一定有滅，物質有成、住、壞、空；人及飛禽、走獸等有情世界的生、老、病、死，都是生滅。仔細觀察起來，分分秒秒皆有眾多生滅、生死不停的流轉，整個世界都屬於生滅法。

凡夫的心念時時刻刻也在生滅之中，一動念頭就是生，第二念生起，前念又滅掉了，譬如早上起床、穿衣、穿襪、刷牙、洗臉，接著又誦經、拜佛……等等，心念不斷地生滅變化，這當中究竟那個是真正的自己？

世間上的人，終日柴米油鹽醬醋茶、上班、下班，整天都在妄想中，迷糊糊地過生活，所有一切都是生滅心的作用，甚至於晚上作夢都還在生滅心當中。所以佛法說人從早上到晚上，有八億四千萬個念頭，這些都是生滅心。生滅心就是自己的煩惱，生滅心帶來的就是生死。

那麼，不生滅心究竟在那裏？就在大眾聽法的這念心當中，清清楚楚、明明白白，這念覺性始終存在，就是我們的本心本性。

修道證悟最後達到絕對不染一塵的境界，如同十五的月亮圓滿無瑕，就屬於「成道位」。

悟後起修就稱為「修道位」。悟了以後，只是如同見到初一的月亮，尚未圓滿，還要繼續保持這念菩提心，時時刻刻安住在心性上，就是所謂的「保養聖胎」。

此時的修行即是「修而無修，言而無言，行而無行」，還是要修，修除習氣、妄想、人我、是非等種種煩惱，修了之後要歸還原點，所以修了等於沒修、行了等於沒有行。原點就是一念不生、就是覺性。無論晝夜、動靜、順逆，時時刻刻始終都要保持這念覺性的存在。

釋迦牟尼佛度化無量無邊的眾生，卻說沒有度一個眾生；演說無量無邊的佛法，卻認為沒有說過一句佛法，正是「言而無言」，歸還原點的道理。如果執著自己說了許多佛法、度了廣大的眾生，就表示並未了悟，因為尚有我執、法執，這念心還在相對的境界之中攀緣，沒有契悟絕對的境界。

修道證悟最後達到絕對不染一塵的境界，如同十五的月亮圓滿無瑕，就屬於「成道位」。這裡的「成」是現成、本具的意思，不假絲毫造作而成。

總歸修道的歷程，可分為「加行位」、「悟道位」、「修道位」、「成道位」四個不同的層次。

每個人都有佛性、覺性，是本具的。

每個人都有佛性、覺性，是本具的。雖然心性本具，但如果起了煩惱無明，這個覺性就變成眾生心了，就變成我執、法執。所以，還要有「始覺」，也就是我們現在開始覺悟的這念心。眾生是「不覺」，沒有覺悟，所以整日花天酒地、吃喝玩樂、醉生夢死，將來必墮入惡道。

有了「始覺」，要繼續保持，如果一曝十寒，沒有發長遠心，就退失了菩提心。所以要繼續不斷覺悟、覺察、覺照、反省，以漏盡自己的貪心、瞋心、癡心、慢心、疑心，轉化心中這些障礙。如神秀大師所說的「時時勤拂拭」，把心當中的灰塵擦掉。由於用功得力，貪、瞋、癡、慢、疑、邪見六個根本煩惱沒有了，就達到「正覺」的境界。

煩惱有深有淺，分為見思惑、塵沙惑、無明惑。漏盡這三種煩惱，就得到究竟解脫。所以，無論參禪、打坐、持咒、誦經、念佛……，一切法的目的，都是為了轉凡成聖、轉識成智，最後得以成就佛果。

如果這念心造作惡業，就變成獸性；反迷覺悟了，又變成覺性。

由於用功得力，貪、瞋、癡、慢、疑、邪見六個根本煩惱沒有了，斷除「見思惑」，就證到羅漢果，或者證到緣覺果，這就是「正覺」。但是，不可以得少為足，還要進一步回小乘向大乘，發願上求佛道，下化眾生，這樣帶果行因，修六波羅蜜，行菩薩道，修無修修、念無念念，豁然明心見性，契悟本具的菩提心。

如龍樹菩薩，契入了中道實相，就證到初地菩薩，如此初地、二地、三地，一直到十地滿心，就稱為「分證覺」，乃至於達到「等覺」。最後入金剛定，破無始無明，也就是破最後一分無明，則成就「無上正等正覺」。

總之，這些過程都離不開我們這一念覺性、佛性、靈性，也就是大眾聽法的這念心。如果這念心造作惡業，就變成獸性；反迷覺悟了，又變成覺性。覺悟以後，念念分明、處處作主，有了智慧、感應，心慢慢寧靜，就成為靈性，這都是我們這念心本具的作用。不執著一切法，繼續用功，就能圓成佛性了。

禪宗祖師言：「千年暗室，一燈即破。」只要悟了現前這念心，始終安住在正念上，過去所有的黑暗、業障，全部可以一掃而光。

菩提心的修證歷程有層次之不同。第一、「發心菩提」，也就是發廣大道心，立下志願，希望證到菩提心，成就佛果，普度眾生，要「諸惡莫作，眾善奉行，自淨其意」，時時刻刻朝這個方向努力，不管是漸修、頓悟，或動、靜、閒、忙，都要念念分明、處處作主，以地藏菩薩的大願、觀音菩薩的大悲、普賢菩薩的大行、文殊菩薩的大智，落實在日常生活，這就是菩薩行的開始。

第二階段「伏心菩提」，因為發心用功，時時檢討、反省身心，有慚愧之心，慢慢地就將妄想、煩惱降伏下去。譬如覺察到自己起了瞋心，就能立刻忍下來，不去造作惡業；又如動了貪念，也能覺察並止住；或者起了男女之欲愛、色愛，剛剛一動念，馬上就把這念心降伏下去，這就是伏心菩提。

第三階段「明心菩提」，由於「伏心菩提」加行用功得力，最後就能達到明心菩提。「明心」就是明心見性，見到本來面目，契悟本具不生不滅的心性。

禪宗祖師言：「千年暗室，一燈即破。」只要悟了現前這念心，始終安住在正念上，過去所有的黑暗、業障，全部可以一掃而光。譬如一間千年黑暗的房子，忽然把燈一開，豁然滿室光明。但是，如果失去正念，就如同把燈熄滅，又會呈現一片黑暗。因此，悟了以後，還要時時刻刻安住正念、安住覺性上，念念分明，處處作主。

修行就是要得到正念，正念就是清淨心、正念就是解脫、正念就是佛、正念就是道場、正念就是淨土，所以「挑柴運米都是道」。

禪宗說：「飢來吃飯睏來眠。」又說：「終日著衣喫飯。未曾咬著一粒米。未曾挂著一縷絲。」這是什麼道理？就是要知而不著，堅住正念。譬如吃飯的時候就吃飯，不胡思亂想，能明辨酸甜苦辣的「知」始終存在，好的東西不多吃，吃了不好的食物，也不會怨天尤人。對任何好壞的境界，都能知而不著，不起貪心、不起瞋心，這就是真正安住正念。

修行就是要得到正念，正念就是清淨心、正念就是解脫、正念就是佛、正念就是道場、正念就是淨土，所以「挑柴運米都是道」。日常生活食、衣、住、行當中，始終保持正念，這念「知」要存在，如此安身立命就是修道。

第四階段「分證菩提」，已經契悟心在那裏了，還必須要悟後起修，繼續堅住正念、保任覺性，分分破除無明，分分顯露菩提法身，這個過程稱為「分證菩提」。直至破除最後一分無明，漏盡煩惱惑業，就達到「究竟菩提」。所謂自利利他、覺行圓滿，達到這個境界，才算是究竟。

所謂「一法界顯，九法界隱。」一法界即指一真法界，就是諸位聽法的這念心，不想過去、現在、未來，念念分明、處處作主，悟了這個法界，就是入佛法界。

我們這念心具足十法界：如果能受持五戒，下輩子必定保有人身，故五戒感得人道法界；若能更行十善戒法，心中善念光明，則提昇至天道法界，將來感得升天的果報；起貪、瞋、癡，是地獄、餓鬼、畜生的法界；修四諦，是聲聞法界；思惟十二因緣觀，是緣覺法界。若發大慈悲心與利他弘願，上求佛道，下化眾生，修六波羅蜜，當下就入菩薩法界。進而修無修修、念而無念，還歸原點，一念不生、了了分明，就契入不可思議法界，所以這念心當中圓具一切。

「萬丈高樓平地起」，每個人心中，無始劫以來攀緣、顛倒，充滿了愚癡、邪見。現在能夠聽聞正法，是過去的善根、福報現前，所以要愛惜。佛法中有事有理，在事上要腳踏實地用功修行，持戒清淨；在理上就要發菩提心。如果沒有發菩提心，只是持戒清淨，將來升到天上去，也不至於墮入惡道。若能持戒清淨，又能發菩提心，理事兼備，這就是大菩薩行，將來一定會圓滿菩提，既能自利又能利他。

[:en]“The great compassionate mind is the Buddha’s Mind. The spirit of Buddhism is compassion and equality. If we wish to attain a mind of compassion and equality, first, we must not kill; second, we must save and protect lives; third, we must practice vegetarianism. If we can accomplish all three, our compassionate mind will manifest.”

Misconceptions about vegetarianism

        There are many expedient means to help us attain purity of body, speech, and mind. Expedient means can be thought of as a bridge or a pathway. Whether at work or in spiritual cultivation, it will not be easy to succeed without using expedient means. In cultivation, a first expedient means is to practice vegetarianism. The spirit of Buddhism is compassion and equality. If we wish to attain a mind of compassion and equality, first, we should not kill; second, we should save and protect lives; third, we should practice vegetarianism. If we can accomplish all these, our compassionate mind will manifest. A compassionate mind is the Buddha’s mind. Therefore, even though practicing vegetarianism seems ordinary, its significance is profound and far-reaching.

However, many people nowadays feel that they need not be vegetarians to practice Buddhism. Some scholars have even publicized mistaken views which have influenced vegetarians to start eating meat. For example, they say that the Buddha did not teach vegetarianism and that it is not related to one’s cultivation. They even think that being a vegetarian cannot help eradicate bad karma or help one attain the Way or liberation. They also give many examples that misguide people, saying that animals such as cows, horses, and elephants eat grass still but are butchered and suffer in the three wretched realms; therefore, being a vegetarian does not help our cultivation.

     In practicing Buddhism, if our viewpoint is wrong, the direction of our cultivation will be in contradiction to our goal; even though we spend much time and effort, we gain no benefits. Cultivation should focus on our mind; the slightest error leads to endless mistakes. Acting against the Way, we stray further and further from the Way. If we encounter steep cliffs and precipices, we will fall into the precipice, creating problems for ourselves.

Being in accord with the compassionate mind
If we investigate the view that “being a vegetarian does not lead to liberation” and “cows are vegetarians but still get slaughtered”, we will see that cows, sheep, and horses eat grass not because of their own resolve. They have to eat grass, or they will die; therefore it is a form of retribution, a form of suffering. In Buddhism we must examine our intention. Only when our viewpoint is correct can we benefit from our practice. We should understand the true aim of vegetarianism. Cows and sheep are herbivores but they do not resolve to be so. We are vegetarians out of a mind of compassion and equality.

Furthermore, many people who have no religious beliefs are also vegetarians. This is due to their fear that animal flesh contains too many antibiotics, hormones, and poisons. They worry that eating meat will cause hardening of the arteries or cancer. Many in the health professions advocate vegetarianism, even raw vegetables. These views are based on the wish to maintain health. If the capacity of their mind is constrained to self-interest, then it is not in accord with the intention in Buddhist practice. Hence their blessings can be much less.

“To be in accord” means to have the mind of compassion and equality. To have a mind of equality and compassion is to be like a buddha or bodhisattva. The Lotus Sutra says, “When sentient beings are happy, all buddhas are happy.” A mind of great compassion is the foundation of all bodhisattvas. Great compassion gives rise to the bodhi mind, and the bodhi mind gives rise to enlightenment. What is a compassionate mind? It is what the Confucian sage Mencius said in reference to animals, “Seeing it alive, we cannot bear to see it die; hearing its voice, we cannot bear to eat its flesh.” When we hear the loud and pitiful cries of animals before they are slaughtered, we know that it is cruel and feel very sad. Therefore, from a mind of compassion, we do not eat the flesh of sentient beings. The Buddhist sutra says that savage animals also have Buddha nature. Both humans and animals desire to live and fear death; that is in their awareness. Therefore, the first reason for being a vegetarian is entirely based on the mind of compassion and that all sentient beings possess the Buddha nature.

Second, everyone is subject to the causality of the three periods of time – past, present, and future. If we now eat the flesh of animals, the pain and suffering we inflict upon them will similarly be inflicted upon us in the future. Everyone knows that if we eat eight ounces from others, we have to return half a pound. The principle of causality never changes, so we should not eat meat.

Third, all sentient beings were and are our relatives. Therefore, we should save and protect all lives as we treasure the lives of our families.

In order to be grateful and repay kindnesses, we must have compassion. It is due to previous karmic affinities that we are together with our parents, teachers, brothers, and fellow cultivators in this life. However, there are good and bad affinities. If we have formed good affinities with others in the past, we will get along with them in this life and help each other. If we stole from or cheated people, or did not get along with them, then when we meet them in this life, they will cause trouble or even become our enemies. This is due to the causality of the three periods of time. If we observe carefully, we will realize that causality affects every aspect of our daily lives.

The suffering of transmigrating in the six realms

Once there were two great masters, Han Shan (“Cold Mountain) and Shi De (“Foundling”), who were the incarnations of Bodhisattvas Majushri and Samantabhadra. One day, when Han Shan was traveling and teaching amongst people, he saw a wedding feast in a village, with over a hundred banquet tables, accompanied by drums and cymbals. Everyone was having a good time. But Han Shan began to sob. When relatives and friends of the wedding party saw this, they scolded him: “You are crazy; this is a joyous occasion, why are you weeping?” They wanted to chase him away. Han Shan replied, “I am not crazy. You are the crazy ones!” They said, “You are acting like a fool. Why do you say that we are crazy?” Han Shan then sighed and recited the following verse:

Transmigration in the six realms is suffering!

The grandchild is marrying his grandmother,

Cows and sheep sit in the honored seats,

Relatives of the wedding party are being cooked in the pot.

Most people do not have the wisdom eye, the Dharma eye, or the heavenly (deva) eye; therefore, they cannot see the transmigrations in the six realms. They do not know that the bride and groom were actually related as grandchild and grandparent in the past. That is why Han Shan lamented that everyone is living in delusion and confusion. “Cows and sheep sit in the honored seats; relatives of the wedding party are being cooked in the pot.” The wedding guests were cows and sheep that were killed in a previous life, and were born into this life as humans, sitting in the honored seats. The chickens, ducks, fish, and other animals being cooked were relatives of the wedding family from previous lives. The buddhas and bodhisattvas have the power to see into the past so they can see karma connections clearly. That is why, based on compassion and equality, they tell us not to eat the flesh of sentient beings.

Transmigration in the six realms is great suffering. If, from life to life, we do not practice the Way diligently, we will be reborn unceasingly. Of the six realms, the highest is the heavenly realm. If we practice the ten virtuous acts, the four dhyanas , and the eight concentrations, we can ascend into the heavenly realms. The second realm is the the asuras. Asuras have the blessings of heaven but not the heavenly virtues; they have ugly features. Third is the realm of human beings. We are now in this realm, yet each of our blessings and retributions is different. Fourth is the realm of animals, and fifth is the realm of hungry ghosts. Sixth is hell, the realm of greatest suffering; it is filled with those with grave offenses. If we do not practice diligently, we will continue to transmigrate within the six realms and endure the endless suffering of birth, old age, illness, and death. After we have used up all the blessings of heaven, we will descend into the human realm, and if we have created bad karma, we will again descend into the wretched realms and become animals, hungry ghosts, or hell beings. So, like a carriage wheel, we are transmigrating endlessly in the realms of heaven, humans, hell, hungry ghosts, and animals. Human life is but a sea of sorrow and endless suffering.

Mahayana and Theravada positions on meat eating

Did the Buddha talk about vegetarianism? The Mahayana bodhisattva precepts clearly state that we must not eat the flesh of sentient beings, and must also observe the six fasting days (per month). In the Theravada scriptures, the Buddha speaks of eating the “three pure meats” and “five pure meats,” so we can see that the Mahayana and Theravada sutras both advocate compassion and the protection of life. Eating the “three pure meats” is only an expedient means that is provided because new cultivators and students of Buddhism still harbor the craving for meat. Even knowing that eating meat creates karma, people cannot break their old habits right away; they feel that it is not a real meal without meat. Therefore, the Buddha established the expedient means of the “three pure meats.”

“Three pure meats” means the meat eaten must fulfill three requirements so it will be pure and not cause sin: first, not seeing the animal being killed, second, not hearing it being killed, and third, not suspecting that it is being killed for us.

First, “not seeing it being killed” means that when people go to the market, they see chickens and ducks being killed, and feel that the meat is therefore very fresh. They not only let the animals be killed, but are eager to buy the meat. They do not have a compassionate mind; eating this meat creates sin.

Second, “not hearing it being killed” means that if we hear the agonizing cries of a chicken or duck when it is being killed, we should not eat its meat.

Third, “not suspecting it being killed” means that in the butcher shop or market place, the chicken was bought by the store owner and was not specifically killed for us. If we go to a friend’s or relative’s house at New Year, everyone feels that it is a rare occasion to get together, so they eagerly kill a chicken to prepare a sumptuous banquet for us. If we eat this meat, we then create bad karma. If we refuse to eat meat, this chicken would not have died because of us. Based on compassion, not only we ourselves do not kill, but we do not ask others to kill for us. Some people are afraid to kill life themselves; therefore, they ask others to help them kill a chicken or duck or fish and then enjoy eating it, causing others to create bad karma. This is similar to getting others to murder for them; they are accomplices in crime, their minds are venomous and the act is sinful.

If we wish to protect our lives and have good health, yet cannot become totally vegetarian, we should at least eat the “three pure meats.” After we are used to eating the three pure meats, we will gradually uncover our virtuous roots and cultivate a compassionate mind. We then can go a step further and eat the “five pure meats.” That is, we only eat meat that fulfill these three and two additional conditions: One is “died naturally.” If the animal died naturally from illness, old age, or an accident, we can eat it. But people now feel that the meat of an animal that died from illness or old age is unhealthy. Therefore, there is not much chance of eating this type of meat now. Another rule is “remnants from birds;” this is to eat the remains of animals from the mountains that have been eaten by wild animals and birds. Again, this is also rarely done. So we might as well give up eating meat completely; that is to be truly pure.

Observing the six fasting days

Another expedient means of practicing vegetarianism is to observe the “six fasting days.” Many people, out of compassion, abstain from meat for breakfast or on the first day of the month. That is good. But it is not a practice recorded in the Buddhist scripture. It is only an expedient means for people. According to the scripture, to truly attain benefits, we should observe the “six fasting days.” Those are the 8th, 14th, 15th in the first half of the (lunar) month, the 23rd, and the last two days of the month. In those six days we should completely abstain from the meat of sentient beings, and maintain purity of body, speech, and mind. The eyes only see what is proper; the ears only hear what is proper; the mouth does not gossip or slander others; the mind stays away from delusive thoughts; the body only performs good deeds—that is truly observing the six fasting days. Some people also take the eight prohibitory and fasting precepts during these six days or at another time. All these can increase merits and eradicate karmic obstacles.

There is cause and effect for everything in this world. Why should we observe the six fasting days? Because on the 8th day of each month, the retinues of the four Heavenly Kings come down to earth to inspect the good and evil in men. If we do good deeds on that day, the retinues of the Heavenly Kings will record them and report them to the Kings; then one’s blessings and lifespan will increase. If we do very bad deeds on that day, the Heavenly Kings may not wait for our retributions in the next life, but immediately send us great misfortunes in this life. On the 14th day of the month, the sons of the four Heavenly Kings will inspect the human realm. On the 15th day of the month, the four Kings will come down in person. The same thing happens in the second half of the month. Therefore, during these six days, we should “do no evil and perform all good.” We should be diligent and unceasing in performing worldly good and spiritual cultivation. Then our merits and lifespan will surely increase.

Some may feel this seems to encourage us to do good deeds only when the Four Heavenly Kings come to inspect us. Actually, these six fasting days are just expedient means. When our good habits have fully developed, every day will naturally be a day of “fasting.” Good habits are difficult to cultivate but bad habits are quickly learned. Yet the bad habits that we acquire and become addicted to are very difficult to break. Smoking, alcohol, and craving the nightlife are obvious examples. Therefore, Buddhism teaches that we should first gradually get rid of our bad habits. After we develop good habits and good thoughts, our mind will be filled with brightness.

Right intention is the foundation

Vegetarianism has many benefits. However to truly achieve the aim and benefits of vegetarianism, we must generate a mind of compassion and equality. No matter what we do, we should have the right intention. If our intention is right, whether we recite the Buddhas’ names, recite the sutras, or are vegetarians, we will gain infinite merits and blessings. However, if we do the same things without the right intention, there may not be blessings or merits. If we do not have a mind of compassion and equality, and only practice vegetarianism for the sake of ourselves, even though we may obtain good health, that is “ego-attachment” (attachment to the false ego); the mind’s ignorance and foolishness may increase, and there will be no merits. Animals that eat grass are like this. They do not do it from any resolve for compassion or equality; it is just the result of their past karma. People who say that cows and sheep are vegetarians but cannot attain liberation only see the surface; they are ignorant of the true reason that cows have not yet attained liberation.
In our cultivation, whether as laity or monastics, we must have right understanding and right view, and should study Buddhism from good and knowledgeable teachers who have genuine realizations. Making a resolve to be a vegetarian is very important to cultivators, but there is now an unhealthy trend in Buddhism. Many people, originally vegetarians who have taken the five precepts, and cultivate very diligently, later hear that the esoteric sect allows people to eat meat and drink wine, so they start to follow those practices. They feel that the esoteric school is good since they can enjoy the five worldly desires and still attain liberation and buddhahood. This is an erroneous viewpoint! They don’t realize the reason that the esoteric practitioners do not practice vegetarianism is because they once led the life of animal herders in Tibet and there were no vegetables there; therefore, they had to eat meat. Now because the environment is different, many of them have become vegetarians. Therefore, we should know that in practicing Buddhism, we should be vegetarians based on a mind of compassion and equality. Those who want to cut corners and use the esoteric school to give themselves an excuse, give rein to the five desires and take the wrong road. This will only result in bad karma.

The mind gives rise to discriminations and attachments

Many people feel that vegetarian food is lacking in nutrients, or that it doesn’t taste good. Actually, this is a problem of the mind, not a question of nutrition. Whether food tastes good or bad is relative; it is the result of a discriminating mind.

For example, some people like to eat lightly seasoned foods. Cantonese people like foods that are sweet, sour, and salty. People from Hunan, Sichuan, and Hubei like foods that are spicy and salty. Zejiang people like foods with strong odors, the stronger the better, just as some people like to eat fermented tofu, yet its smell gives others a headache. People from southern China like to eat rice; Northerners like to eat noodles, and if they have a garlic clove in spicy sauce to accompany plain wheat buns, that’s better than a New Year’s banquet. Brazilian people would not enjoy a meal without some sour dishes. Therefore, sour, sweet, bitter, and spicy – which food tastes best? When we see these different preferences, we realize that what tastes good and what tastes bad are illusive and unreal. It is all due to our own discriminations and attachments.

Buddhism teaches that “all dharmas arise from conditions; all conditional arisings are empty in nature.” All phenomena arise from the coming together of causes and conditions; they are all illusory and empty in nature. This is also true for tastes. It is due to past habits and individual preference from discrimination and attachment.

Both lay people and monastics may have had the following experiences: before becoming vegetarians, they eat a lot of fish and meat; they were not accustomed to coarse food and simple meals. But after becoming a vegetarian or monastic for a long time, for 10, 20, 30, or even 40 years, they feel that vegetables are sweet, fragrant, and delicious; instead, the stench from meat and fish make them nauseous. This is also due to the mind’s discriminations.

Suppose you missed the bank before it closes and are distressed about your cash flow while having dinner with a friend. Even though the food is plentiful and delicious, you cannot enjoy it; your mind is filled with afflictions so food is tasteless. In our society today, there are many laborers who eat plain and simple food, yet they are very healthy. On the other hand, the rich eat sumptuous meals each day, and even take supplements, yet they have many health problems. That is because their minds are filled with afflictions; they are not able to digest or absorb their food, which is soon excreted. All these prove that the preference for vegetarian food or meat, what tastes good and what does not, is entirely due to the mind.

Vegetables have the most natural nutrients

Many people believe that a vegetarian diet is not nutritious enough. This is simply false. More and more people today who have no religious beliefs have become vegetarians for health reasons. For decades, we as vegetarians have never eaten meat, yet we are quite healthy. This proves that vegetables are very nutritious. Vitamins and proteins are mostly extracted from plants and seldom extracted from animals. So how can people say that vegetables have no nutrients? Furthermore, don’t strong animals such as elephants, cows, and horses eat grass? This proves that the nutritious value of vegetables is not the real issue; it is our mind.

The lifespan of a human being is now relatively short. Many ancient civilizations have records of people who lived very long lives. Think about this, now with the advances in medicine and science, we should be much healthier, but why is our lifespan not much longer? The reasons are easily seen. First, in the past, people ate natural foods including vegetables and fruits and used leaves for their clothing. Today, people eat and dress luxuriously yet their food contains many artificial ingredients and chemicals. Second, in the past, wood was used to build houses; Sui Ren Shi discovered fire by rubbing pieces of wood together; Yiu Cao Shi taught people how to build tree houses. For their health, people now also like to eat natural, organic food and live in houses built from wood. They are reverting back to these ancient practices. This shows that a vegetarian diet is surely healthy and nutritious.

The Right Starting Point

In Buddhism, the reason for being a vegetarian is not so that people can live a long time but because of their mind of compassion and equality. First, sentient beings are future buddhas and bodhisattvas; therefore, we should not eat the flesh of sentient beings. Second, everyone has Buddha nature. Besides protecting our own life, we also must respect the lives of all sentient beings. Third, vegetarianism is based on the principle of causality that spans the past, present, and future. Therefore, we clearly understand the reason for vegetarianism is the bodhisattva cause, the right cause. With our actions based on these principles, the rewards will be limitless. If we do not have a correct intention in practicing vegetarianism, even though good actions lead to good retributions, the benefits will be greatly reduced.
This mind is very subtle. If our intentions are right, all our actions will have immeasurable merits—they will be bright and virtuous deeds. If our intentions are not right, we may work very hard without getting good retributions; we may even create bad karma instead. Both Buddhist practice and worldly endeavors work this way. Therefore, whatever career we pursue, we must constantly examine this causal mind and ask ourselves why we wish to become a physician, an architect, a politician, a businessman, or even pursue knowledge. For example, with what intention do politicians campaign for office? If it is with a mind of compassion for the country and society so that all people will have peace, a mind to protect jobs and families, and a mind in which all their actions are based on the love and care for people and things – then the higher their political office the better, for they are already bodhisattvas! Due to their high positions in society, they can serve more people and do more important work. Isn’t that the bodhisattva way? However, if they only inflate themselves, are tempted by fame, profit, or desire when campaigning for office, it will be disastrous; they will not only suffer defeat and infamy, but will also descend into the suffering realms in the future.

The spiritual path is also like this. We must be clear on why we recite the sutras and meditate. For example, there are now so called “chanting groups” who are invited to go and recite the sutras at funerals. After the chanting, they ask for money; they are in the business of selling Buddhist blessings. In Buddhism this is called “to sell the tathagata.” This not only has no merits but creates sin. Reciting the sutras is a good thing; it is a Buddhist practice; how could it become sinful? This is due to an erroneous mind. Also, the practice of meditation originally is to help enlighten the mind and see our true nature, and to cultivate samadhi and wisdom. But some people do not care about this and instead wish to achieve spiritual powers through meditation, or they wish that the bodhisattvas will come to tell them about the future or even give them the right lottery numbers in their meditation. Meditating with such ulterior motives is not only devoid of merits, but will easily lead to afflictions and even cause mental problems. Furthermore, monastics should also harbor a proper view in cultivation; they should constantly reflect that their reasons for embracing the monastic life are because they wish to renounce the world, renounce the home in the three realms, the home of ignorance, and to benefit oneself and others. If our viewpoint is wrong, even if we embrace the monastic life, there will be no merits. Why? If we do so because of certain stresses in life, or to escape from debtors: “if the starting point is not true, the path to the goal will be convoluted;” when our viewpoint is not correct, we will not obtain the great benefits of embracing the monastic life.

The way of the mind is extremely subtle; if missed by a hair’s breadth, the result can differ by a thousand miles. Buddhism says, “All of the triple realms are only this mind; all the ten thousand dharmas are merely consciousness.” Spiritual cultivation is nothing but how we regulate our mind, and how we use this mind. We must achieve a mind of samadhi, purity, and clarity; be able to discriminate what is bright and what is dark; and know what should be done and what should not be done. The mind must be perfectly clear.

Buddhism teaches us what is correct and true. If this mind is like a mirror or a pool of still water, without the least bit of defilement, without giving rise to a single delusive thought, constantly abiding in samadhi and wisdom, then this mind is the Buddha Dharma. When we truly attain this level, the mind will penetrate all the dharma realms and attain “spiritual resonance (感應).” We can achieve what people call “all our wishes will come true” and “when the mind is spiritual, blessings come naturally.” Then both our studies and careers will surely be successful. If the mind is always scattered, drowsy, and confused, we will even have bad dreams at night, be lethargic in the daytime and unable to make clear decisio–ns in anything; then how can we expect any spiritual resonance?

Nurturing blessings and wisdom

Vegetarianism is both intimately related to Buddhism and closely related to our merits, virtues, wisdom, and samadhi. Both the Mahayana and Theravada sutras extol the importance of no killing and compassion for all sentient beings. Therefore, we sincerely hope that every practitioner of Buddhism will take the right road. In cultivation, we must first cultivate merits by upholding the precepts and having a compassionate mind. Yet, to develop compassion, firstly, we must not kill; secondly, we should save and protect lives; and thirdly, we should practice vegetarianism. If we can incorporate these principles into our daily lives; and discipline and train ourselves, we will eventually realize true compassion and impartiality. The mind will then become pure and we will attain liberation. Buddhism is the truest of truths. If we put in one measure of effort, we will get one measure of benefit; if we put in ten measures of effort, we will obtain ten measures of benefit.-

Vegetarianism is also good for our health. From a medical viewpoint, vegetables can lower blood pressure and decrease the chances of cancer and many other diseases. But in Buddhism, we advocate an entirely compassion-based motivation for becoming vegetarian. Therefore, whether people hope for good health, spiritual progress, wisdom, blessings, merits, or compassion, they all should practice Buddhism and vegetarianism. The first step is to gradually limit yourself to eating the “three pure meats”. Then, from never killing lives, saving lives, and protecting lives, we go even further to vegetarianism.

The foundation in practicing Buddhism is to establish right understanding and right view. I hope that everyone will have this understanding, and I believe that the wise surely know how to reflect upon and take care of themselves. We should work diligently from the right cause, instead of blindly wishing for the right result. Whatever we sow, we will surely reap. We must be steadfast in this right direction if we wish to make progress in our Buddhist cultivation.[:zh]

大慈悲心就是佛心，佛法的精神就是慈悲與平等。要想達到慈悲、平等的心，第一要不殺生，第二要救生，第三要吃素；能夠做到，慈悲心就會現前。

修行學佛就是要向佛學習。從身口意開始，學佛的身、學佛的口、學佛的意。學佛的身就是學佛的行為，行住坐臥怎樣達到最高的標準？學佛的口，在日常生活中，講話怎麼講？該有什麼標準？學佛的心，我們起心動念，也應該有一個標準，達到最高、最圓滿、真善美的標準了，這樣就能成就佛的慈悲、佛的智慧、佛的定力，乃至於佛的神通妙用都現前了。

第一不殺生，第二要救生，第三要吃素。

把這些都做到了，慈悲心就會現前

要達到這個境界，有種種的方便，所謂方便就是一個橋樑，就是一個管道。做一件事情也有方便，如果沒有方便，做事就不容易辦好，修行也要有方便，沒有方便，我們修行也不容易成功。什麼是方便？修行第一個要吃素，吃素就是一個方便。為什麼吃素是一個方便呢？我們佛法的精神就是慈悲，就是平等，要想達到慈悲、平等的心，第一不殺生，第二要救生，第三就要吃素。我們把這些都做到了，慈悲心就會現前，慈悲心就是佛心，所以吃素看起來很普通，它的意義非常深遠。

有很多人學佛很久了，但沒發心吃素，他們認為修行學佛就好了，為什麼要吃素呢？前幾年有位學者發表了一篇文章，大家都認為他是大善知識，寫了很多書出來。他在文章中講吃素不是佛教講的，吃素與我們修行也沒關係，所以他發表這篇文章以後，很多原來吃素的人也不吃素了。他說吃素的人不能成道，吃素不能消業，吃素不能解脫，吃素不是佛教講的，他舉了很多很多的例子：第一、過去佛在世的時候，婆羅門教也是吃素的，現在有很多道教也是吃素的，甚至不信宗教的人也是吃素，這就證明吃素不是屬於宗教的活動。第二吃素不能離開痛苦，牛、馬、大象，牠們也是吃草，從來沒吃過肉，還是被宰殺，還是在三塗惡道中受苦，所以吃素是沒有用的，因此很多原來吃素的人，聽了他的話就不吃素了。

我們想想這是什麼知見？實在是邪知邪見!雖然是修行學佛，假使知見錯誤，南轅北轍，花了很多的時間，也達不到什麼效果，這就是因為知見、觀念錯誤的原因。尤其我們修行就是在這念心，差之毫釐，失之千里，一個是南，一個是北，南轅北轍背道而馳，就愈來愈遠了，假如前面是懸崖絕壁，碰到絕壁，掉入懸崖，自己就要出毛病。所以那位學者講，吃素不屬於佛教，吃素不能解脫痛苦，吃素不能消除業障，吃素沒有增長福報，牛馬都是吃素，怎麼還是變畜生呢？

我們來研究研究，牛、羊、馬吃素，並不是發心吃素，我們學佛要發心，吃素的目的在那裏？有很多人是貪求功德，認為吃素有功德；有的人吃早齋，早上吃一餐說是在吃素，這是不是吃素呢？雖然不是吃素，但還是有吃素的觀念，還是有功德。為什麼不算是吃素呢？因為早上這一餐，很多人根本就不吃，當然沒有功德。牛羊吃素，並沒有發心，我們現在吃素是發心的。發什麼心呢？就是基於慈悲心、平等心。剛才說，很多人不信宗教也吃素，那是為了身體健康，認為吃肉血管會阻塞而吃素，佛教裏也有貪求功德才吃素的，這些都是吃素的動機，所以有很多學者提倡素食，不但提倡素食，還提倡吃生菜，這些吃素的觀念，有沒有功德？沒有功德。這完全只是保護自己身體的健康，雖然也是一種發心，但就和修行學佛不相應了。

吃素的目的，就是在養成我們的大慈悲心

孟子也說：

見其生，不忍見其死

聞其聲，不忍食其肉

什麼叫相應？所謂相應，是與慈悲心相應，與平等心相應，這就是菩薩，這就是佛。平等心、慈悲心就是佛，所以佛經裏講「眾生歡喜，諸佛歡喜」。菩薩以慈悲心為根本，「因大悲心而發菩提心，因菩提心而成正覺」，所以。什麼是大慈悲心？一切眾生皆有佛性，每個人都貪生怕死，所有一切動物都有貪生怕死的心，這就是覺性、就是靈心，人人都有，動物也有，基於這個道理，我們不忍心吃牠們。孟子也說，「君子之於禽獸也，見其生，不忍見其死；聞其聲，不忍食其肉。是以君子遠庖廚也。」我們看到一隻動物臨死時嚎啕哀叫，心裡覺得很悲慘，基於這個慈悲心，不能吃眾生的肉，這是第一個原因，完全是基於慈悲心，基於佛性的關係。

人有三世因果

慢慢觀察

因果，就在日常生活中

第二是基於因果的關係。什麼叫因果？一個人有過去、現在、未來三世因果，現在我們吃牠們的肉，將來牠們也會殺掉我們、吃掉我們。一般人都知道，吃四兩就要還半斤，這就是因果的關係，基於這個道理，我們不能吃肉。第三個原因是一切眾生都是我們的親眷，今生在一起，父母也好，兄弟、師長、同參道友也好，這就是緣，一個是善緣，一個是惡緣，過去結了善緣，今生就合得來，大家互相幫助；如果處得不好，偷盜、詐騙，今生一碰了面就是冤家、就是仇人，這就是因果。基於這個原因，絕對不能再違背因果的道理，說不定我們現在吃的肉，就是我們過去的親戚、朋友，吃了肉就是吃了親眷一樣，所以知恩、報恩、就是要有慈悲心。這些道理，有的人相信，有的人不一定相信，人有三世因果，慢慢觀察，因果就在日常生活中。

以前有個寒山、拾得，大家都知道是文殊菩薩、普賢菩薩的化身，一日寒山大士出來遊化人間，看到村落裏討媳婦，大擺酒席辦了幾百桌，鑼鼓吹吹打打的，大家都很高興，寒山大士一看到，一把鼻涕一把淚的哭起來了，旁邊的人一看就說，你這個瘋子，今天是喜事，你為什麼在這裡哭哭啼啼的，親戚朋友們說著就要趕他走，寒山大士講，我不是瘋子，你們才是瘋子。在場的人說，我們很正常，你才是瘋瘋顛顛的，怎麼反過來說我們是瘋子呢？寒山大士馬上說了一首詩：

六道輪迴苦，孫子娶祖母；

牛羊為上座，六親鍋內煮。

在六道輪迴中是很苦的，一個人如果生生世世不知道用功、不知道修行，就是在六道中輪迴。六道第一個是天道，行十善就升到天上，修四禪八定，也可以升到天上去。第二個是修羅道，修羅有天之福，而沒有天之德，長得很醜惡。第三個是人道，我們現在就屬於人道，世界上有種種人，每個人都不一樣。第四個是畜生道，再其次是餓鬼道，再其次是地獄道，地獄道是罪大惡極的人，這六道輪迴，天上天福享盡了，到人道來，說不定天福享盡了，馬上又變成畜生，墮入惡道，始終是天上、人間、地獄、餓鬼、畜生輪流不停，像車輪一樣，若不知用功、不知修行，生生世世始終在六道輪迴中，受盡生老病死苦，其他的苦太多了，所以人生就是一個苦海。

「六道輪迴苦，孫子娶祖母」我們看到是新郎、新娘，事實上是孫子娶祖母做太太，現在一般人看不見，沒有這個慧眼，沒有這個法眼，沒有天眼，所以每個人都在顛倒當中，「六道輪迴苦，孫子娶祖母」你看這瘋瘋顛顛的，是不是顛倒？「牛羊為上座」，現在來的親戚朋友高朋滿座，這是什麼呢？這些都是過去殺的牛羊，今生轉世為人為上座，「六親鍋內煮」現在煮的雞肉、鴨肉、牛肉是什麼呢？都是過去的六親眷屬，我們想看看，佛、菩薩，有了天眼通，這些事情都看得清清楚楚地，不要吃眾生肉，完全是基於慈悲心、基於平等心，所以我們絕對不要吃眾生肉。

剛才講的這位學者，他講吃素不是我們佛教說的，而無論大乘經典，小乘經典，都講不吃眾生肉，可見他連佛經都沒看過。大乘經講得很清楚，例如菩薩戒當中說，不吃眾生肉，同時還要持六齋日；在小乘經典裏面，佛也告訴我們，要吃三淨肉，要吃五淨肉，我們初初修行學佛，嘴巴起了貪心，貪著口腹，由於吃肉已經吃成習慣了，不吃肉心當中就很難過，就吃不下去，一餐沒有魚肉，就吃不下飯，認為吃魚肉是種快樂，是種享受，其實是在造業，同樣的道理，所以佛就開方便，告訴我們吃三淨肉。

三淨肉是：

不見殺，不教他殺，不為己殺

什麼是三淨肉？我們吃肉時有三個條件，有了這三個條件，吃這個肉就是清淨的，就沒有什麼罪過。第一個條件：不見殺；第二個：不教他殺；第三個：不為己殺，不是專門為自己殺的。什麼叫做不見殺？到市場上去買東西，有很多家庭主婦，到市場上去買東西，看到雞剛剛宰掉的，很新鮮，就把牠買回去，這就是見殺，見殺，見死不救，沒有慈悲心，吃了就要遭罪過，所以我們不要見殺，要買就買死的。第二個自己不殺，也不叫他殺。有很多人自己怕殺生，而叫人家來殺，還不是一樣有罪過。叫人家殺生，這個心很惡毒，自己卻在那兒坐享其成，使人家遭罪過。這樣雖然是沒有殺，可是教唆他殺，教唆犯是幫兇，也是一樣地有罪過。第三個不專門為自己殺。什麼叫做不專門為自己殺？譬如你到親戚朋友家裏去，因為很久沒有看到你，覺得特別親切，特地為你斬個雞，這個雞就不能吃啊！為什麼呢？這一吃了以後，就造了惡業，如果你不去，這隻雞就不死，所以這個雞你就不能吃。

我們要想保全自己的生命，為了自己的健康，雖然不能完全吃素，最低限度也要吃三淨肉，第一個是不見殺；第二個是不自殺，不教他殺；第三個是不為己殺。三淨肉吃習慣了，慢慢善根發現，慈悲心養成了，知道這個三淨肉，還不是最高境界，再進一步要吃五淨肉，什麼叫做五淨肉？五淨肉，具足五個條件，我們吃了這個肉，就絕對不遭罪過了。除了剛才所講的三個條件以外，另外再加兩個，一個是是自死，自己死掉了或者是病死，或者是老死，或者是被人家碰死掉了，這就可以吃。但是現在一般人認為，病死的不能吃，老死的也不能吃，所以這種機會就比較少了。另一個是鳥殘，什麼叫鳥殘？就是山上野獸、鳥類吃剩的腿子，就可以撿回來吃，這種機會又更少了，所以乾脆都不要吃，就完全清淨了。

我們現在吃素也開方便。要知道吃素吃成了習慣就沒有問題，但是在沒有養成習慣以前，心裏面就會有煩惱，好像少了什麼東西，吃了覺得肚子裏沒有味道，嘴巴裏也沒有味道，飯也不想吃了，為了避免這些影響，所以乾脆一個月吃六天素，就稱之為六齋日。有很多人是初一吃素，吃一天素這也是不錯；有的吃早上也可以，都是一個慈悲心。但真正要達到好處，就要吃六天，根據佛經裏面的記載，並沒有吃早齋，也沒有初一、十五吃素的，這是為了世間上的方便。若真正要依據佛法，那就是六天，一個月當中吃素六天，就稱為六齋日。上半月，初八、十四、十五；下半個月，二十三和月底最後兩天，一共加起來是六天。這六天當中絕對不要吃眾生肉，不但不吃眾生肉，而且這六天當中，儘量保持身口意三業清淨。眼睛不看壞的，耳朵不聽壞的，鼻子不聞臭的，嘴巴不說人家是非，心裡也不打妄想，身體多做些善事，這在我們佛法當中，就稱之為六齋日。

有的人在這六天，或其他的時間受八關齋戒，這些都是給我們增長福報，消除業障的。為什麼要持六齋日？我們這個世間一切都是有因有果的，初八這一天是四大天王的部下，來巡視人間的善惡。天龍八部都歸四大天王來管理，這一天天龍八部來巡視人間的善惡，你剛好做了很多善事，天龍八部馬上把你記下來，送到四大天王那裏去，這一生就能增福壽。假使做了壞事，說不定這一生大災大禍很快就要臨頭了，也不用到來世才受報。為什麼？罪大惡極，四大天王不給你來世報，所以這一生很快就要受報。十四這一天，是四大天王的太子，來巡視人間善惡。十五當天，是四大天王親自出馬，來巡視人間善惡，下半個月也是一樣。我們在這六天當中，「諸惡莫作，眾善奉行」，這六天當中不管世間善法、出世間善法，都精進不懈，不去做惡事，就能真正增福壽。

有很多人講，師父你這種說法，好像因為有四大天王來了，我們才做善事。其實這是個方便，等到六天統統養成習慣了，那這一個月，等於就是六齋日一樣。我們人，好的習慣不容易養成，壞的習慣，卻很容易養成。譬如：抽煙、吃酒、嚼檳榔，乃至於過夜生活，這些習慣我們本來沒有，是後來慢慢養成的。壞習慣養成很快，抽煙不到幾次就學會了，但想把煙戒掉是不簡單的。吃酒也是如此，慢慢吃，吃上癮了，要想把酒戒掉，也是不容易，佛法就告訴我們，先把最重要的壞習慣慢慢戒掉，好的習慣、好的念頭養成了，心當中就是一片光明。所以吃素有幾種好處：第一個是長養我們慈悲心。怎麼能完全達到吃素的目的與利益？就是要發心正確。發什麼心？我們也不是貪著功德，功德不能說是沒有，功德是從什麼地方產生出來的？就是從慈悲心長出來的，從平等心長出來的。我們知道，念佛有功德，誦經也有功德，吃素也有功德，究竟功德在那個地方呢？這些都靠我們發心。假使我們沒有發這個心，沒有平等心，也沒有慈悲心，吃素只是為自己著想，為自己就是我相，為我就是貪。貪著自己的身體來吃素，雖然可以達到健康，但是心中天天增長愚痴和無明，並沒有什麼功德，所以我們做任何事情就是要發心正，發心正而吃素，就有無量的功德、無量的福報。

發心不正，雖然是同樣一件事情，就不一定有很大的福德。剛才講的這位學者只看到表面，說這個牛馬羊吃素不能得到解脫，牛馬羊為什麼不能得到解脫？因為牠們沒有發心，沒有發慈悲心，沒有發平等心，完全是業報非吃不可，若不吃草就會死掉，一旦吃草就等於受罪一樣，這是過去的一種惡報，而不是發心，所以那位學者完全是一種偏見。為什麼產生這種見解？譁眾取寵！我們修行學佛，無論在家也好，出家也好，都要親近善知識，能親近一個真修實證的大善知識，這是最重要的。

發心吃素，對修行人而言，是很重要的。我們再來講講現在的歪風。什麼歪風？有很多人本來學佛很精進，也吃素、也受五戒了，最後說密宗可以吃肉、可以吃酒，於是就學密去了。問他為什麼去學密，他說學密很好，可以吃肉，可以吃酒，既可以享受世間的五欲之樂，又可得到解脫，可以即身成佛！我們想想，那有這種事情？這些就是知見不正！密宗為什麼不吃素？以前在西藏是畜牧生活，那個地方沒有蔬菜，所以吃牛羊。現在密法到了台灣，環境改變了，所以有很多人還是吃素。現在很多投機取巧的人，藉著修密法，來行自己的方便，放縱五欲，走錯了路，這就糟糕了。

我們要知道，為什麼修行學佛要吃素？就是一個慈悲心、平等心。有很多人講，吃素沒有營養。前幾年，有一位居士，很晚很晚到萬里山上來敲師父的門，他講，師父很抱歉，我實在是沒有辦法了，所以晚上來請師父給我開示。我問他什麼事情，怎麼這麼晚上山來？他說，師父，實在是不得了，我已經一個月都睡不著了。我問他為什麼會睡不著覺？心當中一定有些問題。他說，在十年以前，曾經向觀世音菩薩許了個願，祈求觀世音菩薩慈悲，若能買了一棟房子，就開始吃素，現在不但買了一棟房子，而且還買了兩棟。照理說應該吃素了，可是又覺得蔬菜沒有味道；另一方面我太太也不給我吃素，說蔬菜裏沒有營養。到底是吃素或是不吃素好呢？如果不吃素，觀音菩薩又滿了我的願，就對不起觀音菩薩；如果是吃素，既不好吃，又沒有口味，又沒有營養。究竟是吃或不吃？不吃，對不起觀音菩薩；吃，又有這些問題出來了，為了這個問題，始終在心中不停地打妄想，想久了，問題就來了。師父！你是拜觀音菩薩的，請師父慈悲跟觀音菩薩講一講，等我在迪化街買了一棟房子，我再來吃素，好不好？我說，就算你在迪化街買一棟房子，你還是不可能吃素。因為你現在認為迪化街的房子很貴，現在這個市政府已遷到吳興街、三張犁那裏去了，將來三張犁那裏的房子漲起來了，你可能又要求觀音菩薩，給你在三張犁買棟房子，再來吃素，就算你在三張犁買到房子了，也是一樣不可能吃素！

現在台灣有很多富貴人家，不要說是一棟、二棟、三棟房子，十棟、二十棟房子都有。他現在不能吃素，即使有二十棟房子，還是不會知足，還要在加拿大、紐西蘭、在香港、在大陸置產，這樣子沒完沒了，始終不會吃素的。我們吃素，好吃不好吃？那一個好吃？那一個不好吃啊？這不是絕對的事情。舉例來說，一般台灣人都喜歡吃清淡的；廣東人又不一樣了，喜歡吃甜甜的、酸酸的、加一點鹽巴，說這個味道是廣東味，這個味道很好。那麼，湖南人又不一樣了，湖南和四川、湖北，這一帶的人喜歡吃什麼？喜歡吃辣的、喜歡吃鹹的，你這一桌子菜再好，假使不辣，也不鹹，他就認為不好吃。另外還有江浙一帶的人，喜歡吃臭的，愈臭覺得愈香，你看現在有很多人喜歡吃臭豆腐，但有很多人聞到臭豆腐，頭都發昏了，你說這個臭的是好吃，還是不好吃呀？還有南方人喜歡吃米，北方人喜歡吃麵，你看那個北方人，他只要一個饅頭，裏面放一個大蒜，再加一瓢辣椒醬，包在這個饅頭裏面，就吃得津津有味，覺得這個東西比過年的食物還好吃，這個就是北方人的口味。這巴西一帶的人又不一樣了，他們喜歡吃酸的，這一桌子的菜，假使沒有酸的，就認為不好吃。另外有人喜歡吃苦瓜，有位先生喜歡吃苦瓜，如果你要請他，先要準備苦瓜，假使這桌子沒有苦瓜，他馬上拍拍屁股就跑掉了。我們想想，酸甜苦辣，哪一個好吃？哪一個不好吃？我們明白了這個問題以後，就知道味道是假的，不是真的，完全是我們心當中的一種分別、一種執著。

在我們佛法來講，諸法緣起、緣起性空，一切現象都是因緣和合所生。因緣沒有了，什麼都是虛妄，什麼都是空的。味道也是如此的，一方面是我們過去養成的習慣，一方面認為這個味道很好吃，很符合自己的口味，這完全是個人的分別、執著。你說哪個好吃？哪個不好吃？再舉個例子來說，有很多做苦力的人，吃的並不好，可是身體卻很健康；反而有很多富貴人家，天天吃好的，甚至還吃補品，身體不一定健康。為什麼？就是因為心當中有煩惱。心當中有了煩惱，吃東西下去就不能消化，沒辦法吸收，吃下去就排掉了。所以，營養不營養，好吃不好吃，並不一定在蔬菜上面。

沒有吃素以前，總認為：

大魚大肉很好吃

這是我們過去的習慣、執著

現在吃素吃習慣了，反而還覺得吃素又香又甜

不管我們是在家也好，出家也好，在還沒有吃素以前，總認為大魚大肉很好吃，粗茶淡飯不好吃，這是我們過去的習慣、執著。現在吃素吃習慣了，十年、二十年、三十年、四十年，反而還覺得吃素又香又甜。過去認為好吃的大魚大肉，現在覺得是臭的，一聞到頭都要發昏。我們想想看，這是什麼道理？過去認為好吃，現在卻認為不好吃了；過去認為不好吃的，現在又認為好吃了；過去認為粗茶淡飯不好吃，現在吃到嘴巴裏又香又甜；過去認為大魚大肉好吃，現在卻認為又腥又臭。這是什麼道理？由此證明吃素、吃葷，那一個好吃完全在於我們這念心。有很多人跑三點半的人，三點半沒有解決。他的朋友說，我實在沒有辦法幫你的忙，只能請你吃一餐，三點半的問題沒有解決，這一餐給他吃再好的，吃完了你問他，這菜好不好吃？他一定不知道，為什麼？他心當中有問題存在，吃完了也沒有味道。所以我們瞭解了以後，吃素也好，吃葷也好，完全是我們心的問題。一般人說蔬菜是沒有營養，這根本沒有道理。現在有很多吃素的，不一定是信宗教才來吃素。其他不信仰宗教的人也來吃素，就是為了健康，蔬菜裏面很有營養。我們現在吃素，吃了幾十年了，從來也不吃葷的東西，身體很健康，這就證明蔬菜裏面的營養也很高。現在荷爾蒙、蛋白質，這一類的東西，有很多都是從植物裏面提煉出來的，很少是從動物裏面提煉出來的，怎麼說蔬菜裏沒有營養？再看看大象、牛、馬不也是吃草嗎？牠們都力大無窮，這就證明植物是很有營養的。

我們現在人的壽命很短，根據歷史記載，以前的人壽命是很長的，幾百歲，幾千歲，甚至還到幾萬歲。我們現在想想，醫藥發達了，科學進步了，應該身體很健康，壽命很長遠，但為什麼不如過去的人呢？這當中很顯而易見的，第一，過去那些人吃的是果子，是天然的東西，穿的是樹葉子，不像現在穿的很奢侈、很豪華。住的是什麼？住的是木頭架子、木頭房子。所以現在一般人研究，喜歡住木頭房子，吃要吃生的，這完全是復古了。我們現在瞭解，過去的人身體很健康、很長壽，一個是住木頭房子，一個是吃天然的水果，就知道素食是很營養、很健康的。過去的老祖宗就是吃素、就是住木房子，你看燧人氏鑽木取火，有巢氏架木為巢，就是用木頭來做房子。我們現在一般人為了健康也住木頭房子，由這些證明，我們現在吃素，一定是很健康，一定是很營養。

不吃眾生肉，因為眾生是未來的佛、未來的菩薩

人人都有生命

愛護我們自己的生命，也要尊重

人家的生命

佛法講吃素的理由，不是為了要活幾百歲，而是一種慈悲心、平等心。我們不吃眾生肉，因為眾生是未來的佛、未來的菩薩，這是第一個道理。第二個道理，人人都有生命，愛護我們自己的生命，也要尊重人家的生命。第三是基於三世因果的道理。基於這些道理，我們清楚了為什麼要吃素，這樣子就是個因，是什麼因？是菩提因、是正因，基於這個因來做事情，果報就是無量的。假使沒有這個正因來吃素，固然善法還是有善報，不過就減少了很多。

不僅佛法如此，世間法也是如此。不管是做官的也好，做生意的也好，行醫的也好，讀書的也好，乃至於從事軍事的也好，要把我們這個心檢討檢討，為什麼要當醫生？為什麼要從事政治？為什麼要經營建築？為什麼要經營商業？為什麼要研究學問？把這念心檢討出來，假使這念心正了，那麼現在所做所為都是無量功德，現在就是行菩薩行。假使這念心不正，那麼我們所做所為，不但沒有功德，而且自己還打妄想、造惡業。不但是社會上如此，對我們修行人也是如此。我們為什麼要出家？為什麼要修行？這觀念要正確。假使這個觀念不正，雖然是出家修行，也沒有功德，怎麼說呢？我現在是受了刺激來出家的，是為了逃避債務來出家的，這些觀念就是不正，「因地不真，果遭紆曲」，也就得不到出家的大利益。

誦經也是如此的。為什麼要誦經？為什麼要打坐？我們要把這個觀念弄清楚。社會上也有很多人誦經，很多人打坐，他有沒有功德？不一定有功德。不但沒有功德，還給自己帶來些煩惱。為什麼？譬如誦經，社會上有所謂誦經團，人家死了，請他誦經，誦了經以後，還要講價錢，跟買賣一樣，就是把佛經，當成做買賣、做生意了，在我們佛法來講，這就稱之為「販賣如來」，不但沒有功德，而且還遭罪過。同樣是佛法，誦經是好事，為什麼會變成罪過？就是因為這念心不正！我們打坐也是一樣的。打坐可以明心見性，可以修定修慧，可以得到禪定，社會上有很多人來打坐，他不是基於這個觀點，而是想：我來打坐，可能得到神通，我來打坐，菩薩會來跟我講話，可能可以悟個「明牌」出來，這樣子來打坐，可能會得到神經病，實實在在是如此的。打坐有所求，希望菩薩告訴你，某某人的三世因果，這樣子保證你會出毛病，所以這念心，非常地微妙，心正了，時時刻刻都是善法，時時刻刻都是光明；這念心不正，做了事情也不一定能得到福報。

例如從事政治的人，參加選舉，端看他是發什麼心？假使是發慈悲心來選舉，為了國家、社會，為了我們台灣能夠安定，使每個人得到安定，事業和家庭得到保障，來從事慈悲、平等、愛民的政治，這種當官的人，官當的愈大愈好，現在就是菩薩！因為有了社會地位了，可以做更多事情，這不是菩薩行是什麼呢？假使不明白這個道理，只是為了膨脹自己來選舉，當中不外乎是名利財色，就糟糕了，不但身敗名裂，將來還要墮入惡道，所以這一念心的差別，是非常非常微細的，差之毫釐，失之千里。在我們佛法來講，「三界唯心，萬法唯識」，修行沒有別的，就看怎樣調心？怎樣運用我們這念心？怎樣定心？怎樣淨心？哪個是光明的？哪個是黑暗的？哪些該做？哪些不應該做？佛法上就告訴我們這些道理。

這念心，時時刻刻都在定慧當中

又有定力，又有智慧

這就是佛法

我們這念心，像一片鏡子，不落一點塵垢，像一潭止水一樣，不生一念妄想，時時刻刻都在定慧當中，又有定力、又有智慧，這就是佛法。真正到達了這個程度，這個心有定力、有智慧，就像一般所說，「心想事成」、「心靈福至」，學業一定會成就，事業一定會成就。這時，心通法界，心當中定了，心當中有智慧，這念心一動，就產生感應出來，假使沒有到達這個程度，我們這個心，怎樣也沒有辦法產生感應出來。因為心散亂、心顛倒、心昏沈、心糊塗，晚上睡覺都會做惡夢，白天昏昏沈沈地，什麼事都判斷不清，哪裏還有什麼感應？

所以吃素和修行學佛有什麼關係？關係是很深的！不論是大乘經、小乘經，都講要吃素。有很多人沒弄清楚佛法，為了膨脹自己而亂講話，害了很多真正想要修行學佛的人，使得發心的人走錯了路，所以我們很簡單、很扼要地把這些道理提示出來，使每個想要修行學佛的人能走對路頭，首先要有慈悲心。慈悲心的養成，第一個是不殺生，第二個是救生，第三個就是要吃素。就是這樣子在日常生活上來磨鍊自己、來訓練自己，最後到達真正慈悲、平等，這個心就清淨了、就解脫了。

佛法是最實在的真理，做一分就得一分，做十分就得十分，所以吃素和我們修行學佛，實在有很密切的關係。佛法第一個就要有福德，福德的產生，就要有戒行。哪些該做？哪些不該做？吃素是件好事情，對我們身體健康也很好。從醫學上來講，吃素會減少高血壓，減少很多癌症，身體也會減少很多疾病。而我們佛法不是從這個觀點來吃素，完全是基於慈悲心，所以希望每個人，不管是要想提昇自己，或是要使自己身體健康，或想增長智慧、增長福德、增長慈悲心也好，都應該要修行學佛。要想修行學佛，第一個根本要件，就是要慢慢地養成我們的正知正見，第一步慢慢習慣吃三淨肉，吃了三淨肉，然後再吃五淨肉，從不殺生、救生、進而吃素，這樣子學佛就很有進步。

所以吃素和學佛是很有密切關係的，同時與我們自己的身體健康，與我們的福德，與我們的智慧，與我們的定力都有很大的關連，希望我們每一個人要有這樣的認識。相信有智慧的人，對於自己一定會觀照、愛護，從什麼地方去愛護？就要從因上去愛護，不要從果上去求，種因一定得果，種什麼因，將來一定得什麼果，我們修行學佛，要想更上一層樓，就要從這方向去努力。[:]