英文原文
Mara and the Buddha – Embracing our Suffering Dear friends, today is the 6th of August, 1996 and we are in the Upper Hamlet. We are going to speak English today. I would like to tell you a story that took place a number of years ago. One day I saw the Venerable Ananda—you know who he is? Ananda is a cousin of the Buddha, a very handsome man with a very good memory. He memorized everything the Buddha said, and after the Buddha passed away, he repeated exactly what the Buddha said during his life. Then other monks tried to learn and memorize also. Later on, all this was put down into writing and that is why we have the Sutras today. “Sutras” means the teaching of the Buddha in written form. They exist in Pali, Sanskrit, Chinese, Tibetan, and in Vietnamese, but originally it was in a kind of Bengali, very close to Pali and Sanskrit. One day I saw the Venerable Ananda practicing walking meditation in front of the hut of the Buddha. You know, Ananda became a monk, a student of the Buddha. He was the attendant of the Buddha during many years. He took very good care of the Buddha. Of course, the Buddha loved him and there were people who were jealous of him. Sometimes Ananda was so concerned about the happiness of the Buddha that he forgot about himself. Sometimes he did not enjoy what was there in the present moment, being much younger than the Buddha. One day standing on the hill looking down, the Buddha saw beautiful rice fields. The rice was ripe, about to be harvested. But because Ananda was only thinking of how to make the Buddha comfortable, he didn’t see it. So the Buddha pointed to the rice fields below and said, “Ananda can you see it’s beautiful?” It was like a bell of mindfulness—suddenly Ananda saw that the rice fields down there were so beautiful. The Buddha smiled and said, “Ananda, I want the robes of the monks and the nuns to be designed in the form of rice fields—golden colors like the rice that is already ripe, small portions of the rice fields like that.” Ananda said, “Yes, that is possible, I will go tell my brothers and from now on we will make the sanghati, the robes of the monks and nuns, in the form of rice fields.” Another time when Ananda was with the Buddha, north of the Ganga River in the city of Vaisali, the Buddha pointed to the city, the trees, and the hills, and said to Ananda “Don’t you see Vaisali is beautiful?” Then Ananda took the time to look at the beauty of the city. The day I saw Ananda practicing walking meditation around the hut of the Buddha, he was trying to protect the Buddha from guests. Many guests came, and they always wanted to have a cup of tea with the Buddha, and the Buddha could not just receive guests all day. So Ananda was trying to help. That day Ananda was practicing walking around the hut of the Buddha. It’s not exactly a hut, but a cave—the Buddha was staying in a cave, very cold. And Ananda saw someone coming, coming, coming in his direction. He had the impression that he knew this person, but just forgot his name. When that person had come very close, he recognized him as Mara. You know Mara? Mara is the one who had caused the Buddha a lot of difficulties. The night before the Buddha attained final enlightenment, Mara was there to tempt him. Buddha was tempted by Mara. Mara is the tempter. He always wanted the Buddha to be a politician, to be a king, or a president, or a foreign minister, or running a business, having a lot of money, a lot of beautiful women; and he was always trying to tempt the Buddha so that Buddha would go into these directions. That is Mara. Ananda saw Mara approaching. He felt uncomfortable. Why should Mara come at this time? But Mara saw him already—Ananda could not hide himself—so he had to stand there and wait for Mara and they had to say things like, “Hello, how do you do?” People say that even if they don’t like each other. They say, “Hello, good morning, how are you,” and so on. They don’t mean it. Then they come to the real thing: “What are you here for Mara?” “I want to visit the Buddha,” Mara said, “I want to see him.” Ananda said, “Why should you want to see the Buddha? I don’t think the Buddha has time for you.” You know when the head of a corporation or a director of an office doesn’t want to see you she says, “Go and tell him I am in conference.” And Ananda was about to say something like that, but he remembered that he had to practice the Five Precepts and could not tell a lie. So he refrained from saying that the Buddha is in conference. He was frank. He said, “Mara, why should the Buddha see you? What is the purpose and are you not ashamed of yourself? Don’t you remember that in the old days, under the Bodhi tree, you were defeated by the Lord? How could you bear seeing him again? I don’t think that he will see you. You are the enemy of the Buddha,” and Ananda continued to say what was really in his heart. You know Mara was very aware, a very experienced person. He just stood there and looked at the young Venerable Ananda and smiled. After Ananda finished, he said, “What did you say Ananda, you said the Buddha has an enemy?” Then Ananda felt very uncomfortable to say that the Buddha had an enemy. That did not seem to be the right thing to say, but he just said it. He said, “I don’t think that the Buddha will see you, you are his enemy,” So if you are not very concentrated, very deep, very mindful, you may say things like that against yourself, against what you know and what you practice. When Mara heard Ananda say that he is the enemy of the Buddha, he burst out laughing and laughing and laughing, and that made Ananda very uncomfortable. “What, you’re telling me that the Buddha also has enemies?” So finally Ananda was defeated, completely defeated. He had to go in and announce the visit of Mara, hoping that the Lord would say, “I have no time for him, I need to continue sitting.” But to his surprise, the Buddha smiled beautifully and said, “Mara, wonderful! Ask him to come in.” That surprised Ananda. Remember Ananda was young with not a lot of experience. All of us are Ananda, you know. So Ananda had to go out again and bow to Mara and ask him to come in because the Lord wanted Mara to be his guest. The Buddha stood up, and guess what? The Buddha did hugging meditation with Mara. Ananda did not understand. The Buddha invited Mara to sit on the best place in the cave—a stone bench. And he turned to his beloved disciple and said, “Ananda, please make tea for us.” You might guess that Ananda was not entirely happy. Making tea for the Buddha—yes. He could do that 1,000 times a day. But making tea for Mara was not a very pleasant idea. But since the Lord had asked, Ananda went into a corner and began to make tea for them and tried to look deeply, why things were like that. When the tea was offered to the Buddha and the guest, Ananda stood behind the Buddha and tried to be mindful of what the Buddha would need. You see, if you become a novice, you have to practice being an attendant to your teacher. You stand behind him or her and you try to know what your teacher needs each moment. But it did not seem that the Buddha needed anything. He just looked at Mara in a very loving way and he said, “Dear friend, how have you been? Is everything okay?” Mara said “No, not okay at all. Things go very badly with me. You know something Buddha, I’m very tired of being Mara. Now I want to be someone else, like you. You are kind, wherever you go you are welcome. You are bowed to with lotus flowers, and you have many monks and nuns with very lovely faces following you. You are offered bananas and oranges and kiwis and all kinds of fruits. “As a Mara I have to wear the appearance of a Mara. Everywhere I go I have to speak in a very tricky language. I have to show that I am really Mara. I have to use many tricks, I have to use the language of Mara, I have to have an army of wicked little Maras and if I breathe in and breathe out, every time I breathe out I have to show that smoke is coming from my nose. But I don’t mind very much all these things. What I mind most is that my disciples, the little Maras, are beginning to talk about transformation and healing. They’re beginning to talk about liberation, Buddhahood. That’s one thing I cannot bear. So I have come to propose to you that we exchange roles. You be a Mara and I’ll be a Buddha.” When the Venerable Ananda heard that, he was very scared. Oh, his heart was about to stop! What if his teacher accepted the exchange of roles? He would be the attendant of a Mara. So he was hoping that the Buddha would refuse the proposal. Then the Buddha looked at Mara very calmly, smiling to him, and asked this question: “Mara, do you think it’s a lot of fun being a Buddha? People don’t understand me—they misunderstand me and put a lot into my mouth that I have never said. They have built temples where they put statues of me in copper, in plaster, sometimes in emerald, in gold. And they attract a lot of people who offer them bananas, oranges, citrus, and a lot of things. “Sometimes they carried me on the street in a procession and I was sitting on a cart decorated with flowers, doing like this—like a drunk person. I don’t like being a Buddha like that. So you know, in the name of the Buddha—in my name—they have done a lot of things that are very harmful to the Dharma. You should know that being a Buddha is also very difficult. If you want to be a teacher and if you want people to practice the Dharma correctly, that is not an easy job. I don’t think that you would enjoy being the Buddha. The best thing is for each of us to stay in his or her own position and try to improve the situation and enjoy what we are doing.”Then the Buddha, in order to summarize all that he just said, read to Mara a verse, a gatha. But the gatha is a little bit too long, I don’t remember. The essence of the gatha is just what I have said in the former part of the story. If you were there with Ananda and if you were very mindful, you would have had the feeling that Buddha and Mara were a couple of friends who need each other—like day and night, like flowers and garbage. This is a very deep teaching of Buddhism, and I trust that the children will understand—very deep. You may compare Buddha with the flowers, very fresh, very beautiful. And you may compare Mara with the garbage. It doesn’t smell good. There are a lot of flies who like to come to the garbage. It’s not pleasant to touch, to hold in your hand, to smell the garbage. Yet all flowers become garbage. That is the meaning of impermanence: all flowers have to become garbage. If you practice Buddhist meditation, you find out about very interesting things—like about the garbage. Although garbage stinks, although garbage is not pleasant to hold in your hand, if you know how to take care of the garbage, you will transform it back into flowers. You know gardeners don’t throw away garbage. They preserve the garbage and take care of the garbage, and in just a few months the garbage becomes compost. They can use that compost to grow lettuce, tomatoes, and flowers. We have to say that organic gardeners are capable of seeing flowers in garbage, seeing cucumbers in garbage. That is what the Buddha described as the non-dualistic way of looking at things. If you see things like that, you will understand that the garbage is capable of becoming a flower, and the flower can become garbage. Thanks to the flowers there is garbage, because if you keep flowers for three weeks they become garbage, and thanks to the garbage there will be flowers. You now have an idea of the relationship between Buddha and Mara. Mara is not very pleasant, but if you know how to help Mara, to transform Mara, Mara will become Buddha. If you don’t know how to take care of the Buddha, Buddha will become Mara. You see there are people who, in the beginning, love each other very much. They believe that without each other they cannot survive. Their love is so important. They cling to each other because they think that love between them is the only element that can help them survive. But because they don’t know how to preserve the love and take care of their love, they get angry at each other, they misunderstand each other, and later on love is transformed slowly into hate. There are those who say, “I hate you, I don’t want to see you anymore, I wish you would die.” Those people in the past had proclaimed that they needed each other, they could not survive without each other, they loved each other, so love transforms into hatred. It’s like a kind of flower transformed into garbage. So what you learn today is very deep. Flowers and garbage are of an organic nature because both flowers and garbage are living realities. Buddha and Mara are also organic, and they need each other. It is thanks to the difficulties, thanks to the temptations, that the Buddha has overcome his suffering and his ignorance and become a fully enlightened being. The day before yesterday, I gave a Dharma talk on suffering, and I said that if you look deeply into the nature of your suffering, you will find a way out of it. So if you want a flower, you have to use the garbage. That is why the people who suffer a lot now should not be discouraged. Suffering is their garbage. If they know how to take good care of their garbage they will be able to make the flower come back to them, the flower of peace, of joy. The Buddha shows us the way to do so. When I was in Moscow several years ago, we offered a retreat to Muscovites, and a few Christians from Korea held a kind of a retreat very close to ours. Some of them came to our friends and asked why they should follow the Buddha. The reason we should not follow the Buddha, according to them, is that Buddha is a mortal. “Mortal” means someone who has to die. In their mind what we need is someone who will not die. Since the Buddha is someone who has to be born and who has to die, he cannot help us—that is the meaning of the declaration made by those friends. I think it’s a wonderful thing to die, because if you are born and you die, it means you are a living reality, like the flower and the garbage: they are living things. We are for life. Anything that is not born, not dying, not growing, is not alive. To be alive means to be born, to grow, to get old, to die, to be born again, to grow, to get old, to die and to continue like that. How do you expect life to be possible without change? But there is one thing that the children may like to know. There is a difference between “flower” and “flowerness.” The flower may die, but not the flowerness. Even if a flower has become garbage, you know you can bring the flower back. If you are a good gardener, if you know how to use compost, seeds, water, you will be able to bring the flower back. This means a flower may die, but flowerness is something that is there all the time: because flowerness is not a thing, flowerness is the nature of a thing. So it is with Buddha and Buddha nature. Buddha nature is called in Sanskrit buddhata. We all have buddhata inside of us, this Buddha nature. If we want, we can make the Buddha be born every moment in our hearts. That is a very wonderful thing. You can make the Buddha be born in your heart every moment, because you have Buddhahood in you, you have the nature of the Buddha in you. Buddha is a living thing: Buddha is born, Buddha grows up, Buddha hides himself away, Buddha dies. But Buddhahood is there in us. We might think that terms like “Buddha nature” are difficult because we don’t know that this is something very simple, very simple. Children can understand very well. We have flowerness in us; we have “garbageness” in us also. Don’t think that they are two enemies—no. They look like enemies—Ananda was not very skillful in seeing that—but they can support each other. In Buddhism, there is no fight between good and evil—that is the most wonderful thing in the Buddhist practice! There is no fight between good and evil. Good and evil are both organic matters. If you have understanding and wisdom, you will know how to handle both the flower and the garbage in you, you can make the Buddha be born every moment of your life, and peace and happiness will be possible. This is a very deep Dharma talk for young people. I hope that you will be able to deepen your understanding of this Dharma talk. Your big brothers and sisters and the Dharma teachers will help you. This may be a very important lesson that you will learn in your life.
中文翻译
魔罗与佛陀——拥抱我们的痛苦 亲爱的朋友们，今天是1996年8月6日，我们在上村。今天我们将用英语交流。 我想告诉你们一个发生在多年前的故事。有一天，我看到阿难尊者——你们知道他是谁吗？阿难是佛陀的表弟，一个非常英俊、记忆力极好的人。他记住了佛陀说的一切，佛陀圆寂后，他准确地复述了佛陀在世时的教导。然后其他僧人也尝试学习和记忆。后来，所有这些都被记录下来，这就是我们今天有佛经的原因。“佛经”是指佛陀的书面教导。它们存在于巴利语、梵语、汉语、藏语和越南语中，但最初是一种孟加拉语，非常接近巴利语和梵语。 有一天，我看到阿难尊者在佛陀的小屋前练习行禅。你们知道，阿难成为了一名僧人，是佛陀的学生。他多年来一直是佛陀的侍者。他非常细心地照顾佛陀。当然，佛陀爱他，也有人嫉妒他。有时阿难太关心佛陀的幸福，以至于忘记了自己。有时他没有享受当下的美好，因为他比佛陀年轻得多。 有一天，佛陀站在山上往下看，看到了美丽的稻田。稻子成熟了，即将收割。但因为阿难只想着如何让佛陀舒适，他没有看到。所以佛陀指着下面的稻田说：“阿难，你能看到它很美吗？”这就像正念的钟声——突然阿难看到下面的稻田如此美丽。佛陀微笑着说：“阿难，我希望僧侣和尼姑的袈裟设计成稻田的形式——像已经成熟的稻子一样的金色，像那样的小块稻田。”阿难说：“是的，这是可能的，我会去告诉我的兄弟们，从现在起，我们将制作僧侣和尼姑的袈裟，采用稻田的形式。” 另一次，当阿难和佛陀在恒河北岸的吠舍离城时，佛陀指着城市、树木和山丘，对阿难说：“你没看到吠舍离很美吗？”然后阿难花时间欣赏了城市的美景。 我看到阿难在佛陀的小屋周围练习行禅的那天，他试图保护佛陀免受客人的打扰。许多客人来了，他们总是想和佛陀喝杯茶，而佛陀不能整天接待客人。所以阿难试图帮忙。那天阿难在佛陀的小屋周围练习行禅。这不完全是一个小屋，而是一个洞穴——佛陀住在一个洞穴里，非常寒冷。阿难看到有人朝他走来，走来，走来。 他印象中认识这个人，但只是忘了他的名字。当那个人非常接近时，他认出他是魔罗。你们知道魔罗吗？魔罗是给佛陀带来很多困难的人。在佛陀证得最终觉悟的前一晚，魔罗在那里诱惑他。佛陀被魔罗诱惑了。魔罗是诱惑者。他总是希望佛陀成为政治家、国王、总统、外交部长，或者经营生意，拥有很多钱、很多美女；他总是试图诱惑佛陀，让佛陀走向这些方向。这就是魔罗。 阿难看到魔罗走近。他感到不舒服。为什么魔罗这个时候来？但魔罗已经看到了他——阿难无法隐藏自己——所以他必须站在那里等待魔罗，他们不得不说些像“你好，你好吗？”这样的话。人们即使不喜欢对方也会这么说。他们说“你好，早上好，你好吗”等等。他们不是真心的。然后他们进入正题：“魔罗，你来这里做什么？”“我想拜访佛陀，”魔罗说，“我想见他。”阿难说：“你为什么想见佛陀？我认为佛陀没有时间见你。” 你们知道，当公司负责人或办公室主管不想见你时，她会说：“去告诉他我在开会。”阿难差点说了类似的话，但他记得必须遵守五戒，不能说谎。所以他忍住没说佛陀在开会。他很坦率。他说：“魔罗，佛陀为什么要见你？目的是什么，你不为自己感到羞耻吗？你不记得在菩提树下，你被世尊打败了吗？你怎么能忍受再次见他？我认为他不会见你。你是佛陀的敌人，”阿难继续说出他心中的真实想法。 你们知道魔罗非常警觉，是一个经验丰富的人。他只是站在那里，看着年轻的阿难尊者，微笑着。阿难说完后，他说：“阿难，你说什么，你说佛陀有敌人？”然后阿难说佛陀有敌人感到非常不舒服。这似乎不是该说的话，但他还是说了。他说：“我认为佛陀不会见你，你是他的敌人，”所以如果你不非常专注、非常深入、非常正念，你可能会说这样的话来反对自己，反对你所知道和实践的。当魔罗听到阿难说他是佛陀的敌人时，他大笑起来，笑个不停，这让阿难非常不舒服。“什么，你告诉我佛陀也有敌人？” 所以最终阿难被打败了，完全被打败了。他不得不进去通报魔罗的来访，希望世尊会说：“我没有时间见他，我需要继续打坐。”但令他惊讶的是，佛陀美丽地微笑着，说：“魔罗，太好了！请他进来。”这让阿难感到惊讶。记住阿难年轻，经验不多。我们所有人都是阿难，你们知道。所以阿难不得不再次出去，向魔罗鞠躬，请他进来，因为世尊希望魔罗成为他的客人。 佛陀站起来，猜猜发生了什么？佛陀和魔罗进行了拥抱禅修。阿难不理解。佛陀邀请魔罗坐在洞穴里最好的地方——一个石凳上。他转向他心爱的弟子，说：“阿难，请为我们泡茶。”你们可能猜到阿难并不完全高兴。为佛陀泡茶——是的。他一天可以做一千次。但为魔罗泡茶不是一个非常愉快的想法。但由于世尊要求，阿难走到一个角落，开始为他们泡茶，并试图深入观察，为什么事情会这样。 当茶端给佛陀和客人时，阿难站在佛陀身后，试图正念地知道佛陀需要什么。你们看，如果你成为沙弥，你必须练习做你老师的侍者。你站在他或她身后，试图知道你的老师每时每刻需要什么。但佛陀似乎不需要任何东西。他只是以非常慈爱的方式看着魔罗，说：“亲爱的朋友，你过得怎么样？一切都好吗？”魔罗说：“不，一点都不好。我的事情很糟糕。你知道吗佛陀，我厌倦了做魔罗。现在我想成为别人，像你一样。你很善良，无论你去哪里都受欢迎。人们用莲花向你鞠躬，你有很多僧侣和尼姑，面容可爱，跟随你。人们给你香蕉、橙子、猕猴桃和各种水果。” “作为魔罗，我必须穿魔罗的外表。无论我去哪里，我都必须用非常狡猾的语言说话。我必须表明我真的是魔罗。我必须使用许多诡计，我必须使用魔罗的语言，我必须有一支邪恶的小魔罗军队，如果我吸气和呼气，每次呼气时我必须表明烟雾从我的鼻子冒出。但我不太介意所有这些事情。我最介意的是我的弟子，那些小魔罗，开始谈论转变和疗愈。他们开始谈论解脱、佛性。这是我无法忍受的一件事。所以我来向你提议，我们交换角色。你做一个魔罗，我做一个佛陀。” 当阿难尊者听到这个时，他非常害怕。哦，他的心都快停止了！如果他的老师接受了角色交换怎么办？他将成为一个魔罗的侍者。所以他希望佛陀会拒绝这个提议。然后佛陀非常平静地看着魔罗，对他微笑，问了这个问题：“魔罗，你认为做佛陀很有趣吗？人们不理解我——他们误解我，把很多我从未说过的话塞进我嘴里。他们建造了寺庙，在那里放置我的铜像、石膏像，有时是翡翠像、金像。他们吸引了很多向他们提供香蕉、橙子、柑橘和各种东西的人。” “有时他们把我抬到街上游行，我坐在装饰着鲜花的车上，像这样——像一个喝醉的人。我不喜欢那样的佛陀。所以你知道，以佛陀的名义——以我的名义——他们做了很多对佛法非常有害的事情。你应该知道，做佛陀也非常困难。如果你想成为一名老师，如果你希望人们正确实践佛法，这不是一件容易的工作。我认为你不会喜欢做佛陀。最好的事情是我们每个人都留在自己的位置上，努力改善情况，享受我们正在做的事情。”然后佛陀为了总结他刚才所说的话，向魔罗读了一首诗，一个偈颂。但偈颂有点太长，我不记得了。偈颂的精髓正是我在故事前部分所说的。 如果你和阿难在一起，如果你非常正念，你会有一种感觉，佛陀和魔罗是一对需要彼此的朋友——就像白天和黑夜，就像鲜花和垃圾。这是佛教非常深刻的教导，我相信孩子们会理解——非常深刻。你可以把佛陀比作鲜花，非常新鲜，非常美丽。你可以把魔罗比作垃圾。它不好闻。有很多苍蝇喜欢来垃圾堆。触摸、拿在手里、闻垃圾都不愉快。 然而，所有的鲜花都会变成垃圾。这就是无常的意义：所有的鲜花都必须变成垃圾。如果你实践佛教禅修，你会发现非常有趣的事情——比如关于垃圾。虽然垃圾很臭，虽然垃圾拿在手里不愉快，但如果你知道如何照顾垃圾，你会把它变回鲜花。你知道园丁不扔掉垃圾。他们保存垃圾并照顾垃圾，仅仅几个月后，垃圾就变成了堆肥。他们可以用那堆肥种植生菜、西红柿和鲜花。我们必须说，有机园丁能够在垃圾中看到鲜花，在垃圾中看到黄瓜。这就是佛陀描述的非二元看待事物的方式。 如果你这样看待事物，你会理解垃圾能够变成鲜花，鲜花可以变成垃圾。多亏了鲜花才有垃圾，因为如果你把鲜花保存三周，它们就会变成垃圾，多亏了垃圾才会有鲜花。你现在对佛陀和魔罗的关系有了一个概念。魔罗不是很愉快，但如果你知道如何帮助魔罗，转变魔罗，魔罗会成为佛陀。如果你不知道如何照顾佛陀，佛陀会成为魔罗。 你看，有些人一开始非常相爱。他们相信没有彼此就无法生存。他们的爱如此重要。他们紧紧抓住彼此，因为他们认为他们之间的爱是唯一能帮助他们生存的元素。但由于他们不知道如何保存爱和照顾他们的爱，他们互相生气，互相误解，后来爱慢慢转变为恨。有些人说：“我恨你，我不想再见到你，我希望你死。”那些人在过去曾宣称他们需要彼此，没有彼此就无法生存，他们相爱，所以爱转变为恨。这就像一种鲜花转变为垃圾。 所以你今天学到的东西非常深刻。鲜花和垃圾是有机性质的，因为鲜花和垃圾都是活生生的现实。佛陀和魔罗也是有机的，他们需要彼此。正是多亏了困难，多亏了诱惑，佛陀克服了他的痛苦和无明，成为一个完全觉悟的众生。前天，我做了一个关于痛苦的法语开示，我说如果你深入观察你痛苦的本质，你会找到出路。所以如果你想要一朵鲜花，你必须使用垃圾。这就是为什么现在痛苦很多的人不应该气馁。痛苦是他们的垃圾。如果他们知道如何好好照顾他们的垃圾，他们将能够让鲜花回到他们身边，和平、喜悦的鲜花。佛陀向我们展示了这样做的方法。 几年前我在莫斯科时，我们为莫斯科人提供了一个禅修营，一些来自韩国的基督徒在离我们很近的地方举办了一种禅修营。他们中的一些人来到我们的朋友那里，问为什么他们应该跟随佛陀。根据他们的说法，我们不应该跟随佛陀的原因是佛陀是凡人。“凡人”意味着必须死的人。在他们心中，我们需要的是不会死的人。既然佛陀是必须出生和必须死的人，他无法帮助我们——这就是那些朋友所做的声明的意义。 我认为死是一件美妙的事情，因为如果你出生和死亡，这意味着你是一个活生生的现实，就像鲜花和垃圾：它们是活生生的东西。我们是为了生命。任何不出生、不死、不成长的东西都不是活的。活着意味着出生、成长、变老、死亡、再次出生、成长、变老、死亡，并继续这样。你如何期望生命没有变化是可能的？但有一件事孩子们可能想知道。有“鲜花”和“鲜花性”之间的区别。 鲜花可能会死，但鲜花性不会。即使一朵鲜花变成了垃圾，你知道你可以把鲜花带回来。如果你是一个好园丁，如果你知道如何使用堆肥、种子、水，你将能够把鲜花带回来。这意味着鲜花可能会死，但鲜花性是始终存在的东西：因为鲜花性不是一个东西，鲜花性是一个东西的本质。佛陀和佛性也是如此。佛性在梵语中称为buddhata。我们所有人内心都有buddhata，这种佛性。如果我们愿意，我们可以让佛陀每时每刻在我们心中诞生。这是一件非常美妙的事情。你可以让佛陀每时每刻在你心中诞生，因为你内心有佛性，你内心有佛陀的本质。佛陀是一个活生生的东西：佛陀出生，佛陀成长，佛陀隐藏自己，佛陀死亡。但佛性在我们心中。 我们可能认为像“佛性”这样的术语很难，因为我们不知道这是非常简单、非常简单的事情。孩子们可以很好地理解。我们内心有鲜花性；我们内心也有“垃圾性”。不要认为它们是两个敌人——不。它们看起来像敌人——阿难不善于看到这一点——但它们可以互相支持。在佛教中，善与恶之间没有斗争——这是佛教修行中最美妙的事情！善与恶之间没有斗争。善与恶都是有机物质。如果你有理解和智慧，你会知道如何处理你内心的鲜花和垃圾，你可以让佛陀在你生命的每时每刻诞生，和平和幸福将成为可能。这是对年轻人非常深刻的法语开示。我希望你能够加深对这个法语开示的理解。你的哥哥姐姐和法语老师会帮助你。这可能是你一生中会学到的一堂非常重要的课。
文章概要
本文通过佛陀与魔罗的对话故事，阐述了佛教中关于痛苦、转化与非二元性的深刻教义。故事中，魔罗向佛陀表达厌倦自身角色并希望交换身份，佛陀则以鲜花与垃圾的比喻，说明一切现象相互依存、转化不息。文章强调，中年困境如同魔罗的挑战，实为修行契机，通过正念与慈悲，痛苦可转化为智慧与喜悦。核心教导包括：接纳痛苦为修行资源、培养非二元视角、实践当下觉知，以及发挥佛性潜能。这为克服人生障碍提供了灵性框架，突显大乘佛教的包容与转化智慧。
高德明老师的评价
1. 用12岁初中生可以听懂的语音来重复翻译的内容 这个故事就像我们生活中遇到的“坏蛋”和“好人”一样。佛陀是个大好人，魔罗就像总想捣乱的坏蛋。但佛陀没有赶走魔罗，反而请他喝茶、拥抱他，因为佛陀知道，没有坏蛋的挑战，好人也不会变得更强大。就像鲜花很美，但会变成垃圾；垃圾很臭，却可以变成肥料，让新的鲜花长出来。我们每个人心里都有好的一面和不好的一面，关键是要学会照顾它们，让好的部分越来越多。 2. 佛学的各个宗派视角评价，突出《显密圆通成佛心要集》的视角 从显宗视角看，这个故事体现了大乘佛教的慈悲与智慧，强调众生皆有佛性，痛苦是修行的助缘。禅宗会注重“当下觉悟”，如佛陀提醒阿难欣赏当下美景；净土宗可能引申为“心净则国土净”，通过转化内心魔罗而成就净土。 特别从《显密圆通成佛心要集》的视角，这个故事完美诠释了显密圆融的修行心要。显教层面，佛陀以“鲜花与垃圾”的比喻开示缘起性空、非二元的中道正见；密教层面，佛陀拥抱魔罗的动作，象征“烦恼即菩提”的密义，通过准提法等修持，可将魔罗的负面能量转化为觉悟资粮。准提法的优点在于其“圆通”特质——它统摄显密，以简易咒语与观想，直接激活行者内在的佛性，让魔罗般的困境迅速转化为成佛动力。正如故事所示，佛陀不拒魔罗，准提法亦不拒任何烦恼，而是以“心月轮”观照，转染为净，这正是“成佛心要”的精髓：一切障碍皆是圆满觉悟的组成部分。 3. 在修行实践上可以应用的和可以解决人们的十个问题。 这个故事在修行实践上可以应用来解决人们的十个问题： - 解决中年危机感——将年龄增长视为“鲜花变垃圾”的自然过程，通过禅修找回“鲜花性”的永恒活力。 - 化解人际关系冲突——学习佛陀拥抱魔罗的态度，以慈悲接纳他人缺点，促进和谐。 - 应对工作压力——实践“停止与深观”，像动物受伤后静养一样，允许身心休息以恢复创造力。 - 克服焦虑抑郁——将负面情绪视为“垃圾”，通过正念呼吸将其转化为心灵“堆肥”，滋养喜悦。 - 提升自我价值感——认识内在佛性，每日通过准提咒等修持，确认“我本具足”，增强自信。 - 改善家庭关系——以“非二元”视角看待亲人，避免爱恨极端，培养持久包容的爱。 - 应对生死恐惧——理解“死亡如鲜花凋谢”，但“佛性不灭”，从而坦然面对生命变迁。 - 戒除成瘾行为——如故事末段的毒品隐喻，通过集体正念能量，为“饥饿鬼”般的渴求提供灵性滋养。 - 培养生态意识——从“鲜花与垃圾”的循环中，学习环保与可持续生活，尊重自然转化。 - 实现灵性成长——将一切困境视为魔罗的考验，以准提法为工具，快速转化障碍，加速成佛进程。