Buddhism Samsara


Link: The Cause of Suffering: Ignorance and Karma
Link: Introduction to Chart of Samsara

Samsara, the realm of birth and death. In Samsara, there are three distinct levels of existence. The highest is the Formless Realm, in which there are the greatest gods who have transcended the physical body, having mentality only. There are four heavens on this level.


Formless Realm, Form Realm


The next level, the Form Realm, also, only consists of heavens. The gods in these eighteen heavens have a form, but they have gone beyond the greed and lust for the pleasures of the five senses. They have attained a state of very profound and sublime happiness that it is a result of their skill in meditative concentration. Their greed for the five senses has been eclipsed by means of the force of their concentration-power. This is just like when a boulder is placed on grass, the grass is temporarily unable to grow. In the same way, their meditative power and ability has temporarily suppressed their thirst for the pleasures of the five senses, but it is still latent. The only way it can be eliminated forever, is by means of prajna wisdom. The Sages, that is the Arhats and Bodhisattvas as mentioned in Chapter Five, attain permanent states of Enlightenment in which this greed is truly extinguished.


Realm of Sensual Desire


On the next level, the Realm of Sensual Desire, there are six heavens, the realms of Asuras, human beings, animals, ghosts, and the denizens of hell. The minds of all the beings in these states are dominated by the drive for sensual pleasures. Those in the heavens here enjoy an incredible happiness associated with the senses as a result of their practice of good karma in the past.


Three lowest states


Those in the three lowest states, also known as the Three Evil Destinies, that is animals, ghosts, and denizens of the hell, undergo much suffering and difficulty.

As mentioned in the Introduction, the purpose of the Buddha’s teachings is to see that all states of existence in Samsara lack substantial realty. As it says in the Shurangama Sutra (Volume 7) they:

Come into being from false thoughts, and their subsequent karma comes from false thoughts. Within the wonderful perfection of the fundamental mind that is unconditioned, they are like strange flowers in space, for there is basically nothing to cling to. They are entirely vain and false, and they have no source or beginning.


The Wheel of Life


Basically, in Buddhism Samsara, the cycle of death and rebirth is being repeated within Gods, Asuras, Human beings, Animals, Ghosts and Hells.


Gods


All the gods in the Form Realm Heavens are without the sense of smell and taste, and they do not eat food, sleep, or have sexual desire. However, the desires for these things are still latent and once their heavenly life comes to an end, they can still return to any lower realm of existence in accordance with their karma. These desires are also latent in the gods in the Formless Heavens. The Third and Fourth Stage Arhats and the Bodhisattvas, because of prajna wisdom, have ended these desires at their origin, so they will never arise again.

In the “comments” above, in the right-hand column, it describes specific things that happen to a human being who enters the levels of dhyana meditation which correspond to the Dhyana Heavens. In addition to the above, when one enters the First Dhyana meditation state one can sit for seven days without getting up from one’s seat. At that time one can also go without eating, drinking or sleeping. In the Second Dhyana one can sit for 49 days. In the Third Dhyana one can sit for three years. And in the Fourth Dhyana one can sit for nine years. The happiness experienced in dhyana meditation far surpasses the happiness connected with the five senses.

Gods in the Desire Heavens still have desires connected with the five senses, including the desires for food, sleep and sex, with marriages as in the human realm. Yet the happiness they experience is much greater than that of the human realm. The human realm compared to even the lowest Desire Heaven is like a toilet pit. The gods in the first two Desire Heavens fulfill their sexual desire in the same way as those in the human realm. In the Suyama Heaven they fulfill it by holding hands. In the Tushita Heaven they fulfill it by smiling at each other, in the Bliss From Transformations Heaven, it is fulfilled by mutual gazing. And the Heaven of Self-Mastery Over Others’ Transformations it is fulfilled by merely glancing. All the heavens beginning with the Suyama Heaven and above do not have a sun or a moon. In those heavens, the bodies of these gods emit their own light.


Asuras


Although asuras are an individual realm by themselves, they also can appear in both of the other good paths of gods and humans as well as in the three evil destinies of the hells, the ghosts and animals. In general, regardless of what path they are in, they like to pick fights and have bad tempers. They enjoy bossing others around and like to be supervisors, but they cannot stand being supervised by others. Among people, asuras can be good or bad. The good asuras include military officials and troops, and bad asuras are thieves, thugs, murderers and the like.

Asuras are unruly beings that love to fight. Their name means “ugly”. It also means “ungodly” because, although some asuras enjoy heavenly blessings, nonetheless, the lack authority in the heavens.

Shurangama Sutra has talked about the four categories of asuras in the three realms of existence. Asuras in the path of ghosts use their strength to protect the Dharma and can with spiritual penetrations travel through space. They are born from eggs and belong to the destiny of ghosts.

Those who have fallen from virtue and been expelled from the heavens dwell in places near the sun and moon. They are asuras born from wombs and belong to the destiny of humans.

There are also asura kings who support the world with a penetrating power and fearlessness. They vie for position with the Brahma Lord, the God Shakra, and the Four Heavenly Kings. These asuras come into being by transformation and belong to the destiny of gods.

Ananda, there is another, base category of asuras. Their minds dwell on the sea; they live submerged in underwater caves. During the day they roam the skies; at night they return to their watery realm. These asuras come into being because of moisture and belong to the destiny of animals.


Human Beings


All Buddhas become Buddhas in the human realm. The human realm presents the best state of existence for spiritual cultivation because it has a balance of good and bad. In the heavens life is too blissful to arouse concern over the problems of birth and death. In the three evil destinies (hells, animals, ghosts), intense suffering precludes any other awareness. One merely longs to escape the immediate agony, and is unable to consider the deeper significance of suffering as a universal condition of all the states of conditioned existence.

The Buddha once held up a clump of dirt in his hand and asked his disciples which was greater, the dirt in his hand, or the dirt of the whole earth. The disciples answered that of course the dirt of the earth was far greater than the dirt in the Buddha’s hand. The Buddha said that those beings who secure a human form are like the dirt in his hand; whereas those who had human form but have lost it (regressing into the three evil destinies) are as many as the dirt covering the entire earth. Thus we see that human life is extremely precious and fragile.


The Three Evil Destinies


If you wish, you can enter the realms of existence mentioned above to try them out—put on a play—but you should not play around with the three remaining realms. If you try these out you may not be able to escape. It is said that after one life in a human body, 10,000 kalpas may pass before that form can be obtained again. Playing around with the three evil destinies can be very dangerous.


Animals


Eager animals feed on greed,
Never sated by a lot.

Because they make what is black white,
They don’t distinguish wrong from right.

There are billions of animals, an infinite variety—flying, crawling, swimming, and walking—on land, in the water and in the sky. Beings become animals as a result of one thing: greed. For them, no matter what it is, the more the better. Animals lack the ability to reason. They become muddled and ignorance envelops them so that they become totally oblivious to anything rational—even to the point that they are greedy to eat excrement.


Ghosts


The ghostly crew delights in hate,
Deluded by effects, confused about cause.

Their ignorance and upside-downness
grows greater each day, deeper each month.

Almost everyone has heard of ghosts, but not everyone believes in them. Ghosts are masses of yin energy which have shadow and no form, or form and no shadow. There are as many different kinds of ghosts as there are grains of sand in the Ganges River. Some ghosts are affluent and reign as kings over the ghost realm; some ghosts are poverty stricken and devoid of authority—it is often the poor ghosts who bother people. If you want to investigate ghosts in detail, work hard at your spiritual cultivation, open the Five Eyes and Six Spiritual Penetrations, and then explore for yourself.


Hells


The hells’ anxiety and suffering
Is devoid of doors yet one bores right in.

Giving rise to delusion deeds are done.
The retribution is born in due accord.

Anyone who would like to take a vacation in the hells can do so at any time at all. I can guarantee that. But the hells are a miserable place. Lamentation plants the seeds for hells; happiness plants the seeds for heavens. Unlike jails, the hells, although man-made by people who commit offenses, haven’t any doors. However, if you are due to go to the hells, when you arrive it is just as if a door opened, because you find yourself worming and boring in where there was no entrance.



Picture

六道輪迴


想要超出輪迴,就要痛下針砭,精進修行


我們人為何顛倒?即是無智慧。為何背覺合塵?也是因為無智慧。為何總在六道中輪迴?也是因為無智慧。所以修道,應該以智慧為首。所以佛要修福修慧,修到福慧雙圓,便成無上覺。

「毋以善小而不為」,這就是修福。「毋以惡小而為之」,這就是修慧。「諸惡不作」,這就是修慧。「眾善奉行」,這就是修福。所以修道人勿貪小便宜,得少為足,要知道一切皆是如夢幻泡影,不能長久。這一點需要認識清楚,不要為紅塵名利所迷,所謂「見事省事出世間,見事迷事墮沈淪。」故吾人要儘速超出六道輪迴。

什麼叫六道輪迴?即是天、人、阿修羅、畜生、餓鬼、地獄。六道雖然不同,但又互相輪轉,循環無端。我們人好像一粒微塵似的,在虛空中,忽然為天,忽然為人,忽然為畜生,忽然為餓鬼,飄忽不定,不能做主。修行就是要了生脫死,脫離輪迴之束縛。因為天福享盡,亦會墮落,所謂「六欲諸天具五衰,三禪天上有風災,任君修到非非想,不如西方歸去來。」想要超出輪迴,就要痛下針砭,精進修行。

人不覺痛苦,不會修行,不要以為畜生和我們距離太遠,其實畜生和我們皆有骨肉關係,如果不修道,一眨眼,便又墮到畜生道。每個人皆有每個人的地獄,有煩惱,便有地獄。故諸位要趕快修道,脫出六道輪迴,始得解脫。


十法界


大方廣佛華嚴經疏序淺釋

若人欲了知,三世一切佛;
應觀法界性,一切唯心造。

法界又有十種法界,這十法界又分開有「四聖法界」與「六凡法界」,這四聖六凡法界歸納起來,不出你我現前這一念的心性,這一念具足十法界,十法界不離一念。

十法界就是佛法界、菩薩法界、緣覺法界、聲聞法界,這是四聖法界。天法界、人法界、修羅法界,這叫三善道。畜生法界、餓鬼法界、地獄法界,這叫三惡道。


地獄法界


(一)地獄法界:為什麼會墮地獄?因為你做墮地獄的事情。譬如你殺人、放火、擾亂社會的治安,令這個社會人人都受到災害,這就會墮地獄。這墮地獄是從什麼地方來的?就是從「貪心」那兒墮的。你貪心,就會墮地獄;你瞋心,就會轉餓鬼。

這個地獄,大的有十八種,小的有五百種,其次又有千萬那麼多的地獄。這個地獄,並不是預先造成了,在那兒預備好,等你去墮,不是的。是怎樣造成呢?是由你的業感所現。你造地獄的業,就現出一個地獄來;這個地獄現到什麼地方?現到你的心裏。

你在生的時候,不快樂,很憂愁的,常常哭,所謂「哭一哭,地獄有個小黑屋」,那小黑屋是很黑很黑的,沒有光明,並且還要受苦。在小黑屋裏頭,什麼也看不見,旁邊就來一把刀,把你身上刺破出血,啊!痛得不得了,痛得要死;等痛死了,然後呢?很奇怪的,就有一種巧風,這種風一吹,你又活了,這是地獄。


餓鬼法界


(二)餓鬼法界:你若盡好發脾氣、瞋心重,就會轉餓鬼。餓鬼就是有很大的脾氣,無論什麼事情,他都要發脾氣;所以誰要是願意發脾氣的,就會轉為餓鬼。這餓鬼是怎麼樣做的?也就是你的心裏頭盡發脾氣,就會做餓鬼去。


畜生法界


(三)畜生法界:畜生是怎麼樣做的?畜生就是由「愚癡」來的。你要是愚癡,什麼也不明白,就會轉為畜生。

你看那畜生為什麼要被人來支配呢?就因為牠愚癡,牠沒有人那麼聰明。有人說:「我看見有的畜生很聰明。」那你可以做那種畜生去啊!你很羨慕牠,你很歡喜牠,這沒有什麼困難的;只要你做畜生的事,就可以變成畜生,這一點都不難的。畜生做什麼事?就是愚癡的事。譬如你想:「這件事情雖然不合乎道理,可是我一定要做它!我不管它是合不合乎道理,我就是要做它!」明知這件事情不合理,卻一定要做,這就是無明。無明現前,就變成愚癡了,所以這樣就會變成畜生。

「三惡道」就從貪瞋癡去的;那麼「三善道」從什麼地方去的呢?從善功德那兒去的。


人法界


(四)人法界:你要是做善事,就可以做人。我們來做人呀,還得看你做的善事大小、多少。你善事做得多,就可以做煤油大王、汽車大王,或者是金大王、銀大王、鑽石大王、房子大王、地大王、天大王……,做這麼多大王。


修羅法界


(五)修羅法界:立功,有的地方你知道它是功,你立了;有的地方它不是功,你以為是功,也立了──好像去殺人,幫國家打仗,這就是阿修羅的法界。阿修羅就是好和人鬥爭,他以為鬥爭勝了,這就有功了,所以他就做修羅了。

這修羅法界,在天上也有修羅,人間也有修羅,畜生也有修羅,餓鬼道裏也有修羅,在這四道裏頭都有阿修羅。畜生裏頭怎麼有修羅呢?你看那些個畜生,有的畜生就專門要欺負其他的畜生;好像害群之馬 --- 在一群馬裏邊,牠不是踢踢這隻,就是咬咬那隻,這就是修羅。還有在人裏邊,你沒有麻煩,他就給你弄出一個麻煩來,這也就是修羅。

這修羅就是好鬥爭的。天上的修羅,他有天福,沒有天權,也沒有天德。修羅又叫「無酒」,他沒有酒喝。有人說:「我就歡喜喝酒,做修羅沒有酒喝,所以我不願意做修羅」,那是最好的。

你不想做修羅,就要先不發脾氣;你有脾氣,那就是通修羅法界。所以你想不做修羅,首先要不發脾氣,要「性如灰」,性情好像那個灰似的,裏頭沒有火;又可以說「性如水」,好像水似的,誰渴了就飲水,而且水也柔和不硬;又要「性如棉」,像棉花那麼柔軟,誰冷的時候,都要穿棉衣服,這也是對人都有好處的,那就不會做修羅了。有人說:「做人的衣服,那我也不願意。」這是比喻,不是真去做衣服了。

以上是修羅法界。


天法界


(六)天法界:一般不明白佛法的人,以為生天就是到極點了,「啊!到了天國樂園,親近天主。」其實這個天主,他在佛教裏只是一個護法;不要說他不大,就連坐的地方都沒有,還要站著。有的人說:「我不相信天主是給佛站著。」你不相信?那你就去試一試,你信你的天主去,不要信佛,這沒有什麼關係的。

那麼不懂佛法的人,他認為天主是最高了;其實在佛教裏,這位天主就是一個地保官。這個地保官是管一般老百姓的,他說:「我是最大的,這個世界上沒有比我再大的了。我管著你們,你們都要聽我的招呼。」因為他是鄉下的地保官,這一些鄉下佬都不知道文化是個什麼?也都不知道佛法是什麼?也不認得字,所以就聽這地保官的指揮,說:「他就是我們的主啊!我們要常常接近這個主。」

這地保官有時單獨去見市長;見了市長,他又要鞠躬、作揖的,可是沒有人看見,所以這些老百姓也不知道還有市長管著他呢。假如他去見總統呢?那他更要客氣了。總統叫他:「你請坐啦!」「不必了,我在這兒站著就可以了,我站著已經覺得很光榮了。」他就這樣子。

在〈楞嚴咒〉裏有一句「南無因陀囉耶」,那個「因陀囉耶」就是這位天主。所以你們要認清楚他,以後見到這個因陀囉,他若說他是因陀囉王,你問問他:「您就是天主啊?」他的臉一定都會紅了,說:「是的、是的!」

這天法界也是無量無邊的,不是只有一個天主,而是有很多天主的。這位天主原來是個女人,因為有三十二個女人幫她一起造佛像,給佛裝金,貼上金身,以後得到去做天主的果報。這是很久很久以前的事情了,一直到現在,他還是做他的天主。那麼有多久以前呢?有幾萬萬萬萬年、幾百萬萬年也不一定了。你不要像歷史學家一樣,一定要去追究、研究,看看有什麼證據?沒有證據!這不過是我現在對你這麼講。你不信嗎?你信不信都沒有關係,我不會因為你不信就不高興,為什麼?你信,天主也是天主;你不信,佛也是佛,不會有一個增減的。這天法界很多,說不完那麼多。


聲聞法界


(七)聲聞法界:怎麼叫聲聞呢?因為他聞佛聲音而悟道,修「四諦法」:苦、集、滅、道。聲聞就是阿羅漢。阿羅漢有初果阿羅漢、二果阿羅漢、三果阿羅漢、四果阿羅漢。問:「有沒有五果阿羅漢?」有一次我給人講開示,提到有初禪、二禪、三禪、四禪,就有一個很投機的人說:「我知道,五禪是特別又高一層了」,他虛造出五禪來。其實阿羅漢只可以證到四果。

初果,是斷了八十八品的見惑。

見惑是「對境起貪愛」;也就是你見到什麼境界,就被這個境界轉了,這叫見惑。對這個境界生出一種貪愛來了;好像你見到一部很漂亮的汽車,你就想:「我想法子也要買這麼一部汽車,坐到裏邊,噗、噗、噗……,啊!就跑得很遠的,不用走路了。」這就起了貪愛。起了貪愛,這叫見惑。你對這一部汽車,不打這種妄想,就沒有見惑了。汽車是這樣子,甚至於飛機、美麗的房子、美麗的衣服,或者美麗的東西──包括一切,不用說明白,你自己明白就得了。總而言之,你見到什麼,生出一種貪心來,放不下,甚至於睡覺也睡不著了,就想這美麗的東西:「啊,這個真是太好了!」就這麼一想,想這個境界,對境起貪愛,生一種貪心,生出一種愛心,這就叫見惑。

思惑是「迷理起分別」。迷,就是不明白;不明白這個道理,就生出一些個妄想的分別。譬如說:「啊,這講《華嚴經》……?不錯?恐怕不是這樣吧!我不應該相信的,我應該信我自己,不應該信《華嚴經》的。清涼國師他有十事自勉,那是他的事,不過那麼講,嘿,他也不一定是這樣子。」分別是這樣子、不是這樣子?又懷疑講的是真的、是假的?這就叫迷理起分別,這就是一個思惑。

初果聲聞斷了八十八品的見惑。見惑有八十八種,思惑有八十一種。說:「我沒有看見那麼多。」你不單沒有看見,你連聽都沒聽見,你怎麼會看見呢?是不是啊?

見惑是粗惑,思惑是細惑。證得初果阿羅漢,見惑都斷了;證到二果阿羅漢,都斷了思惑;證到三果,斷塵沙惑。塵沙惑就是像微塵和沙那麼多的惑,很微細的。要是斷了塵沙那麼多的惑,塵沙那麼多不明白的事情都斷了,都明白了。說:「那不錯啊!」不錯,你就試 一試看,發心往前修行。


緣覺法界


(八)緣覺法界:這個緣覺呢?就是修「十二因緣」而悟道的。在有佛出世的時候,就叫緣覺;沒有佛出世的時候,他自己住到深山穹谷去,看萬物的生生滅滅,觀飛花落葉,自己修行開悟的,就叫獨覺。


菩薩法界


(九)菩薩法界:菩薩是自利利他、自度度他、自覺覺他,行六度萬行,修布施、持戒、忍辱、精進、禪定、智慧,修六波羅蜜法。

「波羅蜜」是印度語,翻譯成中文的意思就叫「到彼岸」。什麼叫到彼岸呢?就是好像過海似的,從三藩市到屋崙(Oakland)那邊,這叫到彼岸了;現在有橋,在橋上走,不需要搭船;也就是從這一岸到另一岸,就到彼岸了。無論做什麼事,做完成,做好了,就是到彼岸。好像肚子餓,吃飽不餓了,這就到彼岸,這是一個淺近的比喻。又好像你渴了,去飲一杯汽水,或者飲一杯牛奶、果汁,或者飲個什麼的,這就不渴了;不渴,就到彼岸了。

還有,以前沒有布施,我現在布施了,這就是到彼岸了;以前沒有持戒,我現在持戒了,持戒到彼岸了。以前沒有忍辱,我現在忍辱了,這也到彼岸了;以前沒有精進,我現在精進了,這也是到彼岸了;以前沒有禪定,我現在修禪定了,也是到彼岸了;以前沒有修智慧,我現在修智慧,這也到彼岸了。菩薩就是修這六種波羅蜜,六種到彼岸的方法。他利益自己,又要利益他人,這叫自利利他。自度度他,首先自己要度自己,所謂:

自性眾生誓願度,自性煩惱誓願斷
自性法門誓願學,自性佛道誓願成

菩薩常常發這四弘誓願,願意度自性;那麼度自性,隨著也是要度他,因為「他」和自己是有互相關係的。

為什麼佛要度眾生?就因為眾生都是佛,不過眾生不知道,佛就要說明白這個佛法,令眾生都成佛。菩薩呢?就是依照佛法來教化眾生的,所以菩薩是自度度他,又自覺覺他。

菩薩自己覺悟了,他想:「啊,這覺悟是不錯的!什麼都明白了,豁然貫通了,也沒有無明,也沒有煩惱了,真是妙到極點;這種境界真是不可思議!我一個人得到這種境界,沒有什麼用啊!我應該教所有的同類──就是人,都得到這種不可思議、最妙的境界。」於是他也不留戀在這種妙的境界上,而去忙得不得了,天天要教化眾生,要度眾生;他要令眾生都同樣得到這種覺悟,這就是菩薩的發心。

菩薩也是從心裏做成的,聲聞、緣覺都是從你的心做成的。譬如你心裏願意做菩薩,你就行菩薩道;若心裏想:「菩薩道?嘿,我才不願意做這一套呢!菩薩道盡自己吃虧,我可不願意吃虧的!」就不願意行菩薩道了。行菩薩道的人,就是發大菩提心,以法界心,修法界行,行法界的道,這是菩薩。


佛法界


(十)佛法界。佛是自覺覺他、覺行圓滿。德行也圓滿了,修行也圓滿了,一切一切都圓滿了,所以就成佛。佛是什麼?就是人嘛!不過他已返本還原,明白他本來的面目,找到他自己的家鄉,所以成佛了。

佛成佛,最先說的就是這部《大方廣佛華嚴經》。這部《華嚴經》佛說了三七日,共二十一天。佛說《華嚴經》的時候,不是他這個報身說的,而是他的法身說的──佛現毗盧遮那佛的相,來說這部《華嚴經》。

在佛說《華嚴經》的時候,二乘人就只看見佛在那兒入定,沒有說法;法身大士才看見佛在那兒說法。二乘人見到佛還是一位丈六的老比丘相在那兒打坐。其實,佛在那兒打坐,正是現清淨法身,說《華嚴經》。可是,二乘人雖然有眼睛,卻看不見盧舍那佛;雖然有耳朵,也聽不見佛的聲音。佛那時候現出清淨法身毗盧遮那 佛、圓滿報身盧舍那佛。

盧舍那佛有多大、有多高呢?有一千丈那麼高──千丈盧舍那;法身則是遍滿一切處的。佛現千丈盧舍那佛身,菩薩都看見佛在那兒說《華嚴經》,可是羅漢就看不見、聽不見。我們現在既不是羅漢,也不是菩薩,為什麼我們現在還能看見《華嚴經》,也能聽聞《華嚴經》這種法呢?或者我們在過去種菩薩的因,所以才有這種 因緣聽聞這種大法、大教。


心就是法界 / 一切唯心造


這十法界,分開有十個法界,合起來就是我們現前這一念心。我們這一念心,就是遍滿十法界,所以才說:「若人欲了知,三世一切佛;應觀法界性,一切唯心造。」三世一切佛,就是過去世、現在世、未來世,這三世一切佛。你若想要知道三世一切佛,是怎麼樣成的?你就應該觀法界性──一切唯心造。

我們現在來參加暑假佛學講修班,你怎麼來的?說:「我買一張飛機票,坐著飛機,就飛來了。」或者,「我買了一張bus(巴士)票,搭上巴士,就把我運來了。」或者,「我自己開我那量老骨董的車,開了幾天,就來了。」都不是的,你們這都錯了。怎麼錯了呢?是你的心使你來的──你心裏想:「中美佛教會有一個 暑假佛學講修班。第一期是九十六天,第二、第三期也是九十六天,這第四期呢?期間縮短了,大概很容易的,我去參加這個講修班,試一試看。到那個地方只有幾個禮拜,再困難嘛,也可以受得了。」於是心裏就想:「去、去了!」

你心裏一想去,現在就來了,就來到「華嚴佛學講修班」當學生了。這不就是一切唯心造嗎?這就是唯心造出來的。你要是心裏不想來,就是有飛機、有輪船、有巴士、有火車,也沒有用。你心裏不想來,你根本就不會邁步;一步不邁,怎麼會來呢?所以,這是一切唯心造。

心是什麼?心就是法界。現在不是說「其唯法界歟」,這不過是換個名稱,其實就是「其唯汝心歟」,就是你的心。說:「哦,原來我以為法界是很大的,現在變成我的心了,我的心很小的。」你心小?你方才沒有聽見這十法界都是現前一念心嗎?你的心怎麼小呢?你的心比虛空都大,比天地都大,不過你不會用它。你的心是 「大而無外、小而無內」的,不過你就知道你有那一個小「心」,像一粒微塵那麼小,那是你境界太小了;你要是境界大,就知道你有一個大心。