面对磨难的学佛发心3点认知

《面对磨难的学佛发心3点认知—-大日如来王尊佛》
“Three Key Understandings on the Motivation for Learning Buddhism in the Face of Hardship—-SunGuru Buddha”

此开示不是针对磨难的处理方法，而是在磨难障碍面前的修行发心。凡夫依止我执苦乐感受，执着为实相，以满足自己快乐内在二边世俗心，与外在世俗相的安逸而学佛。所以遇到磨难，要用世俗方式解决后，再考虑学佛，学佛成为度假，成为陶冶情操的爱好，而非真正吉祥根本，更不是一切问题解决的根本办法。【所以第一，不能等磨难解决了再学佛。】
磨难面前，几乎所有人都为了解决磨难而学佛。这里论学佛的发心，畏惧磨难，贪图安逸，已经把前提定义为磨难的绝对实相，所做皆为假我二边实相而服务。是方向根本性错误。而应认知任何万法皆业力假和。【所以第二，不为解决自己畏惧的磨难而发心学佛。】
既然磨难是业力的假和，解决磨难的根本就是超越对磨难的实相执着。放下对磨难的执着，就是打破逃避的顽空，要面对它，承载包容才能放下。视为本性所具有，即磨难的看破放下，若知具有当下即佛。六祖云：何其自性本自具足。所以掉进深渊越深的人就越有智慧，前途荆棘路才是成佛因。佛陀云：不历尽世间苦难怎能大彻大悟。但历尽也是要如法面对，而不是随业流转。【所以第三：要学会在磨难中如何学佛。】
其实这才是真正解决磨难。就如同我说苦难的源头和尽头，就如同孩子的糖果，当你从孩子长大，不再贪恋糖果的实有，敢于放下视为幻化，也不会畏惧失去的空无，敢于承载视为本性具有，二边都对你不起作用，不起因果了，成就阶段性的无生法忍，就是你磨难的尽头。 无明摧破而入禅定，以戒生定，以定生慧。外在随心地禅定自然解决磨难，创造吉祥，这才是方向的正确把握，也无处不在寂静无为的吉祥过程中。越是超越二边，越是与依止和菩提心接轨，佛法的神迹就会显现你的身上。越是深陷假我二边，为无明轮回服务，越感受佛法的无力和失效。

This teaching is not about how to deal with hardships, but about the practicing motivation when facing obstacles in practice. Ordinary people rely on their attachment to personal suffering and happiness. They see their attachments as real and learn Buddhism only to satisfy their inner desires for comfort and outer ease in life. So, when hardships arise, they first try to solve them through secular means and only then consider learning Buddhism. This makes Buddhism a vacation or a way to cultivate personal interests, rather than the foundation of true auspicious. It is also not the ultimate solution to all problems. [So, first: Do not wait until hardships are solved before learning Buddhism.]
Most people turn to Buddhism only to escape their suffering. However, if the motivation for learning Buddhism is fear of hardship and a desire for comfort, then the premise is already assuming that hardships are absolutely real, and all efforts are made to serve this false belief in dualistic reality, this direction is a fundamental mistake. Instead, one should understand that all dharmas are the temporary result of karma. [So, second: Do not practice Buddhism just to resolve hardship.]
Since hardships are just temporary results of karma, the fundamental solution to hardships is to transcend the attachment to the reality of hardships. Letting go of the attachment to hardships is to break the stubbornness of escaping. We must face it, bear it and let it go. We must regard it as our nature, that is, to see through and let go of hardships. If we know that we have it, we are Buddha at the moment. The Sixth Patriarch said: What its own nature inherently self-sufficient. Therefore, the deeper we fall into the abyss, the wiser we are. The thorny road ahead is the cause of becoming a Buddha. The Buddha said: Without experiencing hardship over time, how can one achieve great enlightenment. But experiencing it, also must face it according to the Dharma, rather than follow the flow of karma. [So the third: We must learn how to learn Buddhism in hardships. ]
In fact, this is the real solution to hardships. Just as I said, the source and end of hardships are like candy for children. When you grow up from a child, you no longer covet the reality of candy. You dare to let go of it as an illusion, and you will not be afraid of the emptiness of loss. You dare to bear it as your nature. Both sides will have no effect on you, and there will be no cause and effect. Attaining the state of non-arising of any thoughts of Dharma tolerance, is the end of your hardships. Ignorance is broken and you enter into meditation. With precepts, you will be born into concentration, and with concentration, you will be born into wisdom. with the meditative state of the heart, externally will naturally solve hardships and create auspiciousness. This is the correct grasp of the direction, and anywhere is also in the auspicious process of silence and inaction. The more you transcend the two sides, the more you are in line with reliance and bodhicitta, and the miracles of Buddhism will appear in you. The more you are trapped in the two sides of false self and serve the cycle of ignorance, the more you feel the powerlessness and ineffectiveness of Buddhism.

————大日如来王尊佛

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