随顺师教 耐心回归——来自Robin师兄的修学心得分享

摘要：我们往往打着学佛的名义而没有真正地学佛，因为无明的种子从来没有置换过，反而通过学佛把烦恼激活了。

回顾观察自身及同修莲友们在学习、实践佛法过程中常出现的一些问题点，或者说很容易出现的一些障碍，经师长的教导与梳理后，自己有所触动，想把这份触动与感动通过这段文字真诚供养给如父如母的一切有情。

这些问题点大致是这几种：有的是道理我明白就是用不上；有的是颠覆信仰；有的是强化自己是唯一正确的，像是掌握了一个真理一样，形成了我慢与法执的极大世俗烦恼。

对于这些问题的来源、过程、结果，我们要清晰地了解认识它。首先是无明建立了疑虑，疑虑产生了对立，对立必然建立我慢与法执。

我慢与法执的建立是疑虑与对立的推动，它是在本净圆融的法界中虚妄的建立一一无明业习的建立。

我们往往打着学佛的名义而没有真正地学佛，因为无明的种子从来没有置换过，反而通过学佛把疑虑、对立、我慢、法执的烦恼激活了，然后把这些烦恼的结果附加在佛法上，认为这些烦恼是因为学佛带来的，造成了对佛法的一种极大的误解。

了解了这些问题的来源、过程、结果，那怎么来解决它呢？ ——师长的教导无疑是至关重要的。师长一直引发我们启用本具本净 —— 清净缘起来审视无明、疑虑、对立、我慢、法执造成的痛苦烦恼，破除障碍，令心回归本净本具。

在这个回归的过程中，师长没有给我们增加或者减少任何东西，起到的就是引领与推动的作用。师长的传承施教就是把你本具的宝藏打开，我们需要做的就是感恩孝顺，把师长的功德放在每个事相中、每个角落里。接下来就是悟者顿悟，行者渐次行。

真要渐次行中，“耐心”是个关键口。我们虽然已经了解了佛的知见，或者有所感悟，但还未真正融入佛的知见，没有在理事一如、性修不二上真正达成事实，我们就容易着急、对立、耐不住。毕竟佛的知见，不是个人的知见，这需要我们在每个事情中一点一点依圆满、究竟、了义的教法去实践，逐渐地化解无始以来业力的坚固。

这个耐心就是感恩孝顺，就是要有回归本净的强烈愿望，就是用心要足够的细腻真实。使这个耐心成熟起来，就会变得有内容、有支持。要耐得住这个究竟了义的教法，否则很快就被无明、疑虑、对立、我慢、法执淹没了，反而会责怪法则，责怪师长，责怪外在因缘。

我们一旦有染着，就要去了解它的根源所在。单单认识还不够，因为它一直还在污染着你、制约着你，一定还要通过忏悔真正地去洗礼它，让自己的心回归本净。这个过程是必须的。一个问题解决了就感恩，没解决就忏悔。

随顺师教，随顺正见，随顺佛愿，就能消除超越无明、疑虑、对立、我慢、法执带来的烦恼障碍。

Follow Our Master’s Teachings and Be Patient to Return

— Feelings Shared by Brother Robin in The Process of Learning Dharma
Recently I have reviewed and observed some problems or obstacles encountered frequently by my peer dharma practitioners and myself in the process of learning and practicing Buddha dharma. Under Master Cifa’s guidance and with his help to have my thoughts ordered, I have been touched and would like to sincerely offer my feelings through this text to all mother-like or father-like sentient beings.

The problems can be roughly classified as follows. Some people’s problem is that “I understand the theory but I cannot apply it”. Some people have overturned their beliefs. Other people have strengthened themselves to be the only one who is right, as if they held the truth, which results in huge troubles of self-arrogance and attachment of the reality of dharma.

We must clearly understand and recognize the sources, development and the results of these problems. First of all, ignorance leads to doubts; doubts creates duality; and duality inevitably gives rise to arrogance and attachment to dharma.

The arrogance and attachment are driven by doubts and duality. They are delusively fabricated in the inherent pure and perfect realm, a build-up of ignorant karma.

We are only in the name of learning Buddhism, but never truly learn dharma, because we have never really displaced the seed of ignorance in our hearts. Instead, we have activated our annoyances such as doubts, duality, arrogance and attachment to dharma through dharma learning, and then imposed these annoyances on Buddhism and thought they were brought by dharma learning, which results in a great misunderstanding of Buddhism.

How to solve these problems after understanding their sources, processes and results? Our master’s instructions are doubtless crucial. He always inspires us to start using our inherent pure and perfect nature as our dependent arising to observe our agonies and annoyances caused by the ignorance, doubts, duality, arrogance and attachment to dharma, to break these barriers and have our hearts getting back to the inherent purity and perfection.

In the course of returning, our master does not add or reduce anything for us. He only takes a leading and promoting role to open our intrinsic all-inclusive treasure through passing on teachings. All we need to do is to be thankful, filial to and compliant with our master, and apply his merits to every phenomenon and corner. Then we may awaken to the truth suddenly, but we need to practice it gradually.

We should persist in practicing, during which being patient is the key. Although we have already understood the Buddha’s knowledge and vision or have had some insights of it, we haven’t truly integrated into it, and haven’t attained the state that noumena and phenomena or nature and practice are essentially non-dual. We are easy to be worried, resisted and lose patience. After all it is the knowledge and vision of Buddha, not our own. So it requires us to put this perfect, ultimate and true dharma into practice on everything, bit by bit, and to gradually resolve the hardness of our karma throughout beginningless time.

The patience is to be grateful, filial and compliant, to have a strong desire to return to the inherent purity and to apply our heart delicately and truly enough to have our patience matured, rich in contents and with full support. We must be patient with these ultimate and true teachings. Otherwise we will rapidly be overwhelmed by ignorance, doubts, duality, pride and attachment to dharma. As a result, we may blame the dharma, accuse our master and complain about the external conditions.

Once we have attachment, we must be aware of its origin. But awareness itself is far from enough, it will contaminate and restrain us all the time. In this case we must make a confession to completely clean the attachment and bring our hearts back to its inherent purity. This is a necessary process. If we solve the problem, we should be thankful; if we don’t, we need to confess.

Only if we follow the teachings of our master, the right view and the great vows made by Buddhas, can we eliminate and transcend the barriers of annoyances caused by ignorance, doubts, duality, arrogance and attachment to dharma.