Dharma declassification: what did Buddha say in his first Dharma speech

佛法解密：佛祖第一次讲法讲了什么

In the first Dharma, the Buddha said three things: avoiding two extremes, how to practice, and the four-character truth of Buddhism.

------Zhuge Changqing

amitabha.

Everyone comes to the world with different missions.

Zhuge Changqing believes that the mission of Buddha Sakyamuni to the world is to spread the method of relieving pain and annoyance around the world, so that people can understand the truth of the universe and life, get rid of pain and annoyance, and enter a happy and happy situation.

Sakyamuni, the founder of Buddhism, was originally named Chodama and Siddhartha.

Sakyamuni is the name of its race, meaning can; Mouni means "benevolence", "culture", "tolerance" and "silence". Together, Sakyamuni means "benevolent", "literate", "tolerant", "silent" and so on, which means "sage of Sakyamuni".

Sakyamuni was born in 565 BC and died in 486 BC, about the same age as Confucius in China. He is the prince of the ancient northern Indian state of Kapilawi (now in Nepal), belonging to the Chadhili caste.

According to the Buddhist scriptures, when Sakyamuni was 29 years old, he was deeply troubled by life, old age, disease, death and so on. He abandoned the royal life and became a monk. At the age of 35, he had a great understanding under the Bodhi tree, founded Buddhism, and then preached in the Ganges River basin in northern India. He died in Naga City in 1980. He has many disciples, including five hundred, including ten famous ones.

Zhuge Changqing believed that we should be grateful to the Buddha Sakyamuni Buddha. In order to help the world relieve pain, he gave up the throne and rich life at the age of 29. He personally practiced and summarized many practices from asceticism to epiphany. After becoming a Buddha, he selflessly contributed and actively promoted the Dharma, leaving people with 84 thousand ways to practice and become a Buddha. Help people relieve their worries and pains.

It should be said that we belong to those who are blessed, because we can hear Buddhism and read Buddhist classics.

After Sakyamuni became a monk, he visited the master in many ways to find the way. When he saw that many people of practice were either clothed with grass, or hungry without food, or stretched their feet, or lay in the dust and thorns, or worshipped the sun and the moon, or served water and fire, he was greatly displeased and knew that they were all pagans.

Later, Sakyamuni learned meditation from Arlokarama and Utokara who lived in seclusion in caves. The former teaches him to "follow the steps of meditation", and then he can get the "Kingdom of Empty Silence"; The latter read to him "a state that is neither psychological nor psychological".

So Sakyamuni was alone in a cave, sitting cross-legged, facing the wall and meditating for enlightenment. After spring and autumn, he finally got nothing. He realized that it was impossible to get enlightenment, so he changed his mind and decided to experience ascetic asceticism in order to get rid of it.

Sakyamuni came to the ascetic forest of Jiazhushan near the Nilianchan River and sat alone under the tree. He has no cover, no shelter from the wind and rain, no instant movement of his eyes, no fear of his heart, no fear of everything, all down, or restricted breathing, and his mind is scared, like a needle piercing the bone; Or the teeth, tongue, and jaw, which press the heart and sweat like a spring. It is said that because he keeps the precepts with pure heart, he cannot lie up, and even a large eagle nests on his head to feed his young, and the dung stains his body.

It has been six years since Sakyamuni practiced asceticism alone. He began to eat one hemp and one wheat a day, and gradually ate one hemp and one wheat a day, so that he did not drink or eat. Finally, his body became extremely thin, like a dead wood, rubbing his chest and abdomen, and touching his back.

One day, he suddenly realized that it is not easy to achieve the liberation road through excessive enjoyment, but it is also impossible to go into the way of achieving the ultimate enlightenment by practicing asceticism. So he decided to eat again and go back to Xuandao.

Sakyamuni sat under the bodhi tree for forty-eight days. It was the seventh day of December. On that night, the sky was clear and the wind was pleasant. He sat silently on the throne of Vajra, showing various meditative states, looking at the immeasurable world in the ten directions and everything in the past, present and future, and seeing the cause and effect of the three realms. In the early morning of December 8, the star appeared in the sky, and he suddenly realized that there was no way to go, and became the Buddha of perfect and equal enlightenment. The Buddha meditated for forty-nine days, and suddenly became a Buddha.

Zhuge Changqing: December 8, also known as the Buddha's Day, Buddha's Day, Buddha's Day, and Laba Festival.

According to the Buddhist scripture, when Sakyamuni became a Buddha, the earth shook all the gods and people in the heaven and praised them, and the hell starved ghosts and animals suffered a lot of hardships. At the same time, the sky drums sang together, and made a wonderful sound. The sky rain mandala, Manjushri sand flower, golden flower, silver flower, glazed flower, treasure flower, seven precious lotus, and so on.

So far, Sakyamuni has achieved the fruit of Bodhi Tao, so he began to teach disciples and teach the true meaning of the universe that he realized.

After Sakyamuni became a Buddha, he began to preach. He knew that he had followed five attendants who had served him. He was practicing asceticism in the Deer Garden of Benares at that time, and was waiting to spend his time, so he went to the Deer Garden.

In the Deer Garden, Sakyamuni began to preach the first Dharma.

Zhuge Changqing studied Buddhist materials and learned the basic situation of Buddha's first promotion of Buddhism.

1、 How many are the first disciples of Buddha who listen to the Dharma?

There were five disciples who listened to the Dharma for the first time: Kausai Chen Ru and others.

2、 Where was the first time Buddha taught Dharma?

For the first time, Buddha chose Deer Garden.

The Deer Garden near Varanasi, the holy city of Ganges River in India, is the place where Sakyamuni first spoke and turned the Dharma wheel after becoming a Buddha 2500 years ago.

Luye Garden, located 10 kilometers north of Varanasi, Uttar Pradesh of India, is the place where Sakyamuni first turned the wheel of Dharma after becoming a Buddha. The original Buddhist monk group was also established here. Deer Garden is one of the four sacred places of Buddhism in ancient India.

The five monks in the residence of the Immortal in Luyeyuan can be said to be the luckiest practitioners in the world. They are not only the first group to hear the Buddha's Dharma, but also the first group of monks to become famous disciples of the Buddha. Because of their faith and personal testimony, the most important "three treasures" in the inheritance of the Buddha's Dharma - Buddha, Dharma and Monk - are also available in the world.

Both the eminent monk Faxian of the Jin Dynasty and the eminent monk Xuanzang of the Tang Dynasty have come here. The scenic spots of the Luye Garden at that time are recorded in Faxian's "Buddhist Records" and Xuanzang's "Western Regions of the Tang Dynasty".

Now tourists can also see Ashoka's stone pillar when they come here. This stone pillar is said to be built in memory of his visit and the establishment of a monk. The lion statue on this stone pillar has now become the national emblem of the Indian government. The historical relics of Luye Garden include: the relics of the first turn of Falun in Luye Garden, the Archaeological Museum, the Taemak Pagoda, the Yingfo Pagoda of the Five Picchu, and so on.

Why is Luye Garden called Luye Garden? It turns out that Luye Garden and Buddha have a long history of karma: here is a small story - it is said that a long time ago, there was a king who liked to hunt deer, so the deer king ordered all the deer to draw lots. Every day, a deer would sacrifice itself to the king to shoot, so as to protect other deer groups. In this way, the king shot a deer every day and returned to the palace with satisfaction. One day, when he was about to bend his bow and shoot an arrow, he suddenly saw the late stag with high bearing and tears in his eyes. The king was surprised, and could not help but put up his bow and arrow and looked at the deer carefully. At this time, the deer suddenly said that he was the king of the deer, because today it was the turn of a female deer to be shot by the king, and the female deer was pregnant. The deer king could not bear to die twice, so the number of deer herd was doubled and decreased, but it was unfair for the other deer to draw lots again, so he decided to replace the female deer and dedicate it to the king. The king was so moved that he ordered that deer hunting would never be allowed in this area. In this way, it became a paradise for deer. The Chinese name is translated into Luye Garden.

In that year, Sakyamuni traveled 200 kilometers westward to Deer Field after Bodhigaya became a Buddha. Then he explained the Dharma to the five attendants sent by his father King Jingfan to take care of him, and explained to them the endless cycle of life, the endless sea of suffering, the cause and effect of good and evil, and the way to practice transcendence.

After an epiphany, the five people immediately put on their cassocks and became the earliest Buddhist monks in the world. At this point, Buddhism finally possessed the three treasures of Buddhism, Dharma and Monk, became a true religion, and began to rise in India and eventually became a sect of this religious kingdom. Since then, Sakyamuni has lived in the world for forty-five years, lectured for more than three hundred sessions, and had thousands of Huadu disciples. It is also honored as the place where the Buddha "first turned the Falun".

The Buddha originally lived in the Muraganta Kudi Essence House (Basic Fragrance Room Essence House) in Luyeyuan, and the monks' group gradually expanded to about 60 people, and later the Buddha sent them to spread Dharma everywhere.

With the support of the local king and rich merchants, Buddhism spread around Luye Garden. By the 3rd century AD, Luyeyuan had become an important art center, and reached its peak during the Gupta dynasty (4th to 6th century AD).

Both the eminent monk Faxian of the Jin Dynasty of China and the eminent monk Xuanzang of the Tang Dynasty came here to pay homage, which is recorded in Faxian's Buddhist Records and Xuanzang's Records of the Western Regions of the Tang Dynasty. In The Western Regions of the Great Tang Dynasty, Xuanzang described the grand occasion of the Luye Garden at that time: "Luye Jialan, the boundary of the district is eight points, the walls are surrounded by walls, and the pavilion is heavy." Archaeologists found that there are four or five layers of temples and monastic remains, indicating that the pagodas and temples here have been repeatedly repaired and built many times in history.

Tang Monk took scriptures from the west and came here. According to the Biography of the Three Tibetan Masters in the Great Mercy Temple of the Tang Dynasty, there is such a record in the Luye Garden: The Three Tibetan Masters came to Luye Jialan. The terrace view is connected with the cloud corridor. There are 1500 monks. Learn the positive part of the small car. There are fine houses in the courtyard. More than 100 feet high. There are hundreds of stone steps and brick niches. The golden Buddha is hidden. There is a stone Buddha in the room. Measure and wait for the Tathagata to turn the wheel. There are rocks blocking the waves in the southeast of Jingshe. It was built by King Wuyou. More than 100 feet high. There are stone pillars in front. It is more than seventy feet high. It is the Dharma Division of Buddha.

3、 What did Buddha say in his first Dharma?

amitabha. Zhuge Changqing's research found that the first time Buddha taught Dharma, he mainly talked about three things. These three things are of great significance for us to learn Buddhism and practice. They are three things we must know.

After listening to the teachings of Sakyamuni Buddha, Kausaru and other five people immediately put on their worship clothes and converted to Sakyamuni. At the same time, they were rated as monks and became the earliest believers.

The first thing that Buddha said: practice should prevent two extremes.

Zhuge Changqing: Amitabha. The Buddha Sakyamuni Buddha personally verified that "coveting a rich and noble life, providing for fame and wealth, and practicing asceticism" are not conducive to achieving enlightenment. Therefore, the first question is what to pay attention to in practice. Remind practitioners not to go to extremes.

Two extremes are proposed to avoid:

First, avoid excessive greed for wealth and wealth, and support for fame and wealth, which is depravity; The second is to avoid excessive asceticism, which is painful.

First, we should avoid excessive greed for a rich life and support for fame and wealth. If you go too far, you will fall.

Zhuge Changqing: Amitabha. Buddha means that a safe and reliable living environment is necessary, but don't indulge in the luxury and corruption of life, the greed for fame and wealth, and the rich life. Rich and noble life, fame, wealth, and entertainment will make people gradually lose their way and unwilling to practice and become Buddhas. This is the reason why Buddha left the emperor's family and went out to practice.

Ordinary people can't live without food, clothing, shelter and transportation. They can't live without money, color, fame, food and sleep. This is necessary for life. We don't ask for luxury, we don't ask for much, but we just want to be able to live our daily life. If you pursue too much, you will easily fall into the trap of greed.

Second, avoid excessive asceticism. If it is excessive, it is painful.

Zhuge Changqing: Amitabha. Buddha means that it is possible to properly hone yourself, but the penance that damages life is not perfect, so we should choose the right middle path (the Eightfold Path). Zhuge Changqing is grateful for the enlightenment of Sakyamuni Buddha. Yes, how important the correct path of practice is. Proper cultivation methods are very important.

Zhuge Changqing gives a spiritual metaphor to those who are destined:

If a person wants to go from Shanghai to Beijing, he can walk hard, go by train, or go by plane. Since it is faster to have a train and a plane, there is no need to walk.

It takes 40 days to walk to Beijing, 9 hours by train and 2 hours by plane.

It's better to take a train than a plane if you waste time walking in penance. Quickly arriving in Beijing, saving time can better promote Buddhism and do more good deeds.

The second thing that Buddha said: to practice, we should take the right path, that is, we should follow the "Eight Rights".

Zhuge Changqing: Amitabha. After the merciful Buddha said that the practice should avoid two extremes, the Buddha patiently talked about how to practice and the right way to practice.

On the way of practice, the Buddha proposed to take the right path of the "Eightfold Path" and not take detours. We should see the right way of thinking, get on the Duren boat smoothly, and truly get rid of the bitter sea of life and death. The right path is very important. Avoid detours.

The eight paths are: positive opinions, positive thoughts, positive language, positive behavior, positive occupation, positive progress, positive thoughts, and positive meditation.

The third thing that Buddha said: to practice, we should grasp the core "four-word truth" of Buddhism.

Zhuge Changqing: Amitabha. After Buddha talked about avoiding extremes and practicing the way, he finally talked about the core truth of Buddhism. The core truth of Buddhism is four words. These four words are "suffering, gathering, extinction and Tao".

Some eminent monks used the "Four Truths" and "Four Noble Truths" in the translation process to summarize the "bitter gathering and extinction".

What is the meaning? It means truth.

What are the Four Noble Truths? The Four Noble Truths are the meaning of the four great truths.

Zhuge Changqing believes that learning Buddhism needs to learn to understand what is the truth of the four words of suffering and extinction, otherwise you will not be successful in the process of spreading Dharma.

The "suffering, concentration, destruction and Tao" (the four holy truths - truth), which Buddha said, is the core of the theory of Buddhism and the general program of Buddhism.

The four holy principles of suffering and annihilation are called the general principles of Buddhism.

Zhuge Changqing believed that to learn and promote Buddhism, we must know the Four Noble Truths.

If you understand the Four Noble Truths and carry forward Buddhism, you will be like a fish in water, and you will get the wisdom of Buddhism.

Zhuge Changqing, after the Buddha became a Buddha, explained the truth of life and destiny to the five disciples, and explained how to get out of the misery of life. The Buddha is in Luye Garden, which is the Buddha of the five monks, three turns and four truths; The Buddha said that only when he fully understood the observation of the Four Noble Truths (namely, the Twelve Elements) through three levels (three turns) and obtained the true view of wisdom, could he fully realize the supreme right consciousness (Anuttarasambhuti)

For the first time, it was said that this was bitter and compelling; This is a collection, attracting emotion; This is Tao, repairability; At this time, it is verifiable.

The second time, he said: This is bitter, I know it, and I know it no more; This is the set, I have broken, and will not break; This is the Tao. I have repaired it, and I will not repair it; This is extinction, I have proved it, and will not change it;

For the third time, he said: This is bitter, you should know; This is a collection, you should break; This is the Tao, you should learn; This is extinction. You should prove it.

The "Four Truths" are the four truths of life that Sakyamuni comprehended: suffering, gathering, extinction and Tao. The Four Truths tell people that the essence of life is suffering, the reason for suffering, the way to eliminate suffering and the ultimate goal of achieving Nirvana.

The "truth" is the truth if it is not reversed.

The "holy truth" is the absolutely correct truth known by saints.

The "Four Noble Truths" say four kinds of truth: the first is the noble truth of suffering; Both, the essence of the collection; The third is the essence of annihilation; Four, the essence of the Tao. Only the Buddha can reveal it, and the rest can only explain it with the Buddha, and even the Bizhi Buddha can only realize it by himself. There is no way to use the Four Noble Truths to transform all living beings.

The purpose of Buddha's interpretation of the Four Noble Truths is to tell us the cause and effect in the world and the cause and effect in the world.

"Bitter" refers to the bitter fruit of the world -- to know the bitterness of life;

"Collection" is the reason for the rising and gathering of bitterness - the cause of the world;

"Extinction" is the fruit of bitter extinction - the fruit of the world;

"Tao" is the way to eliminate suffering and the way to Nirvana - the cause of the world.

In the classic, there is a metaphor that the body and mind of all living beings have all kinds of life and death karma and troubles, that is, they have all kinds of heart diseases. The Buddha told all living beings about the disease and the location of the disease, and pointed out that those saints who are free from suffering from disease, the joy they get without suffering from disease, and the way to relieve suffering from disease.

Pain, concentration, extinction and Tao are called the "Four Noble Truths".

The Buddha dharma is vast and numerous. In order to explore its mysteries and its essence, scholars should not only firmly grasp the core of the theory of origin, but also firmly grasp its four cardinal principles.

The Four Noble Truths are called the general outline of Buddhism, for the following reasons.

1. The Buddha taught all his life and attached importance to the four truths of "suffering gathers and destroys the Tao". From the three turns of the four truths of Buddhism in Luyeyuan to the time when the path of enlightenment is fully coming to Nirvana, it is repeated in the "Sutra of the Legacy", singing three times, "If you have doubts about the four truths of suffering, you can ask them quickly". It can be seen that the teachings of the Buddha generation are different from the beginning to the end, but the root mechanism is different. Zhuge Changqing believes that the Buddha's preaching of Dharma has never deviated from the truth of the four principles of the bitter collection of annihilation.

2. After Buddha Nirvana, later generations also take the four truths of "suffering gathers and destroys the Tao" as the basis. Some famous theorists in later generations also established their theories based on the four truths. For example, the Za Apitan Heart Theory of Fajiu, the Ju She Theory of Shiqin, and the Cheng Shi Theory of Halibamo are all based on the four principles of Dharma.

3. The Four Truths Method is the general principle of the three times common method. The Tathagata's statement has been gradually improved, and the sentient beings have realized that there is a partial roundness, forming a limitless method. But to sum up, it is nothing more than the four essence and origin.

The Sutra of Garlands says that Mahayana is the four truths of life and death, including the four truths of quantity and the four truths of work; Small multiplication focuses on the explanation of the two essence of bitter set.

Mahayana is the Four Nobles of immortality, the Four Nobles of immeasurability, and the Four Nobles of inaction. The Great Multiplication focuses on the interpretation of the Second Truth. For example, the middle view talks about emptiness and yoga talks about existence, which are arguments that focus on the destruction of truth.

Although the Four Truths Method is a big and small method, due to the depth of understanding, the focus of the statement is different.

4、 Buddha said what the core of Buddhism is "suffering, gathering, extinction and Tao".

Zhuge Changqing mainly excerpts the four truths of the core of the Buddha's Dharma, "bitter gathering and extinction" explained by the Buddha Sakyamuni, here to share with you.

Zhuge Changqing found that the Buddha was really merciful. He used great wisdom to observe life, put forward the theory of suffering and extinction, and put forward the theory of cause and effect.

Buddha found that there are no more than two ends in life, reminding people to practice diligently:

First, guided by the wrong outlook on life (causing confusion), we should do all kinds of evil karma (creating karma), and finally lead to bad results (being reported);

Second, under the guidance of the correct outlook on life (right view), we should diligently practice precepts, fix wisdom, and learn three things without missing, so as to prove the nirvana state of both blessing and wisdom.

Buddha summarized these two ends of life with the four methods of suffering, gathering, extinction and Tao.

These four laws are called "truth" because they have the meaning of truth. The Buddha said in the Sutra of the Legacy: "The sun can make cold, the moon can make hot. The Buddha said that the four truths cannot make difference. The Buddha said that the meaning of suffering is bitter, and cannot make happiness. Collection is the true cause, but no different cause. If suffering is extinguished, it is because it is extinguished; because it is extinguished, it is the result of extinction; the way to eliminate suffering is the true way, and there is no other way."

So what is "bitter gathering destroys the Tao"?

（1） What is the meaning of bitterness?

The essence of bitterness: it shows that the world is a bitter fruit and reveals the cause of life's troubles and pains.

Zhuge Changqing: Amitabha. Why is there pain and trouble in life? Buddha pointed out that there are eight sufferings in life, that is, birth, old age, disease, death, love and separation, cannot seek, hatred and hatred, and the five yin are flourishing. These eight hardships constitute the cause of life's distress and boredom.

The great wisdom of Sakyamuni Buddha discovered this problem and told people to understand the root cause of pain.

We should know that suffering is like disease, and we should know it all. It is the bitter fruit of the world, and it is also the flow of life and death. We need to know all the diseases before we can cure them. Bitterness is justified by being forced to worry. All things that leak out of the body and mind are always forced to worry by impermanence and tiredness, so it is called suffering. There are thousands of sufferings. The Buddhist scriptures can be divided into three categories:

Among all the sufferings, the five aggregates are the root.

The five aggregates are color (quality barrier), receiving (reception), thinking (image taking), acting (creation), and recognizing (parting). Color is material, thought, practice and knowledge are spiritual, which is the sum of people's body and mind. All living beings, from the beginning, live and die, and cause and effect continue, only the five aggregates (or twelve places, eighteen realms), and cause and death.

（2） What is Jidi?

Essence: It shows that karma and worry are the root of suffering, and life's suffering is caused by your own provocation.

Zhuge Changqing: Amitabha. Buddha's mercy shows people why life is painful and troublesome. These are all caused by their own greed, hatred, delusion, persistence, and karma. Because there are many delusions and greed, there are many worries.

Gather, collect, and learn. The Analects of the Dharma said: "What is the essence of the cloud? It means that all the troubles and the causes of the increase of the troubles are all said to be the essence of the name, and thus the bitter reasons of life and death are gathered."

We need to know the cause of suffering and eliminate it. This is the cause and effect of the world, and also the circulation of life and death, but it points out the reasons for our circulation of life and death.

It should be pointed out that the purpose of Buddha's revelation of the essence of suffering is not to make people pessimistic and disappointed and lose confidence in life, but to make people face up to reality and find the cause of suffering. This is called Jidi in the four truths.

The worries of all living beings are endless. The Buddhist writings of all dynasties are very detailed. Here are the relevant parts of the two theories of "Jushe" and "Cheng Weishi", which are introduced as follows:

Among the forty-six mental states discussed in the book "The Theory of All Kinds", there are six methods of great annoyance: "Ignorance, doubt, laziness, disbelief, breathing, and dropping only the constant dye." The second method of great injustice: "Only the heart is not good, and there is no shame and no shame." The tenth method of small annoyance: "Anger, repetition, covetousness, jealousy, anger, harm, hatred, flattery, deceit, and overseas Chinese." The eighth method of uncertainty: "Seek, wait, sleep, evil, greed, anger, slow, and doubt." Among these mental states, There are also fundamental worries - ten with sleep: doubt, ignorance, greed, anger, slowness, body view, side view, evil view, see and see, and abstain from seeing. Ten with sleep can also be divided into ninety-eight with sleep, which is called this puzzle.

In the sixth volume of the book, the six fifty-one minds are discussed. There are six worries: "greed, anger, ignorance, slowness, doubt, and evil opinions. The second is confusion: no shame, no shame. The following eight aspects are confused: falling, breathing, disbelief, slackness, relaxation, loss of mind, confusion, and ignorance. Indefinite four: regret, sleep, seek and serve. Among them, I am crazy, I see, I am slow, and I love. Those who call them annoyance, annoyance refers to the ability of these minds to disturb and contaminate the eighth and seventh knowledge, so that they can be turned into the sixth knowledge, which is always mixed with the third nature; Anger is the feeling that can't leave.

In terms of its nature, all troubles can be divided into three categories: greed, anger and delusion, which are the basis of the circulation of cause and effect in the world.

(1) What is avarice? Volume II of the Zhonglun said: "avarice has various names, such as first love, second famous works, second name Ran, second name lust, second name lust." avarice is avarice for the six dust of color, sound, fragrance, taste, touch and law. Buddha said that it is the root of all suffering. "If you love life, you will suffer". Buddha likened ignorance and love to the parents of life and death. Ignorance is the disorder of cognition, and love is the infection of emotion and behavior. Misunderstanding can lead to emotional and behavioral contamination; Infestation in emotion and behavior deepens the confusion in cognition. For this reason, it has become the source of life and death for all living beings. It is worth pointing out that the meaning of love here is love that is "hard to fill" and "overflowing with human desires". Its nature is contaminated. It is not that even the motherland, parents, teachers and three treasures do not love when it comes to breaking love. We should not only love, but also love, the just cause of benefiting mankind. Turning personal love into great love is the essence of breaking love.

(2) What is anger: the expression in the heart is hatred, hatred and jealousy; It is manifested in various forms of anger, hostility, harm and anger. It is said in the scripture that "when the mind is angry, 80000 obstacles will open". In particular, those who follow the Bodhisattva path cannot have a trace of anger towards all living beings. Anger can eat up compassion and make Bodhisattva lose Bodhicitta. But Duan Ang does not require people to be a "good man" without a sense of right and wrong and a sense of justice; Instead, we should dare to stand up to the evil people and evil deeds, and put ourselves into the fight, protect the people, and fight against the evil people with the fearless spirit of glaring and thundering, which is the embodiment of the great compassion of the Bodhisattva and the positive significance of breaking off anger.

(3) What is ignorance: ignorance. Ignorance is ignorance. It is the wrong understanding of ignorance, ignorance of good and evil, ignorance of cause and effect, ignorance of karma, ignorance of sainthood, ignorance of reason, impermanence, unhappiness, unhappiness, and impure. Ignorance is the basis of life and death. To achieve this, we must turn knowledge into wisdom, turn ignorance into wisdom, and have a correct outlook on life with great wisdom and wisdom.

Zhuge Changqing: Amitabha. The three poisons of greed, anger and ignorance are the first cause of worry and the root of all suffering. Practitioners should work hard on three words. Although all sentient beings have 84 thousand troubles, as long as we grasp the three culprits and eliminate them with the Prajna Wisdom Sword of Zhengzhi, all the troubles will be relieved immediately. When troubles are broken, suffering dies. In short, the original intention of Buddha's saying that the two essence of suffering is to make people extinguish the selfish desire and greed centered on me and reach the lofty spiritual realm of selflessness.

（3） What is nirvana?

The essence of annihilation: It means that in order to obtain relief and results, we must destroy the greed, hatred and ignorance that cause karma, sin and karma.

Zhuge Changqing: Amitabha. Buddha reminds people that when they know the bitterness of life and the cause of suffering, they should cut off their greed, anger and obsession, keep them right, keep them right, and take the right path of good morality, progressive practice, self-discipline, and early liberation.

The end of the truth is the end of the old translation. It is also called extinction, elimination of troubles and obstacles, and elimination of the sea of life and death. Extinction has two meanings: extinction and extinction. Extinguishing is not to move the fire to another place, but to cut off the fuel of the fire and put it out completely. This refers to the elimination of the three causes of suffering, namely greed, anger and ignorance, and the realization of nirvana silence and great liberation.

All living beings are suffering from illness all the time. We should know what happiness is without suffering from illness? What kind of people do not suffer from illness? How to prove that there is no disease? This is to point out that the fruit of the world is the state of liberation and purity - Nirvana.

All sentient beings fear the fruit, and Bodhisattvas fear the cause. Those who do not know the Dharma are only in constant fear of suffering and disaster. Bodhisattva always checks his thoughts, words and deeds to see if he is selfish and greedy. Fear of cause or fear of result is the boundary between perception and insensibility. The purpose of the analysis of the mind of annoyance by the theory of all kinds of sutras is to make people recognize good and evil, distinguish right from wrong, correct mistakes, adhere to the truth, and reach the state of nirvana.

Silence is not to put an end to the bitter, but to put an end to the bitter. Catch the king first. Extinguishing worries should also start from the root. The root of trouble is ignorance with hindrance, and confusion with no self; Greed, which has obstacles, infects the realm. To apply the right medicine to the case, we must use the wisdom of correct knowledge to cure the dark. So the Buddha taught that we should learn from listening, thinking and practicing, and enter Samadhi.

In the past, the Buddhist monk was willing to sacrifice himself for half a Buddhist sutra (Zhuge Changqing: Buddha has been a practitioner for many years, and in the process of practice, he made a vow to sacrifice himself for the second half of the sentence "the impermanence of all the elements is the law of life and death, and silence is for happiness". Because of the great wish of sacrifice, at present, he transcends the Twelve Kalpas and becomes a Buddha ahead of time.), which shows that the Buddha attaches great importance to wisdom. Only by being knowledgeable and proficient in the holy words can we establish a selfless outlook on life.

Correct action comes from correct thinking. Only under the guidance of the selfless mind can we cut off the desire for love in our daily life. Without extinction, you will be free of wisdom, and if you break your love, you will be free of heart. The liberation is for the tie. A person's mind is full of worries such as ignorance and lust. Everything is ahead of me. Living in the world is bound to be bound and hindered by nature, society, body and mind. He will run into walls everywhere and cannot be comfortable. When the troubles are extinguished, the state of silence can be reached.

The so-called silence is not the partial truth of "empty stagnation" or "degenerate into a pit", but to turn "I" into a public, and turn my greed into a great compassion of "all beings are not exhausted, and vow not to become Buddha". At this time, the world is still the world, and human beings are still human beings. In life, we should not disobey the principles of nature, society, body and mind, and we should not be confused about things; With regard to the circumstances such as pain, joy, sorrow, loss of reputation, old illness and death, we can be as active and static as we can be, and blend with each other without hindrance, so as to achieve the unity of subjective and objective, that is, we can get great freedom, great relief, and obtain the "joy of silence".

Zhuge Changqing believed that on the way to practice, we should have a great desire to self-care and a great compassion.

The meaning of the music of silence is different from that of happiness, which can be described in three aspects.

(1) A person who has proved the joy of silence must have a bright mirror in his mind, which is open and frank, without any personal desires and distractions.

(2) If you have no selfish thoughts, you will have nothing to worry about. There is no trace of contamination. It is like the sludge at the lotus without contamination. If you touch the emptiness with your hand, you will have nothing to touch.

(3) Because we should get rid of all the troubles and stains, do all the good things, do not fall into the human face, the self face, the sentient beings face, the longevity face, put down all the burdens, and obtain the lightness and happiness that has never been before. His style and appearance are harmonious but not fluid, his heart is pure and detached, his attitude to life is to love society, love people, do what is difficult, endure what is difficult, have a broad mind, and be magnificent.

Zhuge Changqing, let yourself have the heart of Buddha and Bodhisattva on the way to practice.

Those who have such a state are called in Buddhism as "remaining in Nirvana". That is the ideal state of "life and death" as the Buddhists say.

（4） What is the Tao?

Truth: explain the way to get rid of life's troubles.

Zhuge Changqing: Amitabha. Buddha Sakyamuni hoped that people would take the right path to practice. This right path is the Eightfold Path.

The eightfold path is the eight contents of the cultivation of Buddha disciples: "correct opinions, correct thoughts, correct language, correct behavior, correct occupation, correct progress, correct thoughts, and correct meditation."

Zhuge Changqing studied the cultivation methods based on the wisdom of Buddha, Bodhisattva and eminent monk, and summarized the "five in one" of Chinese traditional learning (the five in one content of Zhuge Changqing's Chinese traditional learning is: repentance, giving food, releasing life, chanting, and vegetarian. The specific Sina blog explains in detail). Those who have the chance can use the "five in one" of Chinese traditional learning to improve their cultivation speed and efficiency. Get out of hard work, get on the plane and rocket directly, and accelerate your progress.

We should know that the method of monastic practice is like a good medicine and should be learned. This is to point out the cause of the world. We should learn and master some cultivation methods, and make unremitting efforts to practice. Finally, we can be free of life and death.

The essence of the Tao. The Tao is based on understanding and understanding. It can know the pain and break the set, prove the end of cultivation and reach Nirvana. The Tao has the eightfold path. When the Buddha first spoke of Buddhism, he said the eightfold path; At the time of Nirvana, he also said the Eightfold Path for the Sutra Sutra. The eightfold path is the main content of Buddha's life statement. In the view of Buddha, the eightfold path is the most important way for people to get rid of worries, get relief, and achieve nirvana.

The eightfold path, which should be called the eightfold path, or the branch of the eightfold path, is an indispensable component of the fruit of sanctification.

The eightfold path is the development of precepts, determination and wisdom.

The eightfold path is led by wisdom, and the three studies are led by precepts: the two have different priorities. Secondly, the right view, also known as right knowledge, is the correct outlook on life. With a correct outlook on life (positive view), there will be shining thoughts, correct speech, exemplary behavior (positive thinking, positive language, positive work), contributions to the just cause of human beings (positive life), the spirit of endless life, continuous struggle, and courage to move forward (positive progress), and constant meditation (positive thinking, positive meditation). Buddha said the truth, which can be divided into seven categories, collectively known as thirty-seven items. In addition to the Eight Righteousness Path, there are also Four Minds, Four Righteousness, Four Spirits and Feet, Five Roots, Five Forces and Seven Sensation Branches.

In short, the basic spirit of the Eightfold Path is that every Buddhist learner should incorporate his own thoughts, speech and behavior into the law of origin, and according to the requirements of the Four Noble Truths, he should be unswerving, strive ceaselessly, eliminate all doubts, eliminate all sufferings, turn from obsession to enlightenment, turn from others into saints, and achieve the Buddha's fruit through both compassion and wisdom.

Zhuge Changqing: Amitabha. Now that the Dharma is smelly, let us act immediately, do nothing evil, practice all good, study hard, and work hard to become an active contributor who reports the four blessings and the three hardships, benefits the society, the country, and achieves good results.

(Reference materials for this article: Buddhist network materials, Zhuge Changqing Buddhist research materials)

 佛祖第一讲法，讲了三件事：避免两个极端、如何修行、佛法四字真理。

------ 诸葛长青

 　 阿弥陀佛。

   每个人来到人世间，都有不同的使命。

     诸葛长青认为，佛祖释迦牟尼佛来人间的使命就是弘法度人、把解脱痛苦烦恼的方法传遍全世界，使人们认识宇宙人生真相、脱离痛苦烦恼、进入开心快乐境地。

   佛教创始人释迦牟尼，本姓乔达摩，名悉达多。

   释迦是其种族名，意思是能；牟尼意思是“仁”、“文”、“忍”、“寂”。释迦牟尼合起来就是“能仁”、“能文”、“能忍”、“能寂”等，也即是“释迦族的圣人”的意思。
   释迦牟尼生于公元前565年，卒于公元前486年，大约与我国孔子同时代。他是古印度北部迦毗罗卫国（今尼泊尔境内）的王子，属刹帝利种姓。
   据佛经记载，释迦牟尼在29岁时，有感于人世生、老、病、死等诸多苦恼，舍弃王族生活，出家修行。35岁时，他在菩提树下大彻大悟，逐创立佛教，随即在印度北部，中部恒河流域一带传教。年80在拘尸那迦城逝世。他弟子很多，有五百人，其中著名者有十人。
   诸葛长青认为，我们要感恩佛祖释迦牟尼佛，他为了帮助世人解除痛苦，29岁舍掉了皇位、舍掉了富裕生活，亲自实践，从苦行到顿悟，总结了很多修行方法，他成佛后，无私奉献、积极弘法，给人们留下了修行成佛的八万四千法门。帮助人们解除烦恼痛苦。

   应当说，我们这些人属于有福报的人，因为能听闻佛法，能够读到佛家经典。

    释迦牟尼出家后，曾多方寻访明师，以求大道。他见众多修行之人，或以草为衣，或不食自饿，或翘一足，或卧尘土荆棘之中，或拜日月，或事奉水火，心中大不以为然，知其皆为外道。
   后来，释迦牟尼从师隐居山洞的阿罗逻迦罗摩和乌陀迦罗摩学习禅定。前者教他“追随沉思默想步骤”，就能得到“空寂王国”；后者对他宣读“既非心理作用也非心理作用的状态”。
   于是释迦牟尼独处一山洞之中，盘膝趺坐，面壁静心，以求觉悟。春去秋来，终无所得，他明白了这不可能得到启迪，于是改变主意，决定去体验禁欲苦行，以求解脱。
   释迦牟尼来到尼连禅河边伽闍山苦行林中，独自在树下结跏趺坐。他身无覆盖，不避风雨，目不瞬动，心不恐怖，摒除一切，全体放下，或限制呼吸，头脑发怵，如针刺骨；或牙舌顶颚，强压内心，汗如泉涌，据说，由于他净心守戒，不卧不起，乃至一只大雕在他头一结巢哺雏，粪污其身也听之由之。
   释迦牟尼独修苦行转眼已六年之久，他由最初每日食一麻一麦，渐渐至七日食一麻一麦以至于不饮不食起来。终于，他身体变得极度消瘦，有若枯木，手摩胸腹，能触背脊。
   有一日，他忽然觉悟到：过度享受固然不易达到解脱大道，但是一味苦行，也是没有办法进趋大彻大悟的法门。于是他决定重新进食，再参玄道。
   释迦牟尼在菩提树下趺坐四十八天，已是十二月初七日，这天晚上，天朗气清，惠风和畅。他默坐金刚座上，示现种种禅定境界，遍观十方无量世界和过去世现在世未来世一切事情，洞见三界因果，十二月八日凌晨，明星出现天上，他豁然大悟，得无上大道，成为圆满正等正觉的佛陀。佛祖打坐七七四十九天，顿悟成佛。
   诸葛长青：十二月八日，又被称为佛祖成道日、成佛日、成道节、腊八节。

   佛经上说，释迦牟尼成佛之时，大地震动诸天神人齐赞，地狱饿鬼畜生三道的许多苦厄，一时体息，天鼓齐鸣，发出妙音，天雨曼陀罗花，曼殊沙花，金花、银花、琉璃花、宝花、七宝莲花等。
   至此，释迦牟尼已成就菩提道果，遂开始教收徒，传授他所证悟的宇宙真谛。
   释迦牟尼成佛后，即从事说法传教。他知道曾追随伺侯过他的五名侍从，其时正在贝拿勒斯鹿野苑中力修苦行，正待化度，便前往鹿野苑。
   在鹿野苑中，释迦牟尼开始了第一弘法。   

   诸葛长青研究佛法资料，了解了佛祖第一弘法的基本情况。

   一、 佛祖第一批听法弟子，一共几人？

   第一次听法弟子一共五人：憍陈如等一共五个人。

   二、佛祖第一次讲法地点在哪里？

  佛祖第一次讲法，选择了鹿野苑。

    瓦拉纳西附近的鹿野苑----印度恒河圣城——是2500年前释迦牟尼觉悟成佛后，第一次讲经说法、初转法轮的地方。

  鹿野苑，位于印度北方邦瓦拉那西以北约10公里处，是释迦牟尼成佛后初转法轮处，佛教的最初僧团也在此成立。鹿野苑是佛教在古印度的四大圣地之一。

  鹿野苑仙人住处的五位比丘，可以说是世界上最幸运的修行者，他们不但是第一批听闻佛法的人，同时也成为佛陀的第一批出家声闻弟子，而因着他们的信受亲证，佛法传承最重要的“三宝”——佛、法、僧，也就齐备于人间了。

　　中国晋代高僧法显和唐代高僧玄奘都曾来过此地，鹿野苑当时的胜景在法显的《佛国记》和玄奘的《大唐西域记》中都有记载。

   现在游客来到这里还可以看到阿育王石柱，这个石柱据说就是为了纪念他访问和设立僧家而建立的。这个石柱上的狮子像，如今已成为印度政府的国徽。鹿野苑的历史遗迹有：鹿野苑初转法轮遗迹、考古博物馆、答枚克佛塔、五比丘迎佛塔等。

   鹿野苑为何叫鹿野苑？原来，鹿野苑与佛祖有着累世因缘：这里有个小故事—传说在很久很久以前，有个国王喜欢猎鹿，于是鹿王令众鹿抽签，每天都要有一头鹿把自己献出去给国王射杀，以此保护其他的鹿群。这样，国王每天射到一头鹿，便心满意足地回宫。有一天，他正想弯弓搭箭时，忽然看到那姗姗来迟的公鹿气度高华，两眼含泪，非同一般。国王很惊讶，不由收起了弓箭向那头鹿仔细打量。而那头鹿在这时忽然口吐人言，原来，他是鹿王，因为今天轮到一头母鹿要被国王射杀，而那头母鹿怀了孕。鹿王不忍心一尸两命，让鹿群的数量加倍递减，但是重新抽签对其他的鹿又不公平，于是就决定由自己来代替那头母鹿献给国王。国王听了十分感动，从此下令这一带永不许猎鹿，这样子，那里便成了鹿的天堂。中文名字便译为鹿野苑。
   当年，释迦牟尼在菩提伽耶悟道成佛后，西行200公里，来到鹿野苑，随后就在这里对父亲净饭王派来照顾他的5个随从讲解佛法，向他们阐述人生轮回、苦海无边、善恶因果、修行超脱之道。

   5人顿悟后，立即披上了袈裟，成为世界上最早的佛教僧侣。至此，佛教最终具备了佛、法、僧三宝，成为真正意义上的宗教，并开始在印度兴起最终成为这个宗教王国中的一派。释迦牟尼从此开始，住世说法四十五年，讲经三百余会，化度弟子数千人。这里也被尊为佛祖“初转法轮”之地。

     佛陀最初居住在鹿野苑的穆拉甘陀库底精舍（根本香室精舍），僧团逐渐扩大到60人左右，后来佛陀派遣他们到各地弘法。

   在当地国王与富商的支持下，佛教在鹿野苑附近传播开来。到公元3世纪时，鹿野苑已经成为重要的艺术中心，在笈多王朝时期（公元4世纪到6世纪），更是达到了顶峰。

   中国晋代高僧法显和唐代高僧玄奘都曾来过此地参拜，这在法显的《佛国记》和玄奘的《大唐西域记》中都有记载。在《大唐西域记》里，玄奘描述了鹿野苑当时的盛况：“鹿野伽蓝，区界八分，连垣周堵，层轩重阁。” 考古学家发现，这里有4、5层垒叠的寺庙和僧房遗址，说明这里的佛塔和寺庙在历史上被反复修缮建造过很多次。
   唐僧西天取经，到过这里。《大唐大慈恩寺三藏法师传》，对鹿野苑有这样的记载：三藏法师至鹿野伽蓝。台观连云长廊四合。僧徒一千五百人。学小乘正量部。大院内有精舍。高百余尺。石阶砖龛层级百数。皆隐起黄金佛像。室中有鋀石佛像。量等如来身作转法轮状。精舍东南有石窣堵波。无忧王所建。高百余尺。前有石柱。高七十余尺。是佛初讲法处。
   三、佛祖第一次讲法，讲了什么？

   阿弥陀佛。诸葛长青研究发现，佛祖第一次讲法，主要讲了三件事。这三件事，是对我们学佛修行有着重要意义，是必须知道的三件事。

   憍陈如等五人听佛祖释迦牟尼佛讲法后，当即顶礼拜服，皈依了释迦牟尼，同时被度为比丘，成为最早的信徒。

    佛祖讲的第一件事：修行应防止两个极端。

    诸葛长青：阿弥陀佛。佛祖释迦牟尼佛亲自验证了“贪图富贵生活、名利供养以及苦行苦修”不利于成道成佛，所以，第一个问题就讲了修行要注意什么。提醒修行者注意不要走极端。

   提出了避免两个极端：

   一是避免过分贪图富贵生活、名利供养，这是堕落；二是避免过度的苦行生活，这是痛苦。

   一要避免过分贪图富贵生活、名利供养。如果过分，就是堕落。

  诸葛长青：阿弥陀佛。佛祖的意思是，安全可靠的生活环境是应当的，但是不要沉迷于生活奢侈腐化、贪图名闻利养、富贵生活。富贵生活、名闻利养、声色娱乐，会使人渐渐迷失方向、不愿意修行成道成佛。这是佛祖离开皇帝家庭外出修行的原因。   

   凡人总离不开衣食住行，总是离不开财、色、名、食、睡，这是生活必需的。我们不求奢侈，不求很多，但是日常生活能过得去就好。如果过分追求了，就容易堕落，陷入贪婪的陷阱。

   二是避免过度苦行。如果过分，就是痛苦。

   诸葛长青：阿弥陀佛。佛祖的意思是，适当磨练自己是可以的，但是那种损害生命的苦修并不是圆满的，应当选择合适的中道（八正道）。诸葛长青感恩佛祖释迦牟尼佛的开示，是啊，正确的修行道路多么重要啊。合适的修行方法很重要。

   诸葛长青给有缘者打个修行比喻：

   一个人要从上海去北京，可以苦行走着去、可以坐火车去、可以坐飞机去，既然有火车、有飞机更快捷，就没必要非要走着去。

   徒步走着去北京需要40天，坐动车组火车9个小时、坐飞机2个小时。

   走着苦行浪费时间，那么就不如坐火车、不如坐飞机。快速到北京，节约时间可以更好的弘扬佛法、更好的多做善事。   

   佛祖讲的第二件事情：修行要走正确的道路，即要走“八正道”。

   诸葛长青：阿弥陀佛。慈悲的佛祖讲了修行要避免两个极端之后，佛祖有耐心的讲了如何修行、修行的正确道路。

   修行路上，佛祖提出要走“八正道”这条正确的道路，不要走弯路。要正见正思维，顺利乘上度人舟，自度、度人，真正脱出生死的苦海。正确的道路很重要，避免走弯路。

   八正道就是：正见解、正思想、正语言、正行为、正职业、正精进、正意念、正禅定。

   佛祖讲的第三件事情：修行要把握佛法的核心“四字真理”。

   诸葛长青：阿弥陀佛。佛祖讲了避免极端、修行道路方法后，最后讲了佛法核心真理。佛法核心真理就是四个字。这四个字，即是“苦、集、灭、道”。

   有高僧翻译过程中用“四谛”、“四圣谛”来概括“苦集灭道”。

   什么是谛？就是真理的意思。

   什么是四圣谛？四圣谛，即是四个伟大真理的意思。

   诸葛长青认为，学佛要学会理解什么是苦集灭道四字真理，否则你弘法过程就不会圆满。

    佛祖讲的“苦、集、灭、道”（四圣谛——真理），是佛法理论的核心，是佛法的总纲领。

   苦集灭道四圣谛，被称为佛法的总纲。

   诸葛长青认为，学习佛法，弘扬佛法，必须知道四圣谛。

   理解了四圣谛，弘扬佛法，就会如鱼得水、就会得到佛法智慧。

   诸葛长青，佛祖成佛后，给五位弟子讲解了人生命运真相，讲解了如何脱离人生苦海。佛在鹿野苑，为五比丘三转四谛佛法；佛陀表示，唯有当他完全懂得透过三个层面（三转）观察四圣谛（即十二行相），并获得真正的观智之后，才圆满证得无上正自觉（阿耨多罗三藐三菩提）

   第一次说法这么说：原来此是苦，逼迫性；此是集，招感性；此是道，可修性；此时灭，可证性。
    第二次说：此是苦，我已知，不复更知；此是集，我已断，不复更断；此是道，我已修，不复更修；此是灭，我已证，不复更证；
   第三次转说：此是苦，汝应知；此是集，汝应断；此是道，汝应修；此是灭，汝应证。

   “四谛”是释迦牟尼体悟的苦、集、灭、道四条人生真理，四谛告诉人们人生的本质是苦，以及之所以苦的原因、消除苦的方法和达到涅槃的最终目的。
   “谛”就是如是不颠倒，即是真理。

   “圣谛”是圣人所知之绝对正确的真理。

   “四圣谛”说四种真理：一者、苦圣谛；二者、集圣谛；三者、灭圣谛；四者、道圣谛。唯有佛陀才能开示它，其余的人只能随着佛陀而解说，乃至辟支佛也只能自己觉悟，没有办法以四圣谛来度化众生。
   佛陀阐释四圣谛的目的，是要告诉我们世间的因果以及出世间的因果。

   “苦”是指世间的苦果--认识人生苦；

   “集”是苦升起汇集的原因－－世间因；

   “灭”是苦熄灭的果－－出世间的果；

   “道”是灭苦的方法，通往涅槃的道路－－出世间的因。

   在经典中有这样的比喻：众生的身心有种种的生死业以及烦恼，即是有各种的心病，佛陀将此病情，以及病情之所在处，告诉众生，并且指出那些解脱的圣人，没有病苦而得到的愉悦，以及解脱病苦的方法。

   苦、集、灭、道称为“四圣谛”。

   佛法浩如烟海，典籍汗牛充栋。学者欲探其秘奥，究其要旨，除紧紧抓住缘起论的核心外，还要牢牢地握其总纲四圣谛。

   四圣谛称为佛法的总纲，大约有下面几点理由。
　　1.佛陀一生教化，重视“苦集灭道”四谛真理。从鹿野苑三转四谛佛法，至化道圆满将入涅槃时，复于《遗教经》中，三唱“若于苦等四谛有所疑者，可疾问之”。可知世尊一代教法，虽有初后不同，根机差异，究其内容，唯弘四谛。诸葛长青认为，佛祖弘法讲法，始终没有偏离这个苦集灭道四谛真理。
　　2.佛涅槃后，后世也以“苦集灭道”四谛真理为根本。后世一些著名论师造论，也多以四谛为大纲来建立其学说。如法救的《杂阿毗昙心论》，世亲的《俱舍论》，诃梨跋摩的《成实论》等，都是以四谛法为其纲要。
　　3.四谛法是出世三乘共法的总纲。如来说法有顿渐，众生证悟有偏圆，形成无量法门。但归纳起来，不外乎四谛与缘起。

  《胜鬘经》说，小乘是生灭的四谛，有量的四谛，有作的四谛；小乘法著重于苦集二谛的说明。

   大乘是不生不灭的四谛，无量的四谛，无作的四谛。大乘法著重于灭道谛二的阐发。如中观讲空，瑜伽谈有，都是著重于灭谛的论证。
   四谛法虽是大小共学法门，但由于理解有深浅，因此申述的重点就各有不同。　　

   四、佛祖讲佛法核心“苦、集、灭、道”是什么意思。

   诸葛长青重点把佛祖释迦牟尼佛讲解的佛法核心“苦集灭道”四个真理摘录在这里，分享给大家。

   诸葛长青研究发现，佛祖真是慈悲，他用大智慧观察人生，提出了苦集灭道理论、提出了因果理论。

   佛祖发现人生的归宿不外两种，提醒人们要精进修行：

   一是以错误的人生观为指导(起惑)，行诸恶业(造业)，最后导致恶果(受报)；

   二是以正确人生观为指导(正见)，勤修戒定慧三无漏学，证得福慧双圆的涅槃境界。

   佛用苦、集、灭、道四法来概括人生的这两种归宿。
　　这四法称之为“谛”，以其有真实不虚之义。佛在《遗教经》上说：“日可令冷，月可令热，佛说四谛，不可令异。佛说苦谛实苦，不可令乐。集是真因，更无异因，苦若灭者，即是因灭；因灭故果灭；灭苦之道，实是真道，更无馀道。”
　　那么什么是“苦集灭道”呢？

   （一）什么是苦谛？

      苦谛：说明人世间是苦果，揭示了人生烦恼痛苦的原因。

   诸葛长青：阿弥陀佛。人生为什么有痛苦烦恼？佛祖指出，人生有八苦，即是生、老、病、死、爱别离、求不得、怨憎会、五阴炽盛。这八苦构成了人生苦恼烦闷原因。

  佛祖释迦牟尼佛大智慧发现这个问题，告诉人们，要认识痛苦根由。

  我们要知道苦有如病，应该遍知，这是世间的苦果，也是生死的流转。我们要知道所有的病，才能医治它。苦以逼恼为义，一切有漏身心，恒为无常患累之所逼恼，故名为苦。苦有万千，佛经约分为三类：
　　众苦之中，五蕴炽盛苦是根本。

   五蕴是色(质碍)、受(领纳)、想(取像)、行(造作)、识(了别)。色是物质的，受想行识是精神的，是人们身心的总和。一切众生，无始以来，生生死死，因果相续，唯是五蕴(或十二处、十八界)，因缘生灭。
　　（二）什么是集谛？

       集谛：说明业与烦恼是苦的根源，人生苦都是自己招惹汇集来的。

   诸葛长青：阿弥陀佛。佛祖慈悲给人们指出，人生为何痛苦烦恼，这些都是自己的贪嗔痴、妄想执着、累世业障罪业因果汇集招惹来的。因为妄念多、贪心大，所以苦恼烦恼多啊。

    集者，招集为义，旧译作习，习是修习熏习之义。《对法论》说：“云何集谛，谓诸烦恼及烦恼增上所生诸业，俱说名集谛，由此集起生死苦故。”
   我们要知道病苦的原因，将之断除。这是世间的因果，也是生死的流转，但是它指出我们生死流转的原因。

    应该指出的是，佛揭示苦谛的目的，不是要人们悲观失望，对生活丧失信心，而是要人们正视现实，找到产生苦的原因。这在四谛里叫集谛。

　　众生烦恼，无穷无尽，历代佛学著作论之甚详。现举《俱舍》《成唯识》二论的有关部分，介绍如下：
　　《俱舍论·分别根品》论述四十六心所中，有大烦恼地法六：“痴、疑、怠、不信，惛、掉唯恒染。”大不善地法二：“唯遍不善心，无惭及无愧。”小烦恼地法十：“忿、覆、悭、嫉、恼、害、恨、谄、诳、侨。”不定地法八：“寻、伺、睡眠、恶作、贪、瞋、慢、疑。”这些心所中，又有根本烦恼——十随眠：疑、无明、贪、瞋、慢、身见、边见、邪见、见取见、戒禁取见。十随眠又可分为九十八随眠，称为本惑。
　　《成唯识论》卷六论及六位五十一心所，有烦恼六：“贪、瞋、痴、慢、疑、恶见。”随烦恼：小随惑十：忿、恨、覆、恼嫉、悭、诳、谄、害、侨。中随惑二：无惭、无愧。大随惑八：掉举、惛沉、不信，懈怠、放逸、失念、散乱、不知正。不定四：悔、眠、寻、伺。其中以我痴、我见、我慢、我爱为四根本烦恼。称其为烦恼者，烦是指这些心所能扰乱、染污第八、第七识，令其外转为第六识恒成杂染有漏三性；恼是有情依此生死轮转，不能出离。
　　一切烦恼就其性质来说，可以分为贪、瞋、痴三大类，是世间流转因果的根本。
　　(1)什么是贪：《中论》卷二说：“贪欲有种种，初名爱，次名著，次名染，次名淫欲，次名贪欲，有如是等名字。”贪是贪爱色、声、香、味、触、法六尘。佛说它是众苦之本，“爱生则苦生”。佛把无明和爱，譬喻为生死的父母(因)。无明是属于认识的错乱，爱是属于情意和行为上的染著。认识上的错乱，能导致感情和行为上的染著；感情和行为上的染著，又加深了认识上的错乱。为此往复循环，成为众生的生死根源。值得特别指出的是，这里说的爱的涵义，是“欲壑难填”、“人欲横流”的爱，其性质是染污的，并非一说到断爱，就连祖国、父母师长和三宝都不爱了。对于福造人类的正义事业，不仅要爱，还要热爱。化私爱为大爱，才是断爱的真谛所在。
　　(2)什么是瞋：表现在内心的叫怨、恨、嫉妒；表现于形色的叫忿、诤、害、恼怒。经上说“一念瞋心起，八万障门开”。特别是行菩萨道的人，对众生不能有一丝儿瞋心。瞋心能吃掉悲心，使菩萨退失菩提心。但断瞋也不是要求人们做一个没有是非感和正义感的“老好人”，不能人妖不分，是非颠倒；而是要对恶人坏事敢于挺身而出，以金刚怒目、霹雷轰顶的大无畏精神，投入战斗，保护人民，打击恶人，这才是菩萨大悲心的体现和断瞋的积极意义。
　　(3)什么是痴：即无明。无明即是无知，是不知善恶、不知因果、不知业报、不知凡圣、不知事理，无常计常、无乐计乐、不净计净、非我计我的错误认识。无明是生死的根本，了生死，就必须转识成智，变无明为明，具备大智大慧的正确人生观。
　　诸葛长青：阿弥陀佛。贪、瞋、痴三毒，是烦恼的魁首，是众苦之本。修行人要在三字上下功夫。尽管众生有八万四千烦恼，只要抓住这三个祸首，以正知的般若慧剑除之，则一切恼烦当下涣然冰释。烦恼断了，则苦灭。总之，佛说苦集二谛的本意，是要人们熄灭以我为中心的私欲贪爱，达到忘我无私的崇高精神境界。
　　（三）什么是灭谛？

       灭谛：说明要得到解脱与证果，就要灭掉产生业障罪业的贪嗔痴等。

    诸葛长青：阿弥陀佛。佛祖提醒人们，知道了人生的苦、知道了苦的原因，就要斩灭自己的贪嗔痴，灭掉自己的贪心、嗔怒心、痴心等，让自己保持正知正见正思维，走上行善积德、精进修行、自度度人、早日解脱的正路。

   灭谛，旧译作尽，是苦灭或苦尽无余之义。也称灭度，灭烦恼障，度生死海。灭有熄灭和寂灭二义。熄灭，不是将火移往别处，而是断绝火的燃料，使其彻底熄灭。这里指的是把贪、瞋、痴三种致苦的原因灭尽，实现涅槃寂静，得大解脱。
   众生无时无刻不在病苦中，我们要知道没病苦的快乐是怎样的？要认识怎样的人是没有病苦的？要证知怎样才是没有病？这是指出世间的果，就是解脱、清净的境界－－涅槃。

   众生畏果，菩萨畏因。不懂得佛法的人，只是终日惶惶，恐惧痛苦和灾难的来临。菩萨畏因，时时检查自己的思想和言行，是否有致苦的自私和贪爱。畏因还是畏果，是觉与不觉的分界限。一切大小乘经论对烦恼心所分析入微的目的，是要人们识别善恶，明辨是非，改正错误，坚持真理，达到涅槃的境界。
　　寂灭，不是扬汤止沸的灭苦，而是釜底抽薪的灭苦集谛。擒贼先擒王。熄灭烦恼也要从根本处着手。烦恼的根本，有障知的无明，惑于无我；有障行的贪爱，染于境界。对症下药，必须以正知之慧，医无明之暗。所以佛陀教导要从闻思修，入三摩地。

  往昔释尊曾为半偈舍身（诸葛长青：佛祖累世曾经做过修行者，修行过程中，曾经为求得“诸行无常，是生灭法”的下半句“生灭灭已，寂灭为乐“”而发愿舍身，因为有舍身大愿，当下，所以超越十二大劫，提前成佛。），可见佛陀对慧学的重视。具有闻慧，精通圣言，才能奠定无我的人生观。

  正确的行动，来自正确的思想。只有在无我的思想指导下，于日常生活中才能断除爱欲。无明灭则得慧解脱，爱欲断则得心解脱。解脱是对系缚而言。一个人的脑子里尽装些无明和爱欲等烦恼，事事处处我字领先，生活在世界上，必然会被自然、社会、身心所系缚、所障碍，四处碰壁，不得自在。烦恼熄灭，即能达到寂灭境界。

   所谓寂灭，绝非“沉空滞寂”、“堕无为坑”的偏真，而是要化“我”为公，把执我的贪爱转成“众生未尽，誓不成佛”的大悲心。这时，世界依旧是世界，人类仍然是人类。在生活上，对自然、社会、身心各种事物，于理不违，于事不惑；对苦乐悲欢，毁誉得失，老病死等境遇，能动静一如，互融无碍，达到主观与客观的统一，即能得大自在，得大解脱，证得“寂灭之乐”。

   诸葛长青认为，修行路上，要有自度度人的大愿心，大慈悲心。
　　寂灭之乐的乐，与一般所谓快乐的涵义不同，这可以从三个方面加以描述。
　　(1)一个证得寂灭之乐的人，他的思想必然是像明镜一样，光明磊落，襟怀坦白，没有丝毫个人的私欲和杂念。
　　(2)既无私心杂念，遇事便无所挂碍，没有一丝儿染著，如莲花处污泥而不染，若人以手摸虚空而无所触及。
　　(3)因为断除了一切烦恼染污，做一切好事，不落人相、我相、众生相、寿者相，放下一切包袱，获得从来未有的轻安妙乐。其人的风貌是和而不流，内心是纯净超脱，生活态度是热爱社会，热爱人民，难行能行，难忍能忍，心胸广阔，气象万千。
　　诸葛长青，修行路上要让自己有佛菩萨之心。
   具有这种境界的人，佛学里称为“有馀依涅槃”。也就是佛教徒所说的“了生死”的理想境界。　

  　（四）什么是道谛？

       道谛：说明脱离人生烦恼苦海的方法道路。

    诸葛长青：阿弥陀佛。佛祖释迦牟尼佛希望人们走上修行正确道路。这条正确道路就是八正道。

   八正道是佛弟子修行的八项内容：“正见解、正思想、正语言、正行为、正职业、正精进、正意念、正禅定。”

   诸葛长青依据佛菩萨、高僧大德智慧研究修行方法，总结了国学“五合一”（诸葛长青国学五合一内容为：忏悔、施食、放生、念诵、吃素。具体新浪博客有详细讲解），有缘者可以用“国学改运五合一”来提升自己修行速度和效率。走出苦修，直接乘上飞机、火箭，加速精进。

       我们要知道修道的方法有如良药，应该修学。这是指出世间的因，我们应该学习、掌握一些修道的方法，努力不懈地修行，最后就可解脱生死。

   道谛。道以通达为义，能知苦断集，证灭修道，通至涅槃。道有八正道，世尊初讲佛法时，即说八正道；临涅槃时，又为须跋陀梵志说八正道。八正道是佛一生说法的主要内容。在佛看来，人们要想除烦恼，得解脱，证涅槃，八正道是最重要的途径，是三乘共学的一乘道。
　　八正道，应称为八圣道分，或八圣道支，是成圣证果不可缺少的八种成分。

   八正道是戒、定、慧三学的开展。

   八正道以慧学为首，三学以戒领先：二者的重点各有不同。其次第是：正见，也称正知，即正确的人生观。有了正确的人生观(正见)，一定会有闪光的思想，正确的言论，模范的行为(正思维、正语、正业)，对人类的正义事业作出贡献(正命)，具备生命不息、奋斗不止，勇往直前的精神(正精进)，对正法念念不忘，勤修禅定(正念、正定)。佛说道谛，共分为七大类，统称三十七道品。除八正道外，还有四念处、四正勤、四神足、五根、五力、七觉支，兹不详述。
　　总之，八正道的基本精神，是要求每一个学佛者都要把自己的思想、言论、行为纳入缘起的规律，根据四圣谛的要求，坚定不移，奋斗不息，断除诸惑，灭尽众苦，转迷为悟，转凡成圣，悲智双运，成就佛果。

    诸葛长青：阿弥陀佛。佛法难闻今已闻，让我们立刻行动起来，诸恶莫作、众善奉行，勤奋学习、努力精进，成为一个上报四重恩、下济三途苦，造福社会、造福国家、成就福报果报的积极奉献之人。

 （本文参考资料：佛法网络资料、诸葛长青佛法研究资料）

 (This article is an original article by Zhuge Changqing, and the pictures are selected from the Internet. Welcome to forward it, and please indicate the source for forwarding)

Introduction to Zhuge Changqing: Zhuge Changqing, the inheritor and promoter of traditional Chinese culture, is willing to "learn from sages, promote virtue, revitalize China and benefit the world" together with people with the same ideals in the world.

(Zhuge Changqing: zhuge8031@163.com ）

Zhuge Changqing mailbox：

zhuge8031@163.com

Zhuge Changqing's Chinese Dream

Learn from sages and carry forward virtue

Revitalizing China for the benefit of the world

 （本文是诸葛长青原创文章，图片选自网络。欢迎转发，转发引用请注明出处）

诸葛长青简介：诸葛长青，中国国学传统文化传承弘扬者，愿与天下志同道合者一起“学习圣贤、弘扬善德、振兴中华、造福世界”。

（诸葛长青：zhuge8031@163.com）

Zhuge Changqing mailbox：

zhuge8031@163.com

  诸葛长青中国梦  

学习圣贤 弘扬善德

振兴中华 造福世界

Selected Articles in Previous Periods

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往期精选文章

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1The wisdom of traditional Chinese culture changes the destiny: filial piety to parents+five in one+self-improvement

1 国学智慧改命运：孝敬父母+五合一+自强不息

2Zhuge Changqing's Three Golden Keys to Changing Destiny

2诸葛长青改命运三把金钥匙诸葛长青施食仪轨 （十五步简洁版）

3Zhuge Changqing's Greeting Ritual (15 Steps Concise Version)

3 诸葛长青施食仪轨 （十五步简洁版）

4How to repent: the ritual of repentance and the method of repentance (full version)

4   如何忏悔：忏悔仪轨忏悔方法（完整版）

5How to read the Dizang Sutra: Methods for reciting Dizang Sutra (complete version)

5 如何念地藏经：念地藏经仪轨方法（完整版）

6How to release? The ritual of releasing life

6怎样放生？放生仪轨

7Zhuge Changqing's Repentance Culture: A Case Study of Repentance Methods for Changing Destiny

7诸葛长青忏悔文化：改变命运忏悔方法案例

8Free Life Culture: Free Life Culture in Ancient China

8放生文化：中国古代的放生文化

9Shocking photo of feeding: Buddha, Bodhisattva and Dharma Protector come to the scene

9施食震撼照片：佛菩萨护法神亲临现场

10Feeding Rite Return: the return is changed to simple return

10施食仪轨回向：回向修改为简洁回向