Dear students in Wuhan,

Is everyone doing fine? This year’s Chinese New Year is a little different from the past, as a new type of pneumonia has erupted. [I] hope that everyone does not panic. Why? Facing such situation will cause panic, but we need to introspect. What are our panic and fear actually for? It looks as if this disease is in our face, cornering every sentient being, everyone around us. Everyone could be feeling a little panicky, or some people couldn’t care less. Perhaps many doctors, and nurses are working day and night without a break to help all patients. Therefore, in this matter that seems unfortunate, there are also many things that are inspiring, while tragic, or touch our hearts. 00’48”

So what should we be afraid of, in fact? Master Jih-Chang ever gave discourses during the Taiwan great earthquake, and also during SARS time. For example, are we worried about the disaster before us, or the ultimate catastrophe? We are afraid of sickness because [we] will suffer, and if unable to recover, there will be death. Hence, ultimately, it is death that is most fearful! However, as long as we are in cyclic existence, in the end, it is the same as still living between the teeth gaps of death, we do not know when it will gnash. Like what was mentioned in the Lamrim, no one knows when impermanence will arrive. Moreover, in this impermanent, unstable, disturbed occurrence, the nature of cyclic existence is suffering. Once we understand there is nonexistence of intrinsic nature of our mind, and attain the (wisdom to thoroughly perceive) nonexistence of intrinsic nature, the suffering from the cycle of rebirth will vanish completely, there will be happiness. On the day of attaining emptiness, all sufferings will leave our mind and body like arrows. Hence, the true source of suffering may not just be pneumonia, for we have the karma of death, there is such cause. When this suffering cause is not eliminated, we will repeatedly experience such terror, and feel threatened. 2’12” What is being threatened? It is perhaps the “I”. How did we form the “I”? Say we are created by the 5 Aggregates. So if we posit on the 5 Aggregates, am I my head, am I my hand, or am I my leg, or am I my eyes? Which part of I is the “I” ? But you cannot then say it [a part] is not me, and you cannot say that a particular hand is I too. If it is said with all these combine, then it will form “I”, so why do we need our mind to postulate for a bit to establish “I”? Hence, whenever we contemplate, it is an isolated/one-sided perception of a situation, while not relying on other originations that led to how this “I” was being created, where suffering will increase. It is because it looks extremely solid, cannot be moved at all, and unchangeable. When such attachment/clinging of view is deepened, and whenever there is a shock or blow, we will have nowhere to escape, [feeling] very miserable. 2’59”

However, in the same situation, some people will be able to use it as a great cultivation opportunity to accumulate merits and purify their negative karma! For example, not leaving the house frequently or staying at home, it just so happens that one can practice repentance, or listen to the Lamrim thoroughly, or recite Buddhas or Bodhisattvas’ name. Thereafter, repeatedly reflect on many things, just like a small retreat. This is also something that is hard to come by! Hence, for anything that happens, whether this matter will cause us extreme harm or not, it fundamentally depends on how our mind posit/view the matter, and for the karma that we create, in which direction it is going toward. 3’34”

I am not sure if, through this way of showing my care for everyone of you, you all are able to feel my pressing concern? When we think of it this way, it actually can and would be designated, this appearance due to dependent-arising, establishing the “I” upon the 5 Aggregates, it is not like when I am not observing and unaware, it is just “I”. As if since beginningless time, it has been just “I” this way, experiencing suffering, experiencing happiness, experiencing being threatened. 4’03”

When we repeatedly follow the reasoning of insight meditation (Vipassana) to observe this “I”, we will not be able to escape the thought of how we have established this dependent- arising. If the “I” is not established in our mind, in actual fact, here we are not saying that there is establishing of “self” solely, when nothing has been established in our mind, there is no purpose of the mind. When we contemplate again, ultimately where the mind views matters as separate/independent, then the previous thought, middle thought and the future thought, which one is "I"? Every thought is like the gushing water that cannot be stopped, so which one is I (the self)? In fact, we are unable to clearly analyze and establish which thought is “I”. So this matter of how “I” appear, at least we are experiencing it differently from the initial state, that is, discarding the flawed state of mind on the existence of the self. Just like every time whenever a suffering is experienced, we have a strong feeling - “I, who is suffering, is hurt” no matter what, at least this is not expressed in this manner anymore, at least something has been shaken. When the thought of non-existence of the “self” arises in us, this means that the causes of the 3 attachments (desire, form and formless) have been shaken, that is, the cause of life and death in the cyclic existence has been moved. So the value of this thought is inconceivable. 5’07”

So in such situations which can be very painful, frenetic and terrifying, all of us should uphold the right views and practice mindfulness, and then ponder repeatedly on where the real terror originates from. Does it come from the illness? Or does it arise from the ignorance and self-cherishing deep down in our hearts? As long as ignorance is not eliminated, we will eventually be under the control of old age and death, unable to escape from the sufferings in cyclic existence. Even if we can enter into meditative state for eighty thousand great eons, and then fully enjoy the wonderful feeling, once the meditative serenity is lost, all the suffering will again surface in an earth-shattering manner. Because the cause of suffering is ignorance which has not been eradicated. 5’47”

Therefore, for this lifetime, no matter what kind of matters we have encountered in life, or the kind of matters that we will be encountering, nevertheless, we have finally met Master Tsong-kha-pa’s teachings, directly meeting the Buddha and excellent Teachers. We are able to clearly listen (to the teachings), path shared with persons of small capacity, persons of medium capacity, even cultivation of Spirit of Enlightenment and insight meditation (Vipassana). We will ultimately, towards the real enemy which is against the happiness in our life – ignorance, the grasping of the inherent nature of “I”, use the opportunity in this lifetime to “beat it up”, completely cracking it down using the immeasurable truth, using the teachings passed down by Nagarjuna Bodhisattva and Asanga Bodhisattva, to completely smash the root cause of cycle of rebirth. This is what I felt to be the true significance of our existence, the true meaning of us meeting in this lifetime, cherishing one another! 6’37”

Hope that everyone will not be agitated due to the setback of the current plight. Be calm. Know that even though the situation is as such, the human life of leisure and opportunity that I have and conform to, is more precious than thousands of gold. It is because when the daily train of thoughts are still normal and consistent, (we) can contemplate the great qualities and merit of the Three Jewels, contemplate on the nonexistence of intrinsic nature. Such contemplation, for our lives since beginningless time, is extremely, extremely, unimaginably dignified! Once we find the true enemy that sets us back in our lives is actually the ignorance in our mind-stream, we will not be so attached to the environment, nor the causes of our sufferings and happiness created by external conditions. We will concentrate fully on: What kind of existence do I have? Is it of inherent nature, like how it is imagined to appear, or due to the existence of dependant-arising? For existence of dependent-arising, its effects are unpredictable, where virtuous deeds will effect happiness, and non-virtuous deeds will result in sufferings. The appearance of such karmic effect, because of its lack of inherent nature and extreme accuracy in presenting the conditions of karma, it is indeed extremely unfathomable! 7’55”

Once our mind continues to study and practice repeatedly, continuously understand and experience this truth, actually that happiness will surpass the moments of sufferings in the mundane world, given that our lives are finally filled with sunlight. When the sunlight fills my life, I will also wish for others to have sunlight shinning into their lives. Hence, our hearts are filled with the truth from the teachings given by Buddha. But why can’t we practise strongly with mindfulness/virtuous thoughts when we are in such suffering situation in reality? Recall the suffering of cyclic existence, think about only the Triple Gem can save us. The truth that the Triple Gem can save us is based on the reality of selflessness which can completely eliminate the sufferings in cyclic existence. Because without ignorance, we will no longer be constricted by the suffering from sickness, is that right or not? 8’35”

So I hope that all of you will brace yourself mentally and physically, do not waste time, and conscientiously use this period of time to do virtuous deeds, arise virtuous thoughts and supplicate more to the Buddhas and Bodhisattvas. If you have affinity particularly towards Shakyamuni Buddha, you can recite the name of Shakyamuni Buddha. If you have affinity with Amitabha Buddha, you can also recite his name. If you feel connected in taking refuge in the Buddha, Dharma and the Sangha, and then take refuge in the Teacher, Buddha, Dharma, Sangha, either four refuges or three refuges is alright. If you have affinity in chanting the name of Avalokiteshvara Bodhisattva (Na Mo Guan Shi Yin Pu Sa), you can then recite his name. 9’03”

In Lamrim, at the back of it, on the good qualities of the Triple Gem, on the part of The way you go for refuge, there is a paragraph that explains how to recollect the Buddha. We must gradually remember the good qualities of Buddha, and train our mind slowly until it becomes a habit, it will have an unimaginable strength of blessings. We cannot see Buddhas and Bodhisattvas, is due to the impurities in our faith. Once our faith is purified, throughout day and night, we will be able to see the Buddhas and Bodhisattvas, of whom we rely on. Remember that paragraph?! 9’27”

So I hope all of you can truly think about it during this period, who are the enemies and rivals that cause sufferings in my life? Is it really this illness appearing before our eyes, or is it ignorance? Once we realise that it is ignorance, and then in the learning of Lamrim and all the Teachings, it is to eliminate the root cause of all the sufferings - ignorance on the attachment to the self (self-cherishing) and existence of the self. Even though we are in times (of difficulties) like this, we can still develop joy and strength in our hearts. Because for every single blow of suffering, we can wholeheartedly think of and focus on the Buddhas and Bodhisattvas, as we believe that the Buddhas and Bodhisattvas see through all these matters, nothing that he cannot understand. 10’03”

Then during this period, when we think the suffering we are facing, and also think about the sufferings that other sentient beings are facing, we can absolutely develop virtuous thoughts, a mind to benefit all sentient beings. If [you] can supplicate to the Buddhas and Bodhisattvas with this intention, take for example we chant, “Namo Da Ci Da Bei Jiu Ku Jiu Nan Guang Da Lin Gan Guan Shi Yin Pu Sa, Namo Guan Shi Yin Pu Sa, Namo Guan Shi Yin Pu Sa…”, once we start to recite, every supplication to Avalokiteshvara Bodhisattva and every recitation will be generated from the bottom of our hearts, originating from the depths of our faith. How much non-virtuous karma from many eons can be eliminated from one recitation? It is explained in the 35 Buddhas Repentance Practice. 10’38”

During this period, all of you must not be laden with unnecessary grief or panic. Rather, spend all the time meaningfully in creating virtuous deeds, as we possess the opportunity to create virtues and also the capability to create virtuous deeds. So during this time, I hope all of you can uplift your spirit mentally and physically, earnestly create and gather virtuous karma. I am endlessly, continuously and particularly thinking of all of you, supporting all of you! Therefore, all of you must by all means not to be dispirited, do not give yourself excuses to be dejected and stop practicing. Don’t give up! 11’05”

Date of discourse: 25 January 2020

武汉的同学们，大家还好吗？今年的年有点不同于往常，爆发了这个新型肺炎，希望大家不要慌。为什么呢？面对这种状态是会慌的，但是我们要向心内观察—— 我们慌张的、害怕的到底是什么？其实看似就是这个病好像逼到眼前了，逼迫到周围的有情、周围的人，大家可能都有点慌，或者有的人也是都不在乎。可能很多医生、护士就是这样昼夜不息地在帮忙所有的病患，所以在这个看似不幸的事情里边，也有很多可歌可泣的事情，或者让我们感铭肺腑的事情。 (00′48″)

那么到底我们应该怕什么呢？师父曾在台湾大地震的时候，还有在SARS的时候，都有过开示，比如说：是担心眼前灾，还是真正的灾祸？我们之所以会害怕病，是因为病会受苦，而且病不好的话就会死亡，所以最终极的怕还是死主吧！但是只要我们身处轮回之中，终究跟活在死主的牙缝里一样，他什么时候阖上我们是不知道的，就像《广论》里边说，无常什么时候来是没人知道的。而且在这个无常的、变动不安的现象中，轮回世界的性质是苦的，但是一旦我们了解了心上的无自性、去证得无自性之后，这些轮回的苦就彻底消失了，都会转为乐；证得空性的那一天，所有的痛苦将会箭一样离开我们的身心。所以，真正痛苦的根源可能并不是一个肺炎，而是我们的业里边有这种老死的业、有这种苦因，这种苦因没被消除的时候，我们就会一次又一次地经历这种恐怖，感觉到被威胁。 (2′12″) 　　

什么东西被威胁呢？可能是说“我”。那我是如何安立的呢？说我是在五蕴上安立的。那五蕴上安立的话，是我的头是我、我的手是我，还是我的脚是我、还是我的眼睛是我？我的哪里是“我”呢？你不能说它不是我，你也不能说某一只手是我；如果说合起来就是我的话，为什么还要我的心再去安立一下才是我呢？当我们去思考总是境那方面独自显现，而且是不靠其他缘起而出生的“我”的时候，痛苦就会加剧。因为它看起来坚固极了，完全是不可动摇，而且是不可改变的。当这种执着变深的时候，任何一个打击来的时候，我们都将无处可逃，非常地痛苦！ (2′59″) 　　

可是同样的境界，有的人就可以用它来成为集资净忏的修行时机！比如说尽量少出门或者不要出门，正好在家可以修忏悔，或者好好地听《广论》，或者念佛菩萨的名号，然后再反省一下很多事情，就像一个小闭关一样，这也是求之不得的事情呀！所以任何事情来了之后，这件事情会不会对我们造成终极性的损害，完全观待于我们的内心对这件事情的安立，和我们造业的走向。 (3′34″) 　　

不知道我用这种方式关心诸位，你们能不能感受到我迫切的心？当我们这样去想的时候，其实他是能施设和所施设，一个缘起所显现这样的现象，“我”在五蕴上的安立，就没有像我没有观察的时候那样，就是一个“我”，好像无始劫来就是这样一个“我”，他感受痛苦、他感受快乐、他感受被威胁。 (4′03″)

当我们再再地沿着毗钵舍那的思路，去观察这个“我”的时候，我们总逃不掉由心安立的这样一个缘起，如果没有用心去安立我的话，实际上不是心没有安立就在心之外有一个独立的我，心不需要作用。而且我们再去思考，到最后“唯名言假立”的话，那么前念、中念、后念哪一念是我？念念就像瀑流水一样不能停止，到底哪一念是我？我们甚至也无从清晰地安立出哪一个念头是我。那么“我”到底是如何显现的这件事，至少不像我们原来感受的那样，就是抛开心的安立独立存在的。就像每每有痛苦现起的时候，我们有一个强烈的感觉—— “那个痛苦的我受伤了”怎么样，至少不是那样表示出来的，至少动摇了那个东西。当我们有一念去思考无自性的时候，就是在动摇三有的根本，就在撼动生死轮回的根本，所以这一念的价值都是不可思议的！ (5′07″) 　　

在这种可能很痛苦的、很慌乱的、很恐怖的时候，大家应该提起修行的正念，考虑考虑真正的恐怖源于哪里。是源于这场病吗？还是源于我们内心深处的那个无明、我爱执？当无明有一天没被摧毁，我们终会被老死所追击，无法逃脱轮回的所有痛苦。即使我们能够入定八万大劫，享尽在定中的美好感觉，但是定力一失之后，所有的痛苦又会铺天盖地而来，因为那个痛苦的根本就是无明，并没有被斩断。 (5′47″)

所以这辈子不管我们在人生中曾经遇过怎样的事情、将要遇到怎样的事情，但是我们终于是遇到了大师的教法、值遇了佛陀、值遇了善知识，我们能够这么清晰地听共下士道、共中士道，乃至菩提心修法、毗钵舍那。我们终极会向这个我们生命快乐的真正仇敌—— 无明、有自性的我的那个自性执，这一生有机会痛扁它、彻底地打击它，用无边的正理，用龙猛、无着菩萨传来的这个传承，彻底地打击这个生死轮回的根本。我觉得这才是我们存活的真正意义，是我们这一生相遇、相惜的真正意义！ (6′37″) 　　

希望大家不要在眼前困境的打击下方寸大乱，要镇定。要知道，即使状况是这样的，我得到的暇满的随顺也比黄金万两还珍贵，因为每一天思路还正常的时候，就可以思惟三宝的功德、可以思惟无自性，这样的思考对无量劫来我们的生命来说，都是非常非常难以想像地庄严！一旦我们找到，打击我们生命真正的那个仇敌实际上就是我心续上的无明的时候，我们就会对环境，或者说外在造成的这些苦乐的因由没有那么执着。我们就会全神贯在：“我”到底是怎样的一个存在？是自性的存在像显现的那般，还是缘起的存在？那么缘起的存在，它的作用又如此地变幻莫测，作善业又感得乐果、作恶业又感得苦果，这样的一个业力的显现，因为无自性而毫厘不差地显现为因果的条件，实在是太过不可思议！ (7′55″)

一旦我们的心再再去串习、再再去领会这样的真理的时候，其实那种快乐真的会穿越尘世间这些痛苦，因为我们终于好像生命透进了阳光；我的生命透进了阳光之后，我也想要其他人的生命透进阳光。所以我们心中盛满着佛陀教给我们的真理，为什么不可以在现实的这种苦境下提起正念猛利修行呢？念轮回苦、想三宝能救。三宝能救—— 就是无自性就可以彻底地消灭所有轮回的痛苦，因为没有无明，那么病苦再也不能压迫我们了，对不对？ (8′35″) 　

所以希望大家能够振作身心，不要浪费时间，要好好地用这样的时间行善，心里现起善念。然后多祈求佛菩萨，如果你特别相应释迦牟尼佛，就念释迦牟尼佛；相应念阿弥陀佛，也可以念阿弥陀佛；如果相应念皈依佛、皈依法、皈依僧；皈依上师、皈依佛、皈依法、皈依僧，四皈依、三皈依也行；如果特别相应念南无观世音菩萨，就念南无观世音菩萨。 (9′03″)

在《广论》三宝功德后面“念观察修”那一部分有一段解释，说如何念佛、对佛陀的功德开始慢慢忆念，在心续上慢慢成为一种习惯之后，它会有一个不可思议的加持力。我们见不到佛菩萨，是因为我们的信心没有清净，如果信心清净了的话，说昼夜都可以见世依，记得那一段吧！ (9′27″) 　　

所以这段时间希望大家能够真正地去想一想，我生命里真正痛苦的那个仇敌是什么，是不是就现在眼前显现的这个病苦，还是无明？那么一旦找到了是无明的话，现在学《广论》、还有学习所有的法，就是为了终极消灭所有痛苦的根本—— 无明我爱执、无明自性执。即便是在这样的时候，心里也可以生起欢喜振奋的力量，因为每一个痛苦的打击，都会让我们心心念念去缘念佛菩萨，佛菩萨澈见这一切，没有一件事他不了解的。 (10′03″) 　　

在这样的时候，我们想到我自己面临的痛苦，又想到其他有情面临的痛苦，完全可以产生真实的善念，饶益所有有情的这样的一个心。如果能以这样的心去祈求佛菩萨的话，比如说我们念一句：“南无大慈大悲救苦救难广大灵感观世音菩萨、南无观世音菩萨、南无观世音菩萨......。”一旦我们这样去念的时候，我们每一声对观世音菩萨的祈求、称诵，都是源自我们的肺腑、源自我们深深的信心，那么一句到底可以消多少劫的恶业呢？在《三十五佛忏》里也有那样的一个解释。 (10′38″) 　　

在这个时候，大家千万不要无谓地忧伤或者慌乱，不如用所有的时间来造善，因为我们拥有造善的机会、拥有造善的能力。所以在这个时候还是希望大家能够振奋身心，好好地造集善业。我永远特别特别特别地想念着大家，支持着大家！所以大家千万不要颓废，不要给自己找理由颓废、不修行。加油！ (11′05″)

开示日期: 25 日1月2020