入道的关键：出离心

Other actions should be examined in this way as well. Is going to a Buddhist institute or other places to receive empowerment or Buddhist teachings a mundane or supramundane practice? As we just said, if it is for our own benefit or to avoid either physical or mental suffering in this or future life，it is a mundane practice. Why? This is because our action comes from a worldly motivation. To be more specific, all thoughts and actions will be deemed mundane if they are motivated as such.

其他修法也应当这样观察。比如到学院或是到其他地方去领受灌顶、听闻佛法，这是世间法还是出世间法呢？和前面讲的一样，如果只是为了自己的健康、长寿，或是为了逃避一些现世或后世身体和精神上的痛苦而听闻修持的话，就同样是世间法。为什么呢？因为你的目的没有离开世间的发心，所以在此基础上所建立的一切都是世间法。

What is a supramundane pracitice? Where do we draw the line between the mundane and the supramundane? Supramundane practices are encompassed in both Mahayana and Theravada traditions. Unbeknown to many, even practicing Theravada requires renunciation as a prerequisite. When virtuous actions are being executed out of genuine renunciation, they are deemed supramundane practices.

什么叫作出世间法？世间法和出世间法的界限在哪里？出世间法包括大乘和小乘。即使小乘的修行，也必须要有出离心。有了真正的出离心，并在此基础上行善，这种修法就叫作出世间法。

What does the word “renounce” mean? First，to renounce is to forsake all worldly concerns. In other words, to renounce is not to have any attachment to worldly things and, at the same time, to be fully aware of the suffering nature of samsara. Second, one must endeavor to seek liberation from all suffering.

“出离”这两个字的涵义是什么？“出”，就是要放下世间的一切。也就是说，要对世间的任何事物都不留恋，并很清楚地意识到三界六道轮回的痛苦本质，这叫作“出”；“离”就是希求解脱。

To lead a “renounced” life as a monastic monk or nun connotes the same meaning as one must leave home behind to pursue ultimate liberation. Home, in this sense, represents the secular world. It is not enough a clear evidence that one has renounced all worldly attachment by just walking out of one’s home and putting on a monastic robe; one must also have developed a genuine sense of revulsion toward samsara.

 “出家”中的“出”也是这层含义。“家”是指世间，并不是走出家门、穿上出家僧装就表示出家，而是要对轮回生起真正的厌离心。在家人学佛、修出离心也是一样，就是要对世间的事物没有任何贪图之心，这叫作“出”。

For lay people, cultivating renunciation also means not to be covetous of worldly things. Non-Buddhists cultivate renunciation as well. Many non-Buddhist monks or clergies do not wish to remain in samsara. They too seek liberation. However, lacking the right view, theirs are not considered true renunciation. What then is the right view?

这个“出”外道也有，很多外道的出家人也不愿意在六道中轮回，也希望解脱，但这不叫出离心。真正的出离心，还必须要有一个正确的见解。正确的见解是什么呢？

It is a conviction of suffering being the nature of samsara to such a degree that one no longer harbors any desire for samsara and wholeheartedly seeks liberation from it. At the same time, one must also cultivate the transcendent wisdom that is implicit in the ultimate liberation. To seek liberation blindly without grasping the inherent wisdom will not bring forth a complete renunciation. The Four Noble Truths of the Theravada tradition is a part of this wisdom. And complete renunciation entails mastery of the Four Noble Truths.

就是首先要意识到轮回的痛苦，所以不再留恋轮回，并努力去寻求解脱、走向解脱。但是，与此同时必须要有解脱的智慧。如果只是一味盲目地、没有智慧地寻求解脱，并不是完整的出离心。出离心的解脱智慧包括小乘的四谛法门，精通四谛之后，才算具备了完整的出离心。

Once having developed genuine renunciation, all the virtuous actions that one undertakes will be deemed supramundane. It is stated in the Abhidharma-kosha-shastra that one enters the path of Theravada after having successfully cultivated renunciation. Here, entering the path means taking the first step of learning the Theravada tradition. It shows just how vitally important renunciation is.

具备了真实无伪的出离心后，所修的一切善法都将成为出世间的法。《俱舍论》里讲，从有了出离心以后，就算是小乘的入道。此处“入道”的意思是指进入小乘次第的第一步。出离心很重要。