..续本文上一页cts that this is their absolute existence and that they will be as they are forever. As a result, human knowledge generally harbors many illusions.
Some people think that Truth lies outside the mind, and they therefore seek it in the external world. Others consider that there is an external metaphysical entity which properly serves as their religious ideal, and the focus of their faith. In fact, all the external worlds are like mirages, unreal and constantly changing. The wisdom which Buddhism teaches starts with self-contemplation and an experience of insight. Truth cannot be simplistically derived from observation of the external world. Rather, Truth requires us to understand ourselves and to grasp our inner nature. Just as a person who has sharp senses and a bright and discerning mind does not need to seek help from others in order to clearly comprehend Truth, we should develop from the inside out so that we can project this luminous understanding and contemplation of ourselves into the dimness of the external world. This is the only way to unify wisdom and faith.
In fact, wisdom and faith are not really in opposition to one another. Conflict will only arise if we practice prejudice against either wisdom or faith. Wisdom without faith is biased towards that which is material. This positivistic emphasis is inimical to religion. Faith without wisdom is biased towards a sentimental faith which is inimical to reason. Buddha Dharma is a unification of wisdom and faith; a faith which is grounded in wisdom, and a wisdom which emphasizes human life and self-effort. Faith is thereby kept away from illusion. Wisdom and faith are mutually grounded. If we can understand, experience and practice this path, life will be filled with infinite brightness and cheer.
The Cultivation of Faith and Wisdom
The cultivation of faith involves several stages. Although the depth of practice involved in each stage is different, the common purpose of all the various stages is ultimately the unification of faith and wisdom. These stages include:
1. Faith without prejudice — This is faith based on understanding devoid of any prejudice. Such an open faith is important because if one has a prejudiced mind it will make it difficult to understand others” views, or to accept the Truth. For a simple example, suppose A and B did not get along well. If B makes some mistakes and A then gives B some honest advice, not only will B reject A”s advice but he will further misconstrue it as malicious slander against him. Conversely, if A and B do not have any prejudice against each other, or if their relationship is very close, B will be willing to follow any of A”s advice even if A uses strong language in expressing it to him. Therefore, one can only learn and have faith in the Truth if one first frees oneself from prejudice. This is the way to develop and to purify confidence and faith. (This is consistent with the first of the three ways that Buddhism teaches that one may acquire wisdom i.e. by listening and learning (s. srutamayiprajna).)
2. Faith with profound understanding — After establishing faith without prejudice, one is required to develop a profound understanding of the valid grounds for faith, and by such reasonable means to acknowledge its authenticity. The deeper the understanding of the valid grounds for faith, the stronger the faith that will arise. The valid grounds for faith are learnt and authenticated by listening, by seeing, and deepened by incisive thought in order to gain a systematic understanding. (This correlates with Buddhist teaching on the second of the three ways to acquire wisdom i.e. by thinking (s. cintamayi-prajna).)
3. Faith with endeavor — After exercising one”s reasoning and coming to understand the grounds for faith, one will mak…
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