The words of Shirdi Sai Baba(?-1918) about Samsara

N. G. Chandorkar bowed to Sai and said, "Enough of this Samsara for me.  As the scriptures describe it, Samsara is really nissara, i.e. worthless.  Break its fetters off from me, Baba. What first seems to be joy here is seen to be sorrow at the end.  Fate leads us a nice dance here and there.  I cannot discover even a bit of happiness in this Samsara. I am quite disgusted. I do not wish to touch it any further, Baba."

SAI BABA said,

"What crazy and delusive talk is yours! There is some truth in it but mixed up with error.  As long as the body remains, Samsara remains.  None escapes from it.  How can you? Even I am caught up in it. (Sai Baba comes to this earth to help us.) It is like the surface of the body.  Kama(desire), Krodha(anger), etc and any mixture of these is Samsara.　All mental and bodily processes are Samsara.　The contact of any two things is Samsara. By going away to a forest you cannot escape Samsara. Your present condition has been brought about by yourself.  What is the use of irritation at it? This Deha Prarabdha is the result of the Karma done by you in former births. This body therefore born.  The Jiva (individual soul) takes birth in body to work out former Karma.  Without suffering the results of Prarabdha Karma, you cannot get rid of it.  All persons, all creatures differ in form. Why? Because of previous Karma of each.  Difference between spices, like difference between individuals is due to the same cause.  See the difference between the rich man's dog lolling on the sofa and the poor man's dog running about in search of crumbs.  That is due to Deha Prarabdha."

N.G. Chandorkar said, "Joys and sorrows of Samsara disturb one so much. Should we not renounce Samsara therefore?"

SAI BABA said,"Joys and sorrows are mere delusion. Mere appearance of the worldly joy is not true happiness.  According to the Prarabdha of each, one gets delicacies, one gets stale crumbs, and one gets mere bran gruel. The latter fancy themselves unhappy at that and the former fancies he lacks nothing.  But the result of eating any of these is merely the satisfaction of hunger. Some cover themselves with laced shawls, others with barks.  Both serve only one purpose, covering the body.  This joy and this sorrow is due to opinion, which is mere illusion and is ruinous. Whenever any idea of joy or sorrow arises in your mind, resist it.  Do not give room to it.  It is pure delusion.  The Shadripus, i.e. lust, anger, covetousness, delusion, pride and jealousy, are all delusive. They make the unreal appear as real.  If a rich man wears a gold ornament, the poor man gets jealous, and thinks he must have one.  This is Lobha (greed).

All are like this, so one must conquer the six enemies.  If they are conquered, waves of passion will not arise, or else they will enslave you.  If they are subordinated and let the reason make commandant, then the delusive pressures and pains will no longer hold sway over you.

Mukti (i.e. release) is true joy or happiness. Coursing through births and deaths is unhappiness.  All the joys and sorrows of Samsara are unreal.

I will tell you how to conduct yourself in Samsara.  The wise should be cheerful and contented with their lot in life, as it is the result of Deha Prarabdha. Do not kick against the pricks.

If wealthy, be humble.  Plants bend when they have fruits. But humility is not towards all. Severity is needed in dealing with the wicked. But towards saints, be humble. Respect them.

Spend money in Dana (Charity) and Dharma (Righteousness) but be not extravagant.  The world perishes no doubt, but not be obsessed by the importance of wealth. Do not be entangled in it.  Do not be miserly.  Be liberal and munificent, but not lavish or extravagant.

Get on cheerfully with your worldly round of activities but do not forget GOD. Remember GOD, "This Samsara is not mine but GOD's." Think thus all the time you are awake. Have consideration for the poor and the wretched.  Do not persecute and tease them.  Inquire always, "Who am I?"

禪宗六祖《壇經》──六祖革命

禪宗六祖惠能大師把佛教三歸依──歸依佛、法、僧，進一步推進成為歸依自性：

〈四弘誓願〉

自心眾生無邊誓願度，
自心煩惱無邊誓願斷。

自性法門無盡誓願學，
自性無上佛道誓願成。

禪宗六祖《壇經》

〈行由品〉第一

五祖弦忍對眾門人說：

「吾向汝說，世人生死事大，汝等終日只求福田，不求出離生死苦海。自性若迷，福何可救？」

六祖惠能大師之言：

「人雖有南北，佛性本無南北，獦獠身與和尚不同，佛性有何差別？」

「不離自性，即是福田。」

「何期自性，本自清淨；何期自性，本不生滅；何期自性，本自具足；何期自性，本無動搖；何期自性，能生萬法。」

「不思善，不思惡，正與麼時(即正在此時)，那個是明上座本來面目(即佛性、自性)。」