禪門語錄

Words of Chan

 

第一篇01.01         佛與凡夫和假修道者

佛不做皇帝,但也曾經做過皇帝;

佛不搞組織,但常一千二百五十人俱;

佛不在有、空、即有即空、非有非空中;

佛在和諧的一切存在與統一的宇宙中。

佛在常樂我靜寂光中。

佛沒有什麼人間佛教,祂是盡虛空、遍法界,照應一切的。

凡夫呢?

假修道者呢?

反佛道而行,比俗人還俗。

 

Chapter One 01.01             Buddhist, Bono and Pseudo Ascetics

Buddha Shakyamuni has no intent to be an emperor, yet he was once before;

Buddha Shakyamuni does not link with any organizations, yet he was surrounded all the time by one thousand two hundred and fifty followers then;

Buddha is neither in "existence" nor "emptiness"; and is not in “existence, coinciding in emptiness" or in "nonexistence, coinciding in non-emptiness” either;

Buddha is in the presence of all the harmony and unity of the universe.

Buddha dwells in the everlasting light of eternity, bliss, personality, and purity.

The Buddha has no secular Buddhism;He entirely empties all the void and spreads all over the realm of Dharmaand enlightens everything correspondingly.

How about ordinary people?

How about the pseudo ascetics?

Those who practice Buddhism in reverse are even less appropriate than the layperson.

 

 

 

第一篇01.02         真儒與假儒

凡儒者必講理且合禮。

個人、家庭、團體、社會、天下國家,一切種種,特別是社會風氣與制度,若不合理與非禮,即非儒,且必為假儒。

 

Chapter One 01.02            Genuine Confucianist versus Pseudo-Confucianist

Every Confucianist must be reasonable and courteous.

Individuals, families, groups, societies, nations, and all kinds of social customs and systems, if they are unreasonable and indecent, they are not Confucianism and must be fake Confucianism.

 

 

 

第一篇01.03         道仙

身體健康萬萬壽;

心理平靜幽幽懷;

生活灑灑逍遙遊;

反其道者;

不是身病,就是心苦。

活著無方,死也無路。

 

Chapter One 01.03             Celestial Being

A sound physical condition brings longevity;

A calm mental state accompanies with a leisurely mood;

A life of leisurely wandering;

Those who do not follow the same path;

Either become physically ill or mentally suffering.

There is no direction to follow when alive, and there is no way to die.

 

 

 

第一篇01.04         打算

吃不窮,用不窮,沒有打算一輩子窮。

這些是我要活下去的世俗話。

其實若想通且看破了,

沒有打算才是最好的打算。

老子說得好:

無謀略,是最好的謀略。

給別人越多,自己也就得更多。

 

Chapter One 01.04             Setting Up

Daily meals and basic needs are enough and endless, and I have no intention of being impoverished for life.

These are the secular words that I want to live.

If you figure it out and see through it,

No plan is the best plan.

Lao Tzu said it well:

No stratagem is the best stratagem.

The more you give to others, the more you get for yourself.

 

 

 

第一篇01.05         氣派與氣度

真正的氣派與氣度,是納莊子的平旦之氣、老子的清虛之氣、孔子的平和之氣、孟子的浩然之氣、釋迦牟尼佛的宇宙靜氣於一身,這才是真氣派與氣度。

其他一切種種,什麼英雄豪傑、紅商富貴,這個大師、那個大師,何足道哉!

 

Chapter One 01.05             Greatness and/or Magnificence

The real style and temperament are the inclusion of Zhuangzi’s Chi of tranquility at dawn, Lao Tzu’s Chi of clarity and nothingness, Mencius’s Chi of awe-inspiring righteousness, and Buddha Shakyamuni’s Chi of cosmic purity in one, and this is the real style and temperament.

Everything else, what heroes, tycoons, celebrities, and grandmasters in various religions, is worthless to be mentioning.

 

 

 

第一篇01.06        

禪:以儒家、道家、各類知識作基礎,入佛,而又超越。起用則歸向儒、道各家,此所以歷代禪師多精通儒學與道學者,謂之禪。

 

Chapter One 01.06             Chan (Zen)

Chan (Zen): Based on Confucianism, Taoism, and all kinds of knowledge, it not only enters Buddhahood but also goes beyond it.  All the arising and utilization regresses to Confucianism, Taoism, and others.  Therefore, many Zen masters of the past have been proficient in Confucianism and Taoism and are called Chan (Zen).

 

 

 

第一篇01.07         四句偈

搞真不搞假

搞大不搞小

搞自己不搞别人

搞永久不搞一时

 

Chapter One 01.07             A Four-Line Verse

Deal with everything in genuineness, not in falsehood.

Engage in a large-scale scheme, not a small one.

Fight against one’s own, not against others.

Do it all upon a permanent basis, not on a transient emotion.

 

 

 

第一篇01.08         謙卦

释迦牟尼佛圆寂前告诫大家几句话,可见祂多沉重,祂说:『比丘同道,不可不和,堕地狱三恶道者,皆不和故也。』

祂又說:

「不可我知經多,汝知經少,各自行之。」

易經沒有一卦是好卦,只有謙卦是好卦。

處此亂世,和謙為貴。

 

Chapter One 01.08             Qian Gua

Before Buddha Shakyamuni passed away, we could learn how heavy-hearted He was from a few precautious words delivered to his followers, He said: "The fellow monks must collaborate harmoniously; for those who fall into the three evil realms of hell, all due to disputes among themselves."

He added:

"A monk should not claim that he knows more about the sutra and others know less, everyone should not work in his way arbitrarily."

None of the trigrams (gua) from “I Ching” ("Book of Changes") is considered as a good one except Qian Gua.

In these troubled times, peace and modesty is the best virtue.

 

 

 

第一篇01.09         福德

有情必苦,有意必盲,有欲必亂,佛法全在融化『情意欲』;人本來『情意欲』,此所以要修三大阿僧祇劫,所稱『立即成佛』是證空即證法身而言,非真佛也。

禪門大師的證悟,多為示現,乃過去世積修福德之結果,要證悟,必先修福德。

不過,若當下捨己為人,生生世世如此,此乃最大福德,亦為真大菩薩。

 

Chapter One 01.09             Blessings and Virtues

Suffering always comes after sentiment, so do blindness after intention and disorder after desire; Dharma aims all at melting "sentiment, intention and desire" that are inherent with human beings; thus, one who practices Buddhism should go through “Three Asaṃkhyeyakalpa,” that is, to encounter, suffer, and work out many various disasters in an innumerable length period.  The so-called "Immediate Buddhahood" refers to the authentication of being empty and the Dharma body, yet it is not the real Buddha.  

The enlightenment of the great Zen masters is often a manifestation, an outcome of accumulated merits from many lives in the past.  To achieve enlightenment, one must first cultivate virtues.   

However, if one, at this very moment, sacrifices oneself for others and does so generation after generation, this is the greatest virtue, and it is also a true Bodhisattva.

 

 

 

第一篇01.10         非或然率

經濟相爭,政治相鬥,文化相斥,宗教相拒,家庭互亂這是現況,衡諸歷史,過去如此,現在已然,未來恐怕只有更烈,此非或然率。

釋迦牟尼佛幾千年前,就看透了這一切,所以皇帝也不做,去討飯過日子,此為真不在買賣中。

當今之世的金融風暴,不是金融風暴,盡是貪嗔疑。

 

Chapter One 01.10             This Is Not A Probability

Economic competition, political struggle, cultural conflict, religious incompatibles, and family chaos - This is the status quo we are now living in.  Given the history, the past is like this, up to date is, the future may only be more intense, and this is not a probability.

Buddha Shakyamuni had seen through all of these turmoils thousands of years ago, and therefore he’d rather be a beggar than an emperor; this is indeed not a business. 

The global financial turmoil nowadays is not caused by the financial crisis; it is all about greed, hatred, and suspicion.

 

 

 

第一篇01.11         非買賣

馬克斯發表共產黨宣言,在有些地區,只要有一塊地、有一點錢,就被搶殺。一百五十年來,據說死了一億五千萬人,現在反過來了,人人在搶那一塊地、那一點錢,此之謂『眾生顛倒』 WTOOTW,倒過來說,也成立!我不反商,也不從商,即超越買賣也!

 

Chapter One 01.11             Beyond Trading

In Karl Marx's The Communist Manifesto, as long as the bourgeois own a piece of land or have a little money, they will be robbed or killed in some areas.  It has been claimed that 150 million people died during the communist revolutions over the past 150 years. Now, the situation turned around where everyone tries to grab land and money; this is called "The Reversed Sentient Beings" – so it works if WTO (World Trade Organization) is being read in reverse as OTW (Out of This World.)  I am not anti-business, nor in business; that is, go beyond trading!

 

 

 

第一篇01.12         寂靜

當今之世,心淺、情薄、道隱,人人追求外表,個個迷於顛倒,資訊毀了人的肉體,基因傷了人的心靈,是以真善美失影;家庭與宗教無靠,其它就遑論政治、經濟、教育與文化種種了。佛法告訴我們,要入自己的寂靜深層……

是以『寂靜』為要。

 

Chapter One 01.12             Tranquility

The contemporary social value has been twisted, with the gradual lessening of concern, affection, and righteousness among one another, people are pursuing a more fabricated and unreal simulation and are addicted to the reversed; Further, information technology ruins people's flesh physically, and gene engineering hampers human spiritual growth; thus the value of truth, goodness, and beauty is fading away; we can no longer rely on families and religions, nor can we place hopes on endeavors from politics, economics, education, cultures, and other perspectives.  Buddhism tells us that we must enter into our deeper layer of the realm of tranquility and............

Tranquility is the essential key point.

 

 

 

第一篇01.13         無事

分別與是非,來自貪瞋痴慢疑惡見等的慾望;

無分別與是非,去面對人事物,

一切就自然,

一了百了,

此乃無事真義。

當然,即此用,離此用;離此用,即此用,將『無心』落實在永遠為人的『菩提心』上,那就更好。

 

Chapter One 01.13             Nothingness

Separation and right or wrong are from desires of greed, hatred, ignorance, arrogance, suspicion, evil knowledge, and so on.

Dealing with things and people with no preconception in mind,

Everything becomes natural,

Once done, and it is all done,

and this is the true meaning of nothingness.

Unquestionably, while conducting something, it is to be immanent in the function, and go beyond this function; go beyond the action, and be immanent in this action.  It would be even better to hold the "non-consciousness mindset" firmly onto "Bodhichitta" which is always for human beings as a whole, not for an individual.

 

 

 

第一篇01.14         海闊天空

文化大學張董事長曉峰先生說:

『我能辦大學,因為我做國民黨秘書長和教育部長時,處處留餘地,人能如此,便能海闊天空。 』

人在牢中,還在道東怨西,不但是心地暗無天日,真是到了黃河還不死心也。

你呢? --- 何其不留餘地,故心地永遠在牢籠中!

 

Chapter One 01.14             The Boundless Sea and Sky

Dr. Chang Chi-Yun (aka Zhang Xiao-Feng), Chairperson of the Board, University of Chinese Culture, said:

"The reason I was able to establish a university is that when I served as Secretary-General of Kuomintang and the Minister of the Ministry of Education, I often reserved some for others; if someone does so, he will embrace the boundless sea and sky.”

Those locked in a jail-like cage still complain about everything here and there, for their hearts are covered like in the dark and never yield even after reaching the remote Yellow River.

How about you? --- Shall you not give someone a way out; your heart is locked in the cage forever!  

 

 

 

第一篇01.15         快樂

一、沒有不快樂即是最大的快樂;

二、因為人要追求快樂,所以不快樂,有求必苦。

所以佛法說:空、無相、無願,便是最大自由與真快樂。

 

Chapter One 01.15             Happiness

1.  The greatest happiness is the absence of unhappiness.

2.  Unhappiness follows immediately after pursuing happiness.  Suffering always accompanies pursuit.

Therefore, Buddhism says: a state of non-existence, non-appearance, and non-desire is the greatest freedom and true happiness.

 

 

 

第一篇01.16         無題

心無所求,

情無所繫,

一無是非,

方能解脫。

 

Chapter One 01.16             Untitled

Mind quests for nothing,

Sentiment links to nowhere,

No right or wrong for all,

Liberation thus follows.

 

 

 

第一篇01.17         佛法精要

不回憶過去,

不展望未來,

不分別現在,

但以慈悲喜捨,明明了了、了了明明的落實在慧照中。

 

Chapter One 01.17             Dharma Essentials

No remembering the past,

No looking into the future,

No difference of behaving at this very moment,

But with compassion, mercy, pleasure and giving very clearly, and very thoroughly, and let all of all be implemented within the realm of enlightened wisdom.

 

 

 

第一篇01.18         超越情緒

不作自己情緒的奴隸,不隨別人的情緒起舞,就無事了!

你看富人整天為找樂子與財富如何安全而煩;你看權力人物,時時怕他人奪走自己的權力。

不是活不下去,是自己的情緒困擾自己。

 

Chapter One 01.18             Go Beyond Emotion

If you do not become the slave of your emotion and do not dance with others' sentiments, you will be fine!

Look at the rich people who are bothered all day with seeking pleasures and how to keep their fortune secured; look at the influential people who are always afraid that others will take away their power.

It is not a matter of being alive, but one's emotional distress.

 

 

 

第一篇01.19         真解脫

生死有命,

富貴在天,

無怨無尤,

與世無諍,

苦樂平懷,

一切盡心,

如此而已,

是真解脫。

 

Chapter One 01.19             The True Extrication

Life or death is to be decreed by fate,

Wealth and nobility depend on God,

Neither complaint nor blame,

No criticism in the world,

Equivalency to suffering and happiness,

Do your best wholeheartedly,

That’s all.

It is true liberation.

 

 

 

第一篇01.20         圓成實

我們的存在與外在的種種條件相遇,外緣相遇叫做身見;內緣,主觀的緣,自己抓住自己不放,叫做我見。

唯識說的『識外無境』是從內緣來說的,徧計所執和依他起本來無因,只因『內緣』也。

人都是依著自己主觀的願望、情緒,去面對自己主觀的世界和客觀的世界,不得解脫,不得自在。

超越主觀與客觀,即唯識的圓成實。

 

Chapter One 01.20             Perfectly Accomplished Nature of Reality

When the existence of an individual meets several outside causal factors, the encounter of “outer condition” is called “the view of existence”; “inner condition” is a subjective condition, when tightly grasped, it is called “the view of the ego”.

In Consciousness-only studies, “all phenomena come from consciousness" is well corroborated from the Inner Condition.  Attachment by pervasive discrimination or arising in dependence on other things has no cause in its inception; it is originated solely by the Inner Condition.

Those who adhere to their subjective desires and emotions to face their subjective and objective worlds cannot be liberated and self-contained.

Go beyond subjectivity and objectivity to reach a state is then termed Perfectly Accomplished Nature of Reality in the Consciousness-Only studies.

 

 

 

 

 

 

 

 

 

 

 

第二篇02.01         菩提心

要入菩提心(真覺),真正落實的入菩提心要八地菩薩,

把信力、願力、苦力變為活力,就是菩薩的菩提心。

 

Chapter Two 02.01             Bodhichitta

To reach a state of Bodhi-mind (authentic wisdom) - the real implementation of the Bodhicitta has to be the immovable realm of the eighth Bodhisattva.

The Bodhisattva's Bodhicitta is to covert the power of faith, the power of a wish, and the power of suffering into vitality.

 

 

 

第二篇02.02         必然與偶然

人生在世:

一、必然中有偶然,偶然中有必然;

二、必然就是偶然,偶然就是必然;

三、必然也好,偶然也好,都是因緣所生;

四、你的存在不要受必然和偶然支配,歸到苦樂平懷、空有平懷。

法身即本體,無必然也無偶然。

此乃真的自我存在之最高辯證的統一。

蓋宇宙的一切存在,本在「辯證」中。

 

Chapter Two 02.02             Inevitable and Accidental

In the lifetime:

1.  Where there is inevitable, there is accidental, and vice versa; 

2.  Inevitability is accidental; accidents are unavoidable;

3.  Both inevitability and accidents are originated from cause and condition (karma); 

4.  The existence of an individual shall not be dominated by the inevitable and the accidental.  One should keep an equivalent attitude towards agony, happiness, emptiness, and fullness.

The Dharmakaya is the ontological body, neither inevitably nor by chance.

And this is the highest dialectical unity of real self-existence.

All the existence of the universe is within the “dialectical” methods.

 

 

 

第二篇02.03         主與副

淨土無主副之分,阿彌陀佛是淨土,金剛經也是淨土,不可以阿彌陀佛為主,金剛經為副;當然,更不可以金剛經為主,淨土或其它什麼宗為副,真通一經或一宗,必通群經和群宗。真念佛是徹底回歸自己;真回歸自己,必與諸佛相應,最後也沒有一個什麼「自己」。

 

Chapter Two 02.03             Primary and Secondary

There is no distinction between the principal and the subordinate of the Pure Land.  Both Amitabha and Diamond Sutra are the Pure Lands.  Amitabha cannot be the main body and the Diamond Sutra as the deputy; of course, it is not allowed to have the Diamond Sutra as the primary body and Amitabha or other sects as the secondary ones. One who is proficient in one sutra will naturally become very knowledgeable about various sutras and sects.  To recite the Buddha with sincerity is to return to oneself totally; once returned to oneself, one will be corresponding with all the Buddhas, and there is no “self” in the end.

 

 

 

第二篇02.04         宗教與哲學

佛法既是宗教也是哲學,把律儀放在佛法中,佛法便是宗教;瞭解自己即哲學,佛法全在瞭解自己。「禪」即佛法與哲學,又超越佛法與哲學,是「淨土」中的淨土,且是「淨土」的歸宿。

 

Chapter Two 02.04             Religion and Philosophy

Buddha Dharma is both a religion and a philosophy.  Put the religious rituals in Buddha Dharma, Buddhism then becomes a religion; to understand oneself is philosophy, and the core course of Buddha Dharma is all about understanding oneself.  "Chan" (Zen) is commonly known as Buddha Dharma or philosophy, yet it even goes beyond them.  Chan is the pure land in the Pure Land and is also the home of the Pure Land.

 

 

 

第二篇02.05         不懂佛法

從「佛」來看,佛法是「非戰」,用戰爭來解釋佛法因果,就表示說法者,違反佛法,世間有大師就是如此。

 

Chapter Two 02.05             Ignorance of Buddha Dharma

From the perspective of the Buddha, Buddhism is "non-war."  To explain Buddhist karma in terms of war means that Buddhist speakers have violated the Dharma, but many great masters in the world have fallen into this category.   

 

 

 

第二篇02.06         轉識成智與活和不活

依他起和徧計所執,本為無因,是以既然活著,就這樣活著,那就用不著在意識和語言上來一句:「就這樣活著」。既清明在躬而又超越意識與語言,即圓成實 -- 也就是轉識成智。

活與不活,在實際上非常辯證,緊要的是:不活都不怕,還怕活;反過來說也成立:活都不怕,還怕不活。好好的賴著活,也好好的視死如歸的「寂滅」,那就難了。

 

Chapter Two 02.06             Transforming knowledge into wisdom, and live and not live

Perseverance of seeing things that dependently arisen, and regarding the seeming-like as real are originally uncaused. Thus, once alive, and live then.  One need not consciously verbalize such discontent as “So it is.”  One needs to be clear-minded all the time, transcend consciousness and languages, and transform knowledge into enlightened wisdom – this is the “Perfectly Accomplished Nature of Reality.”

Living and nonliving in practice is a very dialectical subject; the critical argument is: If one is unafraid of being not alive, he shouldn’t be afraid of being alive, and vice versa; if one is not scared of being alive, he shouldn’t be scared of being not alive.   However, it is very tough to live well and die well of returning to “tranquil extinction” (Nirvana).

 

 

 

第二篇02.07         無因

依他起和徧計所執,從形而上來說,本為無因,這就是悟道的《楞嚴經》說:「本非因緣,非自然性。」是以就這樣活著,亦無須強說「就這樣活著」也!

 

Chapter Two 02.07             Non-Cause

Arising in dependence on other things or attachment by pervasive discrimination, from a metaphysics point of view, is derived from nothingness at the very beginning.  According to the enlightened Surangama Sutra, "All are non-karmic and unnatural."  Once alive and live then, and need not consciously verbalize such discontent as “So it is.”

 

 

 

第二篇02.08         佛法是此事

外示維摩詰,

內契阿彌陀。

 

Chapter Two 02.08             This is a matter of Dharma

What manifests externally is of Vimalakirti;

Whereas internally in sync with the Amitabha.

 

 

 

第二篇02.09         菩薩工夫

看破人世因果,

了卻悲歡離合,

排除任何壓力,

無畏生生死死,

一切助人到底;

此即:

菩薩工夫。

 

Chapter Two 02.09             The Bodhisattva Realm

Seeing through the cause and effect of this world,

Cast aside mercy, joy, dissociation, and conjunction,

Clear up any encountered pressure,

Be fearless of life and death,

Help others to the very end;

Namely,

The Bodhisattva realm.

 

 

 

第二篇02.10         法苑箴言

身體健康,

心理平靜,

自由自在,

問心無愧;

此即:

無上佛法。

 

Chapter Two 02.10             Proverbs of Dharma Garden

Physically healthy,

Mentally calm,

Free and self-contained,

Having a clear conscience;

Namely,

The supreme Buddha Dharma.

 

 

 

第二篇02.11         種子偈

過去所造諸惡業,

為貪瞋癡慢疑所生,

我今一切皆懺悔,

將其根埋種子中,

只要一旦有機會,

還是貪瞋癡慢疑。

啊!種子偈。

 

Chapter Two 02.11             Seeds Verse

All evil karma created in the past,

Originated from greed, hatred, ignorance, arrogance, and suspicion,

I now repent of them all,

I bury their roots into seeds,

Yet, given a chance,

Greed, hatred, ignorance, arrogance, and suspicion will still return.

Alas!  Seeds verse.

 

 

 

第二篇02.12         學佛

學佛不是「十年寒窗無人問,一舉成名天下知」,而是把整個存在化為寒窗。因為在一切寒窗裡面,結果一切寒窗變得光明熱鬧,這叫學佛也叫成佛,亦是儒家所說的君子「所過者化,所存者神」。

 

Chapter Two 02.12             Studying Buddhism

Studying Buddhism is not about “ten years of hard work on academic studies in obscurity may spring into fame overnight;” it is to transform the whole existence into hard work.  As studies are all the hard works, the hard works become bright and lively, and this is also to study Buddhism, or to become a Buddha; which is what the Confucian said that a sage “affects and transforms all the past occurrences, and leaves the spiritual belief like a god.”

 

 

 

第二篇02.13         佛法總偈

視一切因為善因,煩惱即菩提,終會解脫;

看任何緣為非緣,緣起必緣滅,無緣要隨。

 

Chapter Two 02.13             General Verse of Dharma

Regarding all causes as good causes; anxieties instantly turn to perfect wisdom and will eventually be removed;

Viewing any condition is non-condition; the conditions once arisen and then must be eliminated, and thus there are no conditions to follow.

 

 

 

第二篇02.14         佛心

余對人世悲入骨髓,此所以悲人,正所以悲己也。契同體大悲,入無生法忍,此為佛心。

 

Chapter Two 02.14             The Mind of Buddha

My whole body fills with sorrow for the secular world.  For this sake, I feel sad for the human being, and I thus feel bad for myself too.  Conforming, as the same nature as one’s own, to fellow feeling and genuine compassion, and corroborate the truth of the law of immortality; this is called the mind of Buddha or the spiritually enlightened heart.

 

 

 

第二篇02.15         羅漢與佛

一、彌勒菩薩補處作佛,要五十六億七千萬年後,我們凡夫算什麼,不是渺小無知所能 

    形容的;

二、了色身要灰身滅智成羅漢;

三、了種子習氣要成佛轉識成智。

 

Chapter Two 02.15             Arhat and Buddha

1.  Maitreya Bodhisattva will be the future Buddha over 5.67 billion years later; so, what are we mere mortals?  It is beyond described just as insignificant and ignorant.                                        

2. To become an Arhat is to knock down the physical body through destruction of the body and annihilation of the mind;

3. To become a Buddha is to clear away all seeds and habits and transform all knowledge into enlightened wisdom.

 

 

 

第二篇02.16         珍惜

一回相見一回老,

半是緣分半是空,

互勉、互諒、互助,

珍惜!珍惜!

人生在世,短短寒暑,個個受苦找累,吵個什麼!諍個什麼!

 

Chapter Two 02.16             Treasure

Getting older in every meeting,

Coming in half from cause and condition and in half from emptiness,

Encourage, understand and assist mutually with each other, 

It is a precious encounter; embrace it! Cherish it!

Being alive in the world, for just a sojourn; being sick and tired from suffering; arguing for what, and fighting for what!

 

 

 

第二篇02.17         靜坐精要

一、本來清淨圓明,靜寂無事;

二、靜坐即是稍事提升自己,歸到聖智無為的法身(哲學所稱的本體);

三、與佛合而為一後,進而盡虛空遍法界,契合如如,如如也空,空也空,此時寂光現

    前,了無可了。

 

Chapter Two 02.17             Meditation Essentials

1. It all derived from purity, perfection, tranquility, and nothingness;

2.Taking a meditation is to pause for a moment and transform oneself upwardly, and to regress toward the embodiment of Dharma of the saints’ or the sage’s effortlessness (also known as an ontological body in philosophy);                                                                            

3. After becoming one with the Buddha, empty all the void and spread all over the realm of Dharma; it synchronizes well with the true nature (absolutes), the true nature per se is empty and void, and emptiness is to be empty too; at this very moment, the everlasting light emerges, and there is nothing to be emptied or extricated. 

 

 

 

第二篇02.18         三與哲學

與古人神交,

與天地契合,

與自己相應

這就是與一切的一切,悄悄的訴說衷情。

 

Chapter Two 02.18             The Three-Modes Philosophy

Having divine communications with the ancients;

Well in sync with heaven and earth;

Corresponding to the true Self;

It is to be with all of all, tacitly tell the feelings.

 

 

 

第二篇02.19         問題根源

人的一切幸與不幸,社會的好與壞,皆由眾生自己業力和習氣所造成。凡夫的無知和自私,不知自省,終日怪罪他人,終致永遠不得解脫。

 

Chapter Two 02.19             Root of the Problem

People's fortunes and misfortunes; and social goodness and badness are all caused by the karma and habits of sentient beings.  The ordinary people are ignorant and selfish, instead of self-introspecting, blame others all the time, and thus never be liberated.

 

 

 

第二篇02.20         浩然之氣

什麼是浩然之氣?

一、為追求真善美,犧牲自己在所不惜,在這裡面盡心。

二、行義以顯仁。

 

Chapter Two 02.20             Chi of Awe-Inspiring Righteousness

What is Chi of awe-inspiring righteousness?

1.  In the pursuit of truth, goodness, and beauty and sacrifice oneself with no reservation. Be dedicated wholeheartedly to this statement.

2. Compassion emerges from righteous actions.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

第三篇03.01         化解意志

我要活下去 -- 我要為我的貪瞋癡的內容和形式活下去,永遠強化「意志」,竟至自殺−− 這就是每個人的根本問題。「意志」只能化解,絕對不能強化。

 

Chapter Three 03.01          Mitigation of Will

One wants to live – to live for the substance and formality of greed, hatred, and ignorance, and strengthen the “will” forever, for which he may even commit suicide. -- This is the fundamental problem of every human being. One can only dissolve the “will" and never fortify it.                                                 

 

 

第三篇03.02         莫分裂

精神分裂,

人格分裂,

肉體分裂,

必:

生活分裂。

南公懷瑾先生說:

未來世紀精神分裂的人必多,其然乎?其不然乎?

看當今之世,越是「最高處」,就有越多的精神病人。

 

Chapter Three 03.02          No Splitting

Schizophrenia,

Split personality,

Flesh-body ruined or split,

Without a doubt,

All lead to a chaotic life.

Mr. Nan Gong Huaijin said:

In the coming century, there will be many schizophrenic people. Is that true? Is that not true?

In today's world, the more "higher status echelons" there are, the more mental patients there are.

 

 

 

第三篇03.03        

柔是人世間最大的富貴,

關鍵在於人要柔軟下來,

先靜下來,才能柔軟,真靜好難。

 

Chapter Three 03.03          Softness

Softness is the greatest fortune in the world.

The key is to be soft.

Calm down before you can be soft; It is indeed difficult to be very tranquil.

 

 

 

第三篇03.04         醜陋和悲哀

了解人性的醜陋和悲哀,而不了解自己的……

只能更加深自己的醜陋和悲哀。

 

Chapter Three 03.04          Ugliness and Sorrow

Those who comprehend the ugliness and sorrow of human nature, yet neglect to understand their own …,

This can only deepen more their ugliness and sorrow.

 

 

 

第三篇03.05         起用

忍辱的起用和極致是:

火裡生津燄裡蓮。

 

Chapter Three 03.05          Emergence and Application

The emergence, application, and ultimacy of humiliation enduranceare:       

Like fluid extracted from the fire and lotus dwelling in the flame.

 

 

 

第三篇03.06         不在情緒

佛法無多事,

取捨有義,

得失平懷,

不在情緒中而已。

 

Chapter Three 03.06          Not in the Emotions

Dharma is simple and straightforward,

To take and to give in a righteous manner,

To gain and to lose with an equivalent attitude,                

It is not in the emotions.

 

 

 

第三篇03.07         不要

什麼都不要的人,才是這世間最富有的人;

永遠要的人,是最貧窮的人。

我非不要,只因無能力要到。

算了!

我體會且證到:「算了」也是無上大法。

 

Chapter Three 03.07          Must Not

The person who does not want anything is the richest in the world.

One who always wants anything is the poorest.

Not that I do not want it, only because I am not able to have it.

Forget it!

I realized and proved that "forget it" is also the supreme law.

 

 

 

第三篇03.08         親證

佛法是學問(理)、是功夫(事),是需要親證,還要實現的。

 

Chapter Three 03.08          Corroboration

Dharma is a study (theory) and a work (matter), which needs to be personally corroborated and further accomplished.                    

 

 

 

第三篇03.09         寂靜海

任它著地自成灰,

若不成灰,

就須凌空到寂靜海。

寂靜海 -- 即此用、離此用;離此用、即此用。

 

Chapter Three 03.09          Ocean of Quiescence

Let it naturally become ashes on the ground.

If it does not become ashes, then

We must volley skyward to the ocean of quiescence.

The Ocean of Quiescence - that is, be immanent in and go beyond function; go beyond and be immanent in function.

 

 

 

第三篇03.10         法緣

你的苦愈大,也就是你的法緣愈好,所以煩惱即菩提。

惡知識就是善知識,

知識是指這個意義來說的,

是幫助無瞋來說的。

 

Chapter Three 03.10          DharmaCause

The greater your suffering, the better your Dharma affinities, thus the trouble is bodhi.

Evil knowledge is good knowledge,

The meaning of knowledge from this perspective

Is to help the non-angry people. 

 

 

 

第三篇03.11         自在

人生若沒有做到「無諍、無愛、無欠、無餘」,

休想得自在。

所稱「大愛」,是毫無自私的菩薩愛。

 

Chapter Three 03.11          Self-Contained                   

If one cannot deal with "no conflict, no affection, no deficiency and no remainder of reincarnation" during his life,

One shall never expect to beself-contained.

The so-called "Great Love" is utterly the unselfish Bodhisattva love.

 

 

 

第三篇03.12         無信

世間失正見,

人間無信根,

那就人人無信了。

 

Chapter Three 03.12          Non-Honesty

When there is no right view in the world,

There will be no roots of faith in the world,

Then and there, everyone is faithless.

 

 

 

第三篇03.13         實修

讀經、寫經、講經、抄經,

不如在實際的修法上。

知而不實修,

比不知還糟。

 

Chapter Three 03.13          Actual Practice

Endeavoring to read, write, preach or copy sutras results in no better than the cultivation of Dharma in practice,

Those who well know the fact, yet fail to do so, are even worse than the ignorant.

 

 

 

第三篇03.14         佛的歸宿

一無所有,

十方通體,

「有」即不得,

非有引妙有,

徧照一切,

不可說!不可說!

 

Chapter Three 03.14          Buddha's Destination

Being with nothingness,

The self-nature corresponds extensively in all directions,

“Being” or “the existent” is unobtainable,

The non-existence leads to the absolute reality,

It lights up all of all pervasively,

It is indefinable!  It is indefinable!

 

 

 

第三篇03.15         學佛尺度

忍辱和無畏施不能過關,

一切法門終歸無用。

 

Chapter Three 03.15          Learning Buddhism

If one fails to cross the border of patience on suffering and magnanimous giving,

all of Dharma ends up becoming useless.

 

 

 

第三篇03.16         了然

對真假不作辯護,

對有無不作沾滯,

對生死不作觀注,

知一切如此,

謂之了然。

 

Chapter Three 03.16          Clarity

No defense of truth or deception,
No link or association with being and nothingness,
No concern or concentration on the life and death,
Knowing all as such,                                               

Is to be enlightened.                                              

 

 

 

第三篇03.17         勇敢的活

人實在沒什麼好活的,但必須勇敢的活,

人真的厭死亡,但必須清明的面對死亡。

 

Chapter Three 03.17          Live to be Brave

There is indeed nothing to live for, but one must live bravely.

One indeed hates death, but he must face the matter of death with clarity.

 

 

 

第三篇03.18         靠不住

每個人都靠不住,原來最靠不住的卻是:

自己!……

只有:

成佛、成仙、成聖,才超越靠與不靠。

 

Chapter Three 03.18          Unreliable

No one is reliable, but it turns out that the most unreliable is:

Yourself! .......

Only:

When you become a Buddha, celestial being, or sage, you can then transcend dependence and independence.

 

 

 

第三篇03.19         祝福

大家熬到今天很不容易,希在學習超越和瞭解自己中,面對任何人事物,彼此心同、理同、道同,大家都是同巢鳥也。

莫有成見啊!

祝福。

 

Chapter Three 03.19          Blessing

It is not easy for everyone to survive until today.  I hope that in the process of learning to transcend and understand yourself, you will have the same heart, the same reason, and the same way in the face of anyone and everything.  We like birds are in the same nest.

No prejudice, Ah!

Blessings.

 

 

 

第三篇03.20         本來契合禱告

德蕾莎遇到挫折,即沉默禱告,而生信心,更慈愛奉獻。

真信佛者,本來時在契合諸佛菩薩與奉獻中。

 

Chapter Three 03.20          Pray in Harmony with Buddha          

When Mother Teresa encountered any setbacks, she prayed silently, became faithful, and devoted herself even more compassionately.

A true believer in the Buddha is originally in harmony with Buddhas, Bodhisattvas, and dedications.

 

 

 

 

 

 

 

 

 

 

第四篇04.01         有諸己為信

社會亂,己不亂;

人生苦,你吃苦;

別人騙,你不騙;

大家昏,你了然,

此為有諸己起用,且為真信

 

Chapter Four 04.01            Starts with Your Own Truthfulness

While society is unstable, you do not become chaotic.

Life is tough, and you deal with it.

Others cheat, and you do not cheat.

All people are dazed, and you be clear-minded;

These are merely from your awakening and utilization and are the true faith.

 

 

 

第四篇04.02             同巢鳥

人人都是同巢鳥,緣份若盡便孤飛,哪個不生老病死。

啊!願自己忖之,但莫吵自己,莫吵他人,莫被別人吵。

 

Chapter Four 04.02            Birds in the Same Nest

Everyone is a bird with others in the same nest; yet, till the causal affinities end, then flies away solitarily.  Who else can escape the cycle of birth, aging, illness, and death?

Ah! To wish one be self-aware and avoid being bothered by himself; do not annoy others nor be bothered by others.

 

 

 

第四篇04.03         書院修持

誠誠懇懇做人,

老老實實做事,

淡淡泊泊度日,

清明在躬離世,

道友:

互磋 互勵 互勉。

 

Chapter Four 04.03            Proverbs of Dharma Court        

Interacting with others sincerely,      

Conducting business honestly, 

Living simply and ordinarily day by day, 

Facing the matter of death clearly and plainly,

Fellow practitioners:

Learn, encourage, and motivate mutually among one another.

 

 

 

第四篇04.04         人文真相

世間只有因果業力與習氣,沒有多大對錯。

若一切在脫序中,此正乃人文真相,亦即經中之王《華嚴經》所說的:世間乃罪,但在堪忍,是以勿哀。

人要超越「離騷」也。

 

Chapter Four 04.04            Truth of Humanities

There is only karma and habits in the world, and not so much rightness or wrongness.

If everything is out of order, and it happens to be the real humanistic truth, as said in the king of scriptures, Avataṃsaka Sutra, “the world is originally sinful; it all depends on patience and endurance, so it needs not be sad.”

People must transcend the scriptures of "Li Sao” or “Encountering Sorrow."  

 

 

 

第四篇04.05         大病 -- 隨順

人本來不安;由不安陷入身心不穩定;由身心不穩定,心、意、欲(廣泛意義),便越來越不適應和無力面對人、事、物;由不能面對人、事、物,便產生忿;由忿產生恨;由恨產生仇視……;等等、等等,便生大病。

結論:一切隨順,有病也無病。

 

Chapter Four 04.05            A Major Illness – Take It Naturally

People are inherently insecure, which turns to an unstable state physically and mentally; further, it causes mindset, intent, and desire (in a broad sense) to be becoming more and more incapable of adapting and powerless in facing people, matters, and materials; from which anger arises, hatred arises from anger, hostility arises from hatred and so on, and then it becomes a crucial illness.

Conclusion: let it take its course, and to be ill is to be non-ill.

 

 

 

第四篇04.06         天地宇宙

遇權威莫搖尾,

見金銀莫羨慕,

看美色莫垂涎,

逢艱難莫躲避,

有歡樂莫沾滯,

靈歸天地宇宙,

魂契諸佛菩薩,

能做好事便做,

不做好事就休。

如此,自己便是宇宙,半點情懷、一片天地,原在宇宙中。

 

Chapter Four 04.06            The Universe

No swaying on own principles facing the dominating authority

No envying people or things relating to monetary treasures,

No coveting sexual fascination,

No evading difficulties,

No lingering around matters of joyfulness,

Let spirit regress to the cosmos,

Let soul cohere with Buddhas and Bodhisattvas,

If you can do beneficial activities, do it,

If you cannot do something favorable, then stop doing it.

Accordingly, you embrace the universe with the slightest affection in the boundless scope, and you simultaneously are encompassed entirely by the universe.

 

 

 

第四篇04.07         放下

我不缺少什麼,

我真正缺少的,還是:

沒有真正全面放下,

我一直在騙自己。

 

Chapter Four 04.07            Put it Down

I am not short of anything,

What I am indeed in shortage, is still

That I have not been fully released, and

I have been lying to myself.

 

 

 

第四篇04.08         佛法

佛法就這二點:

一、無我:因為有我,所以有習氣、有煩惱、有痛苦;

二、沒有分別:因為有分別,所以有是非。

 

Chapter Four 04.08            Dharma

Dharma has merely two essentials:

1.  No self-go: Because there is Self-ego, there is a habit, anxiety, and agony;

2.  No distinction: Because there is a distinction, there is right and wrong.

 

 

 

第四篇04.09         因果

因果是最不講人情的:

有雞必有蛋,有蛋就有雞,問它們那裡來的?既愚蠢,且無意義。

 

Chapter Four 04.09            Cause and Effect

The cause and effect are the most impersonal;

Where there is a chicken, there is an egg and vice versa;

Asking where they originate from is both stupid and meaningless.

 

 

 

第四篇04.10         十六字

誠誠懇懇,克勤克儉,

實實在在,問心無愧。

往聖先賢、諸佛菩薩,

全都在這上面下功夫,

有這十六字,

生生世世就夠了。

 

Chapter Four 04.10            Proverb of Sixteen Words

Sincerity and honesty, diligence and frugality,

Practicality and authenticity, and conscience and clarity.

The saints and sages of the past, Buddhas, and Bodhisattvas

All work on this,

With these sixteen characters,

Enough.  It works generation after generation.

 

 

 

第四篇04.11         精神成就

佛是最高精神的成就,

是典範,

不是個對象,

不能當偶像追求。

人應該歸到自己,切莫找模特兒。

 

Chapter Four 04.11            Spiritual Achievement

Buddha is the highest spiritual achievement,

He is a paragon,

Not an object, and

Should not be chased like an idol,

One should come back to oneself and not look for a model.

 

 

 

第四篇04.12         自造

自己是自己的緣,

自己是自己的因,

一切皆自造,

半點不由人。

 

Chapter Four 04.12            You Did It

All casually produced by your pratyaya, the co-operating cause;

All casually produced by your hutu, the proximate cause.

Everything is self-created, and

It is not up to anyone.

 

 

 

第四篇04.13            

不把自己看得太重要,

就能遠離顛倒夢想。

一旦有「要」,就會不滿現狀,嬰兒哭的原因在此。

人生在世,有誰不哭?

不哭,有成了!

 

Chapter Four 04.13            Desire

Do not overemphasize the importance of your existence,

Thus, you can stay away from disorder and delusion.

One is dissatisfied with the status quo once "wanting" pops up; it is the same reason for the baby crying.

Living life, who does not cry?

Once you no longer cry, you have hope!                                                 

 

 

 

第四篇04.14         定位

人最重要的是定位:

究竟自己是個什麼?要什麼?

究竟能做到怎麼樣?

究竟看得起什麼?

不定位,始終是飄著的。

定位:就是追求真理的志業。

 

Chapter Four 04.14            Positioning

Positioning is the most critical course of a human being:

Ultimately who are you?  What do you want?

Ultimately what of your extremes can you do?

Ultimately what do you think you can afford?

Without positioning, people are drifting and unstable.

Positioning is an achievement in the pursuit of truth.

 

 

 

第四篇04.15         轉平等性智

反省我們的存在是否在高下、好壞、是非、人我中打轉,所以第七識(末那識,即永遠執著自我的盲目情執)要轉為平等性智,一切本無差別也。

凡夫在搞「差別」。

 

Chapter Four 04.15            Transformation of Wisdom of Universality

We should introspect our existence to see whether it revolves around superiority or inferiority, good or bad, right or wrong, and people or self.  Therefore, we need to transform the seventh consciousness (manas, which is a blindly emotional persistence of everlasting egocentrism) into the wisdom of equality and universality, as a result, all things originated with no distinction.

The unenlightened engage in “differentiation."  

 

 

 

第四篇04.16         六根流逸

阿賴耶識(生命的根根 - 種子識)甚深甚細的原因:

是有情眾生無法歸到寂靜。

其次是:

一、六根流逸:眼、耳、鼻、舌、身、意永遠要,什麼都要;永遠在分別中,所以不能歸到自己本有的寂靜。

二、狂心頓歇,歇即菩提。

能夠六根不流逸,就能超越六根,且在寂靜中六根互用。

 

Chapter Four 04.16            Transmigration of the Six Organs

Alaya (Life roots - seeds consciousness) is a very profound and subtle subject to comprehend:

First, the sentient beings fail to be in stillness.               

Furthermore:

1.  Transmigration of the six sense-organs:  The functions of eye, ear, nose, tongue, body, and mind always keep flowing, returning back and forth, and demanding more and more needs; which slip into the pitfall of distinction, therefore people cannot return to their quiescence

2.  A sudden breakthrough in mental and physical insanity is a realization of enlightenment or Bodhi.

If the six sense-organs no longer flow and return, people, therefore, can go beyond them and further have them be inter-operated in the realm of quiescence.

 

 

 

第四篇04.17         邪門

本來無一物,因緣生,因緣滅。

本無生死,本來孤獨、寂寞 - 生是自己生,死是自己死。

超越上述四重,即歸到寂靜,否則必入邪門。

說某種存在是美,那是要先超越邪門之存在,真美乃「非存在」,「非存在」乃非我也。

 

Chapter Four 04.17            An Evil Way

In the beginning, there is nothingness; It is all causally-produced and causally-extinguished.

In the beginning, not a matter of life and death, and it is there, lonely, and solitarily – live for your own life and die for your death.

Transcend the abovementioned four supreme laws and return to be in stillness, or one will enter an evil way.

To obtain beauty of existence, one needs to transcend all the existence of evil; the genuine beauty is the “non-existence,” and the “non-existence” is not-self in essence.

 

 

 

第四篇04.18         認了

形勢比人強,

事實勝一切,

頑強沒有用,

一切只有認了。

明太祖朱元璋死的時候,大喊大叫:「太陽停下來。」喊了半天,太陽還是下山了!由是他說:「太陽在南京紫金山升上來,又在紫金山落下去。」說完便斷氣。南京那個地方,這個皇帝來、那個皇帝去,最後必落西山。人生「大喊大叫」,有個屁用。知「屁」之無用,是一方面;若能知「屁」之真有用,那就是高人了,此所以大醫生為人看病,常問病人:你放屁也無?

 

Chapter Four 04.18            Concession

Influences from the existing condition are more intensive than that of an individual,

Reality wins it all,        

No use to be tenacious,

Conceding all of it is the only solution.

Just before the death of Zhu Yuanzhang, the Hongwu Emperor of the Ming dynasty, he shouted: "Stop, the sun" for a long time, the sun was down as usual!  Thus, he said: "The sun rose from Nanjing Purple-Gold Mt., and went down in the Purple-Gold Mountain." Then he passed away.  At the palace of Nanjing, emperors enthrone, dethrone, and finally disappear as the sun sets in the west.  Yelling or screaming for help is like farting and is of no use at all in your life.  Knowing the uselessness of "fart" is one-sided; knowing the genuine usefulness of "fart" is a superior viewpoint of experts, and thus a great doctor often asks patients: Did you fart yet?

 

 

 

第四篇04.19         智慧

人生在世,面對苦難,

不作逃避,不作反抗,

而要有智慧的調整,左臉、右臉任人打,只是一時的方便。你也去打人,自己穩死無疑,蓋仇恨乃死亡的深坑。

 

Chapter Four 04.19            Wisdom

Living life is to face difficulties and bitterness.

No escape, no resistance,

But adjusted wisely, letting others slap your left cheek and right cheek is just a moment of convenience.  If you beat others, you will be dead for sure, as hatred is the large pit of death.

 

 

 

第四篇04.20             習氣

存在的本身,就是習氣,

要活下去的意欲本身,就是與習氣同一的。

那怎麼辦呢?

告訴自己:要耐煩。

怎麼「耐煩」?

要有「誠敬心」。

誠敬心怎麼出來呢?

要有「信」。

信什麼呢?

就是信有佛、信要了習氣。

相信有佛,但不了習氣,一點辦法也沒有!此所以宋明理學強調變化氣質。

 

Chapter Four 04.20            Habits

The intrinsic character of existence is a habit,

The nature of the desire to live is the same as the root of the habit.

How to deal with it then?

Tell yourself: be patient.

How to be in a state of "patience"?

"Sincerity and respect."

How do sincerity and respect emerge?

"Belief."

What is to believe?

Abide by the Buddha and clear up all habits.

Believing in Buddha, yet unable to knock down all habits, will be doomed to failure.  Therefore, the Neo-Confucianism of the Song dynasty emphasizes the importance of temperament changes.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

第五篇05.01         取捨

佛法是要把自己真正的取捨搞出來,          

要與不要的總目的是:人無我、法無我。

 

Chapter Five 05.01             To Take or To Give

Dharma is to deliberately squeeze out your very choices on taking or giving;

The overall purpose of "to want" and "not to want" is to realize that there is no human ego nor individuality in self and things.   

 

 

 

第五篇05.02             如夢如幻

看一切如夢如幻三步驟:

一、有與沒有都一樣,道通為一也;

二、跳出且又歸到有與沒有,是飛翔的大鵬了;

三、即使為飛翔的大鵬,有時也會作夢,化為蝴蝶,此乃莊子所說的:蝴蝶夢莊周,莊周夢蝴蝶,萬化一體也。

 

Chapter Five 05.02             Fantasy

Seeing all in delusion in three steps:

1.  There is no difference between being and nothingness; everything is comprehended in one unity;

2.  Jump out and then regress to being and nothingness of the flying roc;

3.  Even a flying roc sometimes dreams of being transfigured to a butterfly, this is what Zhuangzi said:  Butterfly dreams of being Zhuang Zhou, and vice versa; all are combined and transformed into one unity.

 

 

 

第五篇05.03         條件

菩薩的條件是:

你證到了自己究竟是什麼。

 

Chapter Five 05.03             Prerequisite

The conditions of the Bodhisattva are:

You've corroborated who and what you are.

 

 

 

第五篇05.04         證空

禪門的高處在哪裡?

禪門用盡一切辦法,

讓你瞭解你的阿賴耶識,

瞭解自己存在的根本究竟是個什麼。

要證空、空心及第。

如何證到?

要有明師接引你。明者不是有名,是識途老馬。要自己有善根。善根者,你真的不太壞,不太像凡夫一樣,整天在貪瞋癡上打轉。

 

Chapter Five 05.04             Corroboration of Emptiness

Where is the ultimacy of Zen Buddhism?

Zen utilizes all means,

It makes you understand your Arya consciousness, and

Understand whatthe root of your existence is.

To corroborate emptiness through your whole heart,

How to corroborate it?

You need wise masters,who may not be famous, yet experienced, to escort and lead you.You need to have good roots.  As the good rooted, you are not bad at all, and you are not quite like Bono,who deals with and spins on greed, hatred, and ignorance all day long.

                                      

 

 

第五篇05.05         煩惱

把煩惱交給天地,把沒有煩惱交給自己,天地有煩惱,就不成其為天地。天晴下雨、風光明媚……,轉轉折折變化無端,是當然的事。

你有時笑、有時哭、有時又不哭不笑,也是當然的事。老是煩惱,又何必為人!

 

Chapter Five 05.05             Anxiety

Let anxiety take its course and deal only with non-anxiety, the Heaven has no such matters as her name speaks of itself.  Rain, sunshine, beautiful scenery, and so on, it is, twisting and turning in a chaotic state, indeed a natural matter.

Sometimes you laugh and cry, sometimes you do not (cry and laugh); this again is just a natural matter.  Why bother with being a man, inevitably having these anxieties all the time!  If you are always troubled, why be a human being?

 

 

 

第五篇05.06             無念

「無念」是最大的休息。

有念即累也。

真「無念」才不昏沉、散亂、無記。

 

Chapter Five 05.06             Without A Thought

"Without a Thought" is the utmost relaxation.                

Ideas lead to tiredness.

The genuine "Without a Thought" will prevent beingdizzied, scattered, and undefined.          

 

 

 

第五篇05.07         平懷

得失平懷,

取捨有義。

人人都是巢空鳥,

緣份已盡變枯灰,

人生本是枯灰鳥,

飛來飛去一場空,

天地失色也平懷。

 

Chapter Five 05.07             Equally Balanced             

Having the gain and the loss with an indifferent and unbiased attitude,

Taking and giving righteously.

Everyone is like a bird left with an empty nest,

Causation reaches an end and becomes in dried out ashes,

Life is just like birds doomed to be dried out ashes,

Flying over here and there, ending up nowhere,

and accommodated a ruined or an eclipsed life in an evenly balanced state.

 

 

 

第五篇05.08         奴隸

名利滾滾,

欲海滔滔,

哀鴻遍野,

特以宗教為盛,

處此現代文明,

人人成為奴隸,

你將如何?

  

Chapter Five 05.08             Salve

Fame and money seeking exultantly,

Desires tempting far and wide, and thus

Devastated everywhere;

Thereinafter religion propagated overwhelmingly,

In this modern civilization,       

Everyone becomes a slave,

How will you cope?

 

 

 

第五篇05.09         歸到自己

什麼叫做「歸到自己」?

曉得自己的好、自己的壞,超越好與壞,即歸到自己。

 

Chapter Five 05.09             Regress to Yourself

What is "regressing to the Self"?   

Knowing your good, your badness, and then going beyond the good and the bad, that is to regress to yourself. 

 

 

 

第五篇05.10         平靜

如何檢視自己是否在自己的相信上,

自己相信的是可靠的,

用什麼來評估呢?

能讓自己平靜。

 

Chapter Five 05.10             Tranquility

How to examine whether you own your beliefs?

What you believe is reliable,

How to assess it?

It calms you down.

 

 

 

第五篇05.11             秋月

不隨眾生在人事物中的貪瞋癡起舞,

不作自己在盲目意志中的貪瞋癡奴隸,

情意如秋月,

又超越秋月。

 

Chapter Five 05.11             Autumn Moon

Do not follow secular beings’ greed, hatred, and ignorance when dealing with people, matters, and materials,

Do not make yourself a slave of greed, anger, and ignorance in the blind will,

Affectionateness is like the autumn-moon;

It also goes beyond the autumn moon.

 

 

 

第五篇05.12         莫生一念

得失榮枯,

有與沒有,

莫生一念,

有念即惱,

面對神經,

碰到變態,

老是生念,

徒增痛苦。

 

Chapter Five 05.12             Cessation of All Ideas

Gains and losses, blooms and witherings.

Being and nothingness; yet

Arising with no ideas, since

Anxiety follows idea simultaneously;

Fighting against psychosis,

Encountering perversions, and  

Emerging ideas more often than not,

It only brings in more pain.

 

 

 

第五篇05.13             大公無私

真的大公無私,是慈悲憐憫、大愛、大是、大非、大理,且在有禮中修。

真正天下為公的共產主義,你看到過嗎?

真正自由民主,人人可賺到錢的資本主義,你遇到過嗎?

 

Chapter Five 05.13             Unselfishness to All Beings

True righteousness and selflessness are of mercy and compassion, great love, great right, great wrong, and great truth, and these have to cultivate in ways of courtesy.

Have you ever seen any communism which is truly to benefit the whole public in the world?

Have you ever encountered any capitalism that is free and democratic truly under which everyone can make money? 

 

 

 

第五篇05.14             自省

凡夫走活路,求有百利而無一害;

修行迎死路,接有百害而無一利。

你呢?!

自省之。

 

Chapter Five 05.14             Self-Introspection

The secular makes surviving paths, seeking all benefits without any harm;

Dharma Practitioners look toward dead-ends ahead, taking all pains with no benefit at all.

How about you?!

Be self-introspecting.

 

 

 

第五篇05.15         忍辱

忍辱波羅蜜不能過關,一切都是空談,而且是要永久的。張良能受拾履之辱,所以能幫劉邦,得天下後,不居功,隱身而退也。

施,不無畏施,那就不算落實。

無畏施與忍辱波羅蜜是驗證無我,在起用上唯一尺度,更不要說在了色身上來證無我。

望深思之。

 

Chapter Five 05.15             Patience            

One who fails to endure humiliation and distress without resentment permanently, all of his assertions would become empty talk.  Having suffered humiliation in the “shoes pick up” anecdote, Zhang Liang was capable enough to help Liu Bangto conquer the world; he claimed no credit and chose to retreat in secret after then.

Giving, without the bestowing of fearlessness, cannot be thoroughly fulfilled.

Fearlessness givingand Patience is the sole criterion used to testify no self-ego at the stage of arising and utilization, not to mention physical body.

Be very thoughtful on this subject.

 

 

 

第五篇05.16         佛法、哲學與宗教

「佛法」是複合名詞。「佛」是佛,「法」是法,將「佛」與「法」二者合在一起叫做佛法。不過「佛」是在成就一切智慧後,超越法的;「法」是指一切的存在。人成佛後,超越一切的存在,住在常樂我淨的常寂光中,它是既不在有也不在空裡,而是超越空與有的。

自古以來,很多學佛者,沒有將「佛法」一名詞弄清楚,所以「歧路」特多。哲學祖師蘇格拉底說哲學就是智慧,就是瞭解自己,所以從這個比較的觀點來說,他們雖不是相等,也是相通的。因此,說佛法不是哲學,不成立,頂多只能說佛法包容哲學,猶之乎說女人不是尼姑,但尼姑一定是女人,佛法不是哲學,但哲學一定在佛法裡面。

至於說到宗教,任何宗教有三個條件:一、教主。二、教律。三、教義。就佛教來講,教主是釋迦牟尼佛;教律有律部;教義有各類經典,所以說佛法不是宗教也不成立,同時佛法的發展與推廣,還非透過宗教不可。即使不立文字,超越一切的大禪師,有些也是大宗教家,所以佛法不是宗教也不成立。

 

Chapter Five 05.16             Buddha, Philosophy and Religion

"Dharma" is a compound noun.  "Buddha" is the Buddha, the "law" is the law, and put the "Buddha" and "Law" together is called Dharma.  However, having attained all wisdom, the “Buddha” then transcends the law, which refers to all existence.  After one has reached Buddhahood, one goes beyond all of everything and dwells in the everlasting light of eternality, bliss, personality, and purity, which is neither in being nor in emptiness, but beyond empty and being.

From time immemorial, many who study Buddhism have failed to clarify the term "Dharma" and thus created so many divergences.  Socrates, the founder of philosophy, said that philosophy is a study of wisdom and is to understand oneself, so, from this comparative viewpoint, Buddhism and philosophy are not at the same echelon, yet they are interrelated.  Therefore, it does not hold by saying Buddhism is not a philosophy, yet one to the most can refer that Buddhism accommodates philosophy; this is just like saying that a woman is not a nun, but a nun must be a woman.  Buddhism is not philosophy, but philosophy must be within the scope of Buddhism.

As for religion, there are three imperative conditions for any religion: (1) the leader, (2) the laws, and (3) creeds.  For Buddhism, the leader is Buddha Shakyamuni; the discipline (Vinaya) has all rules and ceremonies, and doctrines cover all kinds of classic sutras, so it is incorrect to claim that Buddhism is not a religion.  Meanwhile, it is impossible to develop and promote Buddhism without religious propagations.  Even the great Zen masters who set up no scriptures and transcend all of all are some of the great religionists, so it is not true that Buddhism is not a religion.

 

 

 

第五篇05.17         色與空

「色自性空,不由空故;色空非色;色不離空,空不離色;色即是空,空即是色。」以上是佛法談「色」與「空」的關鍵語句。

「即是」不是等於,而是「並無相異」。

理由:

一、無實體;二、因緣所生;三、得而無得,所以了不可得,故為空;四、色有形,暫時性的在變化中,非實有形,故空性無形,所以十八空是空到底,空也要空,空是因色而顯的,「空」本來就是空,而色 - 那一種色又是不空呢?因此《心經》就說:

「色不異空,空不異色;色即是空,空即是色。」

這樣一來,便是色中有空,空由色顯,由是色的本質性,也就是空的本質性;空的本質性,即一切存在的本質性,但眾生不知自己被自己的色與空裡的本質性困住,不知《心經》所說的吾人的受想行識也是空,生生世世不是抓有便是抓空,不能做到如印心的《楞伽經》首卷所說的:

「智」不可以落在「有」與「無」(空)上面。由是人便永遠執著自己的盲目意志不放,完全不瞭解《楞嚴經》所說的:

「如來藏中,性色真空,性空真色,清淨本然,周徧法界,……。世間無知,惑為因緣,及自然性,皆是識心分別計度,但有言說,都無實義。」

 

Chapter Five 05.17             Form and Emptiness

"The self-nature of form is emptiness, thus is not from the emptiness; the emptied form is not the form; the form cannot apart from emptiness nor emptiness apart from the form, thus, the form is the emptiness, and the emptiness is the form."   The terms "form" and "emptiness" mentioned above are the essential axioms in Buddhism.

The word "is" does not defined as being identical but as being indifferent.

Reasons:

1. Insubstantial; 2. All come from causes and conditions; 3. obtaining with no gain, is not obtainable, so it is empty; and 4. form is tangible, temporarily in the change, not physically existed, so the nature of emptiness is formless; thus The Eighteen Emptiness is empty to the end, and the emptiness must also be emptied; emptiness is manifested by form, at its origin “emptiness” is empty, so is "form."  Is there any sort of forms not empty?   Therefore, per the Heart Sutra, “form does not differ from emptiness and emptiness does not differ from form; the form is the emptiness, and the emptiness is the form.”

In this way, the form contains and further manifests the emptiness, and thus the nature of form is as same as that of emptiness and all existence, yet the sentient beings neither realize it and are trapped by their natures of form and emptiness, nor do they understand what "The Heart Sutra" said that our perception, thought, action, and consciousness are also empty.  We, life after life, are to grasp either existence or emptiness and fail to do what stated in the first volume of enlightened "Lankavatara Sutra:"

"Prajna" cannot fall onto "being" and "nothingness" (emptiness).  If so, people will always cling to their blind will and no release, and completely ignore what stipulated in "Surangama Sutra:"  

"In the Treasury of the Tathagata, the nature of form is true emptiness, and the nature of emptiness is the original form. That natural purity pervades the Dharma Realm,.…Ignorant of that fact, people of the world are so puzzled as to assign its origin to causes and conditions or spontaneity, which arise from the discriminations and reasoning processes of the mind, are nothing but the play of empty and meaningless words."

 

 

 

第五篇05.18         本來平靜

人無不在恩恩怨怨、是是非非中,由是人生便很難得到平靜;只有認識和修養到,自己原來可以活在粗食養命、補破遮寒的日子中,也可以做到心中一無繫念,飢來便食,睏來即眠,人就自然平靜了。

 

Chapter Five05.18              Originally Calm

One always lives with encountering all the time things denoting kindness, resentment, truth, and falseness, and thus it is very tough to be calm in life; Only by understanding and cultivating, one realizes that life can be so simple as to survive with raw and rough edibles and a patched quilt for the cold, and he too can be so clear-minded with no attachment and thus calmed naturally.

 

 

 

第五篇05.19             無生法忍

一、因無生,則無滅;

二、因無滅,所以無盡;

三、因無盡,所以無所謂垢,是以離垢;

四、因為離垢,便無差別;

五、因無差別,所以就沒有什麼處所;

六、既無處所,則隨時隨地是道場;

七、因隨時隨地是道場,所以就自然入寂靜;

八、一入寂靜,就自然離欲;

九、既離欲,就當然無作;

十、既無作,就便無願;

十一、無願了,就無住了;

十二、無住了,就便沒有什麼去,也沒有什麼來。

如此,自然無生法忍。

 

Chapter Five 05.19             The Law of Immortality 

1.Because there is no birth, there is no death;

2.  Because there is no extinction, there is no end.

3.  Because it is endless, there is no such thing as a stain; it is to be free from stains;

4.  Because it is free from impurity or stain, there is no discrimination.

5.  Because there is no difference, there is then no specific place for it;

6.  As there is no specific place, it is then the place of enlightenment anytime and anywhere;

7.  Because there are circles of enlightenment anytime and anywhere, one can then naturally

enter a state of tranquility;

8.  Once in a state of tranquility, one’s desires naturally go away;

9.    As one’s desires are gone away; then, of course, one does nothing physically or mentally;

10.  As there is no creating or nothing, then there is no will nor wish;

11.  When there is no will or wish, there is nothing to abide by;

12.  When there is no dwelling, there is nothing to go away and nothing to come by;

In this way, the law of immorality generates naturally.

 

 

 

第五篇05.20             中陰身

佛法是講三世因果的,人在沒有成佛之前都有中陰身。即使是大菩薩,因為展示度眾,也顯示出在中陰身中種種過渡的轉化,當然我們可以叫其為菩薩身。所謂中陰身也者,是人在死後未投胎以前,中間那個存在的階段。基督教將之叫做「靈魂」,道教稱為魂魄中的「魂」,佛教就叫做「中陰身」。不論靈魂也好、魂魄也好或中陰身也好,其中有一個大問題:你只有無形的中陰身、靈魂或魂,你怎麼再投胎呢?又怎麼樣去投胎呢?為了解決這個問題,基督教有中途站,人要被審判,英文字叫「purgatory」,決定一個人是上天堂,或是下地獄。道家呢?道家強調人的中途轉世,總是脫離不了陰陽之表,這是從《易經》的內涵來涉思的,佛法則是提出了種子和習氣的概念。種子識也就是阿賴耶識,種子識蘊含著未全部發展的「根根」。根根有浮塵根、淨色根和勝義根。依據其理論架構的開展,將人的轉世和生命的解脫,分作分段生死與變易生死。

「分段生死」是屬於小乘阿羅漢階段的了生死。

「變易生死」是屬於菩薩階段的了生死。

佛不但是超越了生死,而且是超越了一切存在,又在一切存在中,祂永遠在常寂光的常樂我淨中,照應著一切。

……。

說來話長,上面的理論與實際也複雜之至,首先要證到諸法空相。然後要修羅漢、修菩薩,修到成佛。

一切如夢如幻,就是成佛了,也要將其當作幻事一樁。

人,永遠在是非和傲慢中,那就沒有什麼好說的了。

因為佛法要人無我、法無我。要在人無我、法無我中,永遠沒有自己,真正犧牲自己去度眾。

更重要的是:

釋迦牟尼佛說:「祂沒有說一個字」。

什麼意思呢?

 

Chapter Five 05.20             Bardo                          

Dharma speaks about the cause and effect of The Three Periods, and before becoming a Buddha, one is a form of bardo in essence.  Even the great Bodhisattva manifests himself via a form of bardo in various transitional transformations; to cross over the secular beings; of course, it can be called Bodhisattva body.  The so-called bardo refers to the one who exists at an intermediate state between after death and before rebirth.  Christian calls it a "soul", Taoism terms it a “spirit” of the soul, and Buddhists names it a "bardo."  No matter how you call it, soul, spirit, or bardo, there remains a big problem:Being an invisible bardo, spirit or soul, why do you want to be reborn again? How are you then reborn?  In solving these problems, for the Christian, there is a midway station termed in English “purgatory” where one is to be judged to determine whether he goes to heaven or hell.  How about Taoism?  Taoism emphasizes the midway reincarnation and always links with the hypothesis of the Chart of Yin and Yang, which is deliberately inspired from the connotation of "Book of Changes"; Buddhism, on the other hand, asserts the concept of seeds and habits.  Seeds-consciousness is Alaya, which accommodates under-developed “two roots” or natural powers.  The Two Roots are external organs and surpassing organs or intellectual organs.  Per implementation of the theoretical framework, the reincarnation and liberation of one's lives are classified into the segmentation of reincarnation and transmigration of reincarnation.

"Segmented reincarnation" is resulted in the domain of Arhats of Hinayana.

"Transmigrated reincarnation" is resulted in the domain of Buddha of Mahayana.

Not only is the Buddha beyond birth and death, but He is beyond all existence, and in all existence.  Corresponding to all existence, He always dwells in the everlasting light of eternity, bliss, personality, and purity.   

.......

It is a long story; the above theories and practices are very much complicated too.  One must first witness that all Dharmas per se are empty and then cultivate himself to becoming Arhats, Bodhisattva, and eventually Buddha.  

All phenomena are like dreams and illusions; even being a Buddha should be treated as delusional too. 

If one always spins on truth, falseness, and arrogance, attaining Dharmas is then in vain and worthless to mention.

Because Buddhism speaks of no human ego and no independence of self and things, under which one should forever be without a self and sacrifice truly himself to rescue all beings.

More importantly:

Buddha Shakyamuni said: "He did not say a word."

What does that mean?

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

第六篇06.01         念佛精要

一、念佛即是信佛、依佛、歸到佛。

二、念佛必須堅信佛。釋迦牟尼佛說:小草、微塵中都有億萬佛,所以念的雖然是阿彌

陀佛,實際上是與一切佛合而為一的,這稱作感應道交。

三、淨土法門的念阿彌陀佛,是在助我們往生淨土,上品往生要有誠敬心、深心、迴向

心;下品往生,在臨終時,一念清清明明,貼住阿彌陀佛,即可往生淨土,這也就是一念迴機,便成本得。

四、雖說淨土,實際上淨土是超時間與空間的,也就是說心淨即淨土。

五、念佛即入念、淨念(阿彌陀佛)不斷,即心法之正法。

六、念的是阿彌陀佛,空的是自性彌陀

七、因為空的是自性彌陀,所以淨念也空。

八、既然本來淨土,本來淨念也空,進入淨念,貼住一切空,又超越淨念,超越空,這

就是禪,達到念而不念,不念而念,一念超空,超空一念。

九、密是由生起次第入有,從而入光明定,最後又契空,且盡虛空、遍法界。念佛也是

盡虛空、遍法界,所以《淨土五經》,無一不為密。

十、在《淨土五經》中,有〈大勢至菩薩念佛圓通章〉,祂是悟道的《楞嚴經》中之二十

五位圓通第二十四位,入禪先要悟道,真念佛者就是悟,真悟者必念佛,所以禪必

契佛,念佛必能入禪也。

十一、因此,禪、淨、密是一而三,三而一的。

十二、音是質,聲是量,淨音與淨聲是由無相之常寂光起用,這是由實悟與真修兩者達

成的。

 

Chapter Six 06.01                The Essentials of Recitation

1.  To recite the Buddha is to believe in, rely on, and return to the Buddha.

2.  To recite the Buddha, one must firmly believe in the Buddha.  Shakyamuni Buddha said that there are billions of Buddhas in the grass and the dust, so even we only recite the Amitabha, we are reciting to be with all the Buddhas in one; this is called a religious response of mutual interaction.

3.  To recite the Amitabha in the Pure Land Method is to help us be reborn in the Pure Land.  Being reborn in the upper realm requires a sincere, devoted, and bestowing heart, and reborn in the lower one, while approaching the end of life, needs continuous chanting in a clear and lucid mind and clings fully to the Amitabha Buddha.  In so doing, one can thus be reborn in the Pure Land.

4.  Although it is termed to be the pure land, it transcends time and space; in other words, a pure mind is a pure land.

5. To recite the Buddha is to move towards mindfulness, purify the mindfulness (Amitabha) with no discontinuation, and this is the correct way of chanting from the heart.

6. That which recited is Buddha Amitabha, and that which is empty is Self-Nature Maitreya. 

7.  Because the emptied is the Self-Nature Maitreya, so purification of mindfulness is empty too.

8.  Since it is a pure land, the pure thought at origin is also empty; One enters into the pure mindfulness, clings to all emptiness, transcends the pure mindfulness as well as the emptiness, and this is what Zen is, a realm where to attain the thought with no thought and to attain no thought with the thought; where one thought transcends all emptiness and all emptiness transcends one thought.

9.Tantra is to enter into being from the stage of birth, then into the light meditation, and finally becomes tallied with the void; further, it entirely empties all the emptiness and spreads all over the realm of Dharma.

The recitation of Buddhism is also to empty all the void and spread all over the realm of Dharma, therefore, the "Five Sutras of Pure Land" are all Tantra.

10. There is “The Flexible Chapter of The Great Strength Bodhisattva’s recitation of the Buddha” in "The Five Pure Land Sutras," and the Bodhisattva ranks the twenty-fourth among the twenty-five who obtains unsurpassed enlightenment of the "Surangama Sutra."  To enter the realm of Zen, one must first become enlightened.  Those who truly recite the Buddha are enlightened, and those who are truly enlightened must recite the Buddha, so Zen must be well in sync with Buddhism, and the one who recites the Buddha can enter the realm of Zen for sure.

11. Therefore, Zen, Purity, and Secret are independent in three and consolidated in one.

12. Sound refers to quality, voice refers to quantity, and the pure sound and pure voice awakened from the everlasting light of formlessness, which is achieved from both enlightenment and true cultivation.

 

 

 

第六篇06.02             生死無懼

人老了,生活在智慧中,便是一種享受,因為:

一、已看透,看破一切;

二、已了悲歡離合;

三、已超越壓力;

四、已生死無懼。

 

Chapter Six 06.02                Fear Not in Life or Death

Living within the realm of wisdom for elders is an enjoyment; because:

1.  He has seen through and overturned all of all thoroughly;

2.  He has abolished the attachment to joys, sorrows, departures, and unions as well;

3.  He has gone beyond all the overwhelming forces; and

4.  He has had no fear of life or death.

 

 

 

第六篇06.03         要學佛嗎?

釋迦牟尼佛說:

吾歷劫修行,

肉施踰須彌,

血施過江海。

各位自忖自勉之。

 

Chapter Six 06.03                Want to Study Buddhism?                   

Buddha Shakyamuni said:

I have suffered boundless calamity while practicing the Dharma over eons.

I have sacrificed flesh amounted higher than the Mount Meru.

I have sacrificed blood amounted more than the rivers and seas.

Everyone shall be self-aware and be exhorting themselves.

 

 

 

第六篇06.04         高貴的條件

人本來可以活在高貴中,高貴的條件是:

一、修養;

二、修養在有智慧;

三、智慧來自謙卑的知識與經驗;

四、一生在人事物上無所虧人,也即是無愧於天地;

五、雖騙人也被騙,千萬莫騙自己,從而克服一切的騙。

人人是高貴的,即使是做一個盡責、無私、無怨且平懷的清道夫,也是高貴的。

 

Chapter Six 06.04                Conditions of Being Noble

People could have lived in nobility; the conditions of being noble are:

1.  Self-cultivation;

2.  Self-cultivation rests on wisdom seeking;

3.  Wisdom comes from humble pieces of knowledge and experiences;

4.  Owing nothing in any respect to others in the entire life, and thus feels no regrets of being in the world;

5.  Cheating others or been cheated, yet never be self-deceiving and thus overcoming all cheats.

Everyone is noble, so is a responsible, unselfish, uncomplaining, and evenhanded street cleaner.

 

 

 

第六篇06.05         非帝王將相所能為

在人類命運中,文化情懷的共同理想,是生生世世結合且相應在一起的。其它有與沒有,又何足道哉!且說強盜群要同嫖共賭,革命要同死生,共患難,則入禪入佛,就更不在話下,蓋命都要施,此所以說這事非帝王將相所能為也。

 

Chapter Six 06.05                     What Emperors and Generals Can’t Do

The common ideals of cultural sentiments in the destiny of human beings are combined and corresponding together for generations, and other than these ideals, nothing else is worth mentioning!  While the bandits co-own prostitutes and gamble side by side, the revolutionists live and die together and share all the hardships jointly; it is no comparison to entering the realm of Zen or Buddhahood, which requires to make even more efforts, including the sacrifice of lives.  Therefore, it is to say that learning Buddhism is not something an emperor, a general, and a prime minister can do.

 

 

 

第六篇06.06             觀念指導行動

觀念產生行動,行動又往往照應或被攝受在觀念中,所以人就一直是自己搞自己,麻煩就在這個地方。因此十二因緣說無明緣行,而究實說來,任何「行」,實皆為無明耳!是以觀音法門說:「動靜二相,了然不生」,此即超越觀念與行動。但人既活著,就一直在無明和行中,那又何苦自惱也。

 

Chapter Six 06.06                Concepts Lead Actions           

Ideas generate action, and action is often mirrored or embodied in thoughts, so people have been messing around themselves, and this is where the very trouble lies.   Therefore, The Twelve Nidānas speaks of ignorant action and conception and further specifies that any "dispositions” is ignorance.  In Avalokiteshvara dharma: "The two phases of motion and stillness, knowingly do not produce", this means transcending of ideas and actions.  But as long as one is alive, one is always in ignorance and dispositions, so why one keeps bothering on own annoyances?

 

 

       

第六篇06.07         權威

儒家說:「放之則彌六合,收之退藏於密。」 

對眾生的「情懷」作一種勸告,眾生卻無動於衷,此時你便會洞悉,原來眾生對自己說,是最大的一種權威。

此時就只好既「收」且「放」、既「放」且「收」了。

聖人之所以為聖人,只在:

他自己沒有權威,眾生才是權威。

 

Chapter Six 06.07                Authority                 

Confucius said: "Spread it out, it fills and embraces the universe; roll it up, it retreats and lies hid in mysteriousness."    

As a kind of advice given to the "sentiments" of sentient beings, yet is ignored with no difference; you will then truly understand that self-affirmation of sentient beings is the utmost authority.

At this time, it has to be "held" and "released," and "released" and "held."

The only reason for a saint of being a saint is:

He has no authority himself; all beings are the authority.

 

 

 

第六篇06.08         真佛

本來無一物,因緣生,也因緣滅,方生方死,方死方生,那來生死,是以無所來亦無所去耳!由之孤獨為上,寂然是真,自己生必自己死,因而乃知存在必歸為非存在,非存在且照應一切存在,是為真佛。

  

Chapter Six 06.08                True Buddha

There is nothing original; all are causally-produced and -extinguished too; death incurs simultaneously on birth, and so does beginning on demise, thus how can there be life and death? So, there is nothing to come and nothing to go away!  As solitude is supreme, silence is trueness, and one’s own life must be for one’s death; one knows that existence must be regressing toward non-existence while non-existence corresponds to all beings and becoming the true Buddha.

 

 

 

第六篇06.09        

六根、六識、六塵十八界(眼耳鼻舌身意,分別說為六根、六識、六塵,合為十八界。)透過十八界所展示的種種,佛法又說其為「識」之功能所展示者,「識」不是一種東西,既非精神也非物質。六祖說:「識」是有其名而無其實,它是一切存在解釋性的抽離作用。只是一種解釋,意在人的問題是生因識有,滅從色除。比擬的來說,「識」的一大部份作用,相當於邏輯和數學中的零(○),同時,「識」也為空。

一般人以為佛法的唯識學很難,其實很簡單。它是要人知道自己究竟有多壞,去掉一切的壞,然後成佛,就是唯識學。

 

Chapter Six 06.09                Consciousness

There are six roots, six pieces of knowledge, and six specks of dust of the eighteen realms (the eyes, ears, nose, tongue, body, and mind are referred respectively to as the six roots, the six pieces of knowledge, and the six specks of dust, which together constitute the eighteen realms) which are gone through the various manifestations of the eighteen realms, and which Buddhism also describes them as manifestations of the function of "knowledge." "Knowledge" is not a thing, neither spiritual nor material.  According to the Sixth Patriarch, "Knowledge" has a name but no reality; it is the detaching function via interpretation to all existence.  It is only an explanation, meaning that the human problem is born from knowledge, and vanished when the form is away.  Analogically speaking, a large part of the function of “consciousness” is equivalent to the zero () in logic and mathematics, at the same time, “consciousness” is also empty.

Most people think the Consciousness-Only Studies of Buddhism is hard to learn, but it is quite simple.  It is about knowing how bad one is, eliminating all the badness, and becoming a Buddha afterward.

 

 

 

第六篇06.10         政治

政治只有一件事:爭奪和維護權力與利害。只要有妨礙或侵奪其權力與利害者,不是監視,就是打擊,或者關殺,歷史從來如此,且常和宗教、文化的利益合在一起。政治家與一代真宗教大師,那又另當別論。

 

Chapter Six 06.10                Politics

Politics contains only one thing: to compete and maintain power and interests.  Surveillance, fights, or homicides always come right after a hindrance or an infringement upon people's rights and interests, as was in history.  Further, it often mingles with religious interests and cultural interests together.

As for politicians and real contemporary religious gurus, that's another matter.

 

 

 

第六篇06.11         真修

永遠在明明了了無事中,超越「取」。

真修「孤、寒、貧、露」,此之謂修行。

 

Chapter Six 06.11                Real Cultivation

It is always in the clear understanding that nothing to work with and go beyond any "grasping."

The real practice lies in the cultivation of "solitude, cold, poverty, and exposure."

 

 

 

第六篇06.12         禪與佛

禪無高下,全在仙珠走盤,了無軌跡。

佛無真假,旨在超越一切又在一切中。

 

Chapter Six 06.12                Zen and Buddha

Zen has no hierarchy in substance, all like fairy beads bouncing on a revolving disk with no traceable track.

Buddhism has no truth or false, when he goes beyond all of all and where he is within simultaneously.

 

 

 

第六篇06.13             三慧

事成於忍,

慧生於仁,

厚落於義。

 

Chapter Six 06.13                The Three Wisdom

Actions completed from patience,   

Wisdom derived from mercy,           

Generosity falls in righteousness.            

 

 

 

第六篇06.14         大密宗 - 道門總結

相信和接受一切,才能心中無事。

心中無事,才真能相信和接受一切。

 

Chapter Six 06.14                Great Tantra – Summary of a Way to Belief

Believing and accepting everything leads to a peaceful state with nothing in mind.

Only with no matters in mind; will belief and acceptance become achievable.

 

 

 

第六篇06.15         說話算數

民猶是也,國猶是也,無分南北。

總而言之,不分東西。

統而言之,有飯大家吃。

一切行方便,絕對不犯法,也絕對說話算數。

和和睦睦,共活共生,是真正說話算數的淨土國度。

 

Chapter Six 06.15                Keep All Commitments              

There is no discrimination among citizens; so is among countries.

In summary, there are no distinctions to all of all.

In summary, resources are to be all shared.

To do everything in ways of situational conveniences, refrain absolutely from breaking any laws, and take oral commitments into account seriously.

Living in harmony, a total living symbiosis, a Pure Land where people take their oral statements for real.  

 

 

 

第六篇06.16         天堂與地獄

處處有天堂,

時時有地獄,

但隨緣份,

則仙珠走盤,了無痕跡,

地獄也化為天堂也。

 

Chapter Six 06.16                Heaven and Hell

Heaven represents everywhere,

And hell emerges all the time.  

Accompanying the causation effortlessly,

And let fairy beads go for their courses with no traces retained,

Hell can thus be transformed into heaven too.

 

 

 

第六篇06.17         說留餘地

做人不留餘地,命運必悲慘。

事事在利害上計較,也必一事無成。

做人留餘地,命運必高貴。

事事落在退一步的智慧上,

必一切順遂,且可逢凶化吉。

所以人的根本,要在一個字:

「厚」。

 

Chapter Six 06.17                Keep Options Open

If one leaves no leeway to others for maneuver, one's fate is doomed to be tragic.

If one's mind rests on seeking his interests elaborately, one cannot accomplish anything at all.

If one leaves leeway to others for maneuver, one's life is to be noble.

If one's mind rests on the very wisdom of a one-step retreating attitude,

One can work everything out successfully and even turn to be in luck from misfortunes.

The fundamental nature of human being lies in one word:

"Generosity."

 

 

 

第六篇06.18        

自己是魔,

到處有鬼,

無欲為方,

如此便能與鬼為伍。

 

Chapter Six 06.18                Devil

Everyone per se is the devil,

Atman exists everywhere,

Withno-desire which is the utmost unbeaten,

One can then accompany the surrounding ghosts.

 

 

 

第六篇06.19        

性歸天地原無事,

命還寂滅本來空。

 

Chapter Six 06.19                Non-existence

The nature of being regressed to the universe as is with nothingness,

Life reincarnated and finds itself null and void. 

 

 

 

第六篇06.20             無事

人生不要在悔、恨、情、戀的死結中,

一切本來皆空,

空也要空,

一切不缺,

正好修心無事。

 

Chapter Six 06.20                Nothingness                        

No regret, hate, love, and affection affixed to the multiplex dilemma in the lifetime,

All is empty at the beginning,

Empty has to be unburdened too,

All is perfect with no deficiencies,

It just happens to be time to do nothing but self-cultivation.

 

 

 

 

 

 

 

 

第七篇07.01         修清淨平等

功夫就是在清淨平等的覺悟上。

看不慣的人事物,能夠看得慣了,就是清淨平等。

修行就是修清淨平等。

 

Chapter Seven 07.01          Tranquility and Equality

The endeavor falls on the enlightenment of tranquility and equality.

If you can get used to accommodating unbearable people, matters, and materials, you will reach a state of pure tranquility and equality.

Self-cultivation is to practice pure tranquility and equality.

 

 

 

第七篇07.02         修行人

世界上大家都對,只有自己不對,才是修行人。

有一位修行人,見到人就跪拜,被拜的人也不理他,他仍是拜,道理在此。

你看:

一切的菩薩 - 泥作的、玉作的、金子作的……,你向它拜了一生,沒有一個菩薩曾和你講話。

人的矛盾就在:

拜也如斯!被拜者也如斯!

 

Chapter Seven 07.02          The Spiritual Practitioner

Everybody in the world is right, and I am the only person wrong, and this is the spiritual practitioner’s mindset.

A practitioner kneels and worships people he meets, even those who neglect him, yet he keeps worshipping them; this explains why he does so.

You see:

For all of the Bodhisattvas sculptures made of clay, jade, or gold, and so on, you worship them for your whole life, yet not even one Bodhisattva ever reveals a word to you.

It is where people’s contradictory is:

Worshiper does so with a predicament! So does Bodhisattva!

 

 

 

第七篇07.03         拜 佛

「拜佛」也者,是信佛、歸佛、行佛。要點不在形式,只有形式而無上述三點,比不拜還要糟,因為以為自己拜佛了,實際上未拜佛。反過來也成立,雖不在形式上拜佛,但每分每秒都在信解行證上,都在往佛道上走,那才是真拜佛。

 

Chapter Seven 07.03          Recitation of Buddha

"Abiding by Buddha" is to believe, be owned by, and behave like the Buddha.  The worship rite is not the critical point, and lacking the abovementioned three dedications, "Abiding by Buddha" is even worse than none.  You think that you have well worshiped Buddha, yet in vain.  On the contrary, you "abide by Buddha" with no formal rituals, yet make all efforts at all times to verification of belief, liberation, and behavior forward the Buddha path, and you indeed are in the real way to worship Buddhism.

 

 

 

第七篇07.04         人生十然

自處超然

處人藹然

有事井然

無事澄然

得意澹然

失意泰然

生活純然

死生了然

有無或然

一切本然

 

Chapter Seven 07.04          Ten Attitudes in Life

Going beyond the ordinary perspective while staying alone,

Being amiable in a generous manner while treating others,

Dealing things neat and in good order,

Keeping minded even is in an idle moment,

Satisfying unemotionally with a lesser pleasure, 

Frustrating calmly without any anxiety,

Living purely in nature and completeness,

Understanding clearly life and death,

Having or non-having is a matter of probability,

Everything is what it is as of its origin.

 

 

 

第七篇07.05         道 義

君子所存者道義,所重者名節。

學佛所存者佛心,所修者果位。

有飯大家吃,才真道義。

廟子都不能讓和尚掛單,這是什麼時代?什麼文明???

 

Chapter Seven 07.05          Righteousness

A gentleman possesses morality and righteousness and emphasizes fame and integrity.

In the study of Buddhism, we preserve the mind of the Buddha and cultivate the attainment status.

Only when there is food shared with everyone is there true morality and righteousness.

There are temples no longer allow sojourn for the needed monks.  What era is this? What civilization is this?

 

 

 

第七篇07.06         佛法無主副 果位有階梯

自古以來,許多一生研究佛法者,有的說佛法無大乘,也有的說小乘是邪教,更有人說要以念阿彌陀佛為主,以金剛經為副,……等等,其實最重要的是維摩詰大士所說的不二法門:「無語」。

「無語」就是不二法門。

徹底超越一切,又照應一切,才是佛的究竟,所以釋迦牟尼佛說法四十九年沒有說一個字。因此佛法實在沒有主副,以及哪個重要、哪個不重要之分。知聖諦,就一定知俗諦;了俗諦,才能入聖諦,這就是凡聖不二。

在中國佛學的發展中,唐玄奘的《八識規矩頌》是從凡夫、羅漢、菩薩而成佛的次第來說的。佛法雖無高低,但絕對有次第,《圓覺經》說:

「知幻即離,不作方便;離幻即覺,亦無漸次。」這是從佛的境界而言,也就是在一切存在中,沒有主副以後之「是法平等」之究竟,才無等次。

觀音法門與音聲陀羅尼是一而二、二而一的,老子說:

「大音希聲」。

無聲之大音,就是涅槃與寂滅。大音希聲又與常寂光合而為一,這是「金剛」也是「淨土」,由是老子說的「大音希聲」,既是「金剛」也是「淨土」,亦即《金剛經》是淨土,真念和入阿彌陀佛,也就是金剛。

 

Chapter Seven 07.06          No Primary and Secondary

Since ancient times, many people have studied Buddhism throughout their lives.  Some say that there is no Mahayana, some say that Hinayana is an evil cult, and some even say that we should recite Amitabha as the main course and the Vajrayana as a secondary..., etc.  The most important thing is what Master Vimalakirti has said about the only way to the Dharma: "speechlessness."                              

"speechlessness" is the only way to the Dharma.

The ultimacy of Buddhism is to transcend everything and then enlighten everything correspondingly, thus, Buddha Shakyamuni did not utter a single word for forty-nine years.  Therefore, there is no distinction between being the primary or the secondary, or on which one is more important in Buddhism.  One who knows the significance of the sacred should have known the meaning of the secular; only when one sees through the worldly can one enter the holy; this explains these two beings are of the same nature.

In terms of the development of Chinese Buddhism, Tang Xuan Zang’s "Verses Delineating the Eight-Consciousness" is a sequence of attainment of Buddhahood, that is, from the unenlightened to Arhats to the Bodhisattva.  Although there is no high or low level to Dharma, there is a hierarchy, as stated in the Sutra of Enlightenment;

“When one realizes that everything is in illusion, one keeps it away at once and does not treat it as an expedient way; Once one keeps away from the illusion, one is enlightened at the very first moment, and there are no gradual and orderly practices.”  This is the perspective from the Buddha’s realm, that is, in all existence, there is no hierarchy between the primary and the secondary in the ultimate "equality of dharma.”

The Quan Yin Method and the Sound Dharani are independent in two, and two integrated into one, said Lao Tzu.                                                                 

Great Music with the Faintest Notes.

The great sound of voicelessness is Nirvana and still quiescence.  The great voiceless sound and the everlasting light again merge into one, which is both the "Vajra" and the "Pure Land;” therefore,”Great Music with the Faintest Notes” per Lao Tzu is the "Vajra" and the “Pure Land,” the “Vajra Sutra” is the pure land, and the true recitation and entry into Amitabha Buddha are the Vajra.

 

 

 

第七篇07.07         色戒???!

何自有情因色始,何緣造色因情生,陰陽錯置,錯置陰陽,互為交攝、互為變化、互為依恃,也互為傷害,此所以有八八六十四卦的《易經》也。除非無「易」,以及由「易」轉為「非易」,才能無色也無戒。

 

Chapter Seven 07.07          Material Precepts???!

Why do sentient beings begin with form and the cause of creating this form is generated by emotions, and the yin and yang are misplaced, and then the misplaced are mutually intertwined, mutually changing, mutually dependent, and mutually harmful, and this is why there are sixty-four (multiply 8 by 8) trigrams in the I Ching.  Only when there is no "change" and when there is a conversion from "change" to "non-change" can there be no form and no precepts.

 

 

 

第七篇07.08         道 德

德國大哲學家康德說:道德是人的當然無上律令,意思也就是說,道德是不需要討論和宣傳的。一個社會實現道德的基本條件在哪裡呢?

「大家不要彼此欺侮」,這是起碼的條件。

然後在社會制度和每個人生活態度上,要盡量做到公道、正直、平等。

這就是蘇格拉底所說的和人類要追求的正義。

整個社會,彼此都在爭奪剝削,有何道德之可言!

 

Chapter Seven 07.08          Morality                   

The great German philosopher Immanuel Kant said that morality is indeed the supreme law of man, which means that it does not need to be discussed and propagated.  What are the minimum conditions for the realization of morality in society?

"Don't deceive and bully each other" is the minimum requirement.

Then, in our social system and our attitude towards life, we should try to do our best to achieve justice, integrity, equality.

It is what Socrates said and the justice that all of us want to pursue.

The whole society is competing with each other for exploitation. How can there be any morality! 

 

 

 

第七篇07.09         第一等人

平靜無事的過完自己未來歲月,

是宇宙中的第一等人。

 

Chapter Seven 07.09          First Class People

To live out the future years in peace with nothingness.

It is the first class of people in the universe.      

 

 

 

第七篇07.10         小劫

身體顧好,生活單純,可逃小劫。

在水劫、兵劫、火劫、風劫中,風劫最大最強。

大阿羅漢可逃掉風劫。

 

Chapter Seven 07.10          Small Calamity

With good health and simple life, one can escape minor calamities.

Among water, military, fire, and wind calamities, the wind calamity is the strongest and most

powerful.

The Great Arahant can escape from wind calamity.

 

 

 

第七篇07.11         唯一的救贖

莫名其妙的投胎 - 生不知所來,死不知所去;

無可奈何的活著 - 年年庸俗,一生奔波;

亂七八糟的生病 - 天天好吃,步步惡勞;

糊裏糊塗的死亡 - 閻王老爺也不接見。

解決以上四大問題,唯一辦法是:

理上應知,事上應證,四大本空,五蘊為幻。

一切不要,只要慈悲喜捨,除此以外,別無他法。

 

Chapter Seven 07.11          The only Salvation

Reincarnating inexplicably – being alive and not know where to come from; after death and not know where to go.

Living unavoidably and hopelessly – having years of vulgarity and a lifetime of bustle and hustle;

Disorderly sickness – enjoying good meals day by day while stepping of being tired of work gradually;

Muddled death - not even deserve to be met by Yama, the King of Hell.

There is only one way to settle the above four issues, that is,

one should obtain knowledge relating to the theories and then prove them in practical matters; the four elements are indeed void, and the five aggregates are illusory.

Attaching to nothing but mercy, pity, joy, and giving; and nothing else, there is no other way. 

 

 

 

第七篇07.12        

學學達摩,祂:

看破、看碎、看通。

一鉢千家飯,孤僧萬里遊;

無鉢也無飯,孤僧不再遊。

滾到那裡算那裡,不是消極,更無積極,也非虛無。

參!

 

Chapter Seven 07.12          Try to Comprehend

Learn some from Dharma,

He:

To overturn, to abolish, and to see through all of all.

A bowl and thousand families' rice, a solitary monk travels thousands of miles;

With no bowl nor rice, a solitary monk no longer wanders.

Let it take its course.  It is neither negative nor positive, and it is nothingness either.

Work on it!   

 

 

 

第七篇07.13         憐憫與信仰

人最重要的是對整個人類,因貪瞋癡構成個人和全體命運的不幸與悲哀,要有一分深度的憐憫與同情和悱惻,這才是人之為人的起碼條件。

其次,對自己要有一分堅定不移,且合乎事實、智慧與經驗的信仰。

 

Chapter Seven 07.13          Pity and Belief

Due to the destined misfortune and sorrow of individuals and all human beings caused by greed, hatred, and ignorance, the most important thing of an individual to all humanity is to have a deep mindset of mercy, compassion, and unspoken sorrow.  It is the minimum condition of being a man.

Furthermore, he has his own unremovable, rational, wise, and experienced belief.

 

 

 

第七篇07.14         達摩書院八句偈

我昔所造諸惡業,

皆由無始貪瞋癡,

從身語意之所生,

一切我今皆懺悔。

當下契入二無我,

努力實踐無量心,

天天相應無為法,

而又超越無為法。      

 

Chapter Seven 07.14          Eight Verse of DharmaGarden

For all the evil deeds I have done in the past,

Based on beginningless greed, anger, and ignorance,

And created by body, speech, and mind,

I now know shame and repent of them all.

To tally at this very moment with the two types of "anatman."

Making efforts to practice the boundless mind,

Corresponding the law of inaction every day

And then beyond the inaction.

 

 

 

第七篇07.15          

人的最大問題是:

展望未來,回憶、後悔過去;

拒絕、歡迎或分別現在,

此之謂凡夫。

要是不如上所說的,物來則應,物去不留,用智慧的明鏡徧照一切,便得自在與解脫了。

 

Chapter Seven 07.15          Bono

The biggest problem of people is:

Looking to the future, recalling and regretting the past;

Reject, accept or differentiate at this very moment, and

is what a Bono is.

If one does not do as mentioned above, that is, things come and respond, things go and not

stay, and illuminates everything with the bright mirror of wisdom, and one will be

self-contained and liberated.

 

 

 

第七篇07.16         紛紛擾擾一筆勾

說什麼恩恩愛愛、海枯石爛,億萬年親親好合,全是六根六塵、精子卵子作怪,去他的,一筆勾。

說什麼美食佳餚、山珍海味,全是皮膚、肌肉、血管、骨頭、五臟六腑作怪,消化循環、循環消化,生生世世在六道中輪迴,但聽那屠宰場裡群生哀嚎,去他的,放下屠刀一筆勾。

說什麼富貴榮華,巨賈豪宅,無非是欺凌掠奪、剝削重重,豪門一席閒宴,窮人一世奔波,但看那窮巷裡惡臭、苦臉成群,去他的,把貪瞋癡妄求一筆勾。

說什麼知識是力量,無非是意識的東拉西扯、七湊八砌,荒唐上了太空,猶求征服宇宙,地球本來好活,窮求猛鑽,搞得遍地哀鴻,去他的,將狂心妄想一筆勾。
說什麼救生民於水火,吹他是革命元勛,無非是自我中心的貪求權力、殺戮爭奪,人類歷史從來是分久必合、合久必分,即使地球只剩下男女兩人,仍舊鬥爭無已,去他的,將爭爭吵吵一筆勾。

說什麼長生不老,休說那彭祖活過八百年,最無知的是秦始皇作長生迷夢,人世本來春夏秋冬,既然生生死死、死死生生,去他的,俺就把活與不活一筆勾。
天地空空如也,萬物絪縕化生,你在你的陽世投胎,我在我的陰間聚合,一有時空,便陰陽各表,悲歡離合,自己承當,妻兒子女、後代子孫,何曾相干。甚麼風聲、雨聲、家事、國事,去他的,把紛紛擾擾一筆勾。

話又說回來:

你要做英雄豪傑,又想做神仙聖人,那誰也勾不了也!

 

Chapter Seven 07.16          Clean up All Disturbances Thoroughly                      

All the talk of love and affection, the promise that lasts till sea gets dry and stones get rotten, and the perfect match and harmony for billions of years, are all just the uncanny functioning of six roots and six specks of dust, and sperm and eggs, and if one gets rid of them and his karma is then all gone.

All the gourmet foods and delicacies are just the uncanny functioning of the skin, muscles, blood vessels, bones, and internal organs that then turned to digesting and circulating repeatedly.  It reincarnates in the six ways of sentient existence all the times; while listening to the wailing of the masses in the slaughterhouse, if one puts down the butcher’s knife, gets rid of them, and his karma is then all gone.

All the talk of wealth and splendors, and tycoons and mansions are nothing more than bullying, plundering, and exploitation; the rich have a leisurely banquet, while the poor run around all their lives.  Having seen the stinking and miserable faces in the poor alleys, if one gets rid of them, and his greed, hatred, ignorance, and desire are then all gone.

Saying that knowledge is power is nothing more than a rambling and patchwork of consciousness, like going into space absurdly and even thinking to seek to conquer the universe.  In the beginning, it is easy to live on the earth, but over-demanding and exploiting make all over the place messy and sad, and if one gets rid of them, and his crazy mind and delusion are then all gone.

All the talk of saving people’s lives from the flames and floods, and boasting of being a revolutionary hero, is nothing more than self-centered greed for power and killing for possessions. The history of all human beings has always been one in which long division leads to union and long unity leads to division.  Even if there are only one man and one woman left on earth, combating and disputing are still on an endless, and if one gets rid of them, his fighting and quarrels are then all gone.

Talking about immortality, let alone Peng Zu lived for eight hundred years, the most ignorant thing is the First Emperor of Qin dreams of immortality.  The human world constitutes spring, summer, autumn, and winter, whereas we live and die, and death and life repeatedly, and if one gets rid of them, and all matter of life and death is then all gone.

The heaven and the earth are empty like the air, and all things are transformed and created in cycles.  You reincarnated in your solar world while I converged in my nether world.  At a specific time and space, the yin and the yang are in different ways, sorrows, and joys, of your responsibility.  How can your wives, children, and future generations have anything to do with these affairs?  Put aside wind, rain, family affairs, state affairs, and if one gets rid of them, and his disturbing matters are then all gone.

But then again:

Whether you want to be a hero or a superman, or you want to be an immortal or a saint, no one can stop you!

 

 

 

第七篇07.17         最大的力量

最大的力量是忍辱,最大的忍辱是無事。死亡時,能不昏沈、不散亂的看著它,才是真無事。

 

Chapter Seven 07.17          Mighty Power

The greatest strength is patience, and the most patience is to do nothing.  When death isapproaching, look at it without fainting and distraction, and it is indeed nothing to do.

 

 

 

第七篇07.18         道門 道性 道功

道門 - 真正的道門,強調和重視的是:道性、道功。

道性:一、是諸法空相(至少理上應知道,且堅信;)

   二、往是法平等及向真如,入法報化三身。

道功:一、六和敬:在身、口、意、戒、見、利六事上,大家都同信同行;

   二、大目標:都向佛 - 比世俗的共產主義還共產主義。

 

Chapter Seven 07.18          The Buddha-way, its Nature and Merit

The Gate of the Buddha-way – a genuine Buddha-way emphasizes and values its nature and merit.

The Nature of the Buddha-way:

(1)All Dharmas are empty (at least in theory, one should know and firmly believe;)              

(2) Always be in the equality of Dharma, head towards the True Buddha, and enter the

threefold body of the Buddha.

The Merit of the Buddha-way:

(1) The Six Reverent Harmonies: in the six matters of body, mouth, mind, precepts, doctrine

and communal goods, all practice, and belief in Dharma together;

(2) The main goal: All go towards Buddha - more communist than secular communism.

 

 

 

第七篇07.19         什麼是信佛?

在超時間、超空間、超人事物中,內在不受自己心意識干擾,外在超越人事物的牽繫,始終相信諸佛與自己同在,這叫做信佛。

 

Chapter Seven 07.19          What is Belief in Buddhism?

In the cycle that transcends time, space, and human beings, one should avoid having their people, matters, and materials interfered with their consciousness internally and cut across all linkages with peoples, things and materials externally, and always believe he is with the Buddha.  It is called the Belief of Buddha.

 

 

 

第七篇07.20             歸到「孤獨」的自己

重要的不是能掌握和影響多少外在的人、事、物,而是能貼近多少自己本來有的平靜,否則一切都是自縛與空談。

也不是要多少人知道你,或者要什麼人跟自己在一起,而是要有多少深度智慧的力量,能自己歸到孤獨的自己。應知天地、宇宙也是孤獨的,誰瞭解它,它又要誰瞭解,「天、地、人」謂之「三才」,其深度涵意在此。

 

Chapter Seven 07.20          Return to the "Lonely" Self                          

The important thing is not how many external people, matters, and materials you can grasp and influence, but how close you can be to your peace or everything is self-binding and empty talk.

Either is about how many people know you or who you want to be with, and it is about having solid wisdom to return to your lonely self.  One should realize that heaven, earth, and the universe are also solitary; whoever understands it or whom it wants to understand, there is an inspiring truth here, and this is why "Heaven, Earth, and Man" are called "Three Talents."

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

第八篇08.01         大菩薩

人、事、物是一個道理,都是因緣所生法,也就是成、住、壞、空,亦即條件是成、住、壞、空。在成的條件中,不多一點,也不少一點,就叫做滿足了必要條件和充足條件;住是住在空間、時間、人我、眾生與器世界中,也是住在變化中,所以任何人事物,都是不可能永恆抓住的,以至完全壞掉為止,這就叫做空。不執著有,也不執著空,歸到形而上的不生不滅,便是解脫與真自在,所以叫做「自在菩薩」。有大智慧者,相應著一切人事物的成住壞空,且永遠助人,便是大菩薩。

 

Chapter Eight 08.01            Great Bodhisattva

There is the same rationale behind people, matters, and materials that are phenomena causally produced, and all are under the condition of becoming, dwelling, degeneration, and emptiness.  In the stage of becoming, being with neither a little more nor a little less is said to satisfy the necessary and sufficient conditions; in the stage dwelling, it falls in the changeable world filled with space, time, human and the self, sentient beings, and vessels containing materials. Consequently, we cannot grasp people, matters, or materials forever as it is doomed to be destroyed, which is called emptiness.  The one who does not cling to existence, nor nothingness, but regresses to the metaphysical immortality, that is liberation and true self-contentedness, and is therefore called a "Self-Existent Bodhisattva."  The one who has great wisdom, who corresponds to the accomplishment of all things, and who always helps, is a great Bodhisattva.

 

 

 

第八篇08.02         说留些餘地

人要「笑嘻嘻」的面對一切,留些餘地,因為眾生皆苦。讓哭喪著臉對人,既不禮貌,也不合理,人生在實際上,誰又不哭喪呢!

當然不可假笑,若是碰上一大堆人在那裡「假笑」,那就比哭喪,更令人難受也。

再者,像

釋迦牟尼佛那種完全沒有表情,全然成就「餘地」,又超越「餘地」,從而天上天下,唯我獨尊,那就不可說了。

 

Chapter Eight 08.02            Again, Leaving Some Leeway

Leaving some leeway, one should face everything grinningly as all sentient beings are suffering.  It is impolite and unreasonable to see people with tears and mourning.  In reality, who does not cry and mourn in life?

Of course, you cannot fake a smile.  If you encounter a crowd of people there "smirking," it will be more uncomfortable than crying and mourning.

Furthermore, just like

The Buddha Shakyamuni was such expressionless, totally achieved the "leeway" and transcended the "leeway," and thus became the sole one who dominates from heaven to the earth, and this is unspeakable.

 

 

 

第八篇08.03         烏雲與太陽

天空總是有烏雲遮住太陽的,如果宇宙天體運行軌跡不改,太陽就會一直在自己的軌跡內,徐徐不變,由是烏雲必會在一定時間內煙消雲散,不知所終。

比擬的說,人生也可以像太陽一樣。

人怎樣才像太陽呢?

生生世世一成不變的永遠在善法中又超越善法,便是太陽了。

我常觀察被黑雲遮卻的太陽,用無法形容的超一切力量,一下子竄出來。

 

Chapter Eight 08.03            Dark Clouds and the Sun

There are always dark clouds in the sky that cover the sun.  If the orbit of the universe and the celestial bodies remain unchanged, the sun moves stably while remaining in its orbit, and the dark clouds will dissipate within a certain period, and the sun will end up nowhere.

In analogy, life can be like the sun.

How can a person be like a sun?

The sun is something that remains unchanging perpetuity in the good law and then transcends the good law forever.

I have often observed the sun hidden by dark clouds, and with indescribable and superpower, it has sprung forth at once.

 

 

 

第八篇08.04         天地一炁

中外許多大哲學家,都認識和體會到:

「天地一炁」。

孔子平和之氣;

孟子浩然之氣(平和之氣之用);

老子清虛之氣;

莊子平旦之氣;

釋迦牟尼佛宇宙淨氣;

氣皆統歸:

「炁」。

所以往聖先賢之氣,是相通為一的,只不過起用有所不同而已。

 

Chapter Eight 08.04            One Chi of Heaven and Earth

Many great philosophers, both Chinese and foreign, have recognized and experienced that:

"Heaven and Earth are in One Chi."                      

Confucius' peaceful spirit;

Mencius' awe-inspiring and righteous force (for the use of peaceful breath);             

Lao Tzu's transparent aura;                                                             

Zhuangzi's calm breath;

Buddha Shakyamuni's pure vitality from the cosmic;                     

Spirits are all in one:

"Chi."                 

Therefore, the basics of spirits are the same, yet the saints are different in their ways of awakening and function.

 

 

 

第八篇08.05         寂寞與孤獨

寂寞與孤獨有時是形影一如的,但是有孤獨不一定會寂寞;在孤獨時帶著任何念頭,不論是善念或惡念,就一定會寂寞。天地或者說宇宙是孤獨的,但並無所謂寂寞。儒家說君子要慎獨,尼采說超人是超天超地的,真道人之所以可貴在此,他是孤獨的,但也超越了孤獨。

 

Chapter Eight 08.05            Loneliness and Solitude

Loneliness and solitude are sometimes accompanying each other and likely in one, but solitude does not necessarily mean loneliness; any thought, good or bad, comes up will surely lead you to loneliness.  The world or the universe is lonely, but there is no such thing as loneliness.  Confucianism says that a gentleman should be cautious about being alone. Nietzsche says that superman is beyond heaven and earth, and the reason why a true spiritual practitioner is so valuable here is that he is lonely, but he also transcends loneliness.

 

 

 

第八篇08.06         自殺與不自殺

觀盲目意志的貪瞋癡與客觀的因緣所生法不相應,心理的昏沈與痛苦到了極點,就自殺了。極大多數的人是活著的死人,不知道把自己化為死了的活人,把自己看成死了的活人,也就不會刻意去找死。人生在世,實在不必對地球抱什麼希望,因為本來成住壞空,人人都貪瞋癡,也就不必對任何人有什麼怨言。如此一來,人活著就處處是淨土,時時都無事了。

 

Chapter Eight 08.06            To Suicide or Not to Suicide

When greed, hatred, and ignorance of the blind do not correspond to the objective karma, and when the psychological dizziness and pain reach the extreme, he will commit suicide. The vast majority of people are the living dead who do not know that they have turned themselves into the dead living people, and once they see themselves, dead living people, they will not deliberately seek death.  In this life, do not hold any hope for the earth; It is a place where all existence is of occurrence, dwelling, deterioration, and emptiness; where people are greedy, hateful, and ignorant, so there is no need to have any complaints against anyone.  In this way, life is a pure land everywhere, and there is nothing to worry about all the time.

 

 

 

第八篇08.07         時、勢、量

老子和維摩詰說:人本來就有大病│精神病。

構成精神病的原因,除了遺傳和過去世,自己所造的業(孽)力外,就是在現世中死死的追求八樣不放:

一、男女;

二、飲食;

三、權力;

四、名;

五、利;

六、知識;

七、長壽;

八、社會關係(丈夫、妻子、子女、家庭、團體、社會、天下國家。)

以上八樣,無一不是和錯亂的情緒糾結綑綁在一起。

此所以

釋迦牟尼佛說:

放下才是自己的唯一歸命處。

人本來存在於上述八樣中,既然存在就不得不存在,那就要知道如何自處了

此所以往聖先賢都說:知時、知勢、知量。

 

Chapter Eight 08.07            Time, Potential and Measure

Lao Tzu and Vimalakirti said that people inherently have a severe illness/mental illness.

The cause of mental illness, apart from genetic inheritance, past lives, and the karma (evil) power one has created, is the desperate pursuit of eight things in the present world:

1. Men and women;

2. Diet;

3. Power;

4. Fame;

5.  Profit;

6. Knowledge;

7. longevity;

8. Social relationships (husbands, wives, children, families, groups, society, nations, and the world.)

All of the above eight are tied together with a tangle of misplaced emotions.

It is why

Buddha Shakyamuni said:

Letting go is the only place where one's destiny lies.

The human being originally is with the above eight things, and since he is with them, he has to be with them, and then he has to learn how to deal with himself.

Therefore, this is why the past sages all said: taking the time, knowing the potential, and utilizing the measure.

 

 

 

第八篇08.08         聖者的話

莊子說:「善吾生者,所以善吾死也!」

孔子說:「未知生,焉知死?」

釋迦牟尼佛說:「本無生死!」(祂說這是哄人的話。)

耶穌說:「子民是上帝生的!」

尼采又說:「上帝已經死了!」

我呢?

今天早上吃的是稀飯||我是凡夫。

 

Chapter Eight 08.08            Words of the Sages

Zhuangzi said, "One who is good at his life is thus good at his death!"

Confucius said, "How can one knows death if one doesn't know birth?"

Buddha Shakyamuni said, "There is factually no birth and death!" (He said it was a coaxing word.)

Jesus said, "The people are born of God!"

Nietzsche also said, "God is dead!"

And me?

I had rice porridge this morning||I am an ordinary man.

 

 

 

第八篇08.09         豈只是物理

佛法講三世因果,六道輪迴,因此,脫離不了五蘊四大。這些年來,許多學科學者,特別是研究物理的人士,都注重人之存在的物理性。聲和光的實質內涵意義等等,企圖自其中找出真空性。

佛法注重果位,八地菩薩不退轉,所謂不退轉,最重要的有兩層意義:

一、祂可以投胎自主,轉化了盲目意志衝動的生之欲,

    克服了自己在任何形式存在中,可能引起的痛苦與情緒。

二、祂是在胎生、濕生、卵生、化生的四生中度眾的,

    所以不只是物理性而已。這就說明大菩薩和佛,不

    僅在有情眾生的化學、生物等世界中,也在無情的

    礦物、太空世界中,「生公說法,頑石點頭」的心

    物一元道理,在此也。

 

Chapter Eight 08.09            It's Not Just Physics

Buddhism talks about the causes and effects of the past, present, and future, and the six reincarnations; therefore, Buddhism cannot be apart from the five aggregates and four elements.  Over the years, many scientists, especially those who study physics, have paid attention to the physical nature of human existence, the substantive connotation of sound and light, and so on, in an attempt to find the true emptiness in them.

Buddhism focuses on the stage of reward, and the Bodhisattva of the Eight Realms does not regress, which has two most essential meanings:

(1) He can reincarnate autonomously, transforming the blind and impulsive desire of life, and

overcome the pain and mood that one might cause in any form of existence.

(2)He rescues all beings in the four forms of birth of womb, egg, moisture, or transformation, so

it's not just physical.  It explains that the Great Bodhisattva and Buddha are not only in the

chemical, biological and other worlds of sentient beings but also in theruthless minerals and

space worlds.  " Monk Daosheng gave a lecture of Dharma, and thestubborn stone nodded"

manifests here the rationale of oneness with mind and matter.

 

 

 

第八篇08.10         套套邏輯

邏輯哲學上有套套邏輯(Tautology)。

套套邏輯者,一加一等於二,花開一定花落,人本來是人,就叫做套套邏輯,佛法稱其為法爾如是(分形而下的法爾如是與形而上的法爾如是)。

春夏秋冬本來春夏秋冬,自然本來是自然,宇宙本來是宇宙。一切因緣生、因緣滅,也就是說,本來套套邏輯。

但是釋迦牟尼佛在悟道的《楞嚴經》中說:「本非因緣,非自然性。」這就否定了套套邏輯。

祂為什麼否定套套邏輯呢?人若抓住套套邏輯,必永遠不得解脫,也就是說,佛法是要人超越套套邏輯。

超越到那裡呢?

不可說!不可說!

所以:

英國大邏輯哲學家維根斯坦說:

那不可說的就不要說。

 

Chapter Eight 08.10            Tautology

There are tautologies in the philosophy of logic.

For those who have logic, one plus one equals two, flower blooms, and then must wither, a person is factually a person, and these logics are called Tautology.

Buddhism calls it dharma is as is per se. (Physically as is per se and Metaphysically as is per se).

Spring, summer, autumn, and winter are indeed spring, summer, autumn, and winter; nature is original nature; the universe is originally the universe.  All are causally-produced and are causally-extinguished, that is to say, originally a set of logic.

But Buddha Shakyamuni said in the enlightened "Surangama Sutra": " It is originally non-causal, and non-natural," which negates the set of logic.

Why does He deny the set logic? If a person grasps a set of reasoning, he will never be free from it; that is to say, Buddhism wants us to transcend the set logic.

Transcend to where?

It can't be said! It can't be outspoken!

So,

The great British logician and philosopher Wittgenstein said:

Then what cannot be said, do not say.

 

 

 

第八篇08.11         愛因斯坦的本錢在哪裡?

愛因斯坦的本錢不在他的「相對論」,而在他透過認識與參悟有一種信仰。

他的信仰是:

宇宙的存在是和諧的,外在一時的變化,只是表象而已。

所以:天地與我併生,萬物與我為一。

所以:一切並存而不相悖。

所以:佛和往聖先賢是永遠盛開的花朵。

這就是一花一世界,一葉一菩提的道理。

 

註:五十年代,台大有一位物理系外籍教授,沒有結婚,是愛因斯坦的好朋友,他鬍子不刮,衣衫舊舊,不走校園大道,老是靠牆邊走路,大徹大悟之人也!

 

Chapter Eight 08.11            What are Einstein's achievements?

Einstein's achievement was not in his "Theory of Relativity" but in his faith through knowledge and enlightenment.

His faith is:

The existence of the universe is harmonious, and the momentary changes of the external are just appearances.

Therefore: Heaven and the earth live side by side with me, and everything is in one with me.

Therefore: All things coexist without contradiction.

Therefore: The Buddha and the sages of the past are the ever-blooming flowers.

It is the truth that there is one flower, one world, one leaf, one bodhi.

 

Note: In the 1950s, there was a foreign professor of physics at NTU, who was not married and was a good friend of Albert Einstein's. He did not shave his beard, his clothes were old, and he did not walk along the campus avenue but always walked by the wall.  He is indeed a great enlightened man!

 

 

 

第八篇08.12         孫中山先生的風格

和平奮鬥,

天下為公。

其實中外往聖先賢,都是落在如孫中山先生的風格上,此所以老子、釋迦牟尼佛……等,都強調要無諍。

其次,要真得無上智慧,豈只天下為公,實在是宇宙為公也。

印度的甘地等,都是這一號的人物。

 

Chapter Eight 08.12            Sun Yat-Sen's Style

Peaceful Struggle.

The world is for the public.

Indeed, Chinese and foreign sages and sages all fall onto the way of Mr. Sun Yat-Sen's perspective on the world.  In the past, Lao Tzu, Shakyamuni Buddha, and many others all placed their emphases on free of criticism and disputation.

Secondly, to attain the highest wisdom, not only is the world all for the public, but the universe is also all for all beings.

India's Gandhi, etc., are such characteristic figures.

 

 

 

第八篇08.13         恭念華嚴入法界品有感

佛法是以悟道的楞嚴為基礎;印心的楞伽為闡釋;成佛的法華為槓桿:理事無礙的華嚴為歸趨,究其實,四部經是一而四、四而一的。

其共同條件是:

一、信佛、依佛、歸佛;

二、願力;

三、迴向;

四、絕對不入流俗、不騙自己;

五、成就「智」,而又超越「智」。

 

Chapter Eight 08.13            Thoughts after Reciting the Avatamsaka Sutra

Buddhism is based on the enlightened Srangama Sutra, expounded by the mind imprinted Lankavatara Sutra, leveled off by the Buddhahood awakened Lotus Sutra, and regressed to the unimpeded Avatamsaka Sutra as the destination.  Indeed, the four sutras are one and four, and four in one.

Their common conditions are:

1. Believe in, rely on, and return to the Buddha;

2. The power of the vow;

3. Transference of merit;

4. Absolute not enter into vulgarity and not deceive yourself;

5. Achieve "wisdom" and then transcend "wisdom."

 

 

 

第八篇08.14         我未做到,心嚮往之

誠誠懇懇做人,

如如實實接物,

恰到好處應事,

永遠單純,

與宇宙和天地萬物合一(本來合而為一)。

 

Chapter Eight 08.14            I Haven't Done It, yet My heart Yearns for It

Be sincere and honest with people;

Practically doing things;

Appropriately responding to matters;

Be simplified and pure forever.

Oneness with the universe, heaven and earth, and all things. (In the beginning, all is in one.)

 

 

 

第八篇08.15         過五關 斬五將

學佛的初步是信佛、依佛、歸佛。

其次是過五關、斬五將。能不被財、色、名、食、睡綑死,為過五關;突破色、受、想、行、識,是斬五將,這就是悟道的《楞嚴經》在作結論時,所強調的修證次第,也就是《心經》所說的:「照見五蘊皆空」。

當今之世,學佛者千千萬萬,幾人做到?只是大家彼此互相在騙。

 

Chapter Eight 08.15            Crossing the Five Hurdles

The first step of learning Buddhism is to believe in Buddhism, follow Buddhism, and return to Buddhism.

The next step is to cross the five hurdles and to kill generals of these five fortifications.  Being untied to death by wealth, form, fame, food, and sleep is to pass the five barriers, and to break through form, perception, thought, action, and consciousness are to kill the five generals.  It is the conclusion of the enlightened "Surangama Sutra," which stresses the stage of cultivation and is too so stated in the Heart Sutra: "Seeing that the five aggregates are all empty."

There are thousands of Buddhists in the world today, but how many of them have achieved this?  It's just that everyone is lying to each other.

 

 

 

第八篇08.16         孝子得救

我認識一位國民黨的軍法頭頭,名叫徐業道。他曾和我說:

「他槍決共產黨人任卓宣的時候,一共十二人,每人受第一顆子彈後,再補一槍;任先生是第八位,中槍後躺著沒有動彈,就沒有被補一槍。後來老百姓搜身檢物,發現任氏竟未往生,被救起又被徐業道抓起來了。徐氏問任先生:

你被槍決的時候,有什麼感想?

任先生回答:

『當時左右兩邊,哭哭啼啼,喊喊叫叫,我並沒有什麼感想。只想起一件事:

我再忙,每月也要寫一封信給母親問安,我很對不起媽媽,無法再寫信給她了。』

徐業道發現他是一位孝子,就勸他研究三民主義。任先生接受了,後來成為國民黨三民主義的龍頭專家。

名學者胡秋原先生,曾在五十多年前告訴我:

「國民黨和共產黨,彼此殺,不知道殺了多少優秀的無辜青年。」

他說完後,嘆了一口氣:

唉!

德國大哲學家叔本華說:

翻開人類的歷史,只要看一頁,就知全部,無非是欺騙、掠奪、謀殺。

不過,就我看來,人類固然如此,在歷史種種的不幸中,中國人相信:

百善孝為先!

那是永恆真理的。

 

Chapter Eight 08.16            The Filial Son Is Saved

I know a Kuomintang military court chief officer named Hsu Ye-Dao.  He once said to me:

"When he shot the Communist Ren Zhuoxuan, there were a total of twelve people. Generally, after receiving the first bullet, each of them received another shot. Mr. Ren was the eighth. He was shot and lay down without moving.  Later, the people searched their bodies and found that Ren had not passed away.  He was rescued and arrested by Hsu Ye-Dao.  Hsu asked Mr. Ren:

How did you feel when you got shot?

Mr. Ren replied.

"At that time, on the right and left, weeping and shouting, I did not feel anything.  Only one thing came to mind.  No matter how busy I was, I had to write a letter to my mother every month to send my regards.  I am very sorry to my mother as I can no longer write to her"

Hsu Ye-Dao found him a filial son, so he advised Mr. Ren to study the Three Principles of the People; Mr. Ren accepted it and later became the leading expert on the Three People's Principles of the Kuomintang.

Mr. Hu Qiu-Yuan, a famous scholar, told me more than fifty years ago:

"The Kuomintang and the Communist Party have killed each other.  I don't know how many outstanding innocent young people they killed."

Afterward, he sighed.

Alas!

Schopenhauer, the great German philosopher, said:

Turning to the history of human beings, one only needs to read one page to know everything.  It is nothing more than deception, plunder, and slaughter.

But, as far as I can see, human beings being what they are, the Chinese, among all the misfortunes of history, believe that

All virtues are filial!

That is the eternal truth.

 

 

 

第八篇08.17         神道教與學佛

從原始人開始,當人存在的時候,驚懼到外在的宇宙和自然,有一股是人不可預知和克服的力量,同時人一直希望永生。盲目主觀性欲望,被死亡所徹底否定,以致形成了人要找一種不可知的信仰,來克服自己對死亡和宇宙與自然力量之恐懼,各式各樣的神道教,便由之而生。

有很多人,在浸進神道教之外,認為自己在信佛和學佛。睽諸歷史和現實社會,「神道教」不只是信神,而且是和社會的種種「傳統」,和現實的政治與經濟利益結合在一起。過去的這種信仰,因為資訊和交通不發達,信仰雖是多元的,但總的說來,還是沒有受組織的控制,只是零零落落的存在。經過這幾十年文明的快速演變,透過經由「利益」的融合與組織,宗教的信仰,就全部市場化和山頭林立了。

什麼是信佛和學佛呢?

學佛第一步要成羅漢。羅漢就是要灰身滅智,通俗的說,就是非人。羅漢又叫做僧,僧的意思是曾經是人,不再做人。

學佛的第二階段,是要成為菩薩。菩薩的意義是:絕對沒有自己,永遠為眾生服務。

學佛的第三階段,成佛了。成佛的意思是在一切中,用智慧的光(常寂光)普照一切又超越一切。

因此,學佛的最大意義是跟釋迦牟尼佛學,祂都經過上述三個階段,最重要的是,祂好好的皇帝不做,選擇和面對忍受絕對的苦難,這就叫做學佛,學佛不是神道教。

 

Chapter Eight 08.17            Shinto and Learning Buddhism

Since the beginning of primitive man, when man existed, he was frightened of the external universe and nature, a force that he could not foresee and overcome, and he always hoped for eternal life.  Blind subjective desires, denied thoroughly by death, led to the formation of an unknowable faith to overcome man's fear of death and the forces of the universe and nature.  All these then led to the birth of various Shinto religions.

Many people, outside of Shintoism, think that they are believing and studying Buddhism.  Viewing the history and the reality of society, Shintoism is not just a belief in God; it also entangles various social "traditions," realistic politics, and economic interests.  In the past, due to the underdeveloped information and transportation, these beliefs were pluralistic, but, generally speaking, they were still not under the control of an organization and only existed in a fragmented manner.  Over the past few decades, the rapid evolution of civilization has gone through the integration and organization of "interests," and these religious beliefs have marketized and built their altars everywhere.

What is Buddhism, and what is learning Buddhism?

The first step in learning Buddhism is to become an Arhat is to destroy his body and annihilate his mind, or in layman's terms, he is an inhuman being.  Arhat is also called a monk, and a monk was a human being once before but is no longer a human being.

The second stage of studying Buddhism is to become a Bodhisattva.  The meaning of Bodhisattva is no self, always serving all sentient beings.

The third stage of studying Buddhism is to become a Buddha.  Becoming a Buddha means to be in all, to illuminate in all with the light of wisdom (the everlasting light), and then to transcend all of all.

Therefore, the most significant of studying Buddhism is to learn from Buddha Shakyamuni. He has gone through the above three stages, and most importantly, he refused to become an inherited emperor and chose to face absolute suffering.  It is what studying Buddhism is.  Buddhism study is not Shintoism.

 

 

 

第八篇08.18         超越滄桑 歸到歡樂

有一首歌叫「五月的風」,其中有幾句:

五月的風吹在樹上,樹上的鳥兒在歌唱。假如鳥兒有知,懂得人世的滄桑,它該低下頭來,哭斷了肝腸。

有謂:人老了,不知老之將至;又說:人老,戒之在得。

大禪師趙州八十猶行腳;

虛雲一百二十歲仍在傳道;

當世真正的人物,

南公懷瑾先生,已年過九十,猶一方面在宣揚雲門禪(雲門禪最難學),更在高貴精神文化上,從事救全人類命運的事業。

忽然想起了樂聖貝多芬歡樂頌的大合唱,大合唱的核心意義是說:

四海之內皆兄弟,超越一切滄桑,歸到本來歡樂。

佛法謂:人不僅有歡樂,而且有妙樂。妙樂也者,是人的精氣神歸元。精氣神本來就是真善美,真善美即心意識。精氣神、真善美、心意識三的起用,也就是大智、大仁、大勇。

貝多芬晚年時,耳朵都聽不見了,卻譜出全宇宙和全人類大合唱的歡樂頌,這就是佛門所說的音聲陀羅尼。

在音聲陀羅尼的歡樂頌中,必能超越任何滄桑,歸到歡樂。

 

Chapter Eight 08.18            Beyond the Vicissitudes and Return to Joy

There is a song called "The Wind of May" in which there are several sentences:

The wind blows on the trees in May, and the birds in the trees sing. If the bird had known the vicissitudes of life, it would have bowed its head and cried its heart out.

There is a saying that when a man gets old, he does not know that he is getting older and older, and the other saying that when a man gets old, he should refrain from being greedy.

The great Zen master Zhao Zhou is still a wandering monk in his eighties.

Hsu Yun is still preaching at the age of a hundred and twenty.

Nowadays, there is a real worthy figure, 

Mr. Nan gong Huai-Chin, over ninety years old, other than preaching the Zen of Cloud Gate (the most difficult Zen to learn); works on the noble spiritual culture to engage in the course of saving the fate of all human beings.

Suddenly I recall the chorus of Beethoven's Magnificat, the core meaning of which is:

We are all brothers within the four seas, transcending all vicissitudes and returning to our original joy.

According to Dharma, one has joy and is even wonderful delight.  Fabulous music is the return of one's essence, energy, and spirit to its source.  Essence, energy, and spirit are the original of truth, goodness, and beauty, which is the mindset consciousness.  The rising of these three functions of essence-energy-spirit, truth-goodness-beauty, and consciousness are also known as great wisdom, grand benevolence, and great courage.

When Beethoven in his later years, he could no longer hear, but he composed a joyous chorus of the whole universe and all human beings, which the Buddhists refer to as the Sound Dharani.

In the joyous ode of the Sound Dharani, one can surpass any vicissitudes and return to joy.

 

 

 

第八篇08.19         蔣經國淚流滿面

蔣經國的結拜兄弟王新衡先生告訴我:「經國先生和我談及他的一生,常淚流滿面。」人生下來即大哭,有許多的人,面臨死亡的時候,也大哭一場。

既然如此,世間又有誰不淚流滿面呢!成佛的《法華經》中,有常啼菩薩,為眾生哭到底,所以

釋迦牟尼佛在悟道後說:「眾生實至為可憐憫者。」

人雖然可憐,太多的人一生,都不到黃河心不死。有的到了黃河還是不死心,人類歷史的悲劇,就是到了黃河還不死心的人太多,哀哉此也!

話說回來,人若是不為自己哭,而是為眾生哭,那就立即大解脫了。

蔣經國先生的一生,應是不僅為自己哭,也是為眾生哭。

 

Chapter Eight 08.19            Mr. Chiang Ching-Kuo in Tears

Mr. Chiang Ching-Kuo's sworn brother, Wang Hsin-Heng, told me, "When Mr. Ching-Kuo and I talked about his life, tears often flowed down his face."  People were born crying loudly, and many of them weep aloud when they face death.

That being the case, who in the world does not burst into tears too!  In the Lotus Sutra of Buddhahood, there is a Bodhisattva who cries all the time for all sentient beings, so after enlightenment, Buddha Shakyamuni said that all living beings are indeed pitiful.

Although they are pitiful, too many of them never give up until they reach the Yellow River (a place that is too far to be there). The tragedy of human history is that there are too many people who still do not give up when they reach the Yellow River, so sad!

By the way, if a man does not cry for himself, but all living beings, he is immediately relieved.

Mr. Chiang Ching-Kuo cried not only for himself but also for all sentient beings in his life.

 

 

 

第八篇08.20         信仰與念頭

聖賢豪傑和凡夫不同,前者活在信仰中,凡夫活在千差萬別的念頭(觀念)中。佛法說念頭是由煩惱而產生的,凡夫也者,煩惱也;煩惱也者,念頭也!

猶念吾師

南公懷瑾先生三十年前在台北市信義路十方叢林書院上課時說:

「打得念頭死,方得法身生。」||打掉一切觀念,才能證得形而上本身。

當時有曾任台灣省社會處處長的傅雲先生,問我:「南先生說一切念頭要打掉,難道也要打掉國父 孫中山先生的念頭?」

我當時聽後茫然,但我知道,無念之念的信仰,是比較容易活在真善美中。

聖者轉念,君子守念,小人玩念,凡夫被念頭轉。

 

Chapter Eight 08.20            Beliefs and Ideas                         

Sages and heroes are different from ordinary people, while the sages and heroes live in faith, and Bono lives in vastly different thoughts (ideas). According to Buddhism, thoughts arise from worries; ordinary people are worried; anxieties are thoughts!

I miss my teacher.

Thirty years ago, in a class at the Ten Square Jungle College on Xinyi Road in Taipei, Mr. Nan gong Huai-Chin said:

"Only when the thought is dead can the Dharma body be reborn. || Only when the idea is all abolished can the metaphysical body be born.

At that time, Mr. Fu Yun, who was the Director of the Taiwan Provincial Social Office, asked me: "Mr. Nan said that all ideas should be eliminated, but should we also throw away the thoughts of Dr. Sun Yat-Sen, the Father of the Nation?

I was at a loss when I heard it at the time, but I knew that it is easier to live in truth, goodness, and beauty in a faith that is free of thoughts.

The saints transform their thoughts, the gentlemen abide by their cogitations, the villains play with their ideas, and the ordinary people fooled by their ideologies.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

第九篇09.01         真正的信仰與包容

貞觀之治的唐太宗,與諸大臣說及他之所以能成就治世的原因,其中有一項,他說:「我對賢者,敬之;不肖者,憐之」,這就是包容。包容是離不開憐憫的,同時,因為敬賢,所以才憐不肖。
人有真正的信仰,就會自然透顯出包容與憐憫,這種情懷,是人性最高貴的展現。孫中山先生在往生斷氣時說:「和平 奮鬥 救中國」||雖要救中國,但要用和平;蘇格拉底在被判往生吃毒藥時說:「請將我這杯毒藥,奉獻給我相信的神。」

耶穌背負著世人的罪孽,釘死在十字架上,流的是白漿,真正透顯出對人世的憐憫與包容。

有真信仰者,才會真有包容與憐憫。

 

Chapter Nine 09.01            True Faith and Tolerance

One of the reasons for his success in ruling the world was mentioned to the ministers by Emperor Taizong of the Tang Dynasty; he said: "I respect the wise and pity the unworthy."  It is tolerance.  Tolerance is inseparable from compassion, and at the same time, it is because of respect for the wise, we pity the unworthy.

When a person has true faith, tolerance and compassion will naturally manifest themselves, and this feeling is the noblest manifestation of human nature.  When Dr. Sun Yat-Sen died, he said, "Peace, Struggle, Save China."  Although we have to save China, we have to use peaceful means.  When Socrates was sentenced to death to eat poison, he said, "Give me this cup of poison and dedicated it to the God I believe in."

Jesus, bearing the sins of the world, was crucified and died of white pulp.  He indeed showed his compassion and tolerance for the world.

Only those who have true faith will indeed have tolerance and compassion.

 

 

 

第九篇09.02         人道治國?!

○○八年五月十八日《聯合報》有一篇文章:「人道治國」。幾年前,我在武漢和長沙演講:「科教興國,人文治國」,不久,江澤民先生也到武漢講:「道德治國」。

江澤民先生是對的。不過,不論道德治國、人文治國、人道治國,或釋迦牟尼佛所說的「治國七法」,其中應該有一共同點:

社會沒有剝削;人人不搞權威;個個不是騙子。若不如此,什麼樣的治國,都是空談。柏拉圖的理想國,強調哲學家國王,空談乎?不空談乎?

釋迦牟尼佛的治國七法之理想,亦為空談乎?!

 

Chapter Nine 09.02            Humane Governance? !

On May 18, 2008, United Daily News published an article entitled "Humane Governance of the Nation."  A few years ago, I gave a speech in Wuhan and Changsha on "Revitalizing the Nation by Science and Education, Governing the Nation by People's Culture."  Shortly afterward, Mr. Jiang Zemin also came to Wuhan to speak on "Moral Governance," Mr. Jiang Zemin was right.  However, no matter whether it is moral governance, humanistic governance, humane governance, or the "Seven Methods of Governing a Country" mentioned by Buddha Shakyamuni, there should be one thing in common:

It is a society of no exploitation in which no one is an authority figure, and no one is a liar.  If not so, the governance of a nation becomes just an empty talk.  Is Plato's ideal state, with its emphasis on the philosopher-king, nothing but empty talk?  Not empty talk?!

Is the ideal of Buddha Shakyamuni's seven ways of ruling the country also empty talk?

 

 

 

第九篇09.03         本無生死

念的是阿彌陀佛,空的是自性彌陀。未念之前為空,念之後也空,念時即念即空,但是知道自己在念,知道有與空的「那個」,不在念與不念上,那就是佛。身心一切都丟,便當下自在與解脫。

空不是有,也不是無,而是超越有與無,即《心經》的是諸法空相,不生不滅、不垢不淨、不增不減,因此超越生死,本無生死。

 

Chapter Nine 09.03            No Life and Death

That which is to recite is Buddha Amitabha, and that which is to empty is Self-Nature Maitreya.  It is empty before and after recitation, so is the reciting at the very moment.  But knowing that you are reciting and realizing that the "that" of being or emptiness does not fall on recitation or non-recitation, you are to reach the Buddhahood.   When we lose everything in body and mind, we will be self-contained and liberated at this very moment.

Emptiness is neither in existence nor in non-existence but is to transcend existence and non-existence, which is what the Heart Sutra described as the emptiness of all dharmas, that is neither arising nor disappearing, neither defiling nor purifying, neither increasing nor decreasing, and therefore, it goes beyond life and death, and has no life and death originally.

 

 

 

第九篇09.04         明心見性

「明」就是明白;「見」即見到、證到。知五蘊皆空,入常寂光後的種種「境界」,由淺入深,叫「明心見性」。佛是徹底明心見性。初步明心見性,為證到諸法空相,禪門謂之「空心及第」。知與「如來藏」或「真如」本來一體之「心」,原來是「空」的,「空」不是沒有,也不是「有」,是「有」之反面,而且是空有、有空、即空即有、即有即空之辯證式演化,契入真如緣起,其底子是不生不滅,不垢不淨,不增不減,所以是「諸法空相」。

「性」是存在的條件或性狀,是我們生生世世存在的內涵和式樣。知道了我們存在的內涵和式樣,就叫做「見性」。

 

Chapter Nine 09.04            The Enlightened Heart

"Illuminating" is to enlighten; "Seeing" is to behold and to verify.  That knowing the five aggregates are empty and enter the various "realms" of the everlasting light, from the superficial to the profound, is then called “the enlightened heart and the seen Buddha-nature," and Buddhahood is a thorough understanding of mind and nature.  Preliminary illumination of the mind and realization of nature is of verification of all Dharmas are empty, which is “to corroborate emptiness through your whole heart” in Zen's meditative methods.  Knowledge, and "Tathagatagarbha" or "suchness," are in one; of which "heart" is in the beginning "empty;" "empty" is not non-existent, nor is "existent;" it is the opposite term of "existence," and is the dialectical evolution of "empty existence, existing emptiness," "emptiness concurs with existence” and “existence concurs with emptiness,” which corresponds to the arisen suchness, of which is not produced, not destroyed, not defiled, not pure and neither increases nor diminishes, therefore, all Dharmas are empty.

“Nature" is the condition or form of existence, which is our content and manner of existence generation after generation.  Knowing the substances and processes of its existence is called

"Beholding the Buddha-nature within oneself." 

 

 

 

第九篇09.05         誰聽誰的?

四十六年前,尚德在政工幹校授馬克思主義,其時有一位姓丁的青年朋友,現為教授且已退休。承他新春來電賀年。他說:

「想和你當面談一談。」

尚德回答:

「你作了一生的教授,聽過誰的話?你自己的『話』都不聽,誰聽誰的啊!」

 證諸人類歷史,都是各聽各的。

 

Chapter Nine 09.05            Who listens to who?

Forty-six years ago, Shongte was teaching Marxism at Fu Hsing Kang College and had a young friend then named Ding, who is now a retired professor. He called to congratulate me on the New Year holidays. He said:

"I'd like to talk to you in person.

Shongte replied:

"You've been a professor all your life. Who have you listened to? If you don't listen to your own words, who will?"

The history of human beings is a testimony to the fact that everyone listens to his own.

 

 

 

第九篇09.06         靜坐淺說

靜坐是理解、親證東方人文科學的一種方法,傳統上說有九十六種。實際上,任何生物,能讓自己靜下來的一種形式和內容,都可說是靜坐。中國的諸子百家幾乎無一不強調靜坐:儒家透過「定、靜」產生「安、慮、得」,從而成就孔子所說的平和之氣。孟子透過「壹」和「氣壹」,成就浩然之氣。老子強調「致虛極,守靜篤」,而契入道的統一性。莊子的「心齋、朝徹和坐忘」,便直接的說「道通為一」。所以靜坐是證「什麼是道」的最重要方法。佛家的「心一境性」、「止與觀」和「定慧雙修」,以及「四禪八定」,將整個佛法很深、很大的一部份的印證,建立在靜坐上。所以有禪門的「七日靜坐,剋期取證」,所謂「剋期取證」,就是初步證到「是諸法空相」,從而歸到宇宙淨氣,與一切存在合而為一,又超越一切存在。尼采的「超人」,入山修道,成道以後,說超人是海,又超越海,便也是這層意義。

我個人是從五十四年前開始靜坐,三十年前在一個偶然機會中,透過靜坐證到一切存在的形而上本身。達到這樣一個境界,有幾個過程:

一、我接觸儒、釋、道和西洋哲學各家的靜定學說已經很久,只是沒有親自證到什麼。

二、大約三十年前,我在一次南懷瑾先生指導的七日靜坐中,用數息和念佛法門,經過四天以後,首先是動地發光,然後是在「虛空粉碎,大地平沉」中入定,證到原無一物,一切本來不可說、不必說、不能說也不要說。

三、所謂悟道和證道,並不一定要靜坐,靜坐只是證道的方法之一。

四、在另一次南懷瑾先生指導的七日靜坐,我在靜坐中要入定,他鼓勵我發心,生生世世交給眾生,為一切眾生服務,我發心了。

五、以後南懷瑾先生日夜為我上課,我在他身旁聽他講經說法將近六年,使我對靜坐有更深一層體會。原來儒、釋、道各家和西洋聖者,他們都是透過證炁和修炁,而瞭解自己和一切的終始與最後,原來是「炁」。透過「炁」,所成之一切存在,為心、意、識三綜合業力所變現,為與「妄想」不可分之緣起性空、性空緣起之存在也。

但人可以超越緣起,超越性空。

 

Chapter Nine 09.06            Meditation Essentials

Meditation is a method of understanding and affirming Eastern humanities, of which there are traditionally ninety-six.  The form and content of any living thing that can calm oneself is called meditation.  Almost all the Chinese philosophers and schools of thought emphasize meditation: Confucianism uses "fixation and tranquility" to produce "peace, concern and gain," which in turn leads to what Confucius calls "peacefulness."  Mencius, through "Zhi" and "Chi," achieves the Chi of awe-inspiring righteousness.  Lao Tzu emphasizes "attaining emptiness; abiding in tranquility" and tallies it with Taoism in one unity.  Zhuangzi claims more directly "mind-restoration, morning-transcendence, and sitting-forgetfulness" is indeed " being and nothingness unified in one."It is why meditation is the most important way to prove what the Tao is.  The Buddhist teachings of "mindfulness," "cessation and observation," "dual cultivation of fixation and wisdom," and "the four Zen disciplines and the eight constellations" are all based on sitting in meditation, that covers very deep and broader parts of the Dharma.  It is why there is a meditative method called "Seven Days of Meditation, Grasping the Proof," which is the initial realization of "the emptiness of all dharmas," which leads to the pure energy of the universe, which becomes one with all existence and transcends all presence.  Nietzsche's "Superman," after enlightened through practices of the Tao on a mountain, said that Superman is the sea and beyond the sea, and this is what he meant.

I began meditating fifty-four years ago.  Thirty years ago, by chance, I realized through meditation the metaphysical nature of all existence. There are several processes to reach such a state.

1.  I have been in contact with the meditation doctrines of Confucianism, Buddhism, Taoism, and Western philosophy for quite a long time, but I have not personally verified anything.

2.  About thirty years ago, I was at a seven-day meditation session under the guidance of Mr. Nan gong Huai Chin and used a method of counting breaths while reciting the Dharma.  After four days, I first found myself glowing on the moving ground, and then I entered the concentration in a realm in which the void is in vain, and the earth is sunk flat.

It proves that there is nothingness and could not be said, and need not be said; we cannot say, and must not say, either.

3. The so-called enlightened and verified does not necessarily through meditation for which is just one method of corroborations.

4. In another seven-day meditation session, under the guidance of Mr. Nan gong Huai-Chin, he encouraged me, while I was entering concentration, to devote myself to all sentient beings, and I piously resolved.

5.  Afterward, Mr. Nan gong Huai-Chin taught me day and night, and I was around him and listened to his Dharma lectures for almost six years, which has given me a deeper understanding of meditation.  I found that the Confucianists, Buddhists, Taoists, and Western saints all, through the cultivation of prana and the verification of prana, understand that the beginning and ending for themselves and everything lies at “prana.”

Through “prana,” all existence is transformed and manifested via the integrated karma of mind, will, and consciousness; and is inseparable from the delusion of which everything arises from conditions, and nothing has a nature of its own.

However, one can transcend the causes that ariseand transcend the nature of nothingness.

 

 

 

第九篇09.07         人類和平的條件

德國哲學家叔本華說:「翻開人類的歷史,讀一行就知道全部,無非是掠奪、欺騙與屠殺。」

難怪對人類命運最具有憐憫、同情與慈悲的大思想家、哲學家、科學家馬克思說:

「人類的歷史是一部階級鬥爭史。」

釋迦牟尼佛真是智慧透頂,祂說:

「地球是娑婆世界。」

娑婆世界者,人類不能和平也。自有人類以來,地球即不能和平。全世界各國,無不在搶奪土地、人口與資源。

當今之世科技的發展與人口的增加,使得整個人類如果要活下去,就非和平不可,全世界和平,是有條件的。

條件是:

一、整個地球的土地、資源、生產,必須是人人所共有、共享、共管。

二、語言必須統一。

三、沒有貨幣,無須金融的流通,全世界廢除鈔票。

四、血統的自由交流,除極需注重衛生與疾病外,在全世界合理與有禮的制度中,人人可以自由作主與異性交往,整個人類的歸宿是共同一體的。

五、養生送死,人事物一切等等,都來自宇宙與天地,人人最後都歸於宇宙與天地,個個必須有此人生觀與認識。

當一個時代各類宗教與社會制度和人事,都在為名、為利、為權力爭奪時,那個時代必亂到極點,睽諸中外歷史,就可以證明這一點。

結論:做不到上面所說的幾點,說人類和平,那是騙人的。

孔子、老子、釋迦牟尼佛等,中外往聖先賢都共同說:

「人類要無諍,才能和平。」

首先最重要的是:

一切必須統一與和諧。宇宙與地球和我們個人與自己,本來是和諧與統一的。

不瞭解和實現這一點,所謂和平,空談也。

 

Chapter Nine 09.07            Conditions of Peace Among Human Beings

The German philosopher Schopenhauer said: “Turning to the history of mankind, one only needs to read one page to know everything; it is nothing more than deception, plunder, and slaughter.”

It is no wonder that Karl Marx, the great thinker, philosopher, and scientist, who is the most compassionate, sympathetic, and merciful of all to the fate of human beings, said: "The history of human beings is a history of class struggle."

Buddha Shakyamuni had enough downright wisdom; He said:

"The earth is the mundane (Saha) world."               

In the Saha world, human beings cannot be at peace.  Since the beginning of human beings, there has been no peace on the earth.  All over the world, countries are grabbing land, people, and resources.

Nowadays the development of technology and the increase in population, if human beings want to survive, the world needs to be in peace.  There are conditions to meet to be peaceful.

The conditions are:

1.  The entire land, resources, and production in the world must be co-owned, shared, and

co-managed by everyone.

2.  All languages have to be unified in one.

3.  There must be no currency, no need for the circulation of finance, and abolish banknotes

worldwide.

4.  In the rational and polite system of the world of which emphasis heavily placed on sanitation

and disease, everyone is free to decide, interact with the opposite gender, and exchangeorigin by blood; this leads to the common fate of the entire human beings.

5.Everyone needs to have a positive attitude towards life and understand that all things of their life cycles come from the universe and heaven and earth, and all people ultimatelybelong to the universe and heaven and earth.

When all kinds of religious and social systems and personnel of an era are all in the struggle of fame, profit, and power, that era will be in extreme chaos, as evidenced by Chinese history and foreign countries'.

The conclusion is that it would be a lie to say that there is peace for human beings if failed to complete the abovementioned.

Confucius, Lao Tzu, Buddha Shakyamuni, and other sages of the past and present worldwide have all said:

"There can be peace only if human beings are free from criticism. "

The first and most important are: 

Everything must be unified and in harmony. The universe and the Earth and we as individuals and ourselves are originally harmonious and unified in one.

Without understanding and realizing this, the so-called peace is just an empty talk.

 

 

 

第九篇09.08         獎勵教師?!?!?!

在人類社會中,教師是全社會的基石和棟樑。

韓愈說得好:教師是傳道、授業、解惑的。教師本來就該如此,一生都應如此。

一個社會如果要獎勵教師,且要用金錢來獎勵,則:

那個社會就徹底垮了。

 

Chapter Nine 09.08            Reward Teachers               

In human society, teachers are the cornerstone and pillars of the whole community.

Han Yu said it well: Teachers are the ones who preach, teach, and resolve doubts.  It is what a teacher is supposed to do, and all his or her life should be so.

If a society wants to reward teachers and to reward them with money, then:

That society completely collapsed.

 

 

 

第九篇09.09         「誰也擋不住」

一切存在無不成住壞空,任何人事物,只不過是在因因果果、果果因因中的成住壞空而已,任誰都擋不住。

然而人,卻要去擋住本來成住壞空的人事物,這就叫做愚癡。人類一切的廝殺、爭奪和什麼金融風暴,都是如此。不是金融風暴,是風暴金融。從原始人開始,一直到現在,人的自私,才是任何「風暴」的根本原因。

佛法的所謂「真如」,為佛的一種性狀,因此《大般若經》強調空、無相、無願,才是大解脫。有大師說「真如不空」,可以說是徹底不懂佛法的。

至於基督教相信上帝、回教的相信阿拉,都是因人從心、意、識思惟邏輯所導衍出的一種信仰。佛法的說轉輪聖王,儒家的強調內聖外王,也只不過是人的一種願望而已。

結論:成住壞空是誰也擋不住的。

另一方面來說,人本來清淨、本來無事,生生世世能徹底歸到如此的上面,這就是佛。

再要強調的是:一切人事物存在的成住壞空,是誰也擋不住的。

我忽然想起印心的《楞伽經》說:

一切都是「妄想」。

我又何其妄想也!

 

Chapter Nine 09.09            “It is Unstoppable”

All existence is of occurrence, dwelling, deterioration, and emptiness; All people, matters, or materials also fall on these states within caused and effects and effects and causes; and no one can stop it.

But if one tries to block away from the four states or phenomena of people, matters, and materials, that is called ignorance. It holds to all human slaughter, strife, and financial turmoil.  It is not monetary turmoil; it is stormy finance.  From the beginning of primitive man to the present day, human selfishness is the root cause of any "storm."

The so-called "Suchness" of Buddhism is a kind of Buddha's nature; therefore, the Great Prajna Sutra emphasizes non-existence, non-appearance, and non-desire; that is the great liberation.  Some great masters have said that "the True Buddha is not empty," which can be said to be complete ignorance of Buddhism.

Christianity's belief in God and Islam's belief in Allah, their creeds are all derived from the logic of the mind, will, and knowledge of man; as for the Buddhist faith in the reincarnation of the Holy King and the Confucian emphasis on the inner and outer saints are merely human wishes.

The conclusion is that the four states of phenomena are unstoppable.

On the other hand, from the beginning, one is pure and has nothing to do, and if one can return to such a state generation after generation, that is to reach the Buddhahood. 

Once again, all existence is of occurrence, dwelling and deterioration, and emptiness, and no one can stop it.

Suddenly I remembered the mind imprinted "Lankavatara Sutra," which said:

Everything is a "delusion."

How dare I have such delusion also!

 

 

 

第九篇09.10         如何治國?

關於如何治理國家,中外往聖先賢,多有深議。釋迦牟尼佛也談了七點,依此七點,國家一定會安和樂利。

「聞如是一時佛遊於王舍鷂山。從大眾比丘。比丘千二百五十。時摩竭王阿闍世。與越祇不相得。眾臣議言。越祇自恃國富民眾。地沃野豐多出珍寶。不首伏我。當往攻伐。國賢大臣名曰雨舍。梵志種也。王命使行。稽首佛足。敬問消息。興居輕強氣力遊步。德化日昇。言阿闍世。與越祇有憾。眾臣之議。欲往攻伐。願聞眾祐。有以教之。大臣受命。即嚴車五百乘。騎二千步人二千。行詣鷂山。到小道口。下車步進。見佛歡喜。貌色恭辭。氣重揖讓畢長跪言。

摩竭王阿闍世。稽首佛足。敬問消息。興居輕強氣力遊步。德化日昇。佛言甚善。王與國人及汝皆安不。雨舍白言。王與越祇有憾。眾臣之議。以彼自恃國富民眾。地沃野豐多出珍寶。不首伏我。欲往伐之。願聞佛教。佛報大臣。昔吾一時曾遊越祇正躁神舍。見其國人。皆多謹敕。我時為說治國七法不危之道。其能行者。日當興盛未之衰也。即叉手言。願聞七法。蓋何施行。佛言諦聽。對曰受教。

時賢者阿難。住後扇佛。佛言阿難。汝寧不聞越祇國人數相聚會。講論政事。修備自守。對曰。聞其數相聚會。講論政事。修備自守。佛言如是。彼為不衰。汝聞越祇君臣常和。所任忠良。轉相承用。對曰。聞其君臣常和。所任忠良。轉相承用。汝聞越祇奉法相率。無取無願。不敢有過。對曰。聞其奉法相率。無取無願。不敢有過。汝聞越祇禮化謹敬。男女有別。長幼相事。對曰。聞其禮化謹敬。男女有別。長幼相事。汝聞越祇孝於父母。遜悌師長。受識教誨。對曰。聞其孝於父母。遜悌師長。受識教誨。汝聞越祇承天則地。敬畏鬼神。敬順四時。對曰。聞其承天則地。敬畏鬼神。敬順四時。汝聞越祇尊奉道德。國有沙門應真及四方來者。供養衣食臥牀疾藥。對曰。聞其尊奉道德。國有沙門應真及四方來者。供養衣食臥牀疾藥。

佛言。夫有國者。行此七法。難可得危。雨舍對曰。使越祇人持一者。尚不可攻。何況有七。國事多故當還。請辭。佛言。可置知是時。即從座起。禮佛而去。」

 

七點如下:

 

一、數相聚會。講論政事。修備自守。

「數相聚會」- 時時刻刻,每分每秒,國王(總統)與大臣商討,如臨深淵、如履薄冰,細心商討國家大事。諸葛一生唯謹慎,就是孟子講的:「入則無法家拂士,出則無敵國外患者,國恆亡。」一分一秒,都不能懈怠,任何擁有權力者,絕對不在權威的腐敗與庸俗中,無一人不高貴也。要知時、知量、知勢、知力,要主觀與客觀相即相離,絕對沒有自以為是的自我戀。  

 

「講論政事」- 深深的研究、檢討國家社會人事物的種種事情,半點都不能遺漏、疏忽,要小中看大,大中看小。目的在那裡呢?

 

目的在:

 

「修備自守」- 國防在和平主義的自衛中,也就是打抱不平自衛中的和平主義,即孫中山先生所說的:「和平奮鬥 救中國」。自己國家要強盛、安定,自己站起來,別人不敢、不能欺負你。這十二個字,就有這麼深,這是第一點。

一個家庭,一個公司,一個團體,也是要這樣子。反過來說,家庭、公司、團體不這樣子,這個家庭、公司、團體就不可能穩定,不可能得到發展和長時間的存在。治理國家就是和治理家庭、公司、團體一樣。

 

二、君臣常和。所任忠良。轉相承用。

「君臣常和」- 元首與臣子彼此和睦,一點都沒有矛盾、衝突。彼此相互尊重,相互信賴,絕無猜忌,不各懷鬼胎,不私相授受,絕無嫉妒、爭吵,一個公司、家庭也是如此。

「所任忠良」- 所任用的國家官員,忠於國家、人民、事物和自己。品德、操守、個性都非常良好,絕無貪婪腐化。

「轉相承用」- 彼此大家的大大小小事情,都可以互相承擔的把它做好,你濃、我濃、他濃;你淡、我淡、他淡;濃也好,淡也成,一切都在合情、合理中。

 

三、奉法相率。無取無願。不敢有過。

「奉法相率」- 大家奉公守法,作人民的表率。「法」,不只是法律,也是社會存在的紀律。守法、講理與有禮,本來就是三而一的,任何人都應遵守。

「無取無願」-「無取」,絕對不貪污、不取非分之財。勤勞節儉,知足常樂。出家的和尚不能有隔宿之糧;在家的老百姓,不要奢侈浪費,有吃大家吃、有玩大家玩、有住大家住,經濟的、生活的、道德的、超越性的共產主義。「無願」一切放下、一切自在、一切安寧,徹底歸到生命本身的高貴與寧靜中,這就是天國、理想國。我們凡夫天天在那裡搞「取」、搞「願」,所以佛法講:「空、無相、無願」。

「不敢有過」- 時時反省,有慚有愧,在鞠躬盡瘁中,畏天命、畏大人、畏聖人之言,不敢有任何過失。

 

四、禮化謹敬。男女有別。長幼相事。

「禮化謹敬」-「禮化」也就是中國文化所講的禮的、德化的社會。儒家說:「君子所過者化,所存者神」,中國所說的神,就是儒家所說的「聖而不可測者謂之神」,聖人的一切,與天地萬物和一切的美好合而為一。他的所作所為,都是在真、善、美裡面。「謹敬」- 有禮貌且誠敬。契應「誠則明、明則誠」。在絕對的莊嚴肅穆中,帶著一分智慧、瀟洒、自在,不是呆呆的拘謹,不是外顯尊敬、內懷鬼詐,待人接物都是在講理與有禮貌中,是一個德化的社會。

「男女有別」- 現在沒有道門了,道門本來男女不能搞在一起,男女搞在一起,還有什麼道門呢?這說來話長。宗教的條件是什麼?第一個是教主,第二個是教義,第三個最重要的是教規,就是規矩、紀律,現在完全沒有了。尼采在十九世紀就說:「God is dead.- 神已經死亡了,整個宗教沒有教規了。宗教的道場,以佛教為例,它有四個條件,財、侶、法、地。「財」,基本上要有飯吃,但不能為了財去拉群眾。一個出家人還要去拉群眾,那還出個什麼家呢?所以以前的廟子,有田幾千畝,不但能自己養自己,而且還可以做好事,所以我看,中國將來的佛教界,我的判斷,二十年後一定會做一個調整,必須要考試,然後由政府供養。不是說你今天出家,明天就可以在電視裡講經說法。整個社會國家亂掉了,文化思想亂,社會必亂,國家民族精神文明一旦墮化消失,民族必亡。要改革也許二十年還是不夠的,要三十年後。

 「長幼相事」- 長幼有序,敬老尊賢,大家生活在一起,能夠在禮貌與道理中。

 

五、孝於父母。遜悌師長。受識教誨。

「孝於父母」- 唐朝的時候,包括韓愈在內,有些人反佛,說佛教無父無母。誰說佛教沒有父母,釋迦牟尼佛在談如何治理國家,這裡說要孝順父母,佛法也有講孝心,批評是毫不相關的,韓愈是沒有讀通佛經的。

「遜悌師長」- 就是敬師,對師長應該謙遜、禮敬。「一日為師,終身為父」,這是對一般的老師來講;禪門更不得了,禪門的父母是「法身父母」,禪門的法身父母如何呢?悟道的《楞嚴經》說:肉身父母只不過是肉身父母,法身父母是幫助和教你生生世世的存在,獲得解脫,證到形而上的本身,進到人性的高貴面。所以假使出賣法身父母,永世下地獄。話說回來,一旦真正知道法身是什麼,也就絕不會出賣法身父母。

受識教誨」- 要誠誠懇懇、老老實實、謙謙虛虛、孜孜不倦的受教誨,一旦有識,也要教誨他人,也就是教與被教,非常良好。《禮記》中的〈學記〉,全是說這方面教育原理。

 

六、承天則地。敬畏鬼神。敬順四時。

「承天則地」-「承天」就是歸天、敬天、畏天。我們來自上天,也必歸到上天,所謂「天命之謂性」;「則地」,恭敬玉皇大帝,土地公等,「承天則地」跟儒家、中國文化、敬天敬地是相通的。中國有天地人三才,這些都與釋迦牟尼佛所說的一樣。人世間那裡有兩個道理?都是一個道理。很多人不讀、不注重、不知道釋迦牟尼佛談如何治理國家這篇大文,跟中國天地人三才的道理相通,譬如拜土地公、玉皇大帝、城隍爺,去泰山封禪等,都是承天則地的表達。諸葛亮借東風,過程中有「設天壇……」,不設天壇,東風是借不出來的,東風出來是要跟天地合而為一的,這更是承天則地的最佳例子。個人或社會、國家,天都不怕、不拜,一切就完蛋也。

我小時候,嫂嫂和姐姐給我的教育,早上起來,刷牙洗臉後,點燃三根香,一根敬天,一根敬竈神,一根敬祖宗;我好感謝小時這種承天則地的家教。

「敬畏鬼神」-《華嚴經》一開始,釋迦牟尼佛跟各種不同的神打招呼。我在建立達摩書院時,原先是個農家,都是高低不平的竹林和田地,毒蛇好幾種,有時床上都有毒蛇。那裡有很多鬼。我撿了一個藤作的枕頭,在上面寫了一個字:「鬼」!就掛在窗子上,我很禮敬的觀想,「各位鬼老爺,你們都在這裡休息好了,趕快到阿彌陀佛那裡去。」每次經過那個枕頭,我就念一下,慢慢的、慢慢的那裡就沒有鬼了。在一個地方,不敬鬼、敬神,會出紕漏的。一般的道場法會時,就先要灑淨。就像一個家庭,做兒女的離開家的時候,要跟爸媽說:「我走了」。回家的時候,跟爸媽說:「我回來了」。

你若不相信神,不相信鬼,相信什麼?若相信亂七八糟,就一定亂七八糟。一旦相信神、相信鬼了,那就不要迷信,這是經驗的。所以過去大禪師在山裡修行,沒有飲食,百鳥銜花,猿猴送食,一點都不假。

 「敬順四時」- 春夏秋冬,四時有序,春天發芽,夏天生長,秋收冬藏。「敬」即接受和誠義;「順」要順時、順勢、順力、順量,順人、順己、順物。

 

七、尊奉道德。國有沙門應真及四方來者。供養衣食臥牀疾藥。

    和尚來了,要非常禮敬,誠誠懇懇,高高興興的供養其衣食住行和醫藥。我小時候,六十多年前,家鄉有個身體殘廢、不能走路、身困在竹子做的、可抬走的長條形床內,大家輪流供他飯吃,一家三天要幫他洗澡,我小時候還看到這種社會善良的一面;有病的,你要給他提供醫藥。釋迦牟尼佛作了個結論,一個國家用上面七個方法來治國,任何人都不能把你打倒,這是釋迦牟尼佛所說地球治國的七法。

 

Chapter Nine 09.10            How to Govern a Nation?

In the past, there are many sages worldwide that had in-depth discussions about how to govern the country.  Buddha Shakyamuni too presented seven essentials, abiding by which the country will be in peace and happiness!

[Thus I have heard.  Once upon a time, the Buddha was touring in the Harrier Hills with an assembly of one thousand twelve hundred and fifty bhikkhus.  At that time, King of Magadha, Ajatashatru, did not get along with the kingdom of Yuezhi, and he called up ministers together for discussions.  The ministers said: “Yuezhi relies on its rich and fertile lands, and abundant treasures, and will not yield to us.  We should attack them.”  Yu-She, the sage of the nation, is the prime minister.  He is also a Brahmacarya ascetic.  The king ordered him to go, bowed to the Buddha's feet, and respectfully asked for comments.  Staying relaxed yet thrived, walking effortlessly, and morality was rising, Ajatashatru said: “I have regrets with the Yuezhi, after discussion with ministers, I decided to attack them. I like to have blessings from all of you, and you can teach them that.”  The minister took the order to ride five hundred vehicles with two thousand riders on horses and two thousand people by foot.  Traveled to the Harrier Hills, to the small crossing, get off the car and step forward to meet the Buddha rejoicingly; their appearances and complexions are very respectful, they bowed solemnly and then knelt, and said:

"The King of Magadha, Ajatashatru, bowed to the Buddha's feet and respectfully asked for comments.  Staying relaxed yet thrived, walking effortlessly and morality was rising, the Buddha said: "very good, the king and the people and you are not at peace.”  Yu-She said: "The king and the Yuezhi have regrets. The ministers discuss that Yuezhi relies on its rich and fertile lands, and abundant treasures, and will not yield to us.  We intend to attack them. I would like to hear about Buddhism."  Buddhism said to Minister: "In the past, I once visited Zhengzao God’s House of Yuezhi where I saw the people of that country, they are very cautious.  At that time, I taught them the seven ways to govern the country without being in danger; Those who could do it will be prosperous in the future and will not decline. Then he crossed his hands and said: "Listen to the truth." The listeners said: "We will be taught."

When the sage Ananda slaps the handheld fan to the Buddha from behind. Buddha's words Ananda: "Don’t you hear that country of Yuezhi gathers their ministers for meeting to discuss politics, to prepare and to restore for self-defense?"  He (Ananda) replied: "I heard that the country gathered their ministers for meeting to discussed politics, prepare and to restore for self-defense.”  Buddhist words: "Yes, that is true. Do you hear that country of Yuezhi’s monarchs and ministers are often in harmony, the appointed officials are loyal, and can be collaboratively switched to needed positions?"  He replied: "I heard that country of Yuezhi’s monarchs and ministers were often in harmony, the appointed officials were loyal, and could be collaboratively switched to needed positions."  “Do you hear that people of Yuezhi obey the law, have a minimum, if not none, of demands and desires and dare have faults in their daily life?"  He replied: "I heard that people of Yuezhi obeyed the law, had minimum, if not none, of demands and desires and dared have faults in their daily life."  “Do you hear that country of Yuezhi’ people are courteous and respectful; men and women behave respectively, and the old and the young treat each other well in a manner appropriately?”  He replied: "I heard that country of Yuezhi’ people were courteous and respectful; men and women behaved respectively, and the old and the young treated each other well in a manner appropriately."  “Do you hear that country of Yuezhi’ people are filial to their parents, submissive to teachers and elders, and willing to learn and then teach others?”  He replied: "I heard that country of Yuezhi’ people were filial to their parents, submissive to teachers and elders, and willing to learn and then teach others."  “Do you hear that people of Yuezhi are inherited with heaven and earth; respect the ghosts and gods, and respect and obey the four seasons?” He replied: "I heard that people of Yuezhi were inherited with heaven and earth; respected the ghosts and gods; and respected and obey the four seasons."  “Do you hear that country of Yuezhi are abiding by morality; have state-own Samaṇas, arhats, and newcomers from everywhere; and provided the needed with food, clothing, bed, and medicines?”  He replied: "I heard that that country of Yuezhi is abiding by morality; have state-own Samaṇas, arhats, and newcomers from everywhere; and provided the needed with food, clothing, bed, and medicines."      

Buddha said: “whoever has a kingdom and implements these seven methods, it is very rare to be in danger.”  Yu-She replied: "The Yuezhi people hold one method, it is not yet attacked, let alone there are seven? My country has too many things to deal with, I need to go back."  Be requested to leave, please.  The Buddha said: “Yes, setting the mind at the right moment.”  Then he got up from the seat, worshipped the Buddha, and went away.]

 

The seven points are as follows.

 

1.  Gathering of ministers.  Lecture on politics.  Self-restoration.

"Gathering of ministers" - At every moment, every second, the king (president) and his ministers discussed matters of national importance with the utmost care, as if they were walking on thin ice in an abyss.  Zhuge was only cautious throughout his life, as Mencius said: "Without law-abiding ministers and wise men sufficient to support the king at home, andwithout the scourge of enemies threatening abroad, such a nation will often perish." Not a minute, not a second, can be slackened. Anyone who has power is free from the corruption and vulgarity of authority, and no one is not noble.  It is important to know the time, the measure, the potential, and the power, and to be subjective and objective, without any egoism at all.

“Lecture on politics” - In-depth study and review of all things in the country, society, and people must not be overlooked or neglected, and we must look at the big from the small and the small from the big. What is the purpose?

The purpose:

“Self-restoration” - National defense in pacifist self-defense, that is, pacifism in self-defense against injustice, as Dr. Sun Yat-Sen said: "Peaceful struggle to save China."  If your country is strong and stable and can stand up for yourself, then no one dares, and no one is capable, to bully you.  These twelve words are so profound, and this is the first point.

It holds for a family, a company, and an organization.  On the other hand, if the family, the company, and the organization do not act this way, it is impossible to be stable, to develop, and to exist for a long time.  Governing a country is the same as governing a family, a company, or an organization.

 

2.  Monarchs and ministers are often in harmony.  Appointees are loyal.  Transformation and collaboration.

“Monarchs and ministers are often in harmony” - The president and his ministers are at peace with each other, and there is no contradiction or conflict at all among them.  They respect and trust mutually with no suspicion, no secret dealing, no jealousy, no quarrels, and the same holds for a company or a family.

"Appointees are loyal" - The state officials appointed are loyal to the country, people, jobs, and themselves.  They have excellent moral character, integrity, and personality and are free from corruption and greed.

"Transformation and collaboration" - collaborating and sharing responsibility for work, whether big and small; yours, mine, or his, or heavy or light, is not a matter, and all are reasonably and sensibly.

 

3. Obey the law and be the model.  Neither exploiting nor demanding.  Dare not have faults.

"Obey the law and be the model" - Everyone should abide by the law and set an example for the people.  The "law" is not only the law but also the discipline that exists in society.  Law-abiding, reasoning and courtesy are three and one in nature, and everyone should abide by them.

"Neither exploiting nor demanding" – “No exploiting,” that is, absolutely no corruption and no taking money that is not rightfully yours.  Be industrious, thrifty, and content with what we have.  A monk who is a monk should not keep overnight food; The people at home should not be extravagant and wasteful and should have food for all, fun for all, and shelter for all, and in an economic, living, moral, and transcendent communism.  “No demanding,” that is, everything is given away, everything is self-contained, everything is at peace, and everything is to thoroughly return to the nobility and tranquility of life itself, which is the Kingdom of Heaven, the Utopia.  We, ordinary people, are there every day to do "exploiting" and "demanding," that is why the Buddha says, "non-existence, non-appearance, and non-desire,"

"Dare not have faults" - from time to time to reflect, and to feel guilty and ashamed while doing and bending backward to utmost for everything; and to fear heaven, superiors, and words of the sages, and dare not have any mistakes.

 

4. Rites of passage and respect.  Men and women are different. The old and the young should be treated with respect.

"Rites of passage and respect" - "Rites of passage" is what Chinese culture refers to as a ritualistic and virtuous society.  Confucianism says, "What the gentleman passes through is transformed, and what exists is God."  The God that China is talking about is what Confucianism calls "the holy and unpredictable is called God.”  Everything about the sage is integrated into one with the heavens and the earth and all the beauty.  Everything he does is in the truth, goodness, and beauty.  The sage is "respectful" - polite and respectful.

He should be "sincere to be clear, and clear to be honest".  In the absolute solemnity and seriousness, there is wisdom, elegance, and self-containedness which is not dull to formality, neither outwardly respectful nor inwardly deceitful, treating people reasonably and courteously, and this is a virtuous society.

“Men and women are different” – Nowadays there is no longer have a genuine way to religion.  To begin with, in a temple or monastery men and women have their ways and should not be gathered, and if men and women are messed around together, how can there be any value or merit of this belief?  This is a long story. What are the conditions of religion? The first is the founder, the second is the fundamental principles, and the third, most importantly, is the precepts, that is, the rules and discipline, and now all three conditions are all gone.  In the 19th century, Nietzsche said, "God is dead” – God is dead, the whole religion has no more precepts.  As far as enlightenment place of religion, take Buddhism for example, there are four conditions: wealth, companionship, law, and land.“Wealth" - we need to have food to eat, but we cannot draw the masses for the sake of wealth.  If a monk has to pull in the people, then what is the point of being a monk?  Thus, temples in the past had thousands of acres of farmland.  Not only could they raise themselves, but they could also do many good deeds.  Therefore, in my opinion, the future Buddhist community in China, to my judgment, will adjust in 20 years. Monks will need to take examinations and then are supported by the government.  It is not that you can become a monk today and give sermons on television tomorrow.  If the entire society and the country are in chaos, if the culture and ideology are in chaos, the society will be in chaos; and if the spiritual civilization of the country disappears, the ethnics will be wiped out.  Perhaps twenty years are not enough for reform, but thirty years later.

“The elders and the young are in harmony” - the elders and the young are in order, the elderly and the wise are respected, and everyone can live together courteously and reasonably.

 

5. Be filial to your parents. Be submissive to teachers and elders. Learn and teach.

“Filial piety to parents" - During the Tang Dynasty, some people, including Han Yu, were anti-Buddhist, saying that Buddhism has no father and no mother.  Who says Buddhism covers no parents? Shakyamuni Buddha talked about how to govern the country, and here he was talking about filial piety to parents, and Buddhism also talks about filial piety.  The criticism is irrelevant, as Han Yu did not read through the Buddhist scriptures.

"Be submissive to teachers" - means to pay respect to the teacher; one should be humble and respectful to the teacher.  “A teacher in a day, a father in the lifetime“is for teachers in general; Zen is incredibly stricter on this criterion, and the parents of Zen are the "Dharma parents."  What about the Dharma parents of Zen?  The enlightened "Surangama Sutra" says: the physical parents are only physical form parents, but the Dharma parents are the ones who help and teach you to exist life after life, to attain liberation, to prove the metaphysical self, and to enter the noble side of human nature.  So, if you betray your Dharma parents, you will go to hell forever.  Then again, once you know what the dharma body is, you will never betray your dharma parents.

"Learn and teach" - to be taught sincerely, honestly, modestly, and tirelessly, and once you gain the knowledge, you are to teach others, that is, to teach and be taught, which is very good.  The "Learning Records" in "Book of Rites" all talk about educational principles in this respect.

 

6. To bear heaven and earth. To respect the ghosts and gods. To obey the four seasons.

“To bear heaven and earth.” - “All are from and of the heaven" means to return to heaven, to respect heaven, and to fear heaven.  We come from heaven, and we must return to heaven, and this is so-called "the nature of command of the heaven," and "All are from and of the earth" means to respect the Jade Emperor and the landlord that well corresponds to Confucianism, Chinese culture and the spirit of respecting heaven and earth.  In China, there are the Three Talents of heaven, the land, and man, which are the same as those discussed by Buddha Shakyamuni. 

How can there be two truths in this world? They are both the same truth. 

Many people do not read it, do not give attention to it, and do not know that Buddha Shakyamuni talked about how to govern the country. The introduction is similar to the principles of the three talents in China, such as worshipping the God of the land, the Jade Emperor, and the God the city as well as the sealing the meditation of Mt. Tai and so on; all of these are expressions of commitment to heaven and earth.

 Zhuge Liang borrowed the eastern wind, in the process of "setting up the altar of heaven ...", without doing it, he cannot borrow the wind, and the east wind is to come out with heaven and earth as one, this is the best example of commitment to inheriting heaven and earth.  If individuals, societies, and nations are not afraid of heaven and earth, do not worship it, then everything will be in vain.

When I was young, my sister-in-law and my sister gave me the education that I wake up in the morning, brush my teeth and wash my face, and light three incense sticks, one to respect the heavens, one to salute the kitchen god, and one to pay homage to the ancestors.

I am so grateful to understand that all are from, and all of heaven and the earth from my family's education when I was young.

“To respect the ghosts and gods” – At the beginning of the Avatamsaka Sutra, Shakyamuni Buddha greeted various gods.  When I founded the Dharma Academy, it was a farmhouse with uneven bamboo forests and fields, and there were several kinds of poisonous snakes and sometimes found in the beds.  There were many ghosts there.  I picked up a pillow made of rattan and wrote a word on it: "Ghost!"  I hung it on the window, and I respectfully observed, "All your ghosts, rest here and go to Amitabha.”  Every time I passed that pillow, I recited it slowly, and slowly, there were no more ghosts there.  If you do not honor the spirits and gods on any occasion, there will be mistakes. In the general dharma meeting, it is necessary to cleanse the enlightenment place first.  Just like a family, when children leave home, they have to say to the parents, "I am leaving," and go home, they say to their parents, "I am back.”

If you do not have faith in God or ghosts, what do you believe?  If you believe in chaos, you must believe in chaos. Once you believe in God and spirits, then do not be superstitious, and this is empirical. So in the past, when the great Zen masters were practicing in the mountains, without food, birds carrying flowers, monkeys delivering food, and these are all real.

“To respect and obey the four seasons” - Spring, summer, autumn, and winter, the four seasons are in order, sprout in spring, grow in summer, harvest in autumn, and stockpile in winter.  “Respect" means acceptance and sincerity; "Obedience" means submission to the times, to the potential, to the power, to the measure, to others, to oneself, and things.

 

7. Abiding by morality.  Samaṇas, arhats, and newcomers from everywhere.  Provision of food, clothing, bed, and medicines.

When a monk comes, you should be very respectful, sincere, and happy to provide him with food, clothing, housing, transportation, and medicine. When I was a child, more than 60 years ago, there was a disabled person in my hometown who could not walk and paralyzed in a long bed made of bamboo, which is movable; so, everyone took turns to feed him, and every family helped him take a bath for three days. When I was a child, I saw this kind of social goods; for the sick, you have to provide them with medicines.  Buddha Shakyamuni concluded that a nation ruled by the above seven methods is not to out beaten.  It is what Buddha Shakyamuni said of the seven ways of governing the earth.

 

 

 

第九篇09.11         龍安福先生

七十年前,龍安福先生十七、八歲在我家作長工,一年只有少許的報酬,養不起母親,當然不要說結婚。共產黨解放了農民與工人。他住在我家一個小山頭建的學堂嶺書屋,有了「愛人」,得了兒子和在高中教書的孫子。

我母親的墳,在學堂嶺的小山坡平台上。當我從台灣回湘潭老家時,一定去感謝拜訪龍先生。有一次,他向我說:

「我常常遠眺你母親的墓,想到善良還是很重要的……。」

龍先生知道我家的堂名叫:

「張積善堂」。

祖先歷來行善。

他自己又善良到什麼地步呢?

七十年前,農曆十一月十一日的深夜,積雪過膝,寒風異常凜冽,我母親生病了,他去接醫生。醫生一進門,母親斷氣了。他不顧天寒地凍,隨即轉身外出,三天三夜馬不停蹄的跑去通知我舅舅、姑姑和叔叔,告訴他們我母親往生了。

有一次,我看到他一生用的一把柴刀,柴刀的手把亮亮的很是古董,有種說不出的力量和美感。因為用了幾十年,那把柴刀有好幾個極深的缺口,他還是捨不得丟棄,也許是因為那把柴刀,早已與天地和他自己合而為一了。

我的大哥,是國民黨陸軍官校十六期生。在大陸人民公社生產隊的時候,大哥做不動和不能完成的工作,龍先生便幫大哥做。我問他:

「你為什麼對我大哥那麼好呢?」

他回答:

「你大哥對我好。」

我好懷念老農龍安福先生,他展示出人與自然、人與人和萬物本來在一起的和諧力量。

更懷念那把有著極深和無盡美感的柴刀

 

Chapter Nine 09.11            Mr. Long An-Fu

Seventy years ago, when Mr. Long An-Fu was 17 or 18 years old, he worked for our family as a permanent worker. He was paid only a small amount of money a year and could not afford to support his mother, not to mention get married.  The Communist Party liberated the peasants and workers.  He lived in a schoolhouse at Xue Tang Ling built on a small hill of our own.  He had a "lover," a son, and a grandson who was a high school teacher.

The grave of my mother is on the terrace of a hill in Xue Tang Ling.  When I returned home to Xiangtan from Taiwan, I sure visited Mr. Long and expressed my gratitude.  On one occasion, he said to me.

"I often look out over the grave of your mother and think that kindness is still an important thing.......

Mr. Long knew the ancestral hall name of our families:

“Zhang Ji Shan Tang.”

Our ancestors have always done good deeds.

How much kindness did he have in his heart?

Seventy years ago, on the eleventh day of the eleventh month of the Chinese lunar calendar, at midnight, snow-covered the knees, and the cold wind was unusually harsh, my mother was sick, and he was out to pick up a doctor. My mother passed away as the doctor was stepping in the door.  Despite the freezing weather, he immediately turned and went out for three nonstop days and nights to inform my aunts and uncles about the death. 

Once I saw a machete that he had used all his life.  The handle of the machete was agedly shiny.  It looks like an antique and had an indescribable power and beauty to it.  Because the machete has been in use for several decades, it had the machete several deep gaps on it, but he was still reluctant to throw it away, perhaps because it had already become one with the world and himself.

My elder brother was a 16th session student of the Kuomintang Army Academy.When he was a member of the production team in the People's Commune in China, Mr. Long helped him with tasks that he could not do or unable to complete.  I asked him:

"Why are you so good to my elder brother?"

He replied.

Your elder brother has been good to me.

I miss the old farmer, Mr. An-Fu, who demonstrated the power of harmony between man and nature, between man and man, and between all things.

I miss even more the machete with its profound and infinite beauty.

 

 

 

第九篇09.12         學???馬桶文明與馬桶大學

禪門泰斗

南公懷瑾先生曾說:

「現代文明沒有教育了。」

在中國傳統文化的意義中,教育是成就人的一種人格、人品,再由人格、人品而形成風範,最後由風範成為一種人類的普世價值,這是中華文化自周朝以來的傳統教育內涵與目的。

韓愈說得好:「師者,所以傳道、授業、解惑也。」

孔子也說:「三十而立,四十而不惑,五十而知天命,六十而耳順,七十而從心所欲,不踰矩。」

只要活著就不能不吃飯,孔子的「三十而立」,當然包括謀生技能在內,所以人除了成就莊子的「道通為一」之外,也要解決謀生的肚皮問題。

做為任何各門各派的「大師」,如果只是虛有其名,那是竊位和盜名,不過滿足自己的肚皮和臭臭的權威而已。人的下痞,莫此為甚。

謀肚皮而專業,並沒有什麼錯。因謀肚皮而專業,卻失掉自己的人格和作為人的真正意義,那是毫無價值的。

德國宰相俾斯麥深深瞭解這一點,所以他只辦一所大學柏林大學,其他的都是專科技術學校。現在台灣和許多地方,大學林立,有的一下子就要關門。

美國印第安那州立大學,有一位博士的論文題目是:

「印第安那州馬桶之研究」。

在現在馬桶文明的世界中,馬桶大學何其多也。

如果馬桶文明繼續往前;

設若馬桶大學繼續增多;

世界不毀滅,那:

才真是怪事!

 

Chapter Nine 09.12            Study? Toilet Civilization and Toilet University

The grandmaster of Zen,

Mr. Nan gong Huai-Chin once said:

"There is no longer education in modern civilization."

In the sense of Chinese traditional culture, education is the cultivation of human personality and character; it then leads to the formation of a moral character or style, and finally to the development of a universal human value. In tradition, this is the educational content and purpose of Chinese culture since the Zhou Dynasty.

Han Yu said it well: "Teachers are to convey the truth, deliver the knowledge and resolve the Puzzles."

Confucius also said, "When you are at thirty, you are independent.  At forty, you are not confusing.  At fifty, you know the mandate of heaven.  At sixty, you are obedient, and at seventy, you follow your heart and do not violate the rules.”

As long as one lives, one cannot afford not to eat.  Per Confucius, "Be independent at thirty," of course, it includes the skill of earning a living; so, in addition to achieving "Tao as One" of Zhuangzi, one must also solve the problem of making a living.

The “grandmaster” of any school of thought who fails to live up to his title is just like stealing a position, fame, and satisfy his belly and stinky authority.  It is nothing filthier and more scoundrel than that.

There is nothing wrong with being a professional for the sake of one's belly.  It's worthless at all for a professional acting a belly-flopper and loses character and the true meaning of being a human being.

Bismarck, the Chancellor of Germany, understood this so well that he established only one university, the University of Berlin, and all the others were specialized technical schools.

These days, there are so many universities in Taiwan and other countries, once organized and are closing down soon.

In the United States, at Indiana State University, a doctoral dissertation published with the topic:

"The Study of Toilets in Indiana. "

In the present world of toilet civilization, how many toilet universities are there.

If toilet civilization continues to move forward;

If the number of toilet university continues to increase, and

the world not to exterminate, and that is

weird!

 

 

 

第九篇09.13         遺 言

在中國禪門中,有一件怪事,自認為自己是禪師和大師者,弟子們都希望他留下遺言,也叫做偈子。大禪師大慧臨終時,侍僧了賢請偈,大慧痛斥,難道沒有偈子就不能死。

「師厲聲曰:無偈便死不得也。」

痛罵後,寫完偈子,筆一扔,便怡然辭世。《指月錄》上的記錄是這樣的:

「生也恁麼,死也恁麼,有偈無偈,是什麼熱大。」 - 生也是見鬼,死也是見鬼,既然如此,又有個什麼生,什麼死呢?要個什麼遺言!要個什麼偈,狗屁!

釋迦牟尼佛涅槃前三個月問阿難:「還有事沒有?」阿難說:「沒有事。」這時釋迦牟尼佛便決定離開人世。後來阿難又要求釋迦牟尼佛留世。釋迦牟尼佛回答說:「我問你多次,都說沒有事。」我已答應一個魔,我會涅槃,所以我不能留世了。於是祂講了三個月的《涅槃經》,這就是釋迦牟尼佛的遺言。《涅槃經》用一句話可以總結其內容:

不學佛則已,如果學佛,就必須超越任何權力、名、利、羣眾和種種是是非非。

祂離開人世最後一句話是:

生生死死、死死生生,好可怕啊!絕莫在這裡面,鬼搞受苦輪迴。

台灣有太多人學佛,尚德也學佛幾十年,就淺知淺解,只有釋迦牟尼佛的涅槃,並無什麼遺言。

結論:

沒有遺言。

說到此處,又想起了印心的《楞伽經》說的:

「無有涅槃佛,無有佛涅槃。」

如此說來,又哪裡來個什麼遺言?

 

Chapter Nine 09.13            Last Words

In Chinese Zen Buddhism, there is a strange thing, for those who think he is a Zen master and a great master, and all his disciples hope that he will leave his last words, also called gatha.  When Zen Master Dai Hui was about to die, he was asked by Liao Xian, an accompanying monk, to leave a verse; He scolded Liao Xian for that.  "The master sternly said, without last verse, one is not allowed to die.”

After reprimanding him, he wrote the verse, threw away his pen, and passed away happily. The record in the "Record of the Finger Moon" is like this:  "Birth is like this for what, so is death, having with or without verse is also like this for what, for which is more eager?"  Life is like seeing a ghost, and death is like seeing a ghost, so what is life, and what is death?  What is the last word!  What do you need the verse for?  Bullshit!

Three months before the nirvana of Buddha Shakyamuni, he asked Ananda, "Is there anything else?"  Ananda replied, "No, nothing else."  At that time, Buddha Shakyamuni decided to leave this world.  Later, Ananda asked Buddha Shakyamuni again to stay in the world.  Buddha Shakyamuni replied, "I asked you many times, but you told me that everything is all right."  I have promised a demon that I will achieve nirvana, so I cannot stay.   So, He spoke for three months on the Nirvana Sutra, and those are the last words of Buddha Shakyamuni. The Nirvana Sutra can sum up in one sentence: 

If one does not learn Buddhism, one must transcend all powers, fame, fortune, the masses, and all kinds of right and wrong.

His last words when He left this world were:

It's so scary to live and die, and die and live!  Don't ever come here and fool around yourself in suffering reincarnation.

There are too many people in Taiwan who study Buddhism; Shongte also studied Buddhism for several decades, has a superficial understanding, he knows there is only Buddha Shakyamuni's Nirvana, and with no last words.

Conclusion.

There are no last words.

At this point, it reminds me of what the mind imprinted Lankavatara Sutra says.

"There is no Buddha of Nirvana, nor Nirvana of Buddha.

In this way, how will we have such last words?

 

 

 

第九篇09.14         無神論、有神論和孟子的論神

我和大陸文化交流越二十年,常常遇到一些人說:他是無神論者……

在邏輯上有個謬誤,叫:

訴諸無知的謬誤。

訴諸無知的謬誤是說:我不相信神,因為沒有人看見神;或者說:我相信神,因為你沒有看到沒有神。

無神論和有神論,是人類幾千年來,無從討論和解決的問題。孔子說得好:敬神如神在。 

有人問大科學家愛因斯坦相不相信神,他說:

「我相信這個宇宙是和諧的。」

這就是儒家所說的:萬物相濟而不相害。一切的存在,都是「小德川流,大德敦化」。「德」者得也,也就是指一切的存在。所以孟子神的概念是,人從成為君子、賢人、聖人而成為神,他稱作「聖而不可測之謂神」。所以在中國的文化中,個人在社會上有大成就、大貢獻可以成為神,李冰父子和大禹治水,對社會有極大的功德,所以後人敬他們為神。

在佛法的理論中,人由成神以後,再往前累世精進修行,而成為佛。所以釋迦牟尼佛在說理無礙、事無礙、理事無礙、事事無礙的《華嚴經》之前,一開始,就禮敬各種不同的神。

近來尚德在參往生的問題。知道釋迦牟尼佛的入涅槃,是在四禪八定(四禪:初禪離生喜樂、二禪定生喜樂、三禪離喜妙樂、四禪捨念清淨;八定││空無邊處定、識無邊處定、無所有處定、非想非非想處定)中往往返返而涅槃,實在說來,要深深進入四禪八定,自由自在契入涅槃,從而永得常樂我淨,才能深知什麼是神,什麼是無神。

 

Chapter Nine 09.14            Atheism, Theism and Mencius' Theology of God

I have had more than 20 years of cultural exchanges with mainland China, and I often encounter people who say that he is an atheist .......

There is a fallacy in logic, called:

The fallacy is that of appealing to ignorance.

The fallacy of ignorance is to say: I do not believe in God because no one has seen Him, or I believe in God because you have not seen that there is no God.

Atheism and theism are problems that human beings have been unable to discuss and solve for thousands of years.  Confucius said it well: "Respect God as God is."

Albert Einstein, the great scientist, was asked whether he believed in God or not, and he said:

"I believe in the harmony of the universe."

It is what Confucianism says: All things help each other and do not harm each other.  All existence is "the flow of small virtues and the consolidation of great virtues." 

Virtue is the gain, which refers to all existence.  Therefore, according to Mencius, a man going through being a gentleman, a wise man, a saint, and finally a god; he calls: "God is holy and unfathomable."  Therefore, in Chinese culture, individuals who have immense achievements or contributions to the community can be regarded as gods.  Li Bing, a father, sons, and the Yu the Great, who all ruled the flooding, had great merit to the society, so the descendants respected them as gods. 

In the theory of Buddhism, one once becomes a god, needs to keep on cultivating generation after generation to becoming a Buddha.  Therefore, before Buddha Shakyamuni preached the “Avatamsaka Sutra,” which states that there is neither any hindrance to reason and action nor any hindrance to governing and everything, he began by paying homage to various gods.

Recently Shongte has been studying the issue of past life.  He knows that Buddha Shakyamuni was through the Four-Meditation and the Eight-Concentration of the form- and formless-realm, back and forth, and finally entered into Nirvana. (Four Meditation: the first dhyana, the paradise after earthly life; the second dhyāna, the paradise of cessation of rebirth; the third dhyana, the land of wondrous joy after the previous joys; and the fourth dhyana, the pure land of abandonment of thought of past delight; Eight Concentration:  the first samādhi, the land of infinite space; the second samādhi, the land of omniscience, or infinite perception; the third samādhi, the land of nothingness; and the fourth samādhi, the land of neither consciousness nor unconsciousness.) One must enter deeply into the Four-Meditation and the Eight-Concentration, conform with Nivana spontaneously, further, permanently own eternity, bliss, personality, and purity, and realized what a god is and what godlessness is.

 

 

 

第九篇09.15         中華大公國 - 真正的民國與人民

孫中山先生建立中華民國,「中」者中庸;「華」者極莊嚴且應真契美;「民」者民有、民治、民享。

中華人民共和國,「中華」的意義和中華民國的「中華」之意涵,應該是一樣的。「人民」應該和中華民國的「人民」沒有什麼不同,都是地球眾生與中華民族延續下來的子孫。

「共和國」想必也是和「民國」並沒有什麼差別。

我已快八十歲了,一生經歷憂患與毫無意義的戰亂。蔣介石和毛澤東二位先生,事實上都是孫中山先生的「兒子」,然而不知為什麼,二人卻打了一輩子……

很高興現在中華民國和中華人民共和國要和平相處了,解決的問題非常簡單:

把中華民國和中華人民共和國落到一個新的名字上:

中華大公國。

宇宙和地球本來是大家的,只要「民國」、「共和」和「人民」的內容與其它一切修為,都是玩真的,什麼就都沒有問題了。

「公」者:

孫中山先生要成就的:

「天下為公」。

共產主義,也是:

「天下為公」。

 

Chapter Nine 09.15            The Grand China Republic - The True Republic and People

Dr. Sun Yat-Sen established the Republic of China – Zhong Hua Min Guo, in which "Zhong" means the middle ground, "Hua" denotes the most solemn and beautiful, and "Min" stands for “of the people,” “by the people” and ”for the people.”

The meaning of "Chinese - Zhong Hua," as well as "People - Min," in the People's Republic of China should be as same as those in the Republic of China; they are the sentient beings of the earth and are descendants of the Chinese people.

"People’s Republic" should be no different from "Republic."

I am nearly 80 years old, and I have gone through a life of sorrow and senseless warfare. 

Chiang Kai-Shek and Mao Zedong were, in fact, Sun Yat-Sen's "sons," yet for whatever reason

they fought against each for their entire lifetime...

I am so glad that the Republic of China and the People's Republic of China are now at peace with each other, and the solution to the problem is quite simple:

The Republic of China and the People's Republic of China onto a new name:

The Grand China Republic – Zhong Hua Da Gong Guo.

Originally the universe and the earth belong to everyone, as long as the contents and all other relating practices of "people’s nation," "republic" and "people" are to be authentic as real, then everything will be fine.

The "public":

What Dr. Sun Yat-Sen wanted to accomplish:

"The world is for the public."                                     

Communism, too, is:

"The world is a commonwealth."   

 

 

 

第九篇09.16         達摩書院追求三慧

一、南公懷瑾先生理事無礙、事事無礙的禪;

二、方公東美先生真善美合而為一的圓融哲學;

三、殷公海光先生浩然正氣所點化的真正自由、平等、博愛與民主。

 

    註:上面三點,我於二○○八年八月在上海圖書館做了公開演講,尚德已年老,望有後起靈利座主,將上述這個時代的聖者學術與精神風格,繼承、發揚光大,以救中國和全人類。

   

Chapter Nine 09.16            Dharma College Pursues Three Wisdoms                      

1.  Mr. Nan gong Huai-Chin’s Zen expounds that when theories go well with no hindrances, everything is then prevailingly unimpeded;

2.  Mr. Fang gong Dong-Mei's harmonic philosophy of unity of truth, goodness and, beauty;

3.  Mr. Yin gong Hai-Kuang's awe-inspiring righteousness enlightens real freedom, equality,fraternity, and democracy.

   

    Note: I gave a public lecture on the above three points at the Shanghai Library in August 2008.  Shongte is already old, and I hope that there will be future spiritual leaders who will carry forward the abovementioned academic and spiritual styles of the saints of this era tosave China and all human beings.

 

 

 

第九篇09.17         學佛???

誰在學啊!

若真學佛,就必須:

照見色、受、想、行、識都空。

當今之世,有誰做到!

又有誰真在學???

 

Chapter Nine 09.17            Studying Buddhism?

Who's learning?

If you want to study Buddhism, you must:

To see form, perception, thought, action, and consciousness are all empty

Who in this world nowadays can do it!

And who's learning?

 

 

 

第九篇09.18         貪瞋痴 - 人類如何得救?

佛法說整個人類的根本問題是「貪瞋痴」。

什麼是貪呢?永遠要、永遠不能滿足叫做「貪」。貪不到就恨、不滿,然後有各式各樣的爭鬥。最殘忍的爭鬥是自有人類以來持續不斷的廝殺。

西洋宗教幾次的十字軍東征,是為了爭奪人口、土地與資源,以及為ㄧ種毫無意義且愚痴的意識型態而廝殺,直到現在人類還在廝殺中。

當一個社會為了宗教而廝殺,這個社會必定大亂。釋迦牟尼佛在離世前,講《大涅槃經》,在卷三十中說,出家人不可蓄八不淨物,它們分別是:「金、銀、奴、婢、牛羊、倉庫、販賣、耕種。」當今之世,廟子變成觀光旅館,出家人拼命蓄積財物,世情如此,其他一切就不必說了。

究實說來,所謂共產主義、自由主義、資本主義、無政府主義、各式各樣意識型態的主義,從人的根本意義與發生學來說,這些主義實際上都是毫無意義的,因為它們全是貪瞋痴派生出來的。人除非超越這些主義,否則就會永遠陷在爭奪與痛苦中。從這個理解來看,柏拉圖的理想國,也不過是廢話一堆而已。

貪的形式和內容很多,形式上有貴族、平民、奴隸、武士、農工、各式各樣的知識份子和神職人員,它的內容就是飲食、男女、名、利、長壽、知識和家庭、親朋戚友、天下國家的社會關係。

就奴隸來說,以前只是被傳統的貴族奴役,在現代文明的社會中,很少人反省到自己無不是日夜在被奴役著。以你黃高正來說,從幼稚園開始,日夜努力,一關一關的讀到世界最好的學校牛津大學電機博士,且發明了五樣超導體產品,而今天一無所有,你得到了什麼???這不是被奴役是什麼!

究實來說,現在整個世界一切的一切,被不超過五百個人控制而在各方面「浪費」與「揮霍」,整個人類歷史的悲哀和無可奈何,就在這個地方。問題是:

達爾文的「適者生存、優勝劣敗」學說,已經走不下去了。理由是因著科技的發展,戰爭一旦爆發,首先被擊斃的就是控制人類社會的那幾百個人,當然大家都會同歸於盡。

人貪不到就恨而廝殺,非貪非殺不可就是痴了。人在貪瞋痴中,必然是煩惱和痛苦的。因為人老是把自己陷在非要、非貪、非瞋、非痴不可中,老是非這樣、非那樣、非不這樣非不那樣不可,所以永遠不得解脫。釋迦牟尼佛說:人可以不這樣、不那樣。也就是說,人可以什麼都不要的。

當人做到什麼都不要,那就是佛,也就徹底解決貪瞋痴的問題了。

說真且對的話:

人類整個的貪瞋痴問題,只有大家包容、互助、互諒、互解、互和,深深體會到,人在命運上,同是天涯淪落人,徹底捨棄自私且無知的本土和狹隘的民族主義,世界在生活、語言、血統、信仰與價值觀中,和且合為一家,才能得救。

 

Chapter Nine 09.18            Greed, Hatred and Ignorance - How Can Man Be Saved?

According to Buddhism, "greed, hatred, and ignorance" are the fundamental problems of the entire human race.

What is greed?  Wanting all the time and never being satisfied is called "greed."  If greediness is unobtainable, there will be hatred, dissatisfaction, and then all kinds of struggles.  The most brutal strife is the constant slaying of human beings since the dawn of time.

The several crusades of Western religions were to fight for population, land, and resources, and as well as for a meaningless and stupid ideology. Until now, humans are still slaying each other.

When a society is killing for the sake of religion, it must be in chaos.  Before Buddha Shakyamuni passed away, he taught the "Great Nirvana Sutra."In Volume 30, he said that monks should not keep or deal with eight unclean things, which are: "gold, silver, slaves, maids, cattle and sheep, warehouses, trading, and farming."  In today's world, temples become tourist hotels, and monks are desperately accumulating wealth.  If it is the situation in the world, and everything else needs not to be said.

The so-called communism, liberalism, capitalism, anarchism, and all kinds of ideologies are all meaningless from the perspective of the fundamental meaning and ontogeny of human races as ideologies are all derived from greed, hatred, and ignorance.  Unless one transcends these doctrines, one will always be in struggle and suffering.  Under such an understanding, Plato's ideal country is nothing but a bunch of nonsense.

There are many forms and contents of greed, including nobles, commoners, slaves, warriors, peasants, and all kinds of intellectuals and clergy, which composes of social relations of diet, men and women, fame, profit, longevity, knowledge, family, relative, friends, and nations as well.

As far as slaves are concerned, they were enslaved only by the traditional aristocracy in the past, yet, in the modern civilized society, few people introspect themselves on they are people enslaved day and night.  Take Huang Kao-Cheng as an example, who started from kindergarten, worked hard day and night, and overcame barriers one by one to get a Ph.D. in Electrical Engineering from Oxford University, the best school, and invented five superconductor products, but today he has nothing.  What is this, if not slavery!

In a realistic view, everything in the entire world is now under the control of no more than five hundred people who are wasting and squandering in all aspects where the sadness and helplessness of the whole human history lies.  The issue is:

The doctrine of Darwin's "survival of the fittest, the superior over the inferior" is no longer valid.  The reason is that due to the development of science and technology, once a war breaks out, the hundreds of people who control human society will be killed first, and of course, everyone will die together.

If greed is unobtainable, people will hate and kill each other; Is being neither greedy nor killing, the ignorant?  When people are avaricious, hateful, and unaware, they are bound to be troubled and miserable.Because people always trap themselves and cannot live without wanting, greed, hatred, and ignorance; always being either this or that, or neither this nor that, they can never be liberated. Buddha Shakyamuni said, "People can be neither this nor that.  That is to say, one can afford to have nothing. 

When a person doesn't want anything at all, he is the Buddha, and the problem of greed, hatred, and ignorance is completely solved.

To speak the truth and the right words:

Greed, hatred, and ignorance, the whole problem of human beings, can only be saved if we are all tolerant, mutual help, forgiving, understanding, and reconciliation, and deeply realize that we are all down-and-out in the world, and abandon selfish and ignorant localism and narrow nationalism thoroughly and unify all of life, languages, bloodlines, beliefs, and values in and harmony.

 

 

 

第九篇09.19         宗教的墮落

什麼是宗教呢?

有三個條件:

一教主。

二宗論。

三規矩,也就是戒律。

以佛教的教主為例,教主是:

釋迦牟尼佛。

祂可以做皇帝而不做。但現在有的出家人,一出家就想做超越皇帝的「皇帝」,絲毫不評估自己的知能才性與學問。第一天入道門,第二天就去講道。做不到皇帝,便自己搞個小地方,做自己的土寨主。

宗論呢?有小乘的羅漢、中乘的辟支佛、大乘的菩薩,最後歸到佛。先不說辟支佛與菩薩,就以初果羅漢為例,需要不吃不喝不睡。佛更不必說了,徹底沒有煩惱、沒有痛苦,才叫做佛。現在越是有名,越是大廟子,有誰不在吃喝玩樂、不在痛苦煩惱中????!!!

戒律呢?

請問:

當今之世,有誰不在搞錢、搞名、搞各種利害與情緒,政治、經濟、文化、教育……不必說它,連宗教也當做是一種權力,難怪德國大哲學家尼采就說過:

「上帝已經死了!」

唉呀!我的天啊!

耶穌、釋迦牟尼佛、阿拉……,統統躲起來了。

問孔子,孔子也不敢再說:「敬神如神在」了。

宗教?

說也沒有用!

我還是說了。

在現代種種錯置的文明中,大家無依、無助、無歸,個個成為異鄉人。

整個人類綑惱在一起,而相互箝制為一種無可救藥的沉淪。有一位和尚告訴我:「在家很苦,萬萬想不到:出家更苦。」

跳出來好難喔!

不跳進去,更難。

 

Chapter Nine 09.19            The Fall of Religion

What is religion?

There are three criteria to meet:

1. The founder of a religion;

2. The theories and fundamental principles of teaching;

3. The rules and precepts of religion;

For example, the founder of Buddhism is:

Buddha Shakyamuni.

He could have been the Emperor yet refused to be.  On the contrary, nowadays, there are some monks on the very first day who behave as if they were higher than the emperors, without evaluating their knowledge, ability, talent, and academic performance to the qualification.  The first day they enter the monastery, they preach the next day, and if he cannot be an emperor-like monk, he then occupies a small piece of the land and become his own village master.

What about theories and fundamentals? There are the Arhats of the Hinayana, the Pratyekabuddha of the Middle Vehicle, and the Bodhisattva of the Mahayana, and eventually the Buddha.  Let aside the Pratyekabuddha and the Bodhisattva, and take the initial fruit of Arhats who need not eat, drink or sleep as an example; needless to say, Buddhas are thoroughly free of trouble and pain and are thus called Buddha.  Nowadays, the more famous and the bigger the temples are, among them who is not eating, drinking, having fun, suffering and worrying???!

What about the precepts?

May I ask:

In today's world, who is not involved in money, fame, interests, and emotions of all kinds, in politics, economics, culture, education ... not to mention it, even religion is considered a sort of power, no wonder Nietzsche, the great German philosopher, said,

"God is dead!"

Ouch! Oh my God!

Jesus, Buddha Shakyamuni, and Allah ... all went into hiding.

If you ask Confucius, even Confucius does not dare to say again: "Worship the gods as if they were there. "

Religion?

It is useless to say!

Yet, I still said it.

In a modern civilization where all are misplaced, everyone is unsupported, helpless, and homeless, and all become strangers. 

The entire human race is bound together and restrained into a hopeless sinking.  A monk once told me, "It is very hard at home, but I would never have imagined that it would be even harder to be a monk."

It is so hard to jump out of it.

It is even harder not to jump in.

 

 

 

第九篇09.20         宇宙小炒

宇宙可以視為拼盤,其中各種不同現象與存在,便是炒菜的質料。像地震、洪水、火山爆發、乾旱、颱風、星星的殞落與地球太陽的消失等等,都是炒菜的質料。

儒家說:「天地之大德曰生。」也就是宇宙時時在炒菜,這就難怪中國文化源頭││《易經》八八六十四卦和宇宙小炒連結在一起。孔子說:「天何言哉」的道德即此。

佛法對宇宙炒菜的說明更進一步:宇宙炒菜也沒有炒菜。沒有炒菜叫:

生無性。

生無性的意思是說:宇宙時時刻刻炒菜,不停的生生死死、死死生生,也就是說生是不定的。人,特別是凡夫,自己一旦為人,就會抓住生,以及抓住自己的色、受、想、行、識︱抓住自己心理、生理和外界一切種種。釋迦牟尼佛說:這種情形是生生世世的大毒,毒得比毒蛇還毒。

祂又說,人生要得到真正解脫:

只有超越宇宙的炒菜。

因此祂說:

天上天下,唯我獨尊。

真正能歸到「天上天下,唯我獨尊」,才能領悟到什麼是宇宙的風和日麗。

自有人類以來,以迄如今,天天爭奪廝殺。有誰玩得過宇宙的小炒!

 

Chapter Nine 09.20            Universal Stir-Fry

The universe can be seen as a platter, in which various phenomena and existences are the ingredients for stir-fry.   Earthquakes, floods, volcanic eruptions, droughts, typhoons, the imminent demise of stars, and the disappearance of earth and sun are all ingredients for stir-fry.

Confucianism says, "The great virtue of heaven and earth is life.”  The universe is always stir-frying, so it is no wonder that the source of Chinese culture, the sixty-four (8 by 8) hexagrams of the Book of Changes, is linked to the universe sauté, and this is what Confucius said about the moral of "What does Heaven say?”

Buddhism goes further in its description of a cosmic stir-fry: there is no cosmic stir-fry.  The absence of stir-fry is called:

Life has no nature of its own.

It means that the universe is always stir-frying, continuously producing and dying, dying and living, and that is to say, life is unpredictable.  People, especially Bono, once they become human beings, will grasp life, so are their form, perception, thought, action, and consciousness grasp their psychological, physiological, and all kinds of outsiders.  Buddha Shakyamuni said that this is a great poison generation after generation, more poisonous than a serpent.

He added that life has to be very emancipated:

Only when stir-fry transcends the universe.

Therefore, He said:

I am the only one to be respectful in the world.

Only when one truly regressed to what "there is nothing else but He, the Great, to be respectful in the world," he then witnesses what the tranquil universe is.

Since the dawn of humans and up to now, there has been a daily struggle for slaying and killing. Who can be better than the small fry of the universe!

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

封面介紹:

張尚德教授的《禪門語錄》在憂人、憂時、憂世。有些地方,意在超越《離騷》,毋自溺汨羅江中也。讀者細心玩味,必能體會其中深意。

 

Cover Page Description:

"Words of Chan" by Professor Chang Shongte manifests the melancholy of people, epoch, and world.  In some places, the author intends to go beyond the implication of the book of "Li Sao" to prevent self-drowning in the Miluo River.  The readers with dedicated contemplation will be able to appreciate the profound meaning of these quotations.