指月錄

馬祖道一禪師(八)

尚德講述

天儀記錄

Book of Moon-directing

Master Dao-yi, Patriarch Ma

Part VIII

Lecturer: Shang-te

Recorder: Tian-yi

Translator: WEI Sheng

Vice President, Daonan Academy

 

自己選擇

台灣幾百年來被欺侮,現在更是被欺負,仍在自欺和被欺中,怎麼安定,大家陷溺在這堶情A不安,所以神道教流行,瀟灑不起來,整天在恐懼中,沒有平安,想找平安,不在自己內心找,不在反省:自己究竟要甚麼?究竟能要到甚麼?怎麼要法?在哪裡要?

為什麼整個台灣食品都搞假有問題、愈有錢愈搞錢、愈是有權愈鞏固權力?不安,所以搞假,搞了錢就跑,這不是很簡單嗎?

在這個情況下,你這個認識都沒有,認識了要做個決定嘛,做甚麼決定,你幫助解決人的不安嘛。要不你搞假搞名搞利搞神道教搞土地公嘛,你又不要。不平、不滿、不快樂表現在你眼神中,情緒來了就跟家人朋友吵,搞這個幹甚麼?為何不稍微瀟灑一點?把人世看清楚嘛,人世都是搶嘛,都是弱肉強食嘛,自己做選擇。

老子、金剛經、孔子都說:不搶、不爭奪了,一切問題就解決了。

命運、自在與解脫,是要自己作選擇也。

Make Your Own Choice

  Taiwan has been bullied for centuries, and is more seriously bullied now, by itself and by others. How to stabilize? Men are stuck in this anxiety, and Shintoism prevails among them. They couldn't be degage, but scared all day. They are short of safety, and hence looking for safety, instead of looking inward for reflection: what on earth do you want? what on earth can you get? How to get that? Where to get that?

  Why are men all around Taiwan engaged in fake food? The more money they have, the more money they make; the more power they have, the more power they strengthen, why? The answer is easy: due to anxiety, they cheat for money and run away.

  In this situation, unless you didn't even have this understanding, you should make decision to help resolve the anxiety of men. Otherwise you can cheat for fame, fortune, Shintonism or local Patron Saints. But you don't. Your eyes are full of resentment, discontent and unhappiness, and you quarrel with your family and friends for sentiments. Why do you do these? Why not be more degage? Look through the world of looting and jungle justice, and make your own choice.

  Lao-tzu, the Diamond Sutra, and Confucius all say that if there were no looting or quarreling, all problems can be settled.

  Destiny, freedom and liberation, are upon your own choice.

 

原文

只如今行住坐臥。應機接物。盡是道。道即是法界。乃至河沙妙用。不出法界。若不然者。云何言心地法門。云何言無盡燈。一切法。皆是心法。一切名。皆是心名。萬法皆從心生。心為萬法之根本。故經云。識心達本源。故號為沙門。名等義等。一切諸法皆等。純一無雜。

Original Text

Our present behavior (walking, standing, sitting, and lying down), and response to occasions and things, are all the Tao. The Tao is the Dharma-Realm, and numberless miraculous functions are within the Dharma-Realm. If not, how could we talk about the doctrine of heart, or the doctrine of infinite lights? All existences are existences of heart, and all words are words of heart. Myriads of existences are from the heart, and the heart is the origin of myriads of existences. Therefore the scripture says: Man whose consciousness has reached the origin is called a Sramana (Buddhist monk). Words, meanings, and all existences are equally pure.

 

應機

只如今行住坐臥。應機接物。盡是道。

中國文字很有意思,機,是肯定、是否定、也是問號。機,幾木,木和金水火土相通,一切相應於金水火土,相應於木,叫做機。

怎樣應機?五明六通。要修五明六通,若五明六通多少有了,則事物將要落在你身上但還未落在你身上時,你就已經pass了。重要的是:知機才能應機。知機又與知勢相干。

在甚麼地方pass呢?行住坐臥上怎麼樣應機呢?三際托空和三輪托空!「三際托空」「過去心不可得,現在心不可得,未來心不可得。」

「三輪托空」「施」(無施者,無受者,無施物)。前面講的,在菩薩道,一個字:「施」;行住坐臥待人接物一個字:「施」。怎麼樣一個「施」字?沒有是非,沒有恩恩怨怨,平常心;平常心就是道,平常心就是施。

不能施,則行住坐臥待人接物不在「機」上。老是搞「不管」、「甚麼都可以」,那是「昏沉、散慢、無記」最重要的條件。一切都是現實的,特別是道門,方法若不對,絕對錯的。所以特別注意這個機字。

接物。儒家《中庸》講「不誠無物」。甚麼是誠?《中庸》說「自誠明,謂之性;自明誠,謂之教。誠則明矣,明則誠矣。」自誠明謂之性,

誠包括天命,包括本來如此,包括法爾如是,包括真如等等,都在堶情C所以不誠無物這句話與佛法相通的,也就是一切唯心造。儒釋道實際是都相通的。

如此便本來應機。

真能應機了,便入真灑脫與真自在。那便能:

在無事中,若仙珠走盤,飛鳥掠空,了無軌跡與痕跡。一任隨機,本來無物,沒有什麼要應、要機、要隨也。

Response to Occasions

Our present behavior (walking, standing, sitting, and lying down), and response to occasions and things, are all the Tao.

  Chinese characters are interesting. Occasion is affirmative, negative, and also a question mark. (Occasion), is comprised of (several) and (wood). Wood is relevant to metal, water, fire and earth. All existences are relevant to metal, water, fire and earth, and relevant to wood, which is called (Occasion).

  How to response to occasions? You have to practice the panca-vidya (knowledge in five subjects) and six supernatural powers. If you have accomplished a bit of the panca-vidya and six supernatural powers, on the point that things are about to come true upon you, you can PASS it. Crucially, you can response to occasions only when you know the occasions. Knowing of the occasion is also related to knowing of the trend.

  Where to PASS? How can you response to occasions during walking, standing, sitting, and lying down? Emptiness of the three time periods, and emptiness of the three aspects.

   'Emptiness of the three time periods': 'you cannot recover past thoughts, you cannot hold on to present thoughts, and you cannot obtain future thoughts.'

  'Emptiness of the three aspects': 'charity' (Almsgiving without giver, receiver, and alms). We have mentioned this before that the way of Bodhisattva is one single word: 'charity'. During walking, standing, sitting, and lying down, and dealing with men and things, there is one single word: 'charity'. How to do 'charity'? Without right or wrong, without gratitude or resentment, the ordinary heart is Tao, and the ordinary heart is charity.

  If you don't do charity, you are not response to occasions during walking, standing, sitting, and lying down, and dealing with people and things. If you keep saying: 'I don't care', 'whatever is OK', it's the key condition of depression, arrogance and forgetting. All are pragmatic, especially the religions. If your methods are incorrect, you are definitely wrong. So pay special attention to the word (Ocassion).

  Response to things. The Doctrine of The Mean of Confucianism says, 'without sincerity there would be nothing.' What is sincerity? The Doctrine of The Mean says, 'When we have intelligence resulting from sincerity, this condition is to be ascribed to nature; when we have sincerity resulting from intelligence, this condition is to be ascribed to instruction. But given the sincerity, and there shall be the intelligence; given the intelligence, and there shall be the sincerity.'

  The sincerity implies 'what Heaven has conferred', 'it should be like this', 'natural appearance', suchness, etc. Therefore the sentence 'without sincerity there would be nothing' is consistent with Buddhism, that 'all existences correspond to the heart'. Actually, Confucianism, Buddhism and Taoism are consistent with each other.

  In this way, it's natural to response to occasions.

  If you can truly response to occasions, you enter into the true panache and freedom. And then you can:

  Be as a angelic pearl spinning on the plate and a bird skimming across the sky, with indifference, beyond track and trace;

  Be contented with any occasions in the original nothingness, with nothing (no occasion) to response to or to accord with.

 

法界

道即是法界。

法界,一切有形無形的存在;無一不法界,無處不法界,無事不法界,無人不法界。所以,「事事無礙法界觀」是大菩薩和佛的境界;一旦能面對死亡又超越死亡,無有恐怖,由是無法、無我,契應真如,那就真正無礙了。

法界即你,你即法界。所以天上天下,可以獨尊。心佛眾生,三位一體也。

The Dharma-Realm

The Tao is the Dharma-Realm.

  The Dharma-Realm comprises all formal and formless existences; all existences are in the Dharma-Realm, all places are in the Dharma-Realm, all events are in the Dharma-Realm, and all men are in the Dharma-Realm. Therefore, the 'non-obstructive interpenetration of phenomena with phenomena' in the 'discernment of the Dharma-Realm' is the realm of Great Bodhisattvas and Buddhas. Once you can face death as well as transcend death without fear, you are in conformity with suchness of no-oneself and no-existence, and in true non-obstructive interpenetration.

  The Dharma-Realm implies you and you implies the Dharma-Realm. Therefore you are the One between heaven and earth. Heart, Buddha and sentient beings are a threefold unity.

 

乃至河沙妙用。不出法界。

    坐微塵娷鄐j法輪,於一毫端現寶王剎。唐朝秀才張拙有一偈子:

「光明寂照遍河沙,凡聖含靈共我家。

 一念不生全體現,六根纔動被雲遮。

 斷除煩惱重增病,趣向真如亦是邪。

  隨順世緣無罣礙,涅槃生死等空花」。

智慧之光,常寂光,是阿彌陀佛所說的十二光。遍河沙,指真諦世界、俗諦世界都包括在內。

妙用,用而無用,無用而用,要用則用,不用則不用,一切OK。妙用的條件是甚麼?真正無我、無法。有我必就私。有法,則不能打成一片,不能遍河沙,就是有兩邊,有是非。所以妙用的條件一定是無我無法。一切一切都在存在中。都不出法界。無際無邊,無上無下,也無中間,渾融一體,是謂之法界的道通為一。

在道通為一的法界中,一為無量、無量為一,重重無、無重重,都在我說法界、即非法界、是名法界中,由是超越,超越亦超越也。

... and numberless miraculous functions are within the Dharma-Realm.

  Turn the wheel of the dharma in particle; reveal the land of Buddha on the tip hair. There is a verse by Scholar Zhuo Zhang in Tang Dynasty:

  The light of holy silence illuminates numberless worlds (as numerous as the sands of the Ganges); sentient beings of worldings and saints share the same home with me.

  The wholeness appears when no idea emerges; it's concealed by clouds the moment the Six Indriyas take effects.

  To eliminate affliction is more troubling; and to aspire to suchness is even wrong.

  Comply with the conditions non-obstructively, both nirvana and life/death are equally like the illusory flowers.

  The light of wisdom, of holy silence, is Amitabha Buddha's twelve lights. Numberless (as numerous as the sands of the Ganges), comprises both absolute world and secular world.

  Miraculous function: the use of the useless, the useless of the use, the use when there is need, the useless when there is no need, all are OK. What's the condition of miraculous function? True no-oneself and no-existence. With oneself, there is selfishness. With existences, you can't become a harmonious whole nor be over numberless worlds, that is, bifurcation, right/wrong. So the condition of miraculous function must be no-oneself and no-existence. All are in existences, within the dharma-realm that is boundless, regardless of above, below or middle, as an integrated wholeness. Such is known as the dharma-realm that 'all things are comprehended in their unity'.

  Within the dharma-realm that 'all things are comprehended in their unity', one as infinite, infinite as one, inexhaustible layers and layers inexhaustible, are all in the dharma-realm that 'I said that dharma-realm is not the dharma-realm. Therefore it is known as the dharma-realm.' Thus, we transcend all of these, and even transcend the transcending.

 

心地法門

若不然者。云何言心地法門:

    佛法對「心」的解釋:

一、不是我們現在所說的心臟的心,是包括過去現在未來存在的全體。

二、禪門所講的心,是覓心了不可得。

三、是釋迦牟尼佛所講的十二部經的全體,就是心地法門。但是後來禪門把它超越,超越甚麼呢?佛來斬佛,魔來斬魔,眾生來斬眾生,有來斬有,無來斬無。

甚麼叫超越?就是cover and overcover意即遮,蓋上。overpass。也就是六根纔動被雲遮,眼耳鼻舌身意六根的根根不落在色聲香味觸法六塵上。甚麼叫做不落在?就是不沾滯!怎麼超越?舉個例子:

人餓了一定要吃飯,那麼吃甚麼,怎麼吃法,甚麼時候吃,吃的好,吃的壞,吃得不好不壞等等,那是環境和命運;不接受環境和命運的支配,叫做超越。那麼甚麼叫做不接受環境和命運的支配叫做超越呢?假定沒有吃會餓死,OK!吃得不好,OK!懂了嗎?所以這就很難了。所以沒有是非、沒有真假對錯也者,沒有選擇還不是對外界喔,是對自己的情意欲,沒有是非,沒有真假對錯,沒有選擇,這就很重要了;對自己的情意欲沒有是非、沒有真假對錯、沒有選擇,這個叫做超越。超越是很難的。因為人幾乎無不在情意欲是非中。

The doctrine of heart

If not, how could we talk about the doctrine of heart?

  Buddhist explanation to HEART:

  1. The wholeness of past, present and future, rather than the organ.

  2. In Zen School it is what that is unobtainable.

  3. It's the entire twelve divisions of the Buddhist canon, that is, the doctrine of heart. Later it is transcended in Zen School. What to transcend? Where there is a Buddha, cut the Buddha; where there is a devil, cut the devil; where there is a sentient being, cut the sentient being; where there is existence, cut the existence; where there is emptiness, cut the emptiness.

  What is transcending? To cover and over. To cover means to overspread. To over means to pass. That is, though it's concealed by clouds the moment the Six Indriyas take effects, the six Indryias don't comply with the six dusts. What's that? No attachment. How to transcend? For example,

  Men have to eat when hungry. What to eat, how to eat, when to eat, whether to eat well, bad or middling, are circumstances and destiny. Beyond the domination of circumstances and destiny is known as transcending. What's that? You are OK if you have no food to eat and die of starvation. You are OK if you eat bad. Understand? Therefore it's very difficult. So as to being without right/wrong, true/false or choices, it's to one's own affection, intention and desire instead of circumstances. Such is called transcending. Transcending is very difficult, as men are mostly in affection, intention and desire, and right/wrong.

 

無盡燈

云何言無盡燈?

黃博士,能不能解釋一下「無盡燈」?

黃:「無盡燈」典故出自《維摩詰經》。有一次,一群魔宮堛漱悀k碰到維摩詰,接受其度化,魔王來把她們要回去,維摩詰跟諸天女說,你們回魔宮後,要開導同伴,使其發心,猶如一燈,燃百千燈而光明不盡,是名無盡燈。意思是說每人都有一盞智慧心燈,你把這盞智慧心燈的光明放射出來幫助別人,點燃其他人的智慧之燈,也就是在無盡時空中燈燈相傳,光明無盡,即無盡燈。

師:

無盡燈。燈的反面是黑暗。甚麼叫做黑暗?煩惱就是黑暗,沒有智慧就是黑暗。沒有智慧一定煩惱,煩惱就是沒有智慧。燈就是光明。無盡的光明、無限的光明叫做沒有煩惱。怎麼樣才是無盡燈呢?還是一句老話:無我,無法,幫助人,就是無盡燈。一燈即一萬燈,一萬燈即一燈。一亮通亮,燈燈相應。真正最高的智慧是跟諸佛菩薩完全相應契合在一起的。所謂佛也者,所謂解脫也者,所謂自在也者,就是最高的智慧。因此,「行深般若波羅密多時」就是最高的智慧。有最高的智慧,便「照見五蘊皆空」。《心經》就是無盡燈。佛法上很多內容都是無盡燈,最高的智慧就是最高的無盡燈。

or the doctrine of infinite lights?

  Dr. Huang, can you explain the doctrine of infinite lights?

  Dr. Huang: The doctrine of infinite lights is from the Vimalakirti-Nivdesa Sutra. Once, a group of goddesses in the devils' palace met Vimalakirti, converted by him, and were asked by the prince of the devils to get back. Vimalakirti told the goddesses to enlighten companions in the devils' palace and initiate their intention, as a light that ignites thousand lights and retains its own brightness. Such is known as the infinite lights, which means that everyone has a heart light of wisdom, the brightness of which can radiate to help ignite others' light of wisdom. Namely, brightness passes on from light to light in the boundless space-time, is the doctrine of infinite lights.

Master:

  The doctrine of infinite lights. The opposite of light is darkness. What is darkness? Afflictions are darkness, and no wisdom is darkness. No wisdom are bound to afflictions, and afflictions are equal to no wisdom. Light is brightness. Infinite brightness, boundless brightness, is known as no afflictions. What is the doctrine of infinite lights? In an old saying, no-oneself, no-existence, and help others, is the doctrine of infinite lights. One light is thousand, and thousands of lights are one. The brightness of one light pass through all lights. The true peerless wisdom is complete comformity with Buddhas and Bodhisattvas. Buddha, liberation, freedom are peerless wisdom. Therefore, 'practicing the profound Prajna Paramita' is the peerless wisdom; with the peerless wisdom, 'he illuminated the Five Skandhas and saw that they are all empty.' The Heart Sutra is exactly the doctrine of infinite lights. Many teaching of Buddhism are the doctrine of infinite lights, the peerless wisdom.

 

心法心名

一切法皆是心法。一切名皆是心名。萬法皆從心生。心為萬法之根本。

主觀契應著客觀,客觀納到主觀中。三界唯心、萬法唯識。主觀客觀,一而二,二而一。

心生種種法生,心滅種種法滅。心生,不是產生,不是創造的意思,是契應。法就是存在。

自己的整體存在,包括認識力、感覺、知覺、理性、情感一切一切等等,在淨裡面,不在煩惱裡面,與客觀的認識相應,叫做「心生種種法生,心滅種種法滅」。不是說想有個黃金,黃金就來了。

Existences of heart and words of heart

All existences are existences of heart, and all words are words of heart. Myriads of existences are from the heart, and the heart is the origin of myriads of existences.

  Subjects correspond to object, and objects are included in subjects. The three realms are of one heart, and all dharmas are consciousness centered. Subjects and objects are a binary unity.

  The arising and perishing of heart corresponds to the arising and perishing of all dharmas. It's not production nor creation but corresponding to. Dharmas are existences.

  The wholeness of one's own existence, including recognition, sensation, perception, reason and affection, corresponds to the objects in purity instead of afflictions. Such is known as 'the arising and perishing of heart corresponds to the arising and perishing of all dharmas'. It's not that when you dream of gold there is gold.

 

轉八識成四智

故經云。識心達本源。

識心,八識,轉八識成四智。本源,用六祖的話來講就是「何期自性本自清淨;何期自性本不生滅;何期自性本自具足;何期自性本無動搖;何期自性能生萬法」。

唯識學講:轉八識成四智。就是將第八阿賴耶識轉成大圓鏡智,第七末那識轉成平等性智,第六意識轉為妙觀察智,眼耳鼻舌身前五識轉為成所作智。

Transform the eight consciousnesses into the four kinds of wisdom

Therefore the scripture says: Man whose consciousness has reached the origin...

  The eight consciousnesses of the heart should be transformed into the four kinds of wisdom. Origin, as the Sixth Patriarch says, 'How unexpected? The self-nature is originally pure in itself. How unexpected! The self-nature is originally neither produced nor destroyed. How unexpected! The self nature is originally complete in itself. How unexpected! The self nature is originally without movement. How unexpected! The self nature can produce thousands of dharmas.'

  The doctrine of Vijnaptimatra speaks of the transformation of the eight consciousnesses into the four kinds of wisdom. That is, transform the eighth consciousness into 'Great Reflecting Wisdom', to transform the seventh consciousness into 'Wisdom of the Equality in Nature', to transform the sixth consciousness into 'Subtle Observing Wisdom', and to transform the first five consciousnesses (visual, auditory, olfactory, gustatory and tactile) into 'Wisdom of Fulfillment of Deeds'.

 

下面謹恭錄六祖大師的〈識智頌〉和憨山大師對〈識智頌〉的解釋。

六祖〈識智頌〉言:

「大圓鏡智性清淨,  平等性智心無病,

   妙觀察智見非功,  成所作智同圓鏡。

   五八六七果因轉,  但用名言無實性,

     若於轉處不留情,  繁興永處那伽定。」

憨山大師解釋:

「大圓鏡智性清淨」:

教中說轉識成智。六祖所說識本是智。更不須轉。只是悟得八識自性清淨。當體便是大圓鏡智矣。

「平等性智心無病」:

此言七識染污無知。乃心之病也。若無染污之病。則平等性智念念現前。

「妙觀察智見非功」:

言六識本是妙觀察智。於應境之時。若以功自居。則執我見。此則為識。若不居功。則日用應緣。純一妙觀察智矣。

「成所作智同圓鏡」:

言前五識轉成所作智。此亦不必轉。但悟八識清淨圓明。則於五根門頭放光動地。一切作為。皆鏡智之用矣。

「五八六七果因轉、但轉名言無實性」:

此言轉識分位。雖說六七二識是因中轉。五八二識乃果上轉。其實轉無所轉。但轉其名。不轉其體。故云但轉名言無實性。

「若於轉處不留情、繁興永處那伽定」:

此結前轉而不轉之義也。所言轉識成智者。無別妙術。但於日用念念流轉處。若留情念繫著。即智成識。若念念轉處。心無繫著。不結情根。即識成智。則一切時中。常居那伽大定矣。豈是翻轉之轉耶。

觀六祖此偈。發揮識智之妙。如傾甘露於焦渴喉中。如此深觀。有何相宗不是參禪向上一路耶。予昔居五臺。夢升兜率。親見彌勒為說唯識曰。分別是識。不分別是智。依識染。依智淨。染有生死。淨無諸佛。予因此悟唯識之旨。此雖夢語。不可向夢人說也。」

  The following is a reverent copy of the Sixth Patriarch's 'verse on consciousness and wisdom' and Master Han-shan's explanatory note.

  The Sixth Patriarch's 'verse on consciousness and wisdom' says:

  The 'Great Reflecting Wisdom' is innately pure;

  The 'Wisdom of the Equality in Nature' eliminates heart disease;

  The 'Subtle Observing Wisdom' discerns without credits;

  The 'Wisdom of Fulfillment of Deeds' is the same to the 'Great Reflecting Wisdom'.

  Transformation of the sixth and seventh consciousness is the cause, and transformation of the first five and the eighth consciousness is the effect;

  But they are only provisional names without substance;

  If you are not perfumed by affections during the continuity,

  On numerous occasions you are in the Naga concentration forever.

Master Han-shan's explanatory note:

  The 'Great Reflecting Wisdom' is innately pure:

  The scholarly aspect of the Buddhist teaching speaks of the transformation of consciousness into wisdom. The Sixth Patriarch says that the consciousness is originally wisdom and unnecessary for transformation. The moment you are enlightened that the eighth consciousness is originally pure, it is the very 'Wisdom of the Equality in Nature'.

  The 'Wisdom of the Equality in Nature' eliminates heart disease:

  The defilement and ignorance of the seventh consciousness are heart disease. Without disease of defilement, the 'Wisdom of the Equality in Nature' appears all the time.

  The 'Subtle Observing Wisdom' discerns without credits:

  The sixth consciousness is originally the 'Subtle Observing Wisdom'. If it takes credits in response to occasions and attaches to self-view, it turns into consciousness. If it doesn't take credits, it is a pure 'Subtle Observing Wisdom'.

  The 'Wisdom of Fulfillment of Deeds' is the same to the 'Great Reflecting Wisdom':

  The transformation of the first five consciousnesses into the 'Wisdom of Fulfillment of Deeds is also unnecessary. Once you are enlightened that the eighth consciousness is pure and bright, all the fulfillment of illuminating and earthshaking deeds by the five Indryias is the function of the 'Great Reflecting Wisdom'.

  Transformation of the sixth and seventh consciousness is the cause, and transformation of the first five and the eighth consciousness is the effect;

  But they are only provisional names without substance;

  This explains the division of consciousness transformation. Although transformation of the sixth and seventh consciousness is the cause, and transformation of the first five and the eighth consciousness is the effect, in fact, there is nothing to be transformed. Not substance but name is transformed, therefore it says 'but they are only provisional names without substance'.

  If you are not perfumed by affections during the continuity,

  On numerous occasions you are in the Naga concentration forever.

  This summarizes the meaning of aforementioned transformation of no-transformation. What is known as the transformation of consciousness into wisdom is nothing ingenious. If you are perfumed by affections in daily continuity of minds, the wisdom turns into consciousness; if you are not perfumed by affections in continuity of minds and not attached to the root of affections, the consciousness turns into wisdom, and all the time you are in the Naga concentration. How could it be a reverse transformation!

  Viewing the verse by the Sixth Patriarch, the ingenious interpretation of consciousness and wisdom is like pouring nectar into a parching throat. With such a deep discernment, how could you say that the School of Vijnaptimatra is not an ultimate doctrine of meditative aspect? When I was in Mountain Wu-tai, in a dream I rose to Tusita Heaven, saw Maitreya who explained Vijnaptimatra to me personally. 'Discrimination is consciousness, and indiscrimination is wisdom. Defilement is dependent on consciousness, and purity is dependent on wisdom. Defilement leads to life and death, while purity is beyond all Buddhas.' I thereby understood the keynote of Vijnaptimatra. Though a daydream, I can't tell the dreamers about it.

 

沙門與名義

故號為沙門。

沙門就是本源,本源就是沙門。沙門就是和尚,出家人。沙門是人天師表,人和天的老師、模範。

所以過去大和尚,無一不見地、工夫、行願一等。他們都是出世入世、入世出世、通天、通地、通人,一等中的一等。

名等義等。

給他各種名字。知道「名可名,非常名」,知道語言名相非實,以指指月,指不是月。

一切諸法皆等。純一無雜。

本來統一,是法平等無有高下。用《金剛經》的話來講:本來一合相。萬類皆是化衍,萬類同化而自化,自化而同化。萬類皆自化。注意,沒有誰要你去化,萬物皆自化;一切存在的起始、過程與消滅,就是「化」。萬物皆化。因為萬物皆化,我們自己在萬物的化裡面,所以萬物皆自化而同化,同化而自化。但是自己的純覺—超越認識的那個認識力,不在萬物同化與自化中。要跳出來,這點很重要,所以,要成佛,要成大菩薩!

跟基督教有點不同,那個神不太可靠,要自己變為神。中國的精華文化是要自己變為神,《楞嚴經》就很重要了,一定是從二十五位圓通上去。第二十三位唯心識定;這個地方講的心,不是我們平常這個凡夫心,它亂七八糟,比猴子還要猴子。自己要定下來,要唯心識定。要轉八識成四智,叫做唯心識定。彌勒菩薩講的唯心識定,不要馬馬虎虎聽過去了,要轉八識成四智,然後大勢至菩薩念佛圓通章之「淨念相繼」,然後觀音法門,這還是個過程,不是結果。觀音法門「上合十方諸佛本妙覺心,與佛如來同一慈力」是上迴向,上迴向就是菩薩道。菩薩道在哪裡呢?在下迴向「下合十方一切六道眾生,與諸眾生同一悲仰」。悲仰,就是在地獄中幫助眾生。千萬不要把觀音法門弄錯了。度眾的功夫、願力出來叫做慈力,所以有上迴向和下迴向。所以楞嚴經講要先成仙。一定要變為精以後,才能成仙。不成精不可能成仙的,山有山精,河有河精。釋迦牟尼佛在《華嚴經》中一開始就是禮敬神道諸神,黃高證要趕快把《毘盧遮那佛與神道教》寫好。中國的神,有李冰父子治水有功是神,關公講義氣也是神,中國的神是這個神。

真正的大和尚(沙門),

無一不神。

不久的將來,

高僧又將示現

於中國

義者,一切的道理。正確的道理為真義。

真正的沙門,在行與義上,絕對是在正確的道理中也。

Sramana, word and meaning

...is called a Sramana (Buddhist monk).

  Sramana is the origin and the origin is Sramana. A Sramana is a Buddhist monk, or a renunciant. Sramana is teacher and model of men and devas.

  So great monks in the past are all extraordinary in insight, cultivation and vows. They are the best of best, between heaven, earth and man, in both renunciative world and secular world.

Words, meanings, ...

  All kinds of names. You should know 'the name that can be named is not the enduring and unchanging name', and know that languages and provisional names are unreal. The finger that points to the moon is not the moon.

...and all existences are equally pure.

Originally united, these dharmas are equal without superiority or inferiority. As the Diamond Sutra says, it's originally 'a unity of appearances'. All existences are derived from transformation by themselves and with each others. All existences transforms by themselves. Note: it's not controlled by anyone that all existences transforms by themselves; the origination, process and destruction of all existences are exactly transformation. All existences transform, and we are in the transformation of all existences. All existences transform by themselves and with each others, but our pure awareness, the cognition which is beyond cognition, is not among the transformation of all existences. Importantly, we have to jump out. So we have to be Buddhas and great Bodhisattvas.

  This is different from Christian God who is not that reliable. According to the quintessence of Chinese culture, a man should turn himself into god. The twenty-five perfect doctrines in the Shurangama Sutra are prerequisites. The twenty-third doctrine of consciousness-only concentration is not the worldling mind that is wilder than monkey. You have to settle down in consciousness-only concentration, that is, to transform the eight consciousnesses into the four kinds of wisdom. You shouldn't be not really listening to Maitreya Bodhisattva's doctrine of consciousness-only concentration. Next, Mahastamaprapta Bodhisattva's preachment on being mindful of the buddha, the doctrine of continuous pure mindfulness. Afterwards, Avalokitesvara Bodhisattva's doctrine, which is also in process, not the final result. Avalokitesvara's doctrine that 'I united above with the fundamental wonderfully enlightened mind of all the Buddhas of the ten directions, and gained a strength of kindness equal to that of all Buddhas, tathagatas', the dedication above, is Bodhisattva's way. Where is Bodhisattva's way? It's in the dedication below that 'I united below with all beings in the six paths, and gained a regard of compassion for all living beings.' 'A regard of compassion', to help sentient beings in the hell. Don't misunderstand. The cultivation and vows to redeem sentient beings is known as kindness. Therefore there are dedications above and below. So the Shurangama Sutra says that before becoming an immortal you should become a spirit first. You can't become an immortal if you haven't become a spirit. There are mountain spirits on the mountains and river spirits in the rivers. In the beginning of the Avatamsaka Sutra, Shakyamuni Buddha extends his greetings to all gods of Shintonism. Dr. Huang, please hurry up to finish the article Mahavairocana Buddha and Shintonism. In China, Bing Li and his son of merit in taming the water are gods, and Guan Gong who insists on righteousness is also a god. Chinese gods are of this kind.

True great monks (Sramanas) are miraculous without exception.

Eminent monks are manifesting in China in the near future.

  Righteousness, all reasons. Right reasons are true righteousness.

  True Sramana's behavior and righteousness are bound to right reasons.

 

待續

2013-11-23

達摩書院

To be continued.

2013.11.23

Dharma Academy