指月錄

馬祖道一禪師(九)

就是這個

尚德講述

天儀記錄

Book of Moon-directing

Master Dao-yi, Patriarch Ma

Part IX

Just This

Lecturer: Shang-te

Recorder: Tian-yi

Translator: WEI Sheng

原文

若於教門中得。隨時自在。建立法界。盡是法界。若立真如。盡是真如。

Original Text

If you get this from pariyatti , you will be free at any time. If you establish dharma-realm (dharmadhatu), all imply dharma-realm; if you establish suchness (tathata), all imply suchness.

 

教門

若於教門中。得隨時自在。

在教門,過一個宗教徒的生活。不管各宗各派,真正過一個宗教徒的生活,那會怎麼樣呢?那應該怎麼樣呢?隨時自在啊!超時間、超空間、超人事物,無一不自在啊!

各位在達摩書院搞了二十年,三個字:

我的天

當然這個不能怪你們,我自己說自己,念念萬千,萬千念念,怪我自已。大家愈學愈糟糕,人性所有壞的統統知道了,好的半點出不來。不純、不潔,則無從歸到自性清淨。雖然拿掉一切教門的外衣,並未契入禪。禪實際上比教門還要教門,我們學的是達摩禪。真禪不會離開教門的。教門有三個條件:祖師、教理、教律。禪是歸到此三條件,又超越此三條件,歸到不可說、不必說、也不能說。所以:

通宗不通教,開口便亂道。

通教不通宗,猶如獨眼龍。

教也通,宗也通,定慧圓明在其中。

Pariyatti

If you get this from pariyatti, you will be free at any time.

  To live a religious life in pariyatti. To live a true religious life in any school, what will happen? What will it be like? Be free at any time. It’s beyond space and time, people and events, that whatever is free.

  You have been learning at Dharma Academy for twenty years. Three words:

Oh My God

  Certainly I can't blame you; anyhow, it's my fault. The more you have learned, the worse you have become. You know all the bad of human nature, but you can’t bring out any of the good. If you are not simple or clean, you can't revert to the purity of self-nature. Although you take of the cloak of all religions, you haven't penetrated Zen. Actually Zen is more religious than religions. We learn Zen from Bodhidharma, and true Zen is inseparable from religions. For religion there are three requisites: patriarch, doctrine, and precept. Zen converges to the three requisites, transcends the three requisites, and converges to the unspeakable, unmentionable and inexplicable. So:

With expertise in patipatti but pariyatti, you talk nonsense;

With expertise in pariyatti but patipatti, you look like an one-eyed;

With expertise in both patipatti and pariyatti, you are in samadhi and prajna of perfection.

 

法界

建立法界。盡是法界。

    在理上去建立一切存在的系統。法界,是一切存在,真諦、俗諦、超越真諦俗諦。去建立這個真諦俗諦的系統,建立這個知識、理論、道理的系統。盡是法界,一葉一菩提,一花一世界,坐微塵娷鄐j法輪,於一毫端現寶王剎,無時不佛,無處不佛!

華嚴宗有四法界:

理法界、事法界、理事無礙法界、事事無礙法界。

還有十法界:

地獄法界、餓鬼法界、畜生法界、人法界、天法界、阿修羅法界、聲聞法界、緣覺法界、菩薩法界、佛法界。

Dharma-realm (dharmadhatu)

If you establish dharma-realm (dharmadhatu), all imply dharma-realm.

  To establish theoretical system of all existences. dharma-realm implies all existences, absolute truth, conventional truth, and transcendence of absolute truth and conventional truth. To establish the system of absolute truth and conventional truth, of knowledge, theory and principle. All imply dharma-realm. One leaf implies one Bodhi(-site), one flower implies one world. Turn the wheel of the dharma in particle, reveal the land of Buddha on the tip hair. Anytime and anyspace there implies Buddha!

  There are four dharma-realms in Huayan School: the realm of the one principle, the realm of individual phenomena, the realm of non-obstruction between principle and phenomena, and the realm of non-obstruction between phenomena.

  Also there are ten dharma-realms (in Tiantai School) of Hell, Ghost, Animal, Asura, Man, Deva, Sravaka, Praetyka-Buddha, Bodhisattva, and Buddha. 

華嚴宗初祖杜順大師建立法界緣起,即法性融於諸事項,而使一一事法不壞其相。這是把哲學上面最初的起點,容納到「無窮」的思想體系中,表現出無窮性的美滿。

我為甚麼一點才睡,三點起來,兩腿一盤,南老師就來了呢?我相信祂嘛,變為我的一個習慣嘛,那你為什麼沒有呢?無處不法界,法界也就是佛,就是大菩薩,所以無處無時不佛,無處無時不大菩薩,無處無時不南老師。你若無處無時不佛,無處無時不大菩薩,你就是法界,法界就是你。這個叫做打成一片。

剛才說的這段好重要。怎麼重要?你若真的相信,去練習,做到了,那就是「如是知,如是見,如是本末究竟」,因而法爾如是喔!你真的相信了、真的做到了,哪有那些甚麼到地獄去度眾,到阿彌陀佛那堨h度假,不需要這些!你本身就是極樂世界,也就是天堂。你沒有相信,整天在那搞念頭、搞無知、搞傲慢,那就是地獄。知道嗎?我講得太清楚了。

  The First Patriarch of Huayan School, Master Du-Shun, established the Dependent Origination of Dharma-Realm, that dharma-nature (the nature of all existences) integrates into all phenomena without destroying their characteristics. He fitted the philosophical original point into an ideological system of infinity to express the perfection of infinity.

  I slept at one o'clock, got up at three o'clock, sat leg-crossed, and there came Master Nan. Why? Because I believe in him, and this becomes my habit. Why don't you do so? Anywhere there implies dharma-realm, that is, Buddha and Great Bodhisattva, therefore anytime and anywhere there is Buddha, Great Bodhisattva, and Master Nan. If anytime and anywhere there is Buddha and Great Bodhisattva for you, you are dharma-realm and dharma-realm is you. Such is the harmonious whole.

  The last section is very important. How important? If you truly believe it, practice it, and achieve it, there is "the suchness of wisdom, the suchness of insight, the suchness of the ultimate reality from beginning to end", that is, "natural appearance". If you truly believe it and achieve it, it's dispensible to redeem sentient beings in hell or go vacationing with Amitabha. You yourself are pureland and heaven. You don't believe but play with ideas, ignorance and arrogance, and that is hell. Understand? I am so clear.

 

真如

若立真如。盡是真如。

真如,形而上的本身,一切存在的起始等等。

華嚴有十真如,佛法就是搞真如。現在要黃高證說明一下,給各位打個底子。

黃:

「現在跟各位報告真如。真如這個名詞是從梵文翻譯過來的外來語。過去有很多種譯法,鳩摩羅什法師不是翻譯「真如」,而是翻譯為一個字「如」。例如《金剛經》的「如來者。即諸法如義。」諸法如義的這個如。後來玄奘法師翻譯的金剛經,將其翻譯成真如。就是說一切存在的起始、過程、輪轉與歸結,都是「法爾如是」。真如的梵文意思,用英文來解釋,就是suchness,或thusness,即法爾如是。但眾生從無始以來都在分別妄想中,所以把一切法爾如是搞成法爾不是。佛法要指引我們的,就是如何從這些分別妄想中解脫出來。這種解脫的過程,用唯識學的果位階次來說,有資糧位、加行位、見道位、修道位、究竟位這五位。唯識系統特別把真如的概念放入見道位和修道位的過程,共分為十地。十地菩薩要修持十波羅蜜來超越十障(十種障礙)以證到十真如,最後進昇等覺妙覺而成佛。十障、十真如和十地的果位是很密切對應的。例如要進入初地的菩薩,須克服異生性障,也就是轉化凡夫的分別我執和分別法執,證徧行真如。十真如的開展是由有功用行進到無功用行,其共通性在說明人無我和法無我的超脫,歸到佛的不可思議境界。由字面上看,真者,非無常;如者,非有常。有無兩邊不著,謂之真如。真如既是一切存在的本來面目,也是佛法修持的歸結,即在人無我法無我時所契應的一真法界。」

Suchness

If you establish suchness (tathata), all imply suchness.

  Suchness, metaphysical noumenon, the origin of all existences, etc.

  There are ten suchness in Huayan, and Buddhism deals exactly with suchness. Now I ask Dr. Huang to explain and to lay the groundwork for you.

  Dr. Huang:

  Here is a report on suchness. The term suchness (tathata) was translated from Sanskirt. There were many ways of translation: Ven. Kumarajiva translated it into 'thus', for example, in the Diamond Sutra, 'thus come one' (Buddha) means 'all dharmas are "thus" '. Afterwards, Ven. Xuan-Zang translated it into 'suchness', that is, the origin, process, transformation and convergence of all existences are natural appearance. The meaning of tathata is suchness or thusness, namely, natural appearance. However, beginninglessly sentient beings have been in discrimination, and thus turned natural appearance into natural fault. Buddhism teaches us how to liberate from the discrimination. The process of liberation includes the stage of accumulation, the stage of preparation, the stage of proficiency, the stage of practice and the stage of completion, according to the Buddhist ranks of fruition in Vijnaptimatra. The concept of suchness is arranged in the stage of proficiency and the stage of practice, and further divided into ten stages (Bhumis). Bodhisattvas of ten stages practice ten Paramitas to overcome ten hindrances to realize ten suchness, and finally enter the stage of 'equal enlightenment' and 'marvelous enlightenment' to become Buddha. Ten hindrances, ten suchness and fruition of ten stages are closely correlated. For example, to become Bodhisattva of the first stage, you have to overcome Prthagjanatvavarana (the hindrance constituted by the nature of ordinary person), that is, to transform their attachment to oneself and attachment to dharmas, and to realize the universal suchness. The development of ten suchness advance from efforts to the effortless, concentrate upon the transcendence in the devoid of inherent selfhood by sentient beings and by existences, and converge on Buddha's inconceivable realm. Literally, is not impermanence, and is not permanence. Suchness 真如 is beyond permanence and impermanence. Suchness is the original face of all existences, and the convergence of Buddhist practice; that is, One Real Dharmadhatu, which is accorded with in the state of devoid of inherent selfhood by sentient beings and by existences.

 

師:

真如實際上是三類統合在一起:主觀一類,主觀就是你自己;客觀一類,客觀就是雜類,一切萬類;然後主觀、客觀萬類雜類兩個合在一起,就三個。主觀也好,客觀也好,人嘛,貪嗔癡,過去所造諸惡業,皆由無始貪嗔癡,由身語意之所造。主觀就是你自己,主觀你一旦存在了,你為什麼存在?沒有理由的,因為你存在了!因為你存在,所以你存在,也就沒有甚麼存在不存在,因為你已經存在了。這一點很重要!

那客觀呢?一切萬類雜類它也存在了嘛,那麼它存在的理由是甚麼呢?跟你的存在一樣的!好重要好重要。萬類雜類它存在沒有任何理由,它存在了嘛!我在二水散步時感慨萬千,甚麼感慨?看到水泥馬路中一點點縫隙間就有植物的苗冒出來,它沒有理由的,它跟你的存在完全一樣的。

甚麼叫做道通為一?因存在而存在,所以沒有理由的存在叫做道通為一。問道家甚麼叫道通為一?不是為存在而存在,因為存在所以存在,沒有存在不存在的問題,所以叫做道通為一。那麼人呢,人比這個多一點,知道自己為道通為一,那個純覺遺身、先驗而又超越先驗之統一性的「知性」,在道通為一上,而又超越道通為一。所以「道可道,非常道」,所以「不可說」。懂嗎?知道自己的那個知性,知道自己道通為一,又超越道通為一,沒有永恆,沒有不永恆,那個在那堙A佛佛相應,常樂我淨,在常寂光中,佛法整個就是這個。

Master:

  Actually suchness is a triple union: subject, yourself; object, all creatures; and the unity of subject and object. Whether subject or object... Man, greedy, hatred and ignorance, all my past evil karma, from the beginningless greedy, hatred and ignorance, are made by my body, speech and mind. Subject is yourself. Once you exist, why do you exist? For no reason, just because you have existed. Because you exist, so you exist; therefore, there is no existence or non-existence, as you have already existed. This is very important!

  How about object? All creatures exist, and what's the reason for their existence? The same to your existence! Very important! All creatures exist for no reason, as they have existed! I was so touched walking at Ershui, when I saw sprouts emerge from cement pavement slots, for no reason, the same to your existence.

  What is called 'all things are comprehended in their unity'? To exist from existence, and thus to exist for no reason, such is called 'all things are comprehended in their unity'. Ask Taoists: what is called 'all things are comprehended in their unity'? It's to exist not for but from existence, and it's beyond existence and non-existence. How about man? Man has a bit more than this, the comprehensive insight - pure awareness disregarding the body, transcendental and even beyond the trancendental - which knows that 'all things are comprehended in their unity'. It's about that 'all things are comprehended in their unity' and also beyond that 'all things are comprehended in their unity'. Therefore the Tao that is explicable is not the enduring Tao. Therefore it's inexplicable. Understand? The insight - that knows itself, that knows 'all things are comprehended in their unity' and is also beyond that 'all things are comprehended in their unity', that is beyond permanence and impermanence - is over there. Buddhas accord with each other in the holy silence of eternity, joy, personality and purity. The whole of Buddhism is just this.

 

就是這個

趕快去打:

南老師的禪板

    祂說:

就是這個

 

2013-12-08

達摩書院

Just This

Hurry up to Beat Master Nan’s Ferula

  He said:

Just This

2013.12.08

Dharma Academy