指月錄

馬祖道一禪師(十)

尚德講述

天儀記錄

Book of Moon-directing

Master Dao-yi, Patriarch Ma

Part X

Chan

Lecturer: Shang-te

Recorder: Tian-yi

Translator: WEI Sheng

 

原文

若立理。一切法盡是理。若立事。一切法盡是事。舉一千從。事理無差。盡是妙用。更無別理。皆由心之迴轉。譬如月影有若干。真月無若干。諸源水有若干。水性無若干。森羅萬象有若干。虛空無若干。說道理有若干。無礙慧無若干。種種成立。皆由一心也。建立亦得。掃蕩亦得。

Original Text

If you establish Principle, all dharmas imply Principle; if you establish Phenomena, all dharmas imply Phenomena. Where there is one, there follows thousand. Phenomena and Principle are not different. They are all miraculous functions. There is no other Principle but the manifestation of Heart. For example, there are several moon shadows but one true moon, there are several water sources but one water nature, there are myriads of things but one space, there are several ways of Principle but one unobstructed wisdom. All kinds of inception emerge from One Heart, whether establishment or elimination.

 

理與事

若立理。一切法盡是理。若立事。一切法盡是事。

「理」用以敘事,藉以表物。凡事必有其理,但有其理,未必有其事。

「理立」,指有其事、有其物,與之相契應者。

因緣法則,既為理,也屬事。能表達表示出的一切有形無形的,盡是事,這是華嚴的道理。

Principle and Phenomena

If you establish Principle, all dharmas imply Principle; if you establish Phenomena, all dharmas imply Phenomena.

  Principle is used to narrate Phenomena, to represent things. Any Phenomenon has its Principle; however, for some Principle there is no Phenomenon.

  To establish Principle: that there are Phenomena and things that accord with the Principle.

  The Law of Dependent Origination is Principle, and also belongs to Phenomena. All manifested, formal or formless, are Phenomena. This is the Huayan Principle.

 

舉一千從。

在事與理上,大中有小,小中有大,一為無量,無量為一。一為大千,大千萬千,萬千億萬千,重重無盡,無盡重重。

Where there is one, there follows thousand.

  In Phenomena and Principle, big is in the small, and small is in the big; one as infinite, and infinite as one. One as billion, trillion, inexhaustible layers and layers inexhaustible.

 

事理無差。

    事無礙,理無礙,理事無礙,事事無礙。是法平等,無有高下也。

Phenomena and Principle are not different.

  Non-obstructive interpenetration of principle, of phenomena, of principle with phenomena, and of phenomena with phenomena. Dharmas are equal, without discrimination.

 

盡是妙用。

無分別中有分別,有分別中無分別。在大菩薩的境界中,身心輕安無已。在相應著一切的理與事中,如飛鳥掠空,仙珠走盤,了無軌跡與痕跡,真無事也。

They are all miraculous functions.

  Discriminate in non-discrimination, non-discriminate in discrimination. In the realm of Great Bodhisattvas, the body and mind are light and blissful. In principle and phenomena that accord with all, it’s truly indifferent to be as a bird skimming across the sky and a angelic pearl spinning on the plate without track and trace.

 

菩薩度眾,就是有病也沒有病。如天主教的單國璽神父,得了癌病,他說他做的事比沒有得病時還要多,很有意思。他最後得著癌病離開人世,他仍然感恩,他感恩他得癌病啊!各位!真正的病是種恩賜,病是恩賜,各位知道嗎?釋迦牟尼佛好了不起喔,祂走前講《大涅槃經》,祂背痛得不得了,跟阿難說,阿難啊,你趕快去幫我找一棵樹,我要在樹底下休息一下,我好痛喔。祂走前三個月,痛。阿難就幫祂找了,祂就在那樹下入定。出定後,又講了大涅槃經。

我今天早上痛,我看著它,慢慢的就不痛了,到現在也沒有痛。這個東西是個甚麼東西,不太容易搞得清楚。

釋迦牟尼佛涅槃前問阿難,你有事沒有?阿難回答:沒有事。問了好幾次。最後釋迦牟尼佛要走了。阿難說你還是留下來。釋迦牟尼就講,你真是糟糕啊,我沒有辦法留了,我答應魔了。走了。

釋迦牟尼佛對魔都講信。

  The diseases of Bodhisattvas who redeem sentient beings are not disease. For example, Catholic priest Shan Guo-Xi got cancer, and said that what he had done after he got cancer were more than what he had done before. Very interesting. He died of cancer, but still felt grateful to his cancer. Everybody! True disease is grace, you know? Shakyamuni Buddha was so extraordinary to preach Mahanirvana Sutra before he died. His back hurt seriously three month before he died. He told Ananda to find a tree, meditate behind the tree found by Ananda, and preached Mahanirvana Sutra after he emerged from meditation.

  I hurt this morning. I observed it, and gradually it didn't hurt any more, up to now. What is it? It's not easy to make it clear.

  Shakyamuni Buddha asked Ananda before he died: 'What can I do for you?' Ananda answered: 'Nothing.' It happened several times. Finally when Shakyamuni Buddha was leaving, Ananda asked him to stay. Shakyamuni Buddha said: 'You are awful, I can't stay, as I have promised the Devil.' Then he passed away.

  Shakyamuni Buddha kept faith with even the Devil.

 

更無別理。皆由心之迴轉。

沒有一個甚麼其他的道理在裡面。都是你自己的身心內外整體存在的相應。一切的差別境界,一切的大大小小境界,一切的統一境界,一切一切都由你心做感應。我一再講一再強調:

不是你的心創造了客觀世界!心不能創造客觀世界。主觀的存在是相應著客觀世界的。沒有一個甚麼體,沒有一個甚麼空!

心生種種法生,心滅種種法滅。所以說:

「因緣所生法,我說即是空,亦名為假名,亦名中道義。」

There is no other Principle but the manifestation of Heart.

  There is no other Principle in it, but the accordance by your whole existance of body and mind. All the realm of discrimination, of myriads, of integration, are accorded by your heart. I repeat again and again:

  It's not your heart that creates objective world. Heart can't create objective world. The existence of subject accords with objective world. There is no essence nor emptiness.

  When the heart arises, all dharmas arise; when the heart ceases, all dharmas cease. Therefore:

  Whatever is contingently related, that is explained as emptiness. That is contingently configured; it is the middle way.

 

譬如月影有若干。真月無若干。

    重重影影,影影重重,千江有水千江月,萬里無雲萬里天。月只有一個,一燈照萬燈,萬燈歸一燈。 

For example, there are several moon shadows but one true moon.

  Layers by layers, shadows around shadows. The moon mirrors in the water of thousands of rivers, the cloudless sky stretches over millions of miles. There is only one moon. One light illuminates millions of lights, and millions of lights converge on one light.

 

諸源水有若干。水性無若干。

    喜瑪拉雅山,萬水千千,黃河長江,只要是水都是H2O,氫二氧一,水性為一也。

There are several water sources but one water nature.

  Thousands of rivers such as Yellow River and Yangtze River  rise in the Himalayas. Any water is H2O, and the water nature is identical.

 

森羅萬象有若干。虛空無若干。

一切一切的存在森羅萬象都在虛空堙C虛空不歡迎任何萬物,虛空也不拒絕任何萬物,更重要的是,它沒有跟你說:「我是虛空喔」!它沒說:「你快來啊!」或「你不要來啊!」「我是虛空!」

There are myriads of things but one space.

  Myriads of things -- all the existences -- are in the space. The space neither welcomes any thing nor rejects any thing. More importantly, it never says to you: 'I'm the space.' It never says: 'Come on' or 'Don't come', 'I'm the space'.

 

    人有問題的,人的問題在哪裡?講「虛空有盡我願無窮」,是半調子,在修法上沒有錯,但為何是半調子?

    黃博士:因為虛空生於心內,如片雲點太清堙A一切一切法爾如是,心佛眾生平等,本無我相、人相、眾生相與壽者相。

師:你答非契題,也搞了個「半調子」。

《大般若經》怎麼講?講無願。你願個甚麼?《大般若經》說三解脫:「空,無相,無願」。空,無相,歸到無願上。你願個甚麼?真通一經才能通羣經,當然你通羣經就會通一經。「虛空有盡我願無窮」是講願力,《華嚴經》〈普賢行願品〉堶惘酗Q大願,願力生不可思議境界。普賢菩薩最後的願力是歸到十大願,這也是華嚴的結論。那華嚴的起始呢?是空、無相、無願啊。普賢菩薩十大願那是教門!懂嗎?虛空有盡我願無窮那是修門!還是要首尾相應,最後還是要歸到空、無相、無願、無依、無著、然後才能無癡啊!

能無癡才能得真自在。

願而無願,無願而願,才是真願。真發心即為大願。

但金剛經怎麼說的?金剛經說:

「度盡一切眾生,實無眾生可度者。」

  Men have problem. What problem? It's half-baked to say that the space is limited while my vows are infinite. Why is it half-baked since it's right in cultivation?

  Dr. Huang: Because the space manifests in heart as a wisp of cloud that dots the vast sky. All and all are in natural appearance; Heart, Buddha and sentient beings are equal, without the four appearances of oneself, of others, of living beings or of a life.

Master: You give an irrelevant answer. You are also half-baked.

  What does the Mahaprajna-paramita Sutra say? Desireless. What do you desire? The Mahaprajna-paramita Sutra tells of three liberation: emptiness, the formless and the desireless. Emptiness and the formless converge on the desireless. What do you desire? Only when you truly understand one sutra can you understand all sutras; certainly when you understand all sutras you can understand one sutra. That 'the space is limited while my vows are infinite' tells of the power of vows, which produce the inconceivable realm. There are ten great vows in the Chapter of Samantabhadra's Practices and Vows in the Avatamsaka Sutra, and Samantabhadra Bodhisattva's final ten great vows are also the conclusion of Huayan. How about the beginning of Huayan? Emptiness, the formless and the desireless. The ten great vows of Samantabhadra Bodhisattva are doctrines (religion), and that 'the space is limited while my vows are infinite' is practice (cultivation). The beginning and the end should act in coordination, and finally converge on emptiness, the formless, the desireless, the supportless, non-attachment and later non-delusion.

  Those with non-delusion can get true liberation.

  Vow in non-vow, non-vow in vow, such is true vow. True arousal of intention (to attain enlightenment) is great vow.

  But what does the Diamond Sutra say? It says:

  'Of all sentient beings taken to salvation, there is actually no sentient being taken to salvation.'

 

說道理有若干。無礙慧無若干。

道理是說事的,事來印證道理。有千千萬萬的事,就有千千萬萬的道理。無礙慧無若干。我本無心於萬物,何妨萬物常圍繞。甚麼叫作無礙慧?那就嚴重了。你非常非常不喜歡的人事物,包括你要被槍斃的時候,你不但不動心,你真的感覺無礙,不是歡迎也不是拒絕,你能超越它。有一本五十年代的小說,叫做《異鄉人》,作者是卡繆,法國人,得諾貝爾文學獎,故事堻o人犯了法,最後神父給他禱告,他說:當神父在為我禱告的時候,我問神在哪裡;當我走向刑場離開人世時,我是笑著離開人世的。

所以莊子說,真人至人雷也打不死,火也燒不死,水也淹不死。那個叫無礙慧。

真有無礙慧,儒家的隨心所欲不踰矩,莊子的逍遙遊,佛家的遊戲三昧,便出來了也。

在這裡不要搞記憶,要化掉,要吃進去,化作自己真正的真理和道理,化作你的智慧的靈魂,靈魂的智慧,變成一而二,二而一,那個叫做學唯識。

There are several ways of Principle but one unobstructed wisdom.

  Principle is on Phenomena, and Phenomena is to certify Principle. There are myriads of Phenomena, so there are myriads ways of Principle. But one unobstructed wisdom. 'I am actually indifferent to anything, what harm is there surrounded by everything?' What is the unobstructed wisdom? That's very serious. Facing people, things and events that you dislike very much, including that you are to be executed by shooting, you are not perturbed but feel truly unobstructed; you neither welcome nor reject but transcend it. There is a novel published in the 1950s, The Stranger, by Albert Camus, French, Nobel Laureate. In the story the Stranger broke the law; at the end when a priest gave him the last rites, he said: 'When the priest is praying for me, I ask whether the God is; when I go to the scaffold, I am leaving the world with a smile.

  Therefore Kwang-tze says that immortal and perfectman are immune to thunder, fire, and water. That's called unobstructed wisdom.

  Once there is unobstructed wisdom, there come Confucian 'following what my heart desired without transgressing what was right', Kwang-tze's peripateticism, and Buddhist Gaming Samadhi.

  No cramming. You should digest and absorb; it should be transformed into your own truth and principle, transformed into your wisdom of spirit, transformed into a binary one. Such is learning vijnaptimatra.

 

種種成立。皆由一心也。

一切的一切建立起來,都是由自己整體的過去現在和未來,特別是現在和未來,相應著客觀的一切,統一在一起而成立的。

All kinds of inception emerge from One Heart ...

  The inception of all and all emerge from the integration of your wholeness of the past, the present and the future -- in particular, the present and the future -- with all the accorded objects.

 

魔和佛

建立亦得。掃蕩亦得。

不知魔,你能成佛啊?成佛,知道魔,魔有十魔。

魔和佛、佛和魔,是在眾生堶捱u過來的。甚麼是眾生?《華嚴經》說:眾生,罪。有罪的叫做眾生。這是文殊菩薩講的。

心、佛、眾生等無差別。魔在眾生堶情A眾生在魔堶情C你成佛了,你知道魔了,十魔你都知道了,魔與佛,佛與魔,一線之隔啊。有一個殺豬的,他殺了一輩子豬,他忽然想,這個幹甚麼?他把刀一甩,他悟了:我還要殺豬啊?他悟了甚麼?他寫了個偈子:

「昨晚夜叉心,今朝菩薩面,菩薩與夜叉,不隔一條線。」

所以,魔與佛,佛與魔,是一線之隔,眾生在魔堶情A魔也在眾生堶情A你成佛了,你知道魔了,你也知道眾生,你在眾生堶捱u過來了,心佛眾生三位一體,一體三位,超越!甚麼叫做超越呢?佛來斬佛,魔來斬魔,眾生來斬眾生啊!三位一體你統統把他超越,統統把他斬掉喔,你就真正的得自在了。

千萬千萬把「斬」一字搞清楚,「斬」者,真超越也。

你把這個真正的得自在,也不認為是自在。本來無一物,何處惹塵埃;本來有萬物,處處是塵埃。六根、六塵、六識,在這裡,也不在這裡;不在這裡,也在這裡。剩下的是:

純覺遺身,知性常在,而又了不可得。

這不是無明,也不是有明;沒有剩餘,也沒有欠債;不要什麼,也不拒絕什麼。這個那個!那個這個!你通通統一,又通通超越。

沒個甚麼了不起,也沒有個什麼起不了,飢來吃飯睏來眠,就是這個,這就是:

就是這個

Devil and Buddha

... whether establishment or elimination.

  If you don't understand Devil, how can you become Buddha? To become Buddha you have to understand Devil, the ten Devils.

  Devil and Buddha tumble over sentient beings. What are sentient beings? Sentient beings are sinful, said by Manjusri Bodhisattva in the Avatamsaka Sutra.

  Heart, Buddha and sentient beings are equal. Devils are among sentient beings, and sentient beings are among Devils. You become Buddha, and you understand Devil, the ten Devils; there is only a line between Devil and Buddha. A butcher butchered pigs all his life, but suddenly he thought why he did that. Throwing the knife he was awakened -- why should I butcher any more! What did he awaken to? He wrote a verse:

  Yaksa's heart yesterday turns to be Bodhisattva's face today;

  There is not even a line between Bodhisattva and Yaksa.

  Therefore there is only a line between Devil and Buddha. Sentient beings are among Devils, and Devils are also among sentient beings. You become Buddha, you understand Devils, you also understand sentient beings, you temble over sentient beings, and you transcend the trinity of Heart, BUddha and sentient beings. What is transcending? 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. You transcend all of the trinity, cut all of the trinity, and you are truly liberated.

  Be sure to make clear the word 'Cut'. 'Cut' is true transcending.

  Therefore there is only a line between Devil and Buddha. Sentient beings are among Devils, and Devils are also among sentient beings. You become Buddha, you understand Devils, you also understand sentient beings, you temble over sentient beings, and you transcend the trinity of Heart, BUddha and sentient beings. What is transcending? 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. You transcend all of the trinity, cut all of the trinity, and you are truly liberated.

  Be sure to make clear the word 'Cut'. 'Cut' is true transcending.

  You don't take this true liberation as liberated. Originally there is not a single thing, where can dust alight? Originally there are all things, and there are dusts anywhere. The six Indriyas, six dusts and six consciousness are here but not here, and are not here but here. What is remaining is:

  Pure awareness disregarding the body -- the insight is permanent and unobtainable.

  It's neither delusion nor reality, neither balance nor debt, and neither request nor rejection. This and that! That and this! Totally you integrate all of them and transcend all of them.

  Nothing big, and nothing small. Eat when we are hungry and sleep when we are sleepy. Just this. This is:

Chan

Just this

 

好了,下課吧,不要再貪聽了!總要有個好的段落嘛。

待續

2013-12-08

達摩書院

  All right, class is over. No encore. Here is good paragraphed.

To be continued.

2013.12.08

Dharma Academy