指月錄

指月錄

馬祖道一禪師（四）

佛心為宗

無門為門

張尚德講述

天儀記錄

道南書院副院長魏盛英譯

Book of Moon-directing

Master Dao-yi, Patriarch Ma

Part IV

Follow of Buddha’s Heart

Gateway with no Gate

Lecturer: Shang-te Chang

Recorder: Tian-yi

Translator: WEI Sheng

Vice President, Daonan Academy

智慧成於孤獨

現在慢慢歸到正題。古之學者為己，今之學者為人。像慧遠，一個人跑到廬山，四十年不下山，愈孤獨，愈寂寞，愈好。天地、日月、宇宙、都是那麼孤獨的，誰也不理它，它就是那麼樣，沒甚麼自由自在。太陽，早上出來了，下午落下去。月亮，晚上出來了，早上落下去。人搞了半天，三樣難搞，上面腦袋、念頭，中間飲食，下面就不要講了，一而三，三而一。像現在台灣搞得人心惶惶，飲食上小商人想盡辦法摻假。領導者拼命往外跑，那小商人還不拼命搞錢，才是怪事！也想跑啊！所以現在老百姓搞得整日電視上就是那個飲食，之前就是死掉的那個士兵，然後要丟鞋子〈抗議〉。哎呀，真學禪學佛，無事，沒有事也。馬祖就告訴我們：沒有事！現在在座的有二十幾位，我覺得有兩三個真的搞出來，就不得了了。真正的孤獨、真正的寂寞，是生最高智慧的。所以你們就是不孤獨不寂寞，沒有進到真正的孤獨與寂寞，喜歡熱鬧。

真正的熱鬧，是清明上河圖，人民安和樂利，一片清明，不是在制度、風氣與生活上胡鬧。

Wisdom comes from Solitude

Now let us revert to the subject. A learner in ancient times was for himself, while a learner in modern times is for others. For example, Hui-yuan, who went to Mountain Lu alone, and never went downhill over forty years; the more solitary the better, the lonelier the better. The heaven and earth, the sun and moon, the universe, are all so solitary, not concerned by anyone, just in that way, and independent of freedom and easiness. The sun rises in the morning and sets in the afternoon; the moon rises in the evening and sets in the morning. It’s difficult for people to solve a threefold problem: at the top, brain, ideas; at the center, food and drinks; and at the bottom, I don't explain. As people in Taiwan nowadays are panicky, the tradesmen make every effort to adulterate in food and drinks. The leaders are so desperate for emigration, that how could the tradesmen are not desperate for money! They also want to ran away! Therefore ordinary people on television are currently talking about food and drinks; formerly, the dead soldier; and consequently, throwing shoes (to protest). Ah, it's all over if you truly learn Zen and learn from Buddha. Patriarch Ma has told us: it's nothing! Among the score of people present here, I think it's extraordinary if two or three can truly succeed. True solitude and true loneliness bring supreme wisdom. Indeed, you are neither solitary nor lonely, and enjoying the bustle, without entry into the true solitude and loneliness.

The true bustle is not institutional, customary and living mischief, but people’s harmony and happiness along with political fairness, as in the Riverside Scene at Qingming Festival.

即心即佛

一日謂眾曰。汝等諸人。各信自心是佛。此心即是佛心。達磨大師。從南天竺國。來至中華。傳上乘一心之法。令汝等開悟。又引楞伽經文。以印眾生心地。恐汝顛倒不自信此一心之法。各各有之。故楞伽經。以佛語心為宗。無門為法門。

好重要的一段。裡面最根本的一個問題是甚麼？

是：

「即心即佛」。

學禪的根本問題就是即心即佛。學佛呢？就是成佛嘛。學禪，先來個即心即佛，然後非心非佛。

先說甚麼是「佛」。《大涅槃經》說：

沒有煩惱沒有痛苦就是佛。

人生在世，生老病死等八苦，管你有錢無錢，有勢無勢，有學問無學問，只要生下來，幾乎每分每秒就在一個苦的、煩惱的狀態中，那你怎樣能做到沒煩惱沒痛苦？除非是大菩薩，人一定有煩惱，一定有痛苦。張拙說得好，「斷除煩惱重增病」。不去管煩惱，它還沒有來你就pass它，因此你就當下即是了，沒有煩惱。當下即是。Pass 甚麼呢？Pass 自己對人事物、人事物對你自己產生的紛紛擾擾、擾擾紛紛。

六根對六塵，化為識的功能作用，「六根纔動被雲遮」，就超越痛苦與煩惱了，這是第一點。

即心即佛，當下即是。

非心非佛，即道通為一的起用，也就是在一切中超越一切。即否定中的肯定、肯定中的否定，然後既不肯定、也不否定，為理事無礙、又超越理事無礙的辯證統一。

Heart is Buddha

One day Patriarch Ma told the audience: 'You guys, everyone should believe that your heart is Buddha, and the very heart is the Buddha heart. Grandmaster Bodhidharma came to China from South India, passed on the Peerless Vehicle of One Heart to enlighten you, and cited the Lankavatara Sutra to verify people's heart in case you were individually inverted and not assured of this Doctrine of One Heart. So the Lankavatara Sutra takes the Heart of Buddha as the doctrine, and the gateless entry as the gateway.

This is a significant paragraph. What's the pivotal problem in it?

It's:

Heart is Buddha.

The pivotal problem in learning Zen is that 'Heart is Buddha'. Then how about learning from Buddha? It's becoming a Buddha. Learning Zen, first, 'Heart is Buddha', and afterwards, 'neither Heart nor Buddha'.

First, what is Buddha? According to the Mahaparinirvana Sutra:

Buddha is without affliction or suffering.

People alive are in the Eight Sufferings such as birth, aging, illness and death. Once born, you are in the state of suffering and affliction every moment, whether or not you are rich, powerful and learned. How can be without affliction or suffering? People are for certain in affliction and suffering, except Great Bodhisattvas. There is a good saying by Zhang Zhuo, 'to eliminate affliction is more troubling'. Don't care about affliction, PASS it before it comes, and hence you get instant revelation. PASS what? PASS the confusion from your influence on people and events, and the influence of people and events on you.

The Six Roots together with the opposing Six Dusts, transform into the function and effect of consciousness. 'The moment Six Roots act, it's concealed by clouds.' Thus, you are beyond affliction and suffering. This is the first point.

Heart is Buddha, instant revelation.

'Neither Heart nor Buddha', the manifestation of 'all things are comprehended in their unity', i.e., in everything and beyond everything. That is, affirmation in negation, negation in affirmation, afterwards, neither affirmation nor negation, namely, the dialectical unity in the 'non-obstructive interpenetration of principle with phenomena' and beyond the 'non-obstructive interpenetration of principle with phenomena'.

法身佛

然後，「法身佛」。法身沒有個甚麼佛與不佛。

釋迦牟尼佛說：

是：

中央毘盧遮那佛。

法身是甚麼呢？

無一不法身，凡存在即法身，包括佛的存在。

我們上一次講《瑜伽師地論》，一開始我就講，要有氣派，你能夠踏破毘盧第一峰，就是超越毘盧遮那佛，然後又超越，那就甚麼問題都沒有了。釋迦牟尼佛說祂生下來，走七步，祂說：

天上天下，唯我獨尊。

你把毘盧第一峯都踏破！怎麼踏破？毘盧遮那佛法身佛就是阿陀那識，種子識第八識是從阿陀那識那裏衍生的，無一不阿陀那識，凡存在即阿陀那識，我們在存在中嘛，存在就存在了嘛，活著可以，不活也沒有不好！不就是在存在中也超越存在。如此的理解與認識，就是超越了阿陀那識。

法身無相。有相而無相、無相而有相，空有、有空，互融、互化、互散也。

下面一步，「阿陀那識甚深細」，你去管它甚深細不甚深細幹甚麼？要成佛、成大菩薩、要五蘊皆空，才知其深細是什麼。

Dharma Body of Buddha

Next, Dharma Body of Buddha. Actually Dharma Body is unconcerned with Buddha.

Shakyamuni Buddha said:

It's:

Central Mahavairocana Buddha.

What is Dharma Body?

All existences without exception are Dharma Body, including the existence of Buddha.

In the beginning of our last lecture on the Yogacarabhumi Sastra, I talked about ambition. If you can trample on the first peak of Variocana, namely, transcend Mahavairocana Buddha, and further beyond the transcendence, you will have no problem. When Shakyamuni Buddha was born, he took seven steps and said:

Of heaven and earth, I am the One.

You can trample on the the first peak of Variocana! How? Mahavairocana Buddha, and Dharma Body, is exactly Adana-vijnana, from which the eighth seed consciousness is derived. All existences without exception are Adana-vijnana, and we are within existences. Existences are existent, that being alive is fine and being dead is not bad, that is, in existences and beyond existences. With such comprehension and understanding, you transcend Adana-vijnana.

Dharma Body is formless. Form and formless, formless and form, empty and existent, existent and empty, integrate, transform and dissipate all together.

Next, 'Adana-vijnana is profound and subtle', why do you care whether it's profound and subtle or not? Becoming Buddhas and Great Bodhisattvas that have illuminated emptiness of the Five Skandhas, you can know what is profound and subtle.

報身佛

報身佛是修來的。《法華經》講：

「大通智勝佛，十劫坐道場，佛法不現前，不得成佛道。」

一劫是好多億萬年，釋迦牟尼佛也打坐修定歷五十小劫，報身成佛不是那麼容易的。所以一個人不幸投胎了，除非你是菩薩，各種不同的苦難當然應該受的。在眾生中，人特別難搞，老虎獅子吃了動物就沒事了，人愈吃、錢愈多、權愈大、愈有事，就比獅子老虎壞，特別是母性的執著。男性也一樣丟不掉。前幾天看到電視，一堆母猴打架，小兒子被打死了，那個母猴把它背在身上五個小時，不忍心把它丟掉。情啊，情難了，意與欲綑在一起，落在人事物上，就化為癡情。非修不可。修甚麼呢？黃高證你說修甚麼？

黃答：修肉體，轉心意識。

師問：怎麼修法？

黃答：六波羅蜜。

師：答對了。就是修六波羅蜜。《瑜伽師地論》七十七卷下面就有講了。六波羅蜜其中最重要是忍辱。現在文明全部是在你侮辱我、我侮辱你的狀態中，彼此侮辱。你說怎麼搞？報身佛要修，不怕侮辱，特別是你親的人，跟你愈親的，你的國家，你的政府，你的妻子兒女，你的丈夫等等，愈是跟你親的，就愈侮辱你，別人沒有機會嘛，是不是這樣？所以孔子整個的學說系統，全在強調要五倫（君臣、父子、夫婦、兄弟、朋友）上軌道，如此，社會、天下國家才能得治。

那麼，修成報身佛，報身佛是甚麼佛呢？做為一個人，起碼的報身修，要了掉色身，要了掉五蘊，這就很難喔，了五蘊，空掉，首先要證到空性，一定的！

最重要的是：

不要怪國家，莫怪政府，更不必怪親人，只因個個都在貪瞋癡的娑婆世界中，面對現代文明，人人身不由己，所以要跳出來，要認清：

同是天涯淪落人

悲心、慈心為要也。

Retribution Body of Buddha

Retribution Body of Buddha is the reward of cultivation. The Lotus Sutra says:

'Mahabhijna-jnanabhibhu Buddha sat in the bodhimanda for ten kalpas, without the manifestation of the buddha dharmas, and he did not realize the buddha way.'

It's not easy to accomplish Retribution Body of Buddha, as Shakyamuni Buddha had also meditated for fifty minor kalpas, each kalpa over many aeons. Therefore, once incarnated by misfortune, you are obliged to all kinds of sufferings unless you are Bodhisattva. Among all sentient beings, people are the most troublesome. Tigers and lions are free when they have eaten animals; but for people, the more they are stuffed, prosperous, and powerful, the more they are troublesome and awful, particularly the maternal attachment. So are the males. A few days ago on the television, a little monkey was killed in the fighting of female monkeys, and the mother monkey carried the little son on her back over five hours without desertion. The sentiment is difficult to eliminate. The involving of intention and desire in people and events turns out to be sentiment of ignorance. You have to cultivate. Cultivate what, Dr Huang?

Dr. Huang: Cultivate the physical body, and transform the mind.

Master: How?

Dr. Huang: Six Paramitas.

Master: Correct. cultivate the Six Paramitas, as in the Yogacarabhumi Sastra, Vol. 77. The most important in Six Paramitas is Endurance. Civilizations nowadays are in the status that you insult me and I insult you mutually. How to deal with it? Retribution Body of Buddha requires cultivation, with no fear of insults, particularly from your intimates. The more intimate with you -- your country, your government, your wife and children, your husband and so on -- the more intimate with you, the more insulting to you, as other people have no chance, right? So all of the Confucian system emphasize that the five cardinal relationships (between ruler and subject, father and son, husband and wife, between brothers and between friends) should be on track, so that the society and the country are well administered.

So we cultivate to accomplish Retribution Body of Buddha. What is Retribution Body of Buddha? As a man, you have to at least get through with your physical body, get through with the Five Skandhas, which is very difficult. To get through with the Five Skandhas, to annihilate the Five Skandhas, firstly you have to realize the emptiness, definitely.

The most important is:

Don't blame the country, the government, even your intimates, as all are in the Saha Land of greedy, anger and ignorance, facing modern civilization, all people are involuntary. Therefore we have to jump out and see clearly:

We are all desperate.

Kindness and Compassion are of prime importance.

化身佛

法身與報身真正的成就了，化身佛才能出來。億萬化身，就是大神通，才能出來。觀世音菩薩的應以何身得度者，即示何身，道理在此。

所謂即心即佛也者，像馬祖道一就是，他至少應該是十地菩薩左右，當然，我不能確定。所有大禪師都是化身的示現，因此他夠資格說即心即佛。甚麼叫做「即心」？成就了、超越了凡夫、羅漢、辟支佛的心，成大菩薩了，不是我們平常所說的這個心，所以叫做「即心即佛」，千萬把這點搞清楚。

在禪門的方法學來講，達摩大師傳法給二祖神光，神光說：

覓心了不可得

沒有一個心。

心無常。這是說我們整個身心的存在，在未成佛、未成大菩薩以前的這個存在，是無常的，也就是在諸法空相裡面，是無常〈不永恆〉的，這個心不永恆的。

說三界唯心，萬法唯識。三界：欲界、色界、無色界。唯心，是指我們在六道裡面，我們這個心所認識的存在不同等等，它的內容也就是內涵叫做心，因此它在三界六道所展示的內容是不同的。這與果報和定心有關。那萬法唯識呢？三界唯心是講內涵〈content〉。萬法唯識是講存在的功能功用〈function〉，是外延。內涵是denotation，外延是connotation，外延涉及到空間和時間，內涵是你自己整體存在的那個段落裡面的，你內在的。

黃高證要不要簡單扼要的，把我剛才講的佛與心，即心即佛，非心非佛講一次，很重要，這樣我們往下文看就容易懂了。

黃：「即心即佛」這個「心」是成就又超越凡夫羅漢辟支佛之後然後成大菩薩的境界，所以說即心即佛。過去、現在、未來，在欲界、色界、無色界三界，和地獄、餓鬼、畜生、人、天、阿修羅六道裡面輪轉的全體內容與內涵，叫做三界唯心。另外，存在的功能作用以及它的外延性叫萬法唯識。內涵和外延是對人總體存在的不同描述。同時，即心即佛，也是指法身佛。即莊子講的：

道通為一

師：好。這樣就容易了解了，現在看文字。

Transformation Body of Buddha

Transformation Body of Buddha emerge only after the accomplishment of Dharma Body and Retribution Body. The supernatural ability, namely, millions of Transformation bodies, can emerge. This is the reason that Avalokitesvara Bodhisattva redeems all sentient beings in manifestation corresponding to the various redeemed objects.

The so-called 'Heart is Buddha', is like Patriarch Ma, who is at least on the tenth stage of Bodhisattvas. Certainly, I can't be sure. All grandmasters are manifestation of Transformation Body, therefore entitled to say 'Heart is Buddha'. What is 'Heart'? It's not the ordinary heart, but the accomplishment and transcendence of worldling, Arhat and Pratyeka-Buddha, hence becoming Great Bodhisattvas. Be sure to make this clear.

From the methodology of Zen School, when Grandmaster Bodhidharma lectured on the Second Patriarch Shen-guang, Shen-guang said:

My heart is untraceable.

There is no heart.

Heart is variable, which means that the whole existence of our body and mind, before becoming Buddhas and Bodhisattvas, is variable and not eternal, that 'all dharmas are empty of characteristics'.

The three realms are of one heart, and all dharmas are consciousness centered. 'Three realms': the desire realm, the form realm and the formless realm. 'Of one heart': the contents of percept, with various representation in the Six Directions of Reincarnation, related to the maturation of karma and the mind of meditative concentration. What about 'all dharmas are consciousness centered'? That 'the three realms are of one heart' is about connotation or content; that 'all dharmas are consciousness centered' is about function or effect of existence, i.e., denotation. Denotation refers to space and time, while connotation is what is innate in your whole existence.

Dr. Huang, would you summarize what have been said on Buddha and Heart? It is very important, and is helpful to our further reading.

Dr. Huang: The 'Heart' that 'Heart is Buddha' is the realm of becoming Great Bodhisattvas through the accomplishment and transcendence of worldling, Arhat and Pratyeka-Buddha, as a result, 'Heart is Buddha'. The whole content and connotation that we transmigrate in the Six Directions of Reincarnation (hell, hungry ghost, animal, human, Asura, deva), in the desire, form and formless realms, in the past, present and future, is called that 'the three realms are of one heart'. Moreover, the function and effect of existence as well as its denotation is called that 'all dharmas are consciousness centered'. Connotation and denotation are different description of the whole existence of human. Meanwhile, 'Heart is Buddha' also indicates Dharma Body of Buddha, what is called by Kwang-tzu:

All things are comprehended in their unity.

Master: Fine. This is helpful for further reading. Now let's read the text.

此心即佛心

一日謂眾曰。汝等諸人。各信自心是佛。此心即是佛心。

信為道源功德母。「自心是佛」，是說菩提心。千萬千萬把它記進去。

注意「各信」這兩個字。你自己去信！還加強「自心」，你自己去信你自己本來的存在，本來清靜，本來無事，就是佛。孟子講得好：

有諸己之謂信。

就是指此心即佛心。

台灣有個悟道的傳布和尚，走了。他五十歲出家，天天打坐，別人問他念阿彌陀佛如何？他說念甚麼阿彌陀佛，念到阿彌陀佛現前，還不是你自己念出來的。

另有人問他發光呢？

他回答：

發什麼光！自己肚子裡的黑暗，裝滿了，肚子破了，光不就出來了。

這個和尚悟了。這就是剛才前面講的，沒有煩惱沒有痛苦，這就是佛。超越世俗心，歸到菩提心，就是佛。菩提就是覺，覺什麼？

悟道的楞嚴經講：

背覺合塵，故發塵勞。

不在六塵裡面胡扯、亂扯，少一點私心，多一點公道心，就是覺也。

The Very Heart is the Buddha Heart

One day Patriarch Ma told the audience: 'You guys, everyone should believe that your heart is Buddha, and the very heart is the Buddha Heart.

Belief is the source of enlightenment and mother of merit. That 'your heart is Buddha' refers to the Bodhi-citta. Be sure to remember this.

Pay attention to 'everyone': to believe in by yourself! Also, the underlining 'your heart': to believe in your innate existence, innate purity and indifference, namely, Buddha. There is a good saying by Mencius:

He whose goodness is part of himself is what is called real man.

which means that 'the very heart is the Buddha heart'.

There was an enlightened monk in Taiwan, Chuan-bu, who has gone. He renounced the secular life when he was fifty, and sat in meditation day to day. Someone asked him about mindfulness of Amitabha Buddha. He answered: what actually Amitabha Buddha to be mindful of? Even Amitabha Buddha appearing in front of you is manifested by your mindfulness.

Someone else asked him about emission of light. He answered: what actually light to emit? The darkness in your stomach is full, and your stomach is broken that the light will emit.

This monk was enlightened, as what has been said just now, 'Buddha is without affliction or suffering'. Transcending secular mind, and reverting to Bodhi-citta, such is Buddha. Bodhi is enlightenment, enlightenment of what?

The enlightening Shurangama Sutra says:

...the delusion of beings who have turned their backs on enlightenment and joined with the defiling dust...

Don't talk nonsense in the Six Dust, and retain less selfishness and more fairness, such is enlightenment.

世俗心

世俗心搞甚麼呢？

名、利、飲食、男女、長壽、知識、社會關係，那個是散亂心，是大中小二十個隨煩惱和六個大煩惱的心。

Secular Heart (Secular Mind)

What are the secular heart retaining?

Fame, wealth, food and drinks, men and women, longevity, knowledge, social relations, which are distracting mind, of the twenty associated afflictions and six primary afflictions.

菩提心

甚麼叫菩提心？

自覺覺他，叫菩提心。覺行圓滿，就是佛。

「自心是佛」，我們在因地上要修，在果位上要修，那是條件；在自性佛上不要修，本來不要修，本來如此，本來一切一切打成一片，法身佛是不需要修的。

「各信自心是佛。此心即是佛心。」捨掉凡夫心，歸到覺心，就是菩薩心，當然就是佛心。那麼，「佛心的究竟起用」是甚麼呢？

佛：

絕對就是在常寂光中常樂我淨，這是釋迦牟尼佛自己說的，起用和大菩薩一樣，絕對是慈悲喜捨，所以叫做四無量心。

慈：就是讓人喜悅，讓人得樂。

悲：就是幫助別人拔掉苦。

喜：整天快快樂樂的。

捨：有兩層意義，上面成就慈悲喜，你超越你所成就的，這是一層意義；捨，一切都捨，是另一層意義。

Bodhi Heart (Bodhi-citta)

What is Bodhi-citta?

Enlightenment for self and for others, is called Bodhi-citta. Perfect enlightenment and accomplishment is Buddha.

'Your heart is Buddha': we have to cultivate in the causal stage, for the maturing status, which is the required condition; for self-nature Buddha, there is no need to cultivate, and there is always no need to cultivate, as it's what comes naturally, that all and all become a harmonious whole. There is no need to cultivate Dharma Body of Buddha.

'Everyone should believe that your heart is Buddha, and the very heart is the Buddha heart'. Deserting worldly mind, and revert to enlightening mind, such is Bodhisattva heart, also Buddha heart. So, what exactly is the action taken by Buddha heart?

Buddha:

absolutely with (the Four Virtues of) eternity, joy, personality and purity in the Light of Holy Silence, said by Shakyamuni Buddha, like action taken by Great Bodhisattvas, absolutely in kindness, compassion, delight and renunciation, the Four Unlimited Mind.

Kindness: to give people happiness and bliss;

Compassion: to remove people from suffering;

Delight: to live a happy life;

Renunciation: there are two meanings. First, you accomplish the preceding kindness, compassion and delight, and you transcend what your have accomplished; Second, renunciation of all.

上乘

達磨大師。從南天竺國。來至中華。傳上乘一心之法。令汝等開悟。

上乘，超越大乘叫上乘。是超智者學的。

華嚴祖師杜順所說的「圓教」，便是上乘。是從頓教（禪）往上提昇的。

「上乘無乘，一心無心，法本無法。」三「無」，一而三，三而一，謂之上乘。不是語言，要去做到！

「上乘無乘，一心無心，法本無法。」謂之上乘。

黃高證你簡單扼要解釋一下為什麼上乘無乘，一心無心，法本無法，為甚麼我又說三而一，一而三？

黃：上乘無乘，本來即心即佛，所以沒有一個甚麼大中小，上乘無乘是指法身本來無修，本自具足。

師：禪，言語道斷，心行處滅，不可說不可說，有個甚麼上乘啊！覓心了不可得，有個甚麼心！法本無法，釋迦牟尼佛的傳法偈說：

法本法無法

釋迦牟尼佛說得很清楚。

Peerless Vehicle

Grandmaster Bodhidharma came to China from South India, passed on the Peerless Vehicle of One Heart to enlighten you.

Peerless Vehicle is over Great Vehicle (Mahayana), and is learned by people with supreme wisdom.

The Perfect Doctrine, said by Huayen Patriarch Du-shun, is exactly Peerless Vehicle, promoted from the Sudden Doctrine (Zen).

Peerless Vehicle is non-vehicle, One Heart is non-heart, and beings are originally non-being. Three 'non-' as a threefold unity, is Peerless Vehicle. Not language but practice.

Peerless Vehicle is non-vehicle, One Heart is non-heart, and beings are originally non-being. That is Peerless Vehicle.

Dr. Huang, explain briefly the reason that 'Peerless Vehicle is non-vehicle, One Heart is non-heart, and beings are originally non-being', and the reason of 'threefold unity'.

Dr. Huang: 'Peerless Vehicle is non-vehicle': originally 'Heart is Buddha', so actually there is no Great, Middle, or Small Vehicles. That 'Peerless Vehicle is non-vehicle' means that Dharma Body is beyond cultivation and originally complete in itself.

Master: Zen is speechless, non-concerning and inexplicable. Where is the room for Peerless Vehicle? 'The heart is untraceable', where is the room for heart! 'Beings are originally non-being', as Shakyamuni Buddha said in the Entrusting Verse:

All beings conform to non-being in essence.

Shakyamuni Buddha had well clarified.

你又看禪門聖經「維摩詰經」不思議品是怎麼說的：

「夫求法者，非有色．受．想．行．識之求，非有界．入之求。非有欲．色．無色之求。

夫求法者，無見苦求，無斷集求，無造盡證、修道之求。所以者何？法無戲論，若言我當見苦、斷集、證滅、修道，是則戲論，非求法也。

法，名無為。若行有為，是求有為，非求法也。是故，舍利弗！若求法者，於一切法，應無所求。」

尚德按：

求法者於一切法應無求，

所以金剛經說：

「應無所住而生其心。」

無所住者，住在菩提心也。

因此金剛經一開始就說：

要發阿耨多羅三藐三菩提心。

也就是住在阿耨多羅三藐三菩提心上，亦即住在無上正等正覺上。

問題：

究竟在何處發呢？

還不是在金剛經結論中說的去發：

在一切如夢如幻的有為法中發也。

在這裡說的很清楚：

因為無法

所以

無求

因為無求

所以

無法

此乃法爾如是也

無法無求、無求無法，隨緣自在、自在隨緣，

就是佛及菩薩。

Let's refer to the Bible of Zen, Vimalakirti-Nivdesa Sutra, Ch. 6, The Inconceivable Liberation (tr. Robert A. F. Thurman):

He who is interested in the Dharma has no interest in matter, sensation, intellect, motivation, or consciousness. He has no interest in these aggregates, or in the elements, or in the sense-media. Interested in the Dharma, he has no interest in the realm of desire, the realm of matter, or the immaterial realm.

He who is interested in the Dharma is not interested in recognizing suffering, abandoning its origination, realizing its cessation, or practicing the path. Why? The Dharma is ultimately without formulation and without verbalization. Who verbalizes: 'Suffering should be recognized, origination should be eliminated, cessation should be realized, the path should be practiced,' is not interested in the Dharma but is interested in verbalization.

The Dharma is free of compounded things and uncompounded things. He who adheres to compounded things and uncompounded things is not interested in the Dharma but is interested in adhering to compounded things and uncompounded things. Thereupon, reverend Sariputra, if you are interested in the Dharma, you should take no interest in anything.

Shang-te's comment:

If you are interested in the Dharma, you should take no interest in anything.

Therefore the Diamond Sutra says:

.. produce a mind which does not rely on anything.

That 'does not rely on anything' means 'to rely on Bodhi-citta'.

So in the beginning, the Diamond Sutra says:

... resolve his mind on Anuttarasamyaksambodhi.

That is, rely on Anuttarasamyaksambodhi, the supreme correct enlightenment.

Question:

Where to arouse his heart?

Certainly in the conclusion of the Diamond Sutra:

In the conditioned dharmas like dream and illusion.

It's clearly clarified:

Because there is no dharma, so you take no interest in anything.

Because you no interest in anything, so there is no dharma.

This is natural appearance.

no dharma and no interest, no interest and no dharma, to be liberated and contented with any conditions, to be contented with any conditions and liberated,

Such is exactly Buddha and Bodhisattva.

佛語心為宗

無門為法門

又引楞伽經文。以印眾生心地。恐汝顛倒不自信此一心之法。各各有之。故楞伽經。以佛語心為宗。無門為法門。

《楞伽經》，以佛語心為宗，又叫佛心宗。《楞伽經》有三個最重要的重點：

一開始就說，不可在有上，也不可在空上：「智不得有無」，要認識一切如夢如幻〈這也含括了《金剛經》的重點〉，要發菩提心「智不得有無，而興大悲心」。這是第一個最重要的重點。《楞伽經》一開始把所有大乘的結論都告訴大家了。

佛法大乘的結論是普賢菩薩的行願、觀音法門的度眾、及地藏菩薩的捨己為人。

第二，中間他要我們把一切的邏輯、哲學、念頭統統打光，就是《解節經》所說的再版。

第三，好重要好重要，「佛亦為幻」。南老師在《楞伽大義今釋》小子題〈佛的知覺〉談到。佛亦為幻。所以要配合《圓覺經》來了解。圓覺，佛就是圓覺。

《圓覺經》一開始：

「知幻即離，不作方便。離幻即覺，亦無漸次。」

知幻即離，佛亦為幻，不作方便。成就一切的法門，你統統都超越。不作方便，就是不執著一切法門。方便就是智慧，不執著一切的智慧。「離幻即覺，亦無漸次。」離幻，人生絕對是幻的，只要你存在，你沒有成大菩薩、沒有成佛，你絕對是大幻，也絕對在幻裡面。甚麼叫離開？你不執著它，本來幻！《紅樓夢》就講，

「幻作真時真亦假，無為有處有還無。」

莊子說得好：

一切一切，本為一大夢。

佛亦為幻，亦無次第，成就菩薩五十二位，統統超越，甚至成就等覺妙覺，就像《解深密經》講的，成就無為法，又超越無為法。

此即佛心

無門為門

... and cited the Lankavatara Sutra to verify people's heart in case you were individually inverted and not assured of this Doctrine of One Heart. So the Lankavatara Sutra takes the Heart of Buddha as the doctrine, and the gateless entry as the gateway.

The Lankavatara Sutra, taking the Heart of Buddha as doctrine, is also known as School of Buddha Heart. There are three keynotes in the Lankavatara Sutra:

It says in the beginning, neither rely on existence nor rely on emptiness. 'As though reviewest the world with thy perfect intelligence and compassion, ... for the being and non-being do not apply to it.' (Tr. Suzuki and Goddard) You have to understand that all are as dream and illusion (also keynote of the Diamond Sutra), and to arouse your Bodhi-citta. This is the first and most important keynote, and in the beginning the Lankavatara Sutra tells us the conclusion of all Great Vehicle.

The conclusion of Great Vehicle of Buddhism: Visvabhadra Bodhisattva's aspiration, Avalokitesvara Bodhisattva's redemption to sentient beings, Ksitigarbha Bodhisattva's sacrifice oneself for others.

Second, it asks us to wipe out all logics, philosophies and ideas, which is a reprint of the Jie-jie Sutra.

Third, very important, Buddha is also as illusion. Master Nan talked about this in his New Interpretation of Lankavatara Sutra, subtitle Buddha's Perception. Therefore you should refer to the Perfect Enlightenment Sutra. Perfect Enlightenment, Buddha is Perfect Enlightenment.

‘When you know illusion, you will immediately be free, without devising expedient means. Freedom from illusion is in itself enlightenment, and there are no stages.' (tr. Charles Muller)

When you know illusion, and that 'Buddha is also as illusion, you will immediately be free, without devising expedient means. You transcend all doctrines. 'Without devising expedient means', you are not attached to any doctrine. 'Expedient means' are wisdom without attachment. 'Freedom from illusion is in itself enlightenment, and there are no stages.' 'Freedom from illusion', human lives are absolutely illusionary. Once you are existent and have not become Great Bodhisattva and Buddha, you are absolutely illusionary in absolute illusion. What is freedom (leaving)? You don't attach to what is originally illusion! The Story of the Stone says (tr. David Hawkes):

Buddha is also as illusion, and there are no stages. You accomplish the fifty-two stages of Bodhisattva, even the stages of equal enlightenment and and sublime enlightenment, and transcend all of them. As the Sandhinir-mokcana-vyuha Sutra says, you accomplish unconditioned dharma and transcend unconditioned dharma.

現代文明有些部分是在快速變化中衰落，在快速衰落中變化，任何人都擋不住，要得到一點安定，極不容易。史賓格勒說：

A partial of Modern civilization is declining in rapid changing and changing in rapid declining. Hardly can anyone hinder this, or lead a settled life. Spengler said:

It seems that only through the rejuvenate of essential civilization in Chinese humanity