¡@

«ü¤ë¿ý

°¨¯ª¹D¤@ÁI®v¡]¤C¡^

µÐÂĦæ

©|¼wÁ¿­z

¤Ñ»ö°O¿ý

Book of Moon-directing

Master Dao-yi, Patriarch Ma

Part VII

The Path of Bodhisattvas

 

Lecturer: Shang-te

Recorder: Tian-yi

Translator: WEI Sheng

Vice President, Daonan Academy

 

 

³³²W©ú»¡±o¦n:

¬J¦Û¥H¤ß¬°§Î§Ð

®O±¨±£¦Ó¿W´d

¡m·ì¦÷®v¦a½×¡n¬OÁ¿¦p¦ó¹F¨ì¡m«ü¤ë¿ý¡nªº¨º­Ó¹Ò¬É»P­×¬°¡AÁ¿ªº¬O¤èªk¡C¡m«ü¤ë¿ý¡n¬OÁ¿µ²ªG¡A¥H´¶³q¸Ü¨Ó»¡¡A´N¬OÁ¿¥Í¬¡ªººA«×»P¥Í¬¡ªº¤è¦¡­n¦p¦óÃtÅx¡C¯u¥¿ªºÁIªù¤Hª«¤£¨ì¤T¡B¥|¦Ê¤H¡A¨C¤@­Ó¤jÁI®v³£¬O«ÜÃtÅxªº¡C

·Q¨ì³³²W©ú¡A¥L¤]«ÜÃtÅx¡A¨ä¡qÂk¥h¨Ó¤¼¡r³Ì«á¨â¥y¸Ü¡G

²á­¼¤Æ¥HÂkºÉ

¼Ö¤Ò¤Ñ©R´_®OºÃ

²á­¼¤Æ¡A¤jÄP³¾¤Wª@¤E¸U¨½¡A¤H¥@¶¡¤£ºÞ¤F¡C¹³²ø¤l¦Ñ±C¦º¤FºVÆr¥´¹ª¡A³ÜÂI¦Ñ°s¡A¬Ý¬Ý¤s¡A¬Ý¬Ý¤ô¡A§@§@¸Ö¡C¼Ö¤Ò¤Ñ©R´_®OºÃ¡A¹ï¦s¦b¡B¹ï¬¡µÛ¥»¨­¨S¬Æ»òÃhºÃ¤F¡C¾Ç¹D®a¬O³o¼Ëªº¡C

²W©ú¥ý¥Í¤]Âk¨ì²b¤g¡C¥L´¿¥hÃf¤s«ô³X²b¤g©v¯ª®v¼z»·¤j®v¡A¼g¤F¤@­ºÁI¸Ö¡G

¥ÛÀY¾ô¯`ªê·ËªF

©]¥n®ã´v¿Ö»·¤½

¤ë¨ì¤W¤è½Ñ«~²b

¤ß«ù¥bÔU¸U½tªÅ

    ¾Ç¦ò¬O¾ú§T­×¦æ¡C«H¥õ¦b­þ¸Ì¡H¥Í¬¡¤è¦¡¡B¥¿½Tªº¤H¥ÍÆ[¡BÃtÅx¦b­þ¸Ì¡H³o«Ü­«­n¡C§_«hÅ¥³o­Ó½Ò¡A¤@ÂI¥Î³£¨S¦³¡A¦Û¤vÄF¦Û¤v½}¤F¡C·íµM¡A­Y¬O¤£¤F¸Ñ¤H©Ê¡B¤£¤F¸ÑªÀ·|¡A¨º»ò¶W¶V©MÃtÅx¬O¥X¤£¨Óªº¡C¤H©Ê¬O¬Æ»ò¡H¦³³\¦h¤è­±¬Oµ´¹ïÁà­®ªº¡C¦]¦¹¡AªÀ·|µ´¹ïÁà­®¡AªÀ·|µ´¹ïÄvª§¡Aµ´¹ï¬OÀu³Ó¦H±Ñ¡C¦h¼Æ¤H³£¬O³Q¥£§Ðªº¡A³Q¤Ö¼Æ¤H©Ò´Û«Vªº¡A¦ý¦U¦ì¤£ª¾¹D¡A©Ò¥H¸õ¤£¥X³Q¥£§Ðªº¨cÅ¢¡C¨º»ò§Ú©O¡H¤@¥Í¾÷·|¦n¡A¦Û¤­¤»·³´N¥Ø¸@¾Ôª§¡B±þ¼®»P´Û­â¡C§Ú¬Ý±o«Ü²M·¡¡A¤@ª½¨ì²{¦b¡A¥@¬É©M¤HÃþ¡A³\¦h³£ÁÙ¬O°²ªº¡C¤£¹L¡A»¡¨ì²×·¥³B¡A¤H³£¬O¦Û¤v¥£§Ð¦Û¤v¡A¤j®a¥£§Ð¨ì¤@°_¦Ó¤w¡C

³³²W©ú»¡±o¦n

¬J¦Û¥H¤ß¬°§Î§Ð

®O±¨±£¦Ó¿W´d

©Ò¥H§Ú¤£¦b³o¸Ì­±¡A§Ú¸õ¥X¨Ó¡C°²¦p¨S¦³¹Ò¬É¡A¨S¦³«H¥õ¡A¨S¦³ÃtÅxªº¥Í¬¡¡A¨º»òÅ¥¡m«ü¤ë¿ý¡n³o­Ó½Ò´N²@µL·N¸q¤F¡C

  Tao Yuanming said well: "since the heart is labored uner the body, why are you depressed in solitude?"

  Yogacarabhumi Sastra is on how to achieve the realm and fruits in the Book of Moon-directing, namely, the method. The Book of Moon-directing is on the result, that is, the attitude to life and life style with panache. There are only three to four hundred of true Zen figures, all with great panache.

  I recall Tao Yuanming with great panache, whose "Homeward Bound" ended with two words:

  "So would I be content to live and die, and without questionings of the heart, gladly accept Heaven¡¦s will." 

  "So would I be content to live and die": the Roc flys on Cloud Nine up to the highest heavens, and discards the world. Like Kwang-tzu, when his wife died, he knocked the gong, drunk and enjoyed the landscapes. "and without questionings of the heart, gladly accept Heaven¡¦s will": no doubt to existence or living in itself. There are typical Taoists.

  Venerable Yuanming also converted to Pure Land. He had visited Patriarch Hui-Yuan of the Pure Land School at Mountain Lu, and wrote a Zen verse:

Beside the stone bridge east of Tiger Stream,

I knocked the door in the night to visit Master Yuan;

heavenly moonlight purifies all existences,

And half verse in heart has transcended any conditions.

Learning from Buddha means cultivation over eras. Where is your faith? Where is the life style and right view of life with panache? It's very important. Or else it's meaningless to take this lecture, nothing but self-deception. Certainly, without understanding of human nature and society, there would be no transcendence or panache. What is human nature? It's definitely ugly in many aspects. Therefore, the society is definitely ugly, with competition and survival of the fitness. Majority are labored and humiliated by minority, but you are ignorant and thus are unable to shake off the bonds. How about me? I have good chance for my life, to wit fighting, killing and bullying since five to six years old. I am very clear that until now many of the world and humankind are false. However, in the final analysis, it's man himself that labor himself, and men labor themselves.

  Tao Yuanming said well: "since the heart is labored uner the body, why are you depressed in solitude?"

  Therefore I don't reside with but shake off the bonds. Without this realm, without the faith, without the life with panache, it's meaningless to take the lecture on the Book of Moon-directing.

 

­ì¤å

¤@¤é¥Ü²³¤ª¡C¹D¤£¥Î­×¡C¦ý²ö¦Ã¬V¡C¦ó¬°¦Ã¬V¡C¦ý¦³¥Í¦º¤ß¡C³y§@½ì¦V¡C¬Ò¬O¦Ã¬V¡C­Y±ýª½·|¨ä¹D¡C¥­±`¤ß¬O¹D¡C¦ó¿×¥­±`¤ß¡CµL³y§@¡CµL¬O«D¡CµL¨ú±Ë¡CµLÂ_±`¡CµL¤Z¸t¡C¬G¸g¤ª¡C«D¤Z¤Ò¦æ¡C«D¸t½å¦æ¡C¬OµÐÂĦæ¡C

Original Text

One day the master told the students: "There is no need to practice the Tao, except to protect from defilement. What is defilement? Any intentions of life and death, artificiality and tendencies are all defilements. If you want to concord with the Tao directly, to maintain an ordinary mind is to concord with the Tao. What is an ordinary mind? No artificiality, no right or wrong, no accept or reject, no nihilism or eternalism, no worldling or sage. Therefore the sutra says: "It¡¦s not the path of worldlings, not the path of sages, but the Path of Bodhisattvas."

 

¹D¤£¥Î­×

¤@¤é¥Ü²³¤ª¡C¹D¤£¥Î­×¡C¦ý²ö¦Ã¬V¡C

¹D¥i¹D¡C«D±`¹D¡C¹D´N¦b§A¨­Ãä¡AµL©Ò¤£¹D¡AµL¤@¤£¹D¡AµL®É¤£¹D¡AµL¦a¤£¹D¡C¬JµMµL®ÉµL¨èµL¦a¤£¬O¹D¡A¨º¤S¥h­×­Ó¬Æ»ò©O¡H¹D¥»µL­×¡A¦ý²ö¦Ã¬V¡C­n¦b²b¤W¡C

©Ò¥H¤»¯ª´f¯à¤j®v»¡¡G

¨S¦³¯¦±K¡]¯¦±K´N¬O¹D¡^¡A¹D´N¦b§A¨­¤W¡C

¤H¥»¨Ó´N¦³¤@Ä_¡A¯¦¦b§Î¤s¡A²×¤é¦b¦Û¤v­±ªù¤¤¥X¤J¡C

There is no need to practice the Tao

One day the master told the students: "There is no need to practice the Tao, except to protect from defilement."

  The Tao that is explicable is not the enduring Tao. The Tao is around you, whatever, whomever, whenever and whereever. Since whatsoever is the Tao, where is the need to practice? There is no need to practice the Tao, except to protect from defilement and to reside with purity.

  Therefore the Sixth Patriarch Hui-Neng said:

There is no secret (i.e., the Tao). The Tao is in yourself.

  Originally man has a jewel, concealed in the human body, while getting in and out of the face everyday.

 

¥Í¦º¤ß§Y¦Ã¬V

¦ó¬°¦Ã¬V¡H¦ý¦³¥Í¦º¤ß¡C

«ç»ò¼Ë¦b²b¤W¡H¬Æ»ò¬O¦Ã¬V¡H

¦³¥Í´N¦³¦º¡C¦³¦º´N¦³¥Í¡C¥Í©M¦º¡A¦º©M¥Í¡A¤@¤Áªº¦s¦b³£¬O¦¨¦íÃaªÅ¡A¦¨¦íÃaªÅ´N¦b¦s¦b¤¤¡A¥u­n¬O¦s¦b¤@©w¬O¦¨¦íÃaªÅ¡C¡u¦¨¦íÃaªÅ¡v¥Î¥t¥~¤@­Ó¦Wµü¨Ó»¡´N¬O¡u¥Í¥Í¦º¦º¡B¦º¦º¥Í¥Í¡v¡F¦]¬°¥»¨Ó¡u¦¨¦íÃaªÅ¡v¡A©Ò¥H¥»¨Ó¡u¥Í¥Í¦º¦º¡B¦º¦º¥Í¥Í¡v¡A¤]´N¥s°µ¡uªkº¸¦p¬O¡v¡A¦p¦¹¤]´N¬O¨S¦³¤@­Ó¥Í¥Í¦º¦º¡B¦º¦º¥Í¥Í¡C¦ý¡A°µ¬°¤@­Ó²³¥Í¡A°µ¬°¤@­Ó¤H¡A´N¦³¥Í¥Í¦º¦º¡A´N¦³¦º¦º¥Í¥Í¡A­þ¸Ì¨Óªº¡H¦Ûªüªû¨ºÃѨӪº¡Cªüªû¨ºÃÑ­l¥Í¥X¦Û¤vªºµL©ú¡CµL©ú´N¬O·Ð´o¡A¥ÑµL©ú­l¥Í¥X¤»­Ó¤j·Ð´o©M¤G¤Q­ÓÀH·Ð´o¡A©Ò¥H¦³¥Í¥Í¦º¦º¡B¦º¦º¥Í¥Í¡C³o­Ó´N¥s°µ¡u¬V¦Ã¡v¡C

°¨¯ª¯u¤F¤£°_¡A½Í¨ìÃöÁä¤F¡C¨º»ò­n«ç»ò¸Ñ¨M¬V¦Ã©O¡H

²Ä¤@¡B ±qªüªû¨ºÃѦӨӪº¥Í¥Í¦º¦º¡B¦º¦º¥Í¥Í¡A©Ò¥H¥²¶·¤F±¼¤Q¤G¦]½t¡C¤Q¤G¦]½t¤@¶}©l´N¬OµL©ú¡AµL©ú¬O¸òªü¿à­CÃѪº¬V¦Ã­±¬ÛÀ³¦b¤@°_ªº¡AµL½×§A¬O¬Æ»ò¤jµÐÂĵ¥µ¥¡A¤]¥²¶·¤F¹@¤ä¦òªº¤Q¤G¦]½t¤£¥i¡C

²Ä¤G¡B »{ª¾ªº¯Âı¡B¯Âıªº»{ª¾¤£¦b¥Í¦º¤¤¡A¤]¤£¬O¬Æ»ò¥Ã«í¡A­n§â³o­Ó§ä¥X¨Ó¡A¤]´N¬O­n¯Âı¿ò¨­¡C­n¤­Ä­Åý¦ì¡Aªì¨BÃÒ¨ìªÅ©Ê¡A¥ÎÁIªùªº¸Ü¨ÓÁ¿¡A¥s°µ¡G

ªÅ¤ß¤Î²Ä

¤jªüùº~¤F¤À¬q¥Í¦º¡AµÐÂĤFÅÜ©ö¥Í¦º¡C

³y§@½ì¦V¡C¬Ò¬O¦Ã¬V¡C

¤@¤Á¤@¤Áªº¬O¬O«D«D¡B®¦®¦«è«è¡B¯u¯u°²°²¡BÅAÅA·´·´¡B¦³»P¨S¦³¡A©M¦t©z«ÈÆ[¥DÆ[¤@¤Áªº¦s¦b¡A¦]¬°¥¦­Ì³£¬O¡u½ì¦V¡v¡C¤£±o¤w¸I·d¦b¤@¶ô¡A¤£°õµÛ¥¦­Ì¡A¤~¯àÂk¦V²b¡C

«ç»ò¼Ë¤£°õµÛ¡H¤£³y§@¡AµL½ì¦V¡H

½ì¦V´N¬O¤è¦V¡A´N¬O­×¬°§@¬°ªº¤è¦V¡C¨S¦³¬Æ»ò§@¬°­×¬°¡A¦ý¤]¤£¬O¶mº@¡A¬O´¼¼z¡A¡u¦bµL¤À§O¤¤¦³¤À§O¡A¦b¦³¤À§O¤¤µL¤À§O¡v¡Fµ´¹ï¤£¬O·d¦¨¾ã¤éµL°O¡B©ü©ü¨I¨I¡A¤£¦ý¤£¬O¡AÁÙ­n°µ¨ìÁ{ÀÙ¤jÁI®v»¡ªº¡G

¡uÆF¥ú¿WÄ£¡A­~²æ®Ú¹Ð¡v¡C

­n°µ¨ì³o­Ó¡A«´À³´¼¼zªº³Ì°ª®p¡C

¤@¥¹«´À³´¼¼zªº³Ì°ª®p¡A«K·|»·Â÷¦k·Q°õµÛ¡C»·Â÷¤F¦k·Q°õµÛ¡A®£©Æ«K·|®ø¿ÄµL踪¡C¤@¥¹µL®£©Æ¡A¦Û¦b¸Ñ²æ¡A«K¥X¨Ó¤F¡C

Any intentions of life and death are all defilements

What is defilement? Any intentions of life and death...

  How to reside with purity? What is defilement?

  Where there is life, there is death. Where there is death, there is life. Life and death, death and life, all existences are in the process of arising, abiding, ceasing and emptiness, while arising, abiding, ceasing and emptiness are among all existences. Any existence is in the process of arising, abiding, ceasing and emptiness. In other words, the process of "arising, abiding, ceasing and emptiness" is samsara. Originally it is in the process of arising, abiding, ceasing and emptiness, therefore it is originally in samsara, namely, "natural appearance", thus there is no samsara. However, as a sentient being, as a man, there is samsara. Where is samsara from? From Adana-vijnana. Adana-vijnana derives ignorance of oneself. Ignorance is affliction, the six primary afflictions and twenty secondary afflictions. Therefore there is samsara. This is called defilement.

  Patriarch Ma is so extraordinary that he has touched the key point. How to resolve the defilements?

  First, samsara is derived from adana-vijnana, so you have to eliminate the Twelve Links of Dependent Origination. The beginning link is ignorance, which works in concord with the defiled part of alaya-vijnana. Any great Bodhisattvas have to eliminate the Twelve Links of Dependent Origination of Pratyeka-Buddha.

  Second, purifying the awareness of recognition is beyond life and death. It's not something eternal. You have to find this out, that is, purifying the awareness and forgetting the body. To get rid of the five Skandhas and preliminarily verify emptiness, in other words from Zen School, it is called "passing the imperial examination of mental emptiness".

  Arhats eliminate the fragmentary samsara, while Bodhisattvas eliminate the miraculous samsara.

... artificiality and tendencies are all defilements.

  All right and wrong, gratitude and resentment, true and false, condemnation and praise, beings and non-being, and all objective and subjective existences in the universe, are tendencies. Forced to integrate with these, only when you don't attach to any of these can you revert to purity.

  How could you not attach to artificiality or tendency?

  Tendency is the direction of practice and action. Without any practice or action, it's not hypocrite but wisdom, "discriminate in non-discrimination, non-discriminate in discrimination". It's definitely not forgetting or depression, but what is said by great Master Linji: "spiritual lights illuminate and you transcend Indriyas and dusts."

  You should get this, to concord with the peak of wisdom.

  Once you concord with the peak of wisdom, you are away from delusions and attachements. Then fears will disappear. And there come liberation and deliverance.

 

¥­±`¤ß¬O¹D

­Y±ýª½·|¨ä¹D¡C¥­±`¤ß¬O¹D¡C¦ó¿×¥­±`¤ß¡H

µL³y§@¡G

¤@¤Á«ä·Q©M¦æ¬°¡AµL¤@¤£³y§@¡A³£¬O¤U·NÃÑ¡B¼ç·NÃÑ¡BÅܺA·NÃѵ¥µ¥¸Ì­±¡Aµo¬°¦æ°Ê³y§@¥X¨Óªº¡C

¤£³y§@¤S¤£±o¤£­±¹ï³y§@¡A­n¦³´¼¼z¡A´¼¼z¬O¥Ñª¾ÃÑ©M¸gÅç·Ò¥X¨Óªº¡C©Ò¥H­n徧¾Ç¤@¤Áªk¡A­n¾ú§T­×¦æ¡C

¨ä¹ê¤Z¦s¦b¥²³y§@¡AµL¤@¤£³y§@¡C©Ò¥HÁI¤]ªÌ¬O¶W¶V¦s¦bªº¡A¦b¦s¦b¤¤¶W¶V¦s¦b¡C¨º»ò«ç¼Ë¦b¦s¦b¤¤¶W¶V¦s¦b¡H³o´N¬O´¼¼z¡B¥\¤Ò¡B©M­×¾i¤F¡C³z¹L´¼¼z¡q»{ÃÑ¡r¡B¥\¤Ò¡q­×½m­×¾i¡r¥h¹ê²{¤£³y§@¡C¦Û¤v¤£³y§@¡A¤]¤£±µ¨ü³y§@¡A«K¶WµMª«¥~¡A¹D³q¬°¤@¡A¦Ó¤S¶W¶V¤§¡C

°µ¨ì³o¼Ë¡A´N¬O«´À³¤Û§@¯u®É¯u¥ç°²¡AµL¬°¦³³B¦³ÁÙµL¡C©ó¬O¡G

§Ú¥»µL¤ß©ó¸Uª«

¦ó§«¸Uª«±`³ò¶

µL¬O«D¡G

¤H¥Í¦b¥@µL¤@¤£¬O«D¡C¦³¬O«D¡A¤@©w®¦«è¡F¦³¬O«D¡A¤@©w¦³¯u°²¹ï¿ù¡C¦³¬O«D¡A¤@©w½Ø½Ø§n§n¡C

¦³»¡¡G

­×¹D

¤J¤s±©®£¤£²`

Â÷¤H±©®£¤£»·

¤H§Y¬O«D¤]¡C

¦³¤p©M©|¦V¦Ñ©M©|§iª¬¡A»¡¡G¨º¨â¦ì©M©|§n¬[¡C¦Ñ©M©|¦^µª¡G¥L­Ì·d¬O«D¡A§A¨Ó§iª¬¡A§ó¬O·d¬O«D¡C

To maintain an ordinary mind is to concord with the Tao

If you want to concord with the Tao directly, to maintain an ordinary mind is to concord with the Tao. What is an ordinary mind?

No artificiality...

  All thoughts and behaviors are artificial. They are artificial actions derived from unconscious, subconsciousness and abnormal consciousness.

  We should be without artificiality, but we have to face artificiality. So we should have wisdom, extracted from knowledges and experiences. Therefore we have to learn pervasively and cultivate for eras.

  Actually any existence is artificial. So Zen transcend existence, that Zen is immanent in existence and beyond existence. How to be immanent in existence and beyond existence? That relies on wisdom, feat and cultivation. Through wisdom (understanding) and feat (cultivation and practice) to acchieve non-artificiality. Without artificiality by yourself or by others, you can detach from all things, "all things are comprehended in their unity", and you further transcend all of these.

  Such is to concord with that "Truth becomes fiction when the fiction's true; Real becomes not-real where the unreal's real." In this way,

"I am actually indifferent to anything,

what harm is there surrounded by everything?"

No right or wrong...

  Any human life is in right and wrong. Where there are right and wrong, there are gratitude and resentment, true and false, dispute and wrangle.

  It's said that practitioners seclude in mountains and withdraw from people as remotely as possible.

  Human is right and wrong.

  A little monk told the Elder on two monks in quarrel. The Elder answered: "They are in right and wrong; you tell on them, and you are even in right and wrong."

 

µL¨ú±Ë¡G

    µL³y§@¤F¡AµL¬O«D¤F¡A«K¯à°µ¨ìµL¨ú±Ë¡A³o¬O¦³¼h¦¸ªº¡A¬OµÐÂĹҬɡC

µLÂ_±`¡G

´N¬O¤J¤£¤Gªkªù¡C¨âÃä¡B¤@»P¤G¡BÂ_»P±`¡B¤¤¹D¡A²Î²Î¶W¶V¡C¦b¦¹´£¤@¤U¡G

¾§®a¤¤±eªº¡G

°õ¨ä¨âºÝ¡A¥Î¨ä¤¤©ó¥Á¡C

    ¡u°õ¨ä¨âºÝ¡v´N¬O¤£¤Gªkªù¡C¡u¥Î¨ä¤¤©ó¥Á¡v¡A´N¬O¡u¥|µL¶q¤ß¡v¡C

µL¤Z¸t¡G

    ¤W­±³o»ò¤@¬qÁ¿¥­±`¤ß¡C´N¤Ö¦Y¤@ÂI¡A¤£­n¦Y¤Ó¹¡¡A¤]´N¬O¦Ñ¤l»¡ªº¡G

¤Ö¨p¹è±ý

¹B°Ê¦³®É¡AÅý¨­Åé°·±d¡F¨S¦³¬O«D¡A«K¤£°õµÛ¡F¨S¦³¯u°²¹ï¿ù¡A¤£¦b¦³¡BµL»PªÅ¸Ì­±¡A«K¤@¤Á¶W¶V¡C³o´N¬O¥­±`¤ß¡C¬G¯à¥Î«ÈÆ[¤ß¡B¦P±¡¡B¦P²z¤ß¡A¥]®e¡B§t¿Ä¡B·|³q¤@¤Á¡C

¦Û¤v¤Ï¬Ù¤Ï¬Ù¡B±ÀºV±ÀºV¡A¬O§_¤£¥­±`¤ß¡C¬O§_¤H¥@ªºÃa³£À´¤F¡A¦ý¤Hªº¥­Ãh¡B¤Hªº¥i¥H¶W¶V¡A却±µ¤£¨ì¡C¬Æ»ò­ì¦]¡A³o´N­n¦Û¤v¥h°Ñ¡B¥hÀË°Q¤F¡C©¹­þ¸Ì°Ñ©MÀË°Q©O¡H·íµM©¹¤G¤Q­ÓÀH·Ð´o©M¤»­Ó®Ú¥»·Ð´o¤¤¡A¦Û¤v¥hÀË°Q¡C

No accept or reject...

  Without artificiality, without right or wrong, there could be no select or reject. It's stratified realm of Bodhisattvas.

No nihilism or eternalism...

  Entering into the doctrine of non-duality. Both sides, one and two, nihilism and eternalism, madhyamapratipad (the middle way), are all transcended. Please note, in The Doctrine of Mean of Confucianism:

"He took hold of their two extremes, determined the Mean, and employed it in his government of the people."

  "He took hold of their two extremes": the doctrine of non-duality;

  "determined the Mean, and employed it in his government of the people": the four unlimited minds.

No worldling or sage.

  The paragraph is on ordinary mind. To take less, not too full, as Lao-tzu said: with little selfishness and desire.

  Do exercise at times, to make the body healthy; without right or wrong, you can detach; without true or false, without being or non-being and emptiness, you can transcend all; this is the ordinary mind. Therefore you can employ objective mind and mind with compassion and same reason, to include, assimilate and integrate all.

  Reflect on yourself and introspect whether you have ordinary mind. You know all the bad in the world, but can't accept the detachment and transcendence. The answer is in your inspection and self-criticism. On what? On the twenty secondary afflictions and six primary afflictions.

 

µÐÂĦæ

¬G¸g¤ª¡C«D¤Z¤Ò¦æ¡C«D¸t½å¦æ¡C¬OµÐÂĦæ¡C

    ²³¥Í§Y¤Z¤Ò¡A¤å®íµÐÂĦbµØÄY¸g¥|¸t¿Í«~¤¤¡A¤@¶}©l«K»¡¡G

²³¥Í¤Z¤Ò¬O¸o¡C

µÐÂĤ]ªÌ¡A¨S¦³¦Û¤v¡A¥Ã»·¬°²³¥ÍªA°È¡A¥s°µµÐÂÄ¡C

³oùØ­nª`·N¡AÁI¨S¦³¥á¹LµÐÂĦæ¡A¥á±¼µÐÂĦæ§Y¤£¬OÁI¡C¾ã­Ó¤HÃþÁÙÄ@·N¬¡¤U¥h¡AÁÙ¯à°÷¬¡¤U¥h¡A´N¬OÁÙ¯d¤U¨º»ò¤@ÂIÂI¦p©s¤l©Ò»¡ªº¡G

¦æ¸q¥HÅ㤯

©s¤l¾Ç»¡¡A¬OµÐÂĦæ¤]¡C

²{¦b³\¦h¾Ç¦ò¾Ç¹Dªº¡A¤Q­Ó¤¤¦³¤E­Ó´N·d¨ì©ü¨I¡BµL°O¡B´²¶Ã©M±¼Á|ùØ­±¡A¦³ªº¤°»ò³£¤£ºÞ¡BÀH«K¡B¬Æ»ò³£¥i¥H¡A¦bÁ¿²z©M¦³Â§¤W¡A¨S¦³¬O«D¹ï¿ù¡A§â¦æ¸q¥HÅ㤯§¹¥þ¥á±¼¡A¤]¨S¦³¹D¸q¡A­Ó¤HÅܦ¨¤F¼oª«¡A¦Ó¦x¼q´N«÷©R·d¿ú·d°²¡AÄv¬Ûª§·dµê°²¡A·d¨Ã¤£µØÄRªºµØÄR¡C

¤°»ò¹D¸q»P°ª¶Q³£¨S¦³¤F¡C

©s¤lÁ¿ªº¡A¤@­Ó¤p«Ä±¼¨ì¤ô¸Ì­±§A¤£¥h±Ï¥L¶Ü¡H

©Ò¥H¡A¤HÃþÁÙ¯à°÷¨«¤U¥h¡A¬O¥²¶·­n¦³¤@ÂI¹D¸qªº¡C

«n¦Ñ®v®o¬Ü¤s³¬Ãö¤U¤s»¡¡G

¤F¤F¤F®ÉµL¥i¤F

¦æ¦æ¦æ¨ìªk¤ý®a

Í¢¤@¥Í¦æ¨ìªk¤ý®a

´N¬O

¤jµÐÂĦæ

    »Ú¦¹¥@¬É¤å©ú¤jÅÜ¡B©ÇÅܮɸ`¡A§@¬°¤@­Ó¤H¡A¯S§O¬O¦³´X¤d¦~¤å¤Æ¡B¤Q´X»õ¤H¤fªº¤¤°ê¤H¡A¹ï¤HÃþ¥¼¨Óªº©R¹B¡A¥²¶·¦³¤@¥÷¤Á¨­ªºÃöÃh©M­×¬°¡A«K¬O¡G

µÐÂĦ檺­º­n¥ô°È¡C

The Path of Bodhisattvas

Therefore the sutra says: "It¡¦s not the path of worldlings, not the path of sages, but the Path of Bodhisattvas."

  Sentient beings are worldlings. In the beginning of the chapter of Four Noble Truths in Avatamsaka Sutra, Manjusri Bodhisattva said: "Sentient beings and worldlings are sinful."

  Bodhisattvas are those who are selfless and serve for sentient beings for ever.

  Please note, Zen hasn't discarded the Path of Bodhisattvas. Without the Path of Bodhisattvas it is not Zen. The only humble reason humankind would like to live on and could live on is said by Mencius:

 Fulfill righteousness to display benevolence.

  The doctrine of Mencius is the Path of Bodhisattvas.

  Many practitioners of Buddhism and Taoism are in depression, forgetting, scattering and flightiness. Someone are OK to anything, without right or wrong in reason and propriety, and completely discard the fulfillment of righteousness to display benevolence, without moral obligation. These individuals become losers, while temples strive to make money, make false, and make pomposity lack of magnificence.

  There is not any moral obligation or nobility.

  Mencius said: how could you not save a child dropped in water?

  Therefore, moral obligation is required so humankind could live on.

  Master said after his retreat at Mountain E'mei:

  Pratipatti, pratipatti, when there is nothing to pratipatti;

  Fulfill, fulfill, I fulfill the vow to home of Dharma King.

  He fulfilled to home of Dharma King, that is, the Path of MahaBodhisattvas.

  At this moment of radical change in world civilizations, being a man, especially one in the billions of Chinese men with culture over thousand years, you must have a personal solicitude and cultivation towards the destiny of humankind in the future. This is the primary task in the Path of Bodhisattvas.

«ÝÄò

                          2013-11-23

¹F¼¯®Ñ°|

To be continued.

2013.11.23

 Dharma Academy