Monthly Archives: July 2015

Day 9 The Elusiveness of Buddha-nature (page 162)

One nature perfectly pervades all natures:

One Dharma includes all dharmas.

One moon appears in all waters;

The moons reflected in all waters are one.

Water is water, no matter where it is. Whether a dew drop or an ocean, it is still water. Buddha-nature is in your body and in mine, in a dog, a pig, the grass. Buddha-nature is everywhere the same. Dog shit has the same Buddha-nature as did Sakyamuni Buddha. There is no difference. If you look closely enough, you will see in all things the same thing, and everything. There is no difference between a grain of sand and King Solomon’s treasures.

Of course, if you preached this idea on the street, people would think you were crazy. These verses explain an ultimate principle, not everyday phenomena. If you think it is okay to go to the bathroom and bow to the toilet instead of to the Buddha, think again.

A disciple of Master Hsuan-hua in California heard the master make a similar statement, so at dinnertime he put a piece of shit on the dinner table. Master Hsuan-hua asked, “What are you doing?”

The disciple then reprimanded him: “See, that’s discrimination! You have a discriminating mind!” After that incident, Master Hsuan-hua told him to leave. This particular monk thought highly of himself, and instead of listening to his master’s instructions, he insisted on doing things his own way. He was not interested in learning; he only wanted to challenge the master. In the case of this story, he failed to understand that the principle, or noumenal realm, is different from the phenomenal realm. Master Hsuan-hua explained, “You don’t put shit on the dinner table. Sakyamuni never ate shit. When I say shit and Sakyamuni are the same, I am talking about a realization that comes through practice. I am not talking about the concrete world. In the phenomenal world, phenomena are still phenomena. Sakyamuni is still Sakyamuni, shit is still shit.” An enlightened person understands and acknowledges that the world of phenomena is not the same as the principle.

 The Sword of Wisdom by Master Sheng-Yen (page 162)

Day 9 The Elusiveness of Buddha-nature (page 160)

One nature perfectly pervades all natures:

One Dharma includes all dharmas.

One moon appears in all waters;

The moons reflected in all waters are one.

Long ago my mother told me, “You are the youngest of my seven children, but from first to last, you were all equally painful. There was no difference in my suffering, yet you are all different. Some of you are clever, some thickheaded, some of you misbehave, some behave. This is all your own doing. It was not something I could predict. I never had anything to say about whether I would have a boy or girl. Each child took completely different things from me. Some of you are growing up better looking than others. Your sister complained to me, ‘Ma, how come you made me so ugly?’ I told her, ‘That’s your business. You’re the one who’s growing up ugly. I don’t have anything to do with it.'”

A great Ch’an master saves all beings equally by giving each one an equal gift of Buddhadharma. He regards all sentient beings as the same. All beings are perfectly equal. All are unified in Buddha-nature, because Buddha-nature is universal. But what each person does with this gift of Buddhadharma is different.

 The Sword of Wisdom by Master Sheng-Yen (page 160)

关于心的本性

为了验证无生自性的高地,我们必须溯源而上,认清自己意念的源头。要不然,一个念头会带出第二个念头,第二个念头会带出第三个,永无止尽。我们经常被过去的回忆所骚扰,被未来的期望所牵引,当下却毫无醒觉。
    是我们的心,引领我们进入娑婆轮回的迷途。我们对心真实的本性是盲目的,只知道紧紧抓住自我本性所幻化出来的意念,以致觉性被固化成像是“我”和“他”、“可欲”和“可恶”,以及许许多多其他的概念。这就是我们创造娑婆世界的方式。
    反过来说,如果不让念头固化,如果能够认清念头的空性,那么每一个在心中生起和消逝的念头,都能够让我们对空性的体现愈来愈清晰。
    在最冷的冬天,寒冻使得湖川结冰;水变成固态,能够承受人、动物、和车。春天到来,大地和水温暖起来,开始解冻。冰原来的硬度到哪里去了?水是柔软的、流动的,冰是硬的、尖的,我们哪能说它们相同?但是我们又怎能说它们不同?因为冰只不过是固化的水,而水只不过是溶化的冰。
    我们对周围世界的觉受也是相同的。我们执著于现象的真实性,不断的在吸引和排斥之间、享乐与痛苦之间、得与失之间、有名与无名之间、称赞与责备之间受尽折磨,于是我们的心固化了。我们必须将概念的冰化解为内在自由的活水。
    六道轮回和涅槃的一切现象都像彩虹一般地现起,而跟彩虹一样,它们并非具实存在。一旦我们认识到实像的真实本性,也就是本性为空,却同时能现起为万象的世界,那么我们的心将不再受幻觉所驱使。如果我们知道如何令念头在现起时即自我消溶,它们就会像飞鸟划过天空一样地划过我们的心——不留下任何痕迹。   
保持这单纯的状态。如果遇见快乐、成功、繁荣,或者其他有利的条件,把它们视为梦和幻象、不要执著。如果患上疾病、被人毁谤、权益被剥夺,或者遭受其他身体上或心理上的折磨,不要灰心,反而要重新燃起慈悲心,发愿因着自己的痛苦,愿所有众生的痛苦能够烧尽。不管什么状况升起,勿坠入狂喜或悲痛,在不可动摇的宁静中保持自由和安适。
 
记得死亡
 
就如同每样东西不可避免的不断走向它终究的消逝,我们的生命也同样的,像一盏油灯一样,很快将烧尽。一种愚蠢的想法是认为自己可以先完成所有的工作,然后退休后利用生命后段来修行佛法。你能确定你会活那么久吗?难道死亡不但袭击老年,同时也袭击青年吗?所以说,不论你在做什么,记得死亡,将心专注在佛法上。
妄念
 
我们平常称为“心”的其实是迷惑的心,是执著、愤怒和无明搅起的念头所形成的混乱涡旋。这个心不同于证悟的觉知,这个心永远不断的被一个接一个的妄念带走。仇恨或执著的念头随时可能因为偶然遇见仇敌或朋友而毫无预警的突然生起。如果不能用正确的对治立即征服这种念头,会快速生根繁殖,加强心中仇恨或执著的惯性主导位置,增添更多业力的烙印。
但不论这些念头有多么强烈,它们毕竟只是念头,终究会消逝于空性中。当你认识到心的本性,这些似乎随时在出现于消失的念头再也无法欺骗你。就如同云会形成、停留片刻,然后又消失于天空中,同样的,妄念生起、停留片刻,然后又消逝在心的空性中。事实上什么都没有发生。
当阳光照到水晶,彩虹般的光会出现,但这些光并不具有能被抓住的实质。同样的,所有的念头呈现出无限的样貌——虔诚、慈悲、害人之心、欲望——但它们完全没有实质的存在。这就是佛陀的心。没有任何念头不是空性。当念头生起的那一刹那,如果我们能了解念头的空性,它们会消逝。执著与仇恨永远无法打扰自己的心,迷惑的情绪自动瓦解,不会累积负面行为的业,也不会有苦。
 

我执
 
如果今天就能征服我执,你今晚就会证悟。如果明天征服它,明晚就会证悟。但如果你永远无法征服它,你就永远无法证悟。而“我”不过就是一个念头。念头和情绪没有实质的固态形式、形状,或颜色。心中升起一个念头:它的威力之强,让你充满侵略心和毁灭心。此刻,是愤怒在高举武器吗?是愤怒带领了千军万马吗?它能像火一样烧东西,像石头一样把东西碾碎,像暴涨的河流一样把东西冲走吗?不。愤怒就像任何的念头或情绪一样,它没有真实的存在——甚至在自己身体、语言或念头中都没有确切的位置。它就像风,在空旷的虚空中狂吼。
不要被狂野的念头所奴役,反而要去认识念头空的本性。当你征服了内在的仇恨,你会发现在外没有剩下任何一个敌人。反过来说,你可以用蛮力征服全世界的所有人,但你的仇恨只会越来越大。放纵自己去满足仇恨永远不会让它消逝。唯一无法忍受的敌人就是仇恨本身。仔细去研究仇恨的本质,你会发现它不过就是一个念头。当你如是见到它,它就会像一朵云消失在空中。