心不離法 佛性現前 With Dharma in the mind, Buddha-Nature Manifests youtube/watch?v=NRg3_Qy21n4 我們生活在天地之間，到底天與地，我們的生活是圓，還是直？到底是方，還是長？其實人是很渺小，天地是這麼寬大，這個道理要方、要圓、要四角，這是看我們的生活方式如何做。方與圓還不都是一樣，只要你的心地寬大，方圓就沒有什麼樣的分別。我們的心地若是窄，就有計較了。只要我們放大，不管是方是圓，在我們的內心都足足有餘，不管是長，不管是短。所以說，「非方非圓非短長，非出非沒非生滅」。 We live between heaven and earth. In this space between heaven and earth, is it round, straight, square, or long? Indeed, humans are very small compared to the vastness of the universe. Whether our principles are square, round or rectangular depends on how we live our lives and do things. Being square or round is all the same. As long as our minds are broad, there is no difference between being square or round. If our minds are narrow, we take issue with others. However, if we can broaden [our minds], we will have more than enough space [for others], whether we are square or round, long or short. Therefore, [Dharmakaya is] “neither square nor round, neither short nor long, neither appearing nor disappearing, neither arising nor ceasing” 「非方非圓非短長，非出非沒非生滅。」 《無量義經德行品第一》 neither square nor round, neither short nor long, neither appearing nor disappearing, neither arising nor ceasing 若能夠透徹道理，還有什麼好計較？一切都是非、非、非啊！既然是有無、無有，這種生滅相，還有什麼好在那裡計較，還有多少時間可計較呢？所以，「法身無相，非有非無，非有無，非方圓短長」。 If we can thoroughly understand such principles, what is there to take issue with? Everything is not this or that. Since things are neither, why take issue over the arising and ceasing of anything? How much time do we have to take issue with others? Therefore, “Dharmakaya has no fixed appearance, is not existent, not nonexistent not square, not round, not short, and not long” 非方非圓非短長： 言法身無相， 非有無非方圓短長。 Dharmakaya has no fixed appearance, is not existent, not nonexistent not square, not round, not short, and not long 實在是道理你看不到、摸不到，只是人感覺到。而這感覺，到底誰的感覺才是對的？在那裡爭論。回歸回來它的道理，非有無。「非」就是沒有，沒有那個「有」與「無」。所以「非方圓短長」，也沒有什麼樣的四方的、圓的、長的、短的，實在是都沒有，道理裡面其實這都是名詞。 Indeed, we can neither see nor touch principles, but we can feel them. But just whose feelings are correct? People can debate this, but let us come back to the principle itself, which is neither existent nor non-existent. “Neither” means there is no “existence” or “non-existence”. So, “neither square nor round, short nor long” means things are really square, round, short or long. These qualities truly do not exist. Indeed, these are just labels for principles. 法身無相。法，它本來就是無相，還有什麼「有」與「無」呢？我們日常在做事情不就是這樣嗎？一張桌子有多長，要放在什麼樣的空間，這個空間放多大的桌子，擺下去剛剛好。你的空間若是很小，拿一張很長的桌子進去，這樣就不配合空間。日常的道理就是這樣，有什麼方、圓、長、短好在那裡爭執呢？其實是沒有。 “Dharmakaya is without appearance, The Dharma originally is without appearance; it goes beyond “existence” and “nonexistence”. Don’t we see this when we are doing things in our daily living? In what kind of space do we place a table of a certain length? What sized table can fit precisely into this space? If the space is very small and we try to fit a very long table in there, that is not the appropriate configuration. The same applies to principles in daily living. Is whether something square, round, long or short worth arguing over? It really is not. 「非造非起非為作，非坐非臥非行住。」 《無量義經德行品第一》 非出非沒非生滅： 佛法身無為， 故非出非沒非生滅。 [His body] is neither appearing not disappearing, neither arising nor ceasing. The Buddha’s Dharmakaya is uncontrived, so it is neither appearing nor disappearing, neither arising nor ceasing. 「非出非沒非生滅」。出，是出現或是不見了呢？是生呢，或者是滅？我們人生還未來之前，我們在哪裡呢？看看我們人，從你的年齡開始算起的第一天，那天就是出——出生的時候。但是在這個世間，到底是不是永遠都是這樣呢？生出來的形象，過程中慢慢長大的形象，生下來是這樣的相，一個嬰兒，慢慢地學坐、學爬、學走，隨著他的身形，隨著時間的消逝，人的身體不斷地成長。所以，是不是還定在出生那時候的相？沒有啊！ “Neither appearing nor disappearing, neither arising nor ceasing” Is it appearing or is it disappearing? Is it arising? Or is it ceasing? Where were we before coming to this life? We humans calculate our age starting from our first day, the moment we are born. However, will we forever remain the same in this world? Our appearance at birth goes through a gradual process of aging. At birth we have the appearance of a baby. Then, with the passage of time, we gradually learn to sit, crawl and walk. So, our physical body continues to develop. Thus, is our appearance fixed at birth? It is not! 生下來那個時候大聲哭，與我們現在這個時候靜靜地坐在這裡，你的第一天到現在的這個時候，出生那時候，定相在哪裡？不定相。但是裡面就有它的道理，這個道理就是讓你看不到。你的身體出生，隨著時間，生理的成長，從被人抱著而到自己會坐，從會坐到可以站起來走，這都是道理，這個道理在人的身體叫做生理。 When we were born, we cried loudly. Right now, we are sitting here quietly. From our first day until this moment, where is [that original appearance]? There is no fixed appearance. However, there is a principle behind this. This principle is invisible. After we are born, our physical body continues to grow over time. We go from being carried to sitting on our own, from sitting to crawling to standing. This happens because of principles, which when applied to the human body are called physiology. 所以在生理上，從出生，非生啊！到底某一天生出來到現在，找不出你的第一天當時出生時刻的相，隨著無形的生理成長變化，這中間其實無法有一個安定下來的時候。常常跟大家說「行蘊」，無形中、不覺中，就是這樣在消逝，沒有一個定相。這都叫做「非」，沒有。所以「非出非沒非生滅」。 Physiologically speaking, we never truly remain [at that state of] arising (birth). Between the day we were born until now, we constantly experience intangible changes, so we do not remain the way we were at that moment of birth. Actually, nowhere along this process is there a moment when things are fixed. I often talk about “the aggregate of action” [Things] intangibly and imperceptibly fade away like this. There is no fixed appearance. This is “negation”. Things are “neither appearing nor disappearing, neither arising nor ceasing.” 希望我們人人要用一點心，在我們的日常生活裡，在我們的生理上、在物理上，這無不都是在這道理中。道理就是不停留這樣一直過去，人生有形的物質也是不停息這樣一直過去，所以沒有定的時刻。所以非生滅，無生無滅。 I hope everyone can be more mindful of how, in our daily living, our bodies and material things change according to these principles. Everything in life continuously passes and never stops changing. Thus, nothing is ever fixed.so, there is neither arising nor ceasing. 所以說佛法身，我們若是覺悟之後的道理。佛就是覺，人人本具，人人既然覺悟之後，法身就是道理，這道理就是這麼自然，無為就是自然。一棵樹、一粒種子，毫芒的種子因為有地、水、陽光、空氣，不斷地發芽了，樹長大了，像這樣，這也是不斷地因緣合和，隨著這個境界不斷成長。所以生、長，自然就是滅，滅掉了幼小時的相。 Thus, the Buddha’s Dharmakaya refers to the principles we realize. Buddhahood is an enlightened state that we intrinsically have. After we have awakened, we realize that [His] Dharmakaya refers to [His] principles. The principles of non-contrivance seem so obvious. A tree [may grow] from a tiny seed, which will sprout and develop because there is earth, water, sunlight and air. This happens because of the constant convergence of karmic causes and conditions in this environment. Then as things arise and grow, its initial [appearance] will naturally fade away. 所以這就是道理，理，就是隨著這樣在成、住、壞、空，就是隨著這樣在生、老、病、死，隨著這樣在生、住、異、滅。自然的境界，我們若能夠知道自然的法則，那就是「無為」，不是能讓我們能夠去造作的，說生就永遠是生，生在人間，定這樣的形就永遠定這樣的形象，不可能。自然的法則就是多變化，這叫做幻化人生。 So, this is the principle. Therefore, over time, [objects] form, exist, decay and disappear; [people[ go through birth, aging, illness and death; [thoughts] arise, abide, change and cease. This is the natural state of things. If we know the law of nature, we can remain uncontriving and will not continue to create [karma]. It is impossible for something to be fixed in the state of arising and have that fixed appearance forever. Impossible! Constant changes are part of the law of nature; thus this is an illusory life. 我們人就是無法去覺悟這個幻化，所以就會有爭執。其實有什麼好爭的？所以覺悟之後的人，瞭解道理是這麼自然的事情，所以叫做無為。無為，就是無所要求、無所束縛，不受自然的環境束縛著我們，我們就隨著自然，就不會被束縛住。地球既然這樣轉，我們生在這個地球上，也要隨著它的歲月而過，這個生態一定要在自然中。所以無為，不是人所為，是應自然，所以「故非出非沒非生滅」。 Since we humans are unable to awaken to [recognize] this illusory state, we get into disputes. In fact, there is actually worth disputing. So, people who have been awakened understand that this is the natural course of things. This is non-contrivance. Non-contrivance means we seek nothing, so we are not constrained by our conditions. If we go along with what happens naturally, we will not be bound or restricted. Since this is the way the world turns, and we are born on this Earth, we must follow the natural course of things. So, non-contrivance means things should not be contrived by humans but must happen naturally. So, “neither appearing nor disappearing, neither arising nor ceasing” 非造非起非為作： 佛法身離一切相， 無始終造作。 [His body is] neither creating nor evoking, nor contriving nor producing, neither sitting nor lying, nor walking nor standing still 「非造非起非為作」。再來就說，「佛法身離一切相，無始終造作」。這個道理與前面的一樣，覺悟之後，瞭解法，我們自然就能離一切相，不會受這個相障礙我們，我們就不會執著於名、利這個相，名相就不會在我們的心裡計較。所以，既然離一切相了，當然就沒有始終造作。計較是什麼時間開始，是你比較早，還是我比較早呢？ “Neither creating nor evoking, nor contriving nor producing.” Next it is saying “A Buddha’s Dharmakaya transcends all appearances and has no beginning or end, nor is it created”. This principles is the same as the earlier one. After awakening and understanding the Dharma, we naturally will transcend all appearances and not be obstructed by them. Then we will not cling to appearances such as fame or wealth. We will not take issue over whether we are recognized. Once we have transcended all appearances, there is no beginning or end, nor creation. We will not take issue over who started first, did you begin [this work] earlier or did I? 常常說救濟的事情，不是做在最前，便是墊在最後。因為最後面還有很多的困難，大家已經撤退了，留下來的困難已經沒有人伸出援手幫助，所以若不是做在最前，便是做在最後面。要不然，最圓滿的是從最先一直做到最後，這共生息，不斷地陪伴過來，這樣不去計較是你先、我先，不計較，自然的法則，該怎麼做我們就是怎麼做。這是佛陀教育我們的智慧，不要執著在始終、造作，不需要去計較這些名詞，但是該做的一定要做，道理就是這樣。 I often talk about disaster relief work. If we are not the first to act, we are then the last to leave because there will still be many difficulties, even at the end. If everyone leaves, there is no one left to help deal with the remaining challenges. That is why we should either be the first to act or the last to leave. Otherwise, the perfect thing is to be there from the very beginning to the very end. Thus, we become connected and continuously keep them company. So, we do not take issue over who came first, not at all. [We follow] the law of nature. We do whatever needs to be done. This is the wisdom the Buddha taught us. We must not cling to beginnings, endings or doings. We must not take issue over these terms. However, we must do what ought to be done. This is the way the principles work. 「非坐非臥非行住」。《頓悟入道要門論》裡面這樣說：「何是見佛真身？」什麼是見到佛的真身呢？「不見有無即是見佛真身。」 “Neither sitting nor lying down, walking nor standing still”. The school of Sudden Enlightenment has a teaching that says, “What does it mean to see the Buddha’s true body? To not see its existence or nonexistence is to see the Buddha’s true body”. 也說不定兩千多年前我們是隨在佛身邊的弟子，也說不定。就像求名菩薩一樣，還在求名利，所以我們還在六道中輪迴。不過，我們還存著這個覺性，所以我們不斷在佛法中，我們在供養。供養什麼呢？供養法。因為佛(已入滅)不在人間，佛的心放在我們的心裡，我們依教奉行，尊重法。尊重法做什麼呢？一大事，那就是覺悟。覺悟之後，也是一大事，我們來救濟眾生。這叫做覺的循環。 We may have been disciples who followed the Buddha more than 2000 years ago. We may also have been just like Seeker of Fame Bodhisattva, still looking for recognition and wealth, so we are still transmigrating in the Six Realms. But we still have an enlightened nature, so we are still remain in the Buddha-Dharma. We still make offering. To what? To the Dharma, because the Buddha is no longer in this world. We bring the Buddha-mind into our minds and uphold and practice His teachings. We respect the Dharma. Why do we respect the Dharma? For one great cause: to become enlightened. After attaining enlightenment, there is also another great cause, to help all sentient beings. This is called the cycle of enlightenment. 所以，什麼是見到佛？佛的真身是什麼呢？其實，佛的真身在我們自己的內心。「不見有無即是見佛真身」，我們沒有見到「有」與「無 」，我們若能夠瞭解道理，這就是佛的真身。其實，佛來過人間，我們是不曾遇見，不過，我們在「四威儀」中學佛。學佛，在四威儀中我們就要學好。所以，「不問行住坐臥，一切時、一切處，若晝若夜，不論時處諸緣修之不難」。 So, what does it mean to see the Buddha? What is the true body of the Buddha? Actually, His true body exists in our minds “To not see its existence or nonexistence is to see the Buddha’s true body”. We do not see [its] “existence” or “nonexistence” If we can understand these principles, [we see] the Buddha’s true body. Actually, the Buddha was in this world, and though we may not have encountered Him, we emulate Him in these Four Demeanors. This is part of learning the Buddha’s Way, and we will learn it well. “Regardless of walking, standing, sitting or lying down, at all times and in all places, during the day or at night, regardless of the time, place or conditions, cultivating these practices is not difficult” 無論是夜晚，無論是白天，在行、住、坐、臥的地方，我們法不離心，我們的行不離法。所以，我們若能夠這樣，要見佛，見我們的自性佛，就不困難了。其實，學佛就是在我們的日常生活中，無處不在，無時不有，不管是晚上、白天都一樣。所有的因緣，我們的心若不離法，其實見佛哪有困難呢！因為佛在你的心中。所以，「舉止動作，謂之四威儀」。 Whether it is day or night, whether we are walking, standing, sitting or lying down, the Dharma is in our minds and we can act according to the Dharma. If we can do so, then seeing the Buddha of our self-nature is not difficult. Actually, learning the Buddha’s way occurs in daily living, in all places and at all times, whether it is day or night. Regardless of causes and conditions, if the Dharma is in our minds, it is really not difficult to see the Buddha, because He is in our minds. Therefore, “the way we behave and conduct ourselves is called the Four Demeanors” 舉止動作， 謂之四威儀 the way we behave and conduct ourselves is called the Four Demeanors 學佛，我們要顧好我們的四威儀，行、住、坐、臥中，這都是我們應該要學的。《無量義經》就是這樣在教育我們，要讓我們更瞭解，所以佛陀心裡，他所關懷的是「無量義」——《法華(經)》的精髓。 As we learn the Buddha’s Way, we need to attend to our Four Demeanors, the way we walk, stand, sit and lie down. These are the things we ought to learn to do. The Sutra of Infinite Meanings teaches us these things to give us a better understanding. So, the Buddha’s mind is concerned with the [Sutra of] Infinite Meanings, which is the essence of the Lotus Sutra. [佛說此經已， 即於法座上， 跏趺坐三昧， 名無量義處， 天雨曼陀華， 天鼓自然鳴。] 《法華經序品第一》 When the Buddha finished teaching this sutra, He sat on His Dharma-seat in full lotus and entered the Samadhi of Infinite Meanings. From the heavens fell a rain of Mandarava flowers, and heavenly drums naturally sounded. 所以《法華經》說，「佛說此經已」。此經就是《無量義(經)》，前面說過了。「即於法座上，跏趺坐三昧」。佛講《無量義經》之後開始靜坐，離言法華，繼續現光、變相，這都是在三昧中，這叫做「無量義處」。 The Lotus Sutra says, “When the Buddha finished teaching this sutra”, which refers to the Sutra of Infinite Meanings, as we have said, “He sat on His Dharma-seat in full lotus and entered Samadhi”. After the Buddha taught this sutra, He began to sit in meditation and teach the Lotus Sutra without words as He radiated light and transformed His appearance. This was what happened when He was in the Samadhi of Infinite Meanings 這個三昧，在日常生活中吃飯、喝茶等等都沒有離開。這就是我們的心若是顧得好，身與心常在一處，我們的身心動作就不離開無量義處。《無量義經》所有的道理是我們依教奉行的，所以無量義，這是一個大法，自然天雨曼陀羅華。 This Samadhi exists as part of our daily living, as we eat, drink and so on. This means if we take good care of our minds, our mind and body will be one, and the movements of the body and mind will remain in the Samadhi of Infinite Meanings. We also uphold and practice all the principles in the Sutra of Infinite Meanings. Since this is a great teaching, naturally a rain of Mandarava flowers fell from the heavens [when it was given] 曼陀羅華，前面就說過了，是柔軟花；有大紅的柔軟花、小紅的柔軟花。曼陀羅華、摩訶曼陀羅華，「摩訶」就是大。還有曼殊沙華，這都是很美的形態。 We have explained previously that Mandarava flowers are soft flowers. There are big, as well as small, red, soft flowers. Mahamandarava and Mandarava flowers, Maha means big. Manjusaka flowers look very beautiful. 常常說「心花怒放」，我們若是得到法喜，法有入心，聽到很歡喜、輕安，歡喜就是心花怒放，天花亂墜，就是很歡喜。表達佛入於這個三昧，無量義的境界，這個時刻佛的心是多麼的輕安自在，周圍非常的恬寂，天鼓自然鳴，這就是自然的境界。 We say “flowers blooming in the heart” to mean “joyful”. We attain Dharma-joy if we feel very happy and peaceful when the Dharma enters our hearts. Happiness is like flowers blooming in our heart. So “a deluge of heavenly flowers” means to be very happy. It conveys how, when the Buddha entered the Samadhi of Infinite Meanings, He felt very peaceful and at ease. His surroundings were very tranquil and quiet, and heavenly drums naturally sounded. This was a very natural state. 我們若是很寧靜的那個時候，我們能夠聽見大地在呼吸的聲音。不只是人能呼吸，大地在呼吸。聽到樹木在釋放出它的芬多精，都感覺得到。聽鳥在叫的聲音，這是我們的心很靜寂下來的時候，很自然，天地的音聲很自然的，一切的妙音無不都是。 The moment we feel very tranquil, we can hear the sound of the earth breathing. Not only do humans breathe, the earth is breathing too. We can hear the trees releasing phytoncide. We can sense that, as well as hear the birds twittering. When our minds are tranquil and still, we can very easily hear all the natural and wondrous sounds in the land. We can hear all of it. 所以，三昧就是「善心一處住不動」。所有的善凝住在一處，這叫做三昧，這叫做正知、正見、正覺。「一切禪定，亦名定，亦名三昧」，也就是「諸正念行和合」，念與行和合，這都稱名為三昧。 Therefore, Samadhi is “goodness abiding in one place, unmoving” When all goodness is concentrated in one place, that is the state of Samadhi, which is Right Knowledge, View and Enlightenment. “all forms of meditative contemplation are called concentration as well as Samadhi” They are when “right thoughts and actions converge harmoniously”. When thoughts, conduct are joined harmoniously, that is called Samadhi. 三昧：善心一處住不動，是名三昧。一切禪定，亦名定，亦名三昧。諸正念行和合皆名為三昧。 我們記著，修行無他，就是專一心。專一心救濟苦難眾生，我們自己本身先救。我們是不是在無明煩惱中在受苦磨呢？釋放出來，自然我們也能夠幫助別人，解脫身心苦難。所以我們要時時多用心！ We need to remember that the only way to engage in spiritual practice is to focus wholeheartedly on helping all suffering sentient beings. We need to serve ourselves first. Are we being tormented by ignorance and afflictions? If we can be released from them, naturally we can also help others to become liberated from both mental and physical suffering. So, we must always be mindful.
Posted on: Thu, 17 Oct 2013 08:14:46 +0000
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