True Realization of the Pure Land Way

Shinran 親鸞 (May 21, 1173 – January 16, 1263)

To reveal, with reverence, the true realization: It is the wondrous state attained through Amida's perfect benefiting of others; it is the ultimate fruition of supreme nirvana. It arises from the Vow of necessary attainment of nirvana, also known as the Vow of realization of great nirvana.

When foolish beings possessed of blind passions, the multitudes caught in birth-and-death and defiled by evil karma, realize the mind an practice that Amida directs to them for their going forth, they immediately join the truly settled of the Mahayana. Because they dwell among the truly settled, they necessarily attain nirvana. To necessarily attain nirvana is [to attain] eternal bliss. Eternal bliss is ultimate tranquility. Tranquility is supreme nirvana. Supreme nirvana is uncreated dharma-body. Uncreated dharma-body is true reality. True reality is dharma-nature. Dharma-nature is suchness. Suchness is oneness. Amida Tathagata comes forth from suchness and manifests various bodies - fulfilled, accommodated, and transformed.

Kyogyoshinsho
ch. IV, v. 1


~End of Post~





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Anatta-lakkhana Sutta: The Discourse on the Not-self Characteristic

Translated from the Pali by Thanissaro Bhikkhu

I have heard that on one occasion the Blessed One was staying at Varanasi in the Game Refuge at Isipatana. There he addressed the group of five monks:

"Form, monks, is not self. If form were the self, this form would not lend itself to dis-ease. It would be possible [to say] with regard to form, 'Let this form be thus. Let this form not be thus.' But precisely because form is not self, form lends itself to dis-ease. And it is not possible [to say] with regard to form, 'Let this form be thus. Let this form not be thus.'

"Feeling is not self...

"Perception is not self...

"[Mental] fabrications are not self...

"Consciousness is not self. If consciousness were the self, this consciousness would not lend itself to dis-ease. It would be possible [to say] with regard to consciousness, 'Let my consciousness be thus. Let my consciousness not be thus.' But precisely because consciousness is not self, consciousness lends itself to dis-ease. And it is not possible [to say] with regard to consciousness, 'Let my consciousness be thus. Let my consciousness not be thus.'

"What do you think, monks — Is form constant or inconstant?"

"Inconstant, lord."

"And is that which is inconstant easeful or stressful?"

"Stressful, lord."

"And is it fitting to regard what is inconstant, stressful, subject to change as: 'This is mine. This is my self. This is what I am'?"

"No, lord."

"...Is feeling constant or inconstant?"

"Inconstant, lord."...

"...Is perception constant or inconstant?"

"Inconstant, lord."...

"...Are fabrications constant or inconstant?"

"Inconstant, lord."...

"What do you think, monks — Is consciousness constant or inconstant?"

"Inconstant, lord."

"And is that which is inconstant easeful or stressful?"

"Stressful, lord."

"And is it fitting to regard what is inconstant, stressful, subject to change as: 'This is mine. This is my self. This is what I am'?"

"No, lord."

"Thus, monks, any form whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every form is to be seen as it actually is with right discernment as: 'This is not mine. This is not my self. This is not what I am.'

"Any feeling whatsoever...

"Any perception whatsoever...

"Any fabrications whatsoever...

"Any consciousness whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every consciousness is to be seen as it actually is with right discernment as: 'This is not mine. This is not my self. This is not what I am.'

"Seeing thus, the well-instructed disciple of the noble ones grows disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with fabrications, disenchanted with consciousness. Disenchanted, he becomes dispassionate. Through dispassion, he is fully released. With full release, there is the knowledge, 'Fully released.' He discerns that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.'"

That is what the Blessed One said. Gratified, the group of five monks delighted at his words. And while this explanation was being given, the hearts of the group of five monks, through not clinging (not being sustained), were fully released from fermentation/effluents.



北傳:雜阿含34經 南傳:相應部22相應59經 /南北傳經文比對 /巴利語經文

雜阿含34經[正聞本146經/佛光本80經](莊春江標點)
　　如是我聞：
　　一時，佛住波羅奈國仙人住處鹿野苑中。
　　爾時，世尊告餘五比丘：
　　「色非有我，若色有我者，於色不應病苦生，亦不得於色欲令如是，不令如是。以色無我故，於色有病有苦生，亦得於色欲令如是，不令如是。
　　受……想……行……識亦復如是。
　　比丘！於意云何？色為是常、為無常耶？」
　　比丘白佛：「無常，世尊！」
　　「比丘！若無常者，是苦耶？」
　　比丘白佛：「是苦，世尊！」
　　「比丘！若無常、苦，是變易法，多聞聖弟子寧於中見是我，異我，相在不？」
　　
　　比丘白佛：「不也，世尊！」
　　「受……想……行……識亦復如是。
　　是故，比丘！諸所有色，若過去，若未來、若現在，若內、若外，若麤、若細，若好、若醜，若遠、若近，彼一切非我、非我所，如實觀察。
　　受……想……行……識亦復如是。
　　比丘！多聞聖弟子於此五受陰，見非我、非我所。如是觀察，於諸世間都無所取；無所取故，無所著；無所著故，自覺涅槃：
　　『我生已盡，梵行已立，所作已作，自知不受後有。』」
　　佛說此經已，餘五比丘不起諸漏，心得解脫。

相應部22相應59經/無我相經(莊春江譯)
　　有一次，世尊住在波羅奈鹿野苑的仙人墬落處。
　　在那裡，世尊叫[那]群五比丘們：「比丘們！」
　　「大德！」那些比丘回答世尊。
　　世尊這麼說：
　　「比丘們！色無我。因為，比丘們！如果色有我，色不應導致病苦，也應能願色為：
　　『我的色要這樣；我的色不要這樣。』
　　但，比丘們！因為色無我，因而色導致病苦，也不能願色為：
　　『我的色要這樣；我的色不要這樣。』
　　受無我。因為，比丘們！如果受有我，受不應導致病苦，也應能願受為：
　　『我的受要這樣；我的受不要這樣。』
　　但，比丘們！因為受無我，因而受導致病苦，也不能願受為：
　　『我的受要這樣；我的受不要這樣。』
　　想無我……（中略）。
　　行無我。因為，比丘們！如果行有我，行不應導致病苦，也應能願行為：
　　『我的行要這樣；我的行不要這樣。』
　　但，比丘們！因為行無我，因而行導致病苦，也不能願行為：
　　『我的行要這樣；我的行不要這樣。』
　　識無我。因為，比丘們！如果識有我，識不應導致病苦，也應能願識為：
　　『我的識要這樣；我的識不要這樣。』
　　但，比丘們！因為識無我，因而識導致病苦，也不能願識為：
　　『我的識要這樣；我的識不要這樣。』
　　比丘們！你們怎麼想：色是常的，還是無常的呢？」
　　「無常的，大德！」
　　「而凡為無常的，是苦的，還是樂的呢？」
　　「苦的，大德！」
　　「而凡為無常的、苦的、變易法，你適合認為：
　　『這是我的，我是這個，這是我的真我』嗎？」
　　「不，大德！」
　　「受……想……行……識是常的，或是無常的呢？」
　　「無常的，大德！」
　　「而凡為無常的，是苦的，或是樂的呢？」
　　「苦的，大德！」
　　「而凡為無常的、苦的、變易法，你適合認為：
　　『這是我的，我是這個，這是我的真我』嗎？」
　　「不，大德！」
　　「因此，比丘們！凡任何色，不論過去、未來、現在，或內、或外，或粗、或細，或下劣、或殊勝，或遠、或近，所有色應該以正確之慧這樣如實被看作：
　　『這不是我的，我不是這個，這不是我的真我。』
　　凡任何受，不論過去、未來、現在，或內、或外，或粗、或細，或下劣、或殊勝，或遠、或近，所有受應該以正確之慧這樣如實被看作：
　　『這不是我的，我不是這個，這不是我的真我。』
　　凡任何想……（中略）。
　　凡任何行，不論過去、未來、現在，或內、或外，或粗、或細，或下劣、或殊勝，或遠、或近，所有行應該以正確之慧這樣如實被看作：
　　『這不是我的，我不是這個，這不是我的真我。』
　　凡任何識，不論過去、未來、現在，或內、或外，或粗、或細，或下劣、或殊勝，或遠、或近，所有識應該以正確之慧這樣如實被看作：
　　『這不是我的，我不是這個，這不是我的真我。』
　　比丘們！看到了這樣，已受教導的聖弟子在色上厭，在受上厭，在想上厭，在行上厭，在識上厭。
　　厭者離染，從離貪而解脫。
　　當解脫時，有『[這是]解脫』之智，他了知：
　　『出生已盡，梵行已完成，應該作的已作，不再有這樣[輪迴]的狀態了。』」
　　這就是世尊所說。
　　悅意的[那]群五比丘們歡喜世尊所說。
　　而當說這個開示時，[那]群五比丘們的心由不執取而從諸煩惱解脫。

南北傳經文比對(莊春江作)：
　　1.北傳經文的「如是我聞……歡喜奉行。」的經文格式，參看《雜阿含1經》、《雜阿含30經》「經文比對」。
　　2.北傳經文的「餘五比丘」，南傳經文作「[那]群五比丘」(pañcavaggiye bhikkhū，直譯為「五群比丘」)，菩提比丘長老英譯為「五位成一群的比丘們」(the bhikkus of the group of five)。
　　3.「病苦」(ābādhāya)，菩提比丘長老英譯為「苦惱」(affliction)。
　　4.北傳經文「亦不得於色欲令如是，不令如是」，南傳經文作「也應能願色為：『我的色要這樣；我的色不要這樣。』」(labbhetha ca rūpe– ‘evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī’ti)，菩提比丘長老英譯為「那將可能得其色：『讓我的色是這樣，讓我的色不是這樣。』」(it would be possible to have it of form: ‘Let my form be thus; let my form not be thus’)。此處南北傳經文文義似乎相反，但如果將北傳經文理解成從「他者」的角度來看，將南傳經文理解成「『我』自身」的度來看，則含意是一樣的。
　　5.「已受教導的聖弟子」(sutavā ariyasāvako，另譯為「多聞聖弟子」)，菩提比丘長老英譯為「已受教導的崇高弟子」(the instructed noble disciple)。「聖弟子」參看《雜阿含1經》「經文比對」。
　　6.「變易法」，參看《雜阿含36經》「經文比對」。
　　7.北傳經文的「是我，異我，相在」，參看《雜阿含23經》「經文比對」。
　　8.「五受陰」，參看《雜阿含13經》及其「經文比對」。
　　9.北傳經文的「不起諸漏，心得解脫」，南傳經文作「心由不執取而從諸煩惱解脫」(anupādāya āsavehi cittāni vimucciṃsūti)，菩提比丘長老英譯為「心以不執著而從污點自由了」(the mind ……were liberated from the taints by nonclinging)。「煩惱」，另譯為「漏」，參看《雜阿含55經》「經文比對」。
　　10.北傳經文的「如實觀察」，南傳經文作「以正確之慧這樣如實被看作」，參看《雜阿含2經》、《雜阿含24經》「經文比對」。
　　11.北傳經文的「無所著故，自覺涅槃」，參看《雜阿含39經》「經文比對」。
　　12.北傳經文的「我生已盡……」，參看《雜阿含9經》「經文比對」。
　　13.南傳經文的「厭，離染，離貪，解脫」，參看《雜阿含1經》「經文比對」。
　　14.南傳經文「悅意的[那]群五比丘們」的「悅意的」(attamana，另譯為「適意的；滿意的」)，菩提比丘長老英譯為「得意洋洋的；興高采烈的」(elated)或「滿意與喜悅」(was satisfied and delighted)。
　　15.南傳經文「而當說這個開示時」的「說」(bhaññamāne)，經文使用現在分詞，表示是在「說法正在進行當中」。
　　16.南傳經文經名「無我相經」(anattalakkhaṇasuttaṃ)，菩提比丘長老英譯為「無自我特徵」(The Characteristic of Nonself)。
　　17.南傳經文的「大德」，參看《雜阿含15經》「經文比對」。
　　18.另參看《雜阿含86經》、《雜阿含87經》《雜阿含33經》、《雜阿含316經》、《雜阿含317經》、《雜阿含318經》、。

巴利語經文(台灣嘉義法雨道場流通的word版本)
SN.22.59 (7). Anattalakkhaṇasuttaṃ
59. Ekaṃ samayaṃ bhagavā bārāṇasiyaṃ viharati isipatane migadāye. Tatra kho bhagavā pañcavaggiye bhikkhū āmantesi– “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca–
“Rūpaṃ, bhikkhave, anattā. Rūpañca hidaṃ, bhikkhave, attā abhavissa, nayidaṃ rūpaṃ ābādhāya saṃvatteyya, labbhetha ca rūpe– ‘evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī’ti. Yasmā ca kho, bhikkhave, rūpaṃ anattā, tasmā rūpaṃ ābādhāya saṃvattati, na ca labbhati rūpe– ‘evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī’”ti.
“Vedanā anattā. Vedanā ca hidaṃ, bhikkhave, attā abhavissa, nayidaṃ vedanā ābādhāya saṃvatteyya, labbhetha ca vedanāya– ‘evaṃ me vedanā hotu, evaṃ me vedanā mā ahosī’ti. Yasmā ca kho, bhikkhave, vedanā anattā, tasmā vedanā ābādhāya saṃvattati na ca labbhati vedanāya– ‘evaṃ me vedanā hotu, evaṃ me vedanā mā ahosī’”ti.
“Saññā anattā …pe… saṅkhārā anattā. Saṅkhārā ca hidaṃ, bhikkhave, attā abhavissaṃsu, nayidaṃ saṅkhārā ābādhāya saṃvatteyyuṃ, labbhetha ca saṅkhāresu– ‘evaṃ me saṅkhārā hontu, evaṃ me saṅkhārā mā ahesun’ti. Yasmā ca kho, bhikkhave, saṅkhārā anattā, tasmā saṅkhārā ābādhāya saṃvattanti, na ca labbhati saṅkhāresu– ‘evaṃ me saṅkhārā hontu, evaṃ me saṅkhārā mā ahesun’”ti.
“Viññāṇaṃ anattā. Viññāṇañca hidaṃ, bhikkhave, attā abhavissa, nayidaṃ viññāṇaṃ ābādhāya saṃvatteyya, labbhetha ca viññāṇe– ‘evaṃ me viññāṇaṃ hotu, evaṃ me viññāṇaṃ mā ahosī’ti. Yasmā ca kho, bhikkhave, viññāṇaṃ anattā, tasmā viññāṇaṃ ābādhāya saṃvattati, na ca labbhati viññāṇe– ‘evaṃ me viññāṇaṃ hotu, evaṃ me viññāṇaṃ mā ahosī’”ti.
“Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? “Dukkhaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ– ‘etaṃ mama, esohamasmi, eso me attā’”ti? “No hetaṃ, bhante”. “Vedanā… saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? “Dukkhaṃ bhante”. “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ– ‘etaṃ mama, esohamasmi, eso me attā’”ti? “No hetaṃ, bhante”.
“Tasmātiha, bhikkhave, yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ– ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Yā kāci vedanā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā …pe… yā dūre santike vā, sabbā vedanā– ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
“Yā kāci saññā …pe… ye keci saṅkhārā atītānāgatapaccuppannā ajjhattaṃ vā bahiddhā vā …pe… ye dūre santike vā, sabbe saṅkhārā– ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
“Yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ– ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
“Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.
Idamavoca bhagavā. Attamanā pañcavaggiyā bhikkhū bhagavato bhāsitaṃ abhinanduṃ .
Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne pañcavaggiyānaṃ bhikkhūnaṃ anupādāya āsavehi cittāni vimucciṃsūti. Sattamaṃ.



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Technorati: Buddhism Buddha Buddhist Dharma Compassion Wisdom Religion Meditation 無我相經 Thanissaro Bhikkhu Spirituality Inspiration Not Self Anatta

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Dhamma Nature

Dhamma Nature1 A Dhammatalk by Ajahn Chah

Sometimes, when a fruit tree is in bloom, a breeze stirs and scatters blossoms to the ground. Some buds remain and grow into a small green fruit. A wind blows and some of them, too, fall! Still others may become fruit or nearly ripe, or some even fully ripe, before they fall.

And so it is with people. Like flowers and fruit in the wind they, too, fall in different stages of life. Some people die while still in the womb, others within only a few days after birth. Some people live for a few years then die, never having reached maturity. Men and women die in their youth. Still others reach a ripe old age before they die.

When reflecting upon people, consider the nature of fruit in the wind: both are very uncertain.

This uncertain nature of things can also be seen in the monastic life. Some people come to the monastery intending to ordain but change their minds and leave, some with heads already shaved. Others are already novices, then they decide to leave. Some ordain for only one Rains Retreat then disrobe. Just like fruit in the wind - all very uncertain!

Our minds are also similar. A mental impression arises, draws and pulls at the mind, then the mind falls - just like fruit.

The Buddha understood this uncertain nature of things. He observed the phenomenon of fruit in the wind and reflected upon the monks and novices who were his disciples. He found that they, too, were essentially of the same nature - uncertain! How could it be otherwise? This is just the way of all things.

Thus, for one who is practicing with awareness, it isn't necessary to have someone to advise and teach all that much to be able to see and understand. An example is the case of the Buddha who, in a previous life, was King Mahajanaka. He didn't need to study very much. All he had to do was observe a mango tree.

One day, while visiting a park with his retinue of ministers, from atop his elephant, he spied some mango tees heavily laden with ripe fruit. Not being able to stop at that time, he determined in his mind to return later to partake of some. Little did he know, however, that his ministers, coming along behind, would greedily gather them all up; that they would use poles to knock them down, beating and breaking the branches and tearing and scattering the leaves.

Returning in the evening to the mango grove, the king, already imagining in his mind the delicious taste of the mangoes, suddenly discovered that they were all gone, completely finished! And not only that, but the branches and leaves had been thoroughly thrashed and scattered.

The king, quite disappointed and upset, then noticed another mango tree nearby with its leaves and branches still intact. He wondered why. He then realized it was because that tree had no fruit. If a tree has no fruit nobody disturbs it and so its leaves and branches are not damaged. This lesson kept him absorbed in thought all the way back to the palace: ''It is unpleasant, troublesome and difficult to be a king. It requires constant concern for all his subjects. What if there are attempts to attack, plunder and seize parts of his kingdom?'' He could not rest peacefully; even in his sleep he was disturbed by dreams.

He saw in his mind, once again, the mango tree without fruit and its undamaged leaves and branches. ''If we become similar to that mango tree'', he thought, ''our ''leaves'' and ''branches'', too, would not be damaged''.

In his chamber he sat and meditated. Finally, he decided to ordain as a monk, having been inspired by this lesson of the mango tree. He compared himself to that mango tree and concluded that if one didn't become involved in the ways of the world, one would be truly independent, free from worries or difficulties. The mind would be untroubled. Reflecting thus, he ordained.

From then on, wherever he went, when asked who his teacher was, he would answer, ''A mango tree''. He didn't need to receive teaching all that much. A mango tree was the cause of his Awakening to the Opanayiko-Dhamma, the teaching leading inwards. And with this Awakening, he became a monk, one who has few concerns, is content with little, and who delights in solitude. His royal status given up, his mind was finally at peace.

In this story the Buddha was a Bodhisatta who developed his practice in this way continuously. Like the Buddha as King Mahajanaka, we, too, should look around us and be observant because everything in the world is ready to teach us.

With even a little intuitive wisdom, we will then be able to see clearly through the ways of the world. We will come to understand that everything in the world is a teacher. Trees and vines, for example, can all reveal the true nature of reality. With wisdom there is no need to question anyone, no need to study. We can learn from nature enough to be enlightened, as in the story of King Mahajanaka, because everything follows the way of truth. It does not diverge from truth.

Associated with wisdom are self-composure and restraint which, in turn, can lead to further insight into the ways of nature. In this way, we will come to know the ultimate truth of everything being ''anicca-dukkha-anattā''2. Take trees, for example; all trees upon the earth are equal, are One, when seen through the reality of ''anicca-dukkha-anattā''. First, they come into being, then grow and mature, constantly changing, until they die finally die as every tree must.

In the same way, people and animals are born, grow and change during their life-times until they eventually die. The multitudinous changes which occur during this transition from birth to death show the Way of Dhamma. That is to say, all things are impermanent, having decay and dissolution as their natural condition.

If we have awareness and understanding, if we study with wisdom and mindfulness, we will see Dhamma as reality. Thus, we sill see people as constantly being born, changing and finally passing away. Everyone is subject to the cycle of birth and death, and because of this, everyone in the universe is as One being. Thus, seeing one person clearly and distinctly is the same as seeing every person in the world.

In the same way, everything is Dhamma. Not only the things we see with our physical eye, but also the things we see in our minds. A thought arises, then changes and passes away. It is ''nāma dhamma'', simply a mental impression that arises and passes away. This is the real nature of the mind. Altogether, this is the noble truth of Dhamma. If one doesn't look and observe in this way, one doesn't really see! If one does see, one will have the wisdom to listen to the Dhamma as proclaimed by the Buddha.

Where is the Buddha?

The Buddha is in the Dhamma.

Where is the Dhamma?

The Dhamma is in the Buddha.

Right here, now!

Where is the Sangha?

The Sangha is in the Dhamma.

The Buddha, the Dhamma and the Sangha exist in our minds, but we have to see it clearly. Some people just pick this up casually saying, ''Oh! The Buddha, the Dhamma and the Sangha exist in my mind''. Yet their own practice is not suitable or appropriate. It is thus not befitting that the Buddha, the Dhamma and the Sangha should be found in their minds, namely, because the ''mind'' must first be that mind which knows the Dhamma.

Bringing everything back to this point of Dhamma, we will come to know that, in the world, truth does exist, and thus it is possible for us to practice to realize it.

For instance, ''nāma dhamma'', feelings, thoughts, imagination, etc., are all uncertain. When anger arises, it grows and changes and finally disappears. Happiness, too, arises, grows and changes and finally disappears. They are empty. They are not any ''thing''. This is always the way of all things, both mentally and materially. Internally, there are this body and mind. Externally, there are trees, vines and all manner of things which display this universal law of uncertainty.

Whether a tree, a mountain or an animal, it's all Dhamma, everything is Dhamma. Where is this Dhamma? Speaking simply, that which is not Dhamma doesn't exist. Dhamma is nature. This is called the ''Sacca Dhamma'', the True Dhamma. If one sees nature, one sees Dhamma; if one sees Dhamma, one sees nature. Seeing nature, one know the Dhamma.

And so, what is the use of a lot of study when the ultimate reality of life, in its every moment, in its every act, is just an endless cycle of births and deaths? If we are mindful and clearly aware when in all postures (sitting, standing, walking, lying), then self-knowledge is ready to be born; that is, knowing the truth of Dhamma already in existence right here and now.

At present, the Buddha, the real Buddha, is still living, for He is the Dhamma itself, the ''Sacca Dhamma''. And ''Sacca Dhamma'', that which enables one to become Buddha, still exists. It hasn't fled anywhere! It gives rise to two Buddhas: one in body and the other in mind.

''The real Dhamma'', the Buddha told Ananda, ''can only be realized through practice''. Whoever sees the Buddha, sees the Dhamma. And how is this? Previously, no Buddha existed; it was only when Siddhattha Gotama3 realized the Dhamma that he became the Buddha. If we explain it in this way, then He is the same as us. If we realize the Dhamma, then we will likewise be the Buddha. This is called the Buddha in mind or ''Nāma Dhamma''.

We must be mindful of everything we do, for we become the inheritors of our own good or evil actions. In doing good, we reap good. In doing evil, we reap evil. All you have to do is look into your everyday lives to know that this is so. Siddhattha Gotama was enlightened to the realization of this truth, and this gave rise to the appearance of a Buddha in the world. Likewise, if each and every person practices to attain to this truth, then they, too, will change to be Buddha.

Thus, the Buddha still exists. Some people are very happy saying, ''If the Buddha still exists, then I can practice Dhamma!'' That is how you should see it.

The Dhamma that the Buddha realized is the Dhamma which exists permanently in the world. It can be compared to ground water which permanently exists in the ground. When a person wishes to dig a well, he must dig down deep enough to reach the ground water. The ground water is already there. He does not create the water, he just discovers it. Similarly, the Buddha did not invent the Dhamma, did not decree the Dhamma. He merely revealed what was already there. Through contemplation, the Buddha saw the Dhamma. Therefore, it is said that the Buddha was enlightened, for enlightenment is knowing the Dhamma. The Dhamma is the truth of this world. Seeing this, Siddhattha Gotama is called ''The Buddha''. And the Dhamma is that which allows other people to become a Buddha, ''One-who-knows'', one who knows Dhamma.

If beings have good conduct and are loyal to the Buddha-Dhamma, then those beings will never be short of virtue and goodness. With understanding, we will see that we are really not far from the Buddha, but sitting face to face with him. When we understand the Dhamma, then at that moment we will see the Buddha.

If one really practices, one will hear the Buddha-Dhamma whether sitting at the root of a tree, lying down or in whatever posture. This is not something to merely think about. It arises from the pure mind. Just remembering these words is not enough, because this depends upon seeing the Dhamma itself, nothing other than this. Thus we must be determined to practice to be able to see this, and then our practice will really be complete. Wherever we sit, stand, walk or lie, we will hear the Buddha's Dhamma.

In order to practice his teaching, the Buddha taught us to live in a quiet place so that we can learn to collect and restrain the senses of the eye, ear, nose, tongue, body and mind. This is the foundation for our practice since these are the places where all things arise, and only in these places. Thus we collect and restrain these six senses in order to know the conditions that arise there. All good and evil arise through these six senses. They are the predominant faculties in the body. The eye is predominant in seeing, the ear in hearing, the nose in smelling, the tongue in tasting, the body in contacting hot, cold, hard and soft, and the mind in the arising of mental impressions. All that remains for us to do is to build our practice around these points.

The practice is easy because all that is necessary has already been set down by the Buddha. This is comparable to the Buddha planting an orchard and inviting us to partake of its fruit. We, ourselves, do not need to plant one.

Whether concerning morality, meditation or wisdom, there is no need to create, decree or speculate, because all that we need to do is follow the things which already exist in the Buddha's teaching.

Therefore, we are beings who have much merit and good fortune in having heard the teachings of the Buddha. The orchard already exists, the fruit is already ripe. Everything is already complete and perfect. All that is lacking is someone to partake of the fruit, someone with faith enough to practice!

We should consider that our merit and good fortune are very valuable. All we need to do is look around to see how much other creatures are possessed of ill-fortune; take dogs, pigs, snakes and other creatures for instance. They have no chance to study Dhamma, no chance to know Dhamma, no chance to practice Dhamma. These are beings possessed of ill-fortune who are receiving karmic retribution. When one has no chance to study, to know, to practice Dhamma, then one has no chance to be free from Suffering.

As human beings we should not allow ourselves to become victims of ill-fortune, deprived of proper manners and discipline. Do not become a victim of ill-fortune! That is to say, one without hope of attaining the path of Freedom to Nibbāna, without hope of developing virtue. Do not think that we are already without hope! By thinking in that way, we would then become possessed of ill-fortune the same as other creatures.

We are beings who have come within the sphere of influence of the Buddha. Thus we human beings are already of sufficient merit and resources. If we correct and develop our understanding, opinions and knowledge in the present, then it will lead us to behave and practice in such a way as to see and know Dhamma in this present life as human beings.

We are thus different from other creatures, beings that should be enlightened to the Dhamma. The Buddha taught that at this present moment, the Dhamma exists here in front of us. The Buddha sits facing us right here and now! At what other time or place are you going to look?

If we don't think rightly, if we don't practice rightly, we will fall back to being animals or creatures in Hell or hungry ghosts or demons4. How is this? Just look in your mind. When anger arises, what is it? There it is, just look! When delusion arises, what is it? That's it, right there! When greed arises, what is it? Look at it right there!

By not recognizing and clearly understanding these mental states, the mind changes from being that of a human being. All conditions are in the state of becoming. Becoming gives rise to birth or existence as determined by the present conditions. Thus we become and exist as our minds condition us.


Footnotes

...Dhamma Nature1
Delivered to the Western disciples at Bung Wai Forest Monastery during the rains retreat of 1977, just after one of the senior monks had disrobed and left the monastery
...anattā''2
Anicca-dukkha-anattā: the three characteristics of existence, namely: impermanence / instability, suffering / unsatisfactoriness, and not-self / impersonality.
... Gotama3
Siddhattha Gotama: the original name of the historical Buddha. (Buddha, the ''one-who-knows,'' also represents the state of enlightenment or Awakening.
... demons4
According to Buddhist thought beings are born in any of eight states of existence depending on their kamma. These include three heavenly states (where happiness is predominant), the human state, and the four above-mentioned woeful or hell states (where suffering is predominant). The Venerable Ajahn always stresses that we should see these states in our own minds in the present moment. So that depending on the condition of the mind, we can say that we are continually being born in these different states. For instance, when the mind is on fire with anger then we have fallen from the human state and have been born in hell right here and now.


Books by Ajahn Chah (Click to browse Amazon Reader Reviews)
~ Food for the Heart: The Collected Teachings of Ajahn Chah
~ Everything Arises, Everything Falls Away: Teachings on Impermanence and the End of Suffering
~ Being Dharma: The Essence of the Buddha's Teachings


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Technorati: Buddhism Buddha Buddhist Dharma Compassion Wisdom Religion Meditation Zen Philosophy Spirituality Inspiration Ajahn Chah Insight

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不生的佛心

不生的佛心
— 盘珪永琢 (Bankei Yōtaku)

　讲到盘珪禅师，就不能不提他的“不生禅”，这是一种与众不同的禅法，它让人感到广阔无垠、恬情淡泊，却又是富于大众性，平凡中带有特殊的味道。不像一些人现代的禅家，拼命教人坐禅呀！坐禅呀！好像非经过坐禅的形式才能了解禅似的——如此拘泥不通，反而使得我们这些上班族与禅的因缘愈来愈远。

　　盘珪禅师所提倡的“不生禅”，可以说是我们上班族的一大福音。听到“不生禅”三个字，就让人直觉这是我们可以做得到的，经由它可以让我们顺利地进入禅的世界。

　　盘珪永琢（一六二二——一六九三），是江户时代临济宗的高僧。他主张废除公案直接参入不生不灭的佛性，这就是“不生禅”（不过盘珪禅师自己这样称呼，而是后世的人所冠上的名称），当时许多君主因为敬慕他的大名而皈依三宝。据说跟从他学法的道俗弟子共有五万人之多。

　　以下在内容是节录自《盘珪禅师法语集》来说明禅师的“不生禅”（译文）：

　　现在我想告诉各位的是，有一样东西我们与生俱来的，没有别的，就只有一颗佛心。这颗佛心是不生而且灵明的。因为不生所以万事调和具足。这个不生所以调和具足的证明是：各位瑞面向我这里，专心凝神地在听我的演讲时，你们的耳朵虽然也同时听到了后面的鸟啼声，却不会起心动念去分别声音是乌鸦的叫声或地麻雀的叫声，这就是以不生的佛心去听闻。像这样，万事万物因不生而具足调和。这就是不生的证明。如果当下能以这颗不生而且灵明的佛心自处而决定疑堵塞，此人既是活佛如来也。因为能以佛心自处的缘故。所以我们这个宗门就称为佛心宗。

　　在座的各位，你们面向这里而坐，却没有分别后面种种声音是乌啼或是雀叫，是钟响或是鼓鸣，是男声抑是女声，是大人的声音还中小孩子的声音等等，各位只听得是各种的声音，了了分明却无分别，这就是灵明的德用也，所谓佛心是不生而且灵明的，这就是灵明的证明。

　　我们人人皆生而有“佛心”。这颗“佛心”在传统的佛学名相上称为“佛性”，也就是成佛的可能性。即使我们这些凡夫也是一生下来即具足了佛性，所以凡夫也能成佛。反过来说，如果没有了佛性，则凡就不可能成佛了。……这是传统的佛教教义。

　　盘珪禅师将“佛性”称为“不生的佛心”或“不生”，如果说得更明白的话，就是“不生不灭的佛心”之意，也可以说是“超越生灭的佛心”。不过，盘珪禅师之所以不说“不生不灭”，而只说“不生”，他以如下的理由说明之：

　　然而，我之所以说“不生”而不说“不灭”，是因为已经不生之物何来不灭？既然说不生，也就是说明了不灭之理，所以再多说不灭也是徒劳无益的。自古以来经论中多以不生不灭称之，然而却无所证明它的病理。因此大家只是记得不生不灭，却不明白决定不生之理。

　　我们每个人因为拥有一颗“不生的佛心”，所以我们能够听见乌鸦的嘎嘎声与麻雀的喳喳声，像这样“如实知见”——对万事万物所呈现的形态能够如实知、如实见，了了分明而不起分别，这就是佛教所谓的觉悟。如果我们能以这颗“不生的佛心”却了知这个世间万物，那么还有什么需要去烦恼担忧的呢？

　　只要大家能够究极这颗灵明、不生的佛心决定不疑，以不生的佛心自处者，即可说是从今日起尽未来　际的佛如来。如果“佛”只是一个名相，那么悟得不生之理的人就是居于诸佛之根本。不生的佛心为一要之本、一切之始。没有不生，就没有一切之本，万物也无所为始，所以说不生之佛心是居于诸佛之根本。

　　可以说如果能够了解盘珪禅师所谓的“不生”这真义即可成佛，甚至在了知当下就是佛了。

　　今天在座的各位，无一人是凡夫俗子。因为在座的各位都拥有一颗不生的佛心。如果有自忖是凡夫者就请出去吧！让我们瞧瞧究竟是什么样的凡夫，然而这实在是一件相当遗憾的事……。

　　好！虽然在座的各位无一人是凡夫俗子，可是如果你现在从座位上起立走到门口，正要跨出门槛之时，有人迎面而来，不仅阻挡了你的去路而且还故意将你撞倒，你因而勃然大怒，这时以“修罗（注一）之心”替代了佛心，马上从佛变回凡夫。

　　一切的颠倒迷妄都是如此，为了贪取对自己利益之事物与他人斗争，这时修罗心替代佛心而迷失自我，不管再大的利益都是枉然的。如果能够不贪著、不迷恋自身有利益之事物，只是依凭著佛心自处，不管外在事物如何，都不会迷失自我。这就是所谓的以常住不生之佛心自处的缘故。因此如果能够决定了悟不生之佛心，在这了悟的当下便可以称得上是活佛如来。

　　接着我们再来看看盘珪禅师与一位僧人之间的问答。问答的内容虽然稍冗长，但是为了令读者能充分明白所谓“不生禅”的实践方法，因此笔者尽量不加任何省改删减，而让它完整呈现（译文）：

　　某僧问曰：“余生性急躁，家师想尽办法也无法改正我的个性。虽然我明白这是个相当不好的毛病，也知道是非改不可，却因为生性如此，无论如何总是改不过来。希望这次能够因为禅师的指示而有所改进。如果真的能够更正这个坏毛病，我将一辈子铭记在心，感激不尽。”

　　禅师答曰：“这是个有趣的问题。不知这个急躁的毛病此刻是否在你的身上，如果在的话，请拿出来刘我来修理修理它吧！”

　　僧云：“可见这个急躁的毛病并非天生的呀！无论何时何地，只要因缘聚合时它就自然产生。那是因为贪著自己的色身，什么事都先为自己的利益著想，才不会汲汲营营于外在的事物。因为这种强烈的私我之欲念，急躁自然伴随而生。因引若说这个急躁的毛病是天生的，就是陷父母亲于不义，可以说是大不孝之人。要明白父母亲所赋我们的，除了一颗佛心之外就没有别的了。因为自己贪著色身而有私我的产生，如果认为天生如此那就大错特错了。没有私我的念头，自然急躁之性也无从而生。一切的颠倒也是如此。因为贪著自身，所以有私我之欲望的产生，由于这个欲望的蒙蔽，于是对一切事物也就起了颠倒妄想。众生因为习性使然，便误认为本来天生如此。并不是只有你一人如此，可以说世人皆有此颠倒妄想。妄念替代佛心，想要止息妄念，却又成了以妄止妄，因为妄念不断累积的结束，便造成无始劫来的习气，竟然将它归咎是天性而认为无法改正。切记呀！切记！一念生迷则恶业自起，哪涧水流入低窪处，一旦堕入了三恶道（注二｜），恐怕历经万劫也不得复生了。譬如因为私我欲望所造成的习气，使得原本为恶之事，却由于为己所好，一旦他人嫌厌之时便生起嗔恚之心，并且颠倒是非，称恶为善。或因自私的习气，使得原本为善之事，却由于为己所恶，一旦他人喜乐之时，便云何喜之有，并且颠倒是非，称善为恶。对于一切事物因为一念生迷而颠倒是非，不辨善恶，从此死后心将堕入畜生道，轮转生于鸟、兽、虫、鱼之中，待业报受尽又堕地狱，累劫受苦，要想再生人间，其机会有如等待优昙花（注三）开一般地渺茫。在座每个人都是极为幸福之人，既生而为人又可得闻佛法。

　　如今大家在这里又听到了人人皆具不生之佛心，而此佛心因不生而灵明的大法，亦如优昙花开之难能可贵。但愿大家都能因而了解——众生因为贪著自身而生迷，因迷所造成的习气使自己以为天生如此——这样的错误，能够决定以佛心自处而不再生迷就好。但是实际上众生往往因为不能体悟佛心之尊贵而一再地执迷不悟。要知道，凡夫不迷则为佛，佛迷则沦为凡夫，心、佛、凡夫其实是体的，并不是在心之外还有开悟成佛这样的东西。希望大家能够仔细去体会这个道理。

　　你会急躁的原因，是因为当外在的事物不顺自己的心意之时，由于私我的作崇，使得你想急于去改变它所以才会感到急躁。像这样困为私我的欲望所产生的毛病，却硬说是天生的，简直是陷双亲于不义，可说是大逆不道之人。再说如果真的是天生的，必然片刻不离你身，那么想改正也是不可能的。既然已经证明了不是天生的，可见还是可以改正的。

　　易急躁的毛病完全是因为六根（注四）之时，由于贪著自身的缘故，当外境不顺心、不如意的当下所自然显现出来的。如果不是为自己著想，那么自然也不会有这个毛病产生了。

　　今天既然大家都已经知道这个道理，那么就先以一个月的时间去尝试战胜私我，以不生的佛心自处看看吧！如果能够养成以不生的佛心自处的习惯，相信大家必能逐渐地不为外物所迷惑而生起妄念。若能做到时时刻刻皆以生不生的佛心居之，便是现世的活佛如来。在座的各位！从前种种譬如昨日死，以后种种譬如今日生。就当作今天是人生另一个新的开始吧！也许原本的人生有许多事物来障碍你们，使你们无法听信而去实践，如今就当作换了一个新的人生，无牵无挂地，在听了这样的大法之后，能够当下即刻奉行，必然有所成就。

　　

　　若依盘珪禅师所言，这些似乎都是我们可以做得到的。就让我们先尝试一个月看看吧！如果途中不幸失败，不妨再重新开始。总之，这是个令人十分愉悦的事，毕竟这样一来不但可免除因为时间去禅堂而无法学禅的烦恼，而且还可以在日常生活中去实践。“不生禅”不正是最适合我们现代人的一种禅法吗？

　　注一　　阿修罗和简称，是一种常与帝释天战斗的鬼神。

　　注二　　佛教将未开悟的世界分为六道，即天、人、修罗、畜生、饿鬼、地狱。其中的畜生、饿鬼、及地狱三道，是苦不堪忍的世界，故被称为“三恶道”。

　　注三　　是传说中每三千年一花一次的植物。

　　注四　　眼、耳、鼻、舌、身、意。眼是视根，耳是听根，鼻是嗅根，舌是味根，身是触根，意是念虑之根。根者能生之义，如草木有根、能生枝杆，识依根而生，有眼根则能生眼识，余可类推。

　　注五　　又名为六尘，即色、声、香、味、触、法，因此六境是眼、耳、鼻、舌、身、意六根所对之境界，故名六境。




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Bankei's Song of Original Mind

Bankei Yōtaku
(1622-1693)

Unborn and imperishable
Is the original mind
Earth, water, fire and wind
A temporary lodging for the night

Attached to this
Ephemeral burning house
You yourselves light the fire, kindle the flames
In which you're consumed

Keep your mind as it was
When you came into the world
And instantly this very self
Is a living "thus-come" one

Ideas of
What's good, what's bad
All due to
This self of yours

In winter, a bonfire
Spells delight
But when summertime arrives
What a nuisance it becomes!

And the breezes
You loved in summer
Even before the autumn's gone
Already have become a bother

Throwing your whole life away
Sacrificed to the thirst for gold
But when you saw your life was through
All your money was no use

Clinging, craving and the like
I don't have them on my mind
That's why nowadays I can say
The whole world is truly mine!

Since, after all this floating world
Is unreal
Instead of holding onto things in
Your mind, go and sing!

Only original mind exists
In the past and in the future too
Instead of holding onto things in
Your mind, let them go!

Having created
the demon mind yourself
When it torments you mercilessly
You're to blame and no one else

When you do wrong
our mind's the demon
There's no hell
To be found outside

Abominating hell
Longing for heaven
You make yourself suffer
In a joyful world

You think that good
Means hating what is bad
What's bad is
The hating mind itself

Fame, wealth, eating and
drinking, sleep and sensual delight —
Once you've leaned the Five Desires
They become
Your guide in life

Notions of what one should do
Never existed from the start
Fighting about what's right, what's wrong
That's the doing of the "I"

When your study
Of Buddhism is through
You find
You haven't anything new

If you think the mind
That attains enlightenment
Is "mine"
Your thoughts will wrestle, one with the other

These days I'm not bothering about
Getting enlightenment all the time
And the result is
I wake up in the morning feeling fine!

Praying for salvation in the world to come
Praying for your own selfish ends
Is only piling on more and more
Self-centeredness and arrogance

Die — then live
Day and night within the world
Once you've done this, then you can
Hold the world right in your hand!

If you search for the Pure Land
Bent upon your own reward
You'll only find yourself
despised
By the Buddha after all!

People have no enemies
None at all right from the start
You create them all yourself
Fighting over right and wrong

Clear are the workings of cause
and effect
You become deluded, but
don't know
It's something that you've done yourself
That's what's called self-centeredness

Though the years may creep ahead
Mind itself can never age
This mind that's
Always just the same

Wonderful! Marvelous!
When you've searched
and found at last
The one who never will grow old
— "I alone!"

The Pure Land
Where one communes at peace
Is here and now, it's not remote
Millions and millions of leagues away

When someone tosses you a tea bowl
— Catch it!
Catch it nimbly with soft cotton
With the cotton of your skillful mind!

(Zenshu, pp 519-522 — translated by Peter Haskel, Bankei Zen, pp 125-132 )

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Drinking Tea

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