血脉论 ~ 达摩祖师著
渝州华严寺沙门释宗镜 校刻 百衣居士整理
三界混起，同归一心，前佛后佛，以心传心，不立文字。
问曰：‘若不立文字，以何为心？’
答曰：‘汝问吾即是汝心，吾答汝即是吾心。吾若无心因何解答汝？汝若无心因何解问吾？问吾即是汝心，从无始旷大劫以来，乃至施为运动一切时中，一切处所，皆是汝本心，皆是汝本佛。即心是佛，亦复如是。除此心外终无别佛可得；离此心外觅菩提涅槃无有是处。自性真实非因果。法即是心义，自心是涅槃。若言心外有佛及菩提可得，无有是处。佛及菩提皆在何处？譬如有人以手提虚空得否？虚空但有名，亦无相貌；取不得、舍不得，是捉空不得。除此心外，见佛终不得也。佛是自心作得，因何离此心外觅佛？前佛后佛只言其心，心即是佛，佛即是心；心外无佛，佛外无心。若言心外有佛，佛在何处？心外既无佛，何起佛见？递相诳惑，不能了本心，被它无情物摄，无自由。若也不信，自诳无益。佛无过患，众生颠倒，不觉不知自心是佛。
若知自心是佛，不应心外觅佛。佛不度佛，将心觅佛不识佛。但是外觅佛者，尽是不识自心是佛。亦不得将佛礼佛，不得将心念佛。佛不诵经，佛不持戒，佛不犯戒、佛无持犯，亦不造善恶。若欲觅佛，须是见性，见性即是佛。若不见性，念佛诵经持斋持戒亦无益处。念佛得因果，诵经得聪明，持戒得生天，布施得福报，觅佛终不得也。
若自己不明了，须参善知识，了却生死根本。若不见性，即不名善知识。若不如此纵说得十二部经，亦不免生死轮回，三界受苦，无出期时。昔有善星比丘，诵得十二部经，犹自不免轮回，缘为不见性。善星既如此，今时人讲得三五本经论以为佛法者，愚人也。若不识得自心，诵得闲文书，都无用处。若要觅佛，直须见性。 性即是佛，佛即是自在人，无事无作人。若不见性，终日茫茫，向外驰求，觅佛元来不得。虽无一物可得，若求会亦须参善知识，切须苦求，令心会解。生死事大，不得空过，自诳无益。纵有珍馐如山，眷属如恒河沙开眼即见，合眼还见么？故知有为之法，如梦幻等。若不急寻师，空过一生。然即佛性自有，若不因师，终不明了。不因师悟者，万中希有。 若自己以缘会合，得圣人意，即不用参善知识。此即是生而知之，胜学也。若未悟解，须勤苦参学，因教方得悟。若未悟了，不学亦得。不同迷人，不能分别皂白，妄言宣佛敕，谤佛忌法。如斯等类，说法如雨，尽是魔说，即非佛说。师是魔王，弟子是魔民，迷人任它指挥，不觉堕生死海。但是不见性人，妄称是佛。此等众生，是大罪人，诳它一切众生，令入魔界.若不见性，说得十二部经教，尽是魔说。魔家眷属，不是佛家弟子。既不辨皂白，凭何免生死。若见性即是佛，不见性即是众生。若离众生性，别有佛性可得者，佛今在何处？即众生性，即是佛性也。性外无佛，佛即是性；除此性外，无佛可得，佛外无性可得。’问曰：‘若不见性，念佛诵经布施持戒精进，广兴福利，得成佛否？’答曰：‘不得。’又问：‘因何不得？’ 答曰：‘有少法可得，是有为法，是因果、是受报、是轮回法，不免生死，何时得成佛道。成佛须是见性。若不见性，因果等语，是外道法。
若是佛不习外道法。佛是无业人，无因果，但有少法可得，尽是谤佛，凭何得成。但有住著一心一能一解一见，佛都不许。佛无持犯，心性本空，亦非垢净。诸法无修无证，无因无果。佛不持戒，佛不修善，佛不造恶，佛不精进，佛不懈怠，佛是无作人。但有住著心，见佛即不许也。佛不是佛，莫作佛解。若不见此义，一切时中，一切处处，皆是不了本心。
若不见性，一切时中拟作无作想，是大罪人，是痴人，落无记空中；昏昏如醉人，不辨好恶。若拟修无作法，先须见性，然后息缘虑。若不见性得成佛道，无有是处。有人拨无因果，炽然作恶业，妄言本空，作恶无过；如此之，堕无间黑暗地狱，永无出期。若是智人，不应作如是解。’
问曰：‘既若施为运动，一切时中皆是本心；色身无常之时，云何不见本心？’
答曰：‘本心常现前，汝自不见？’
间曰：‘心既见在，何故不见？’师曰：‘汝曾作梦否？’
答：‘曾作梦。’
问曰：‘汝作梦之时，是汝本身否？’
答：‘是本身。’
又问：‘汝言语施为运动与汝别不别？’
答曰：‘不别。’
师曰：‘既若不别，即此身是汝本法身；即此法身是汝本心。’此心从无始旷大劫来，与如今不别；未曾有生死，不生不灭。不增不减，不垢不净，不好不恶，不来不去；亦无是非、亦无男女相、亦无僧俗老少、无圣无凡；亦无佛、亦无众生、亦无修证、亦无因果、亦无筋力、亦无相貌；犹如虚空，取不得、舍不得，山河石壁不能为碍；出没往来，自在神通；透五蕴山，渡生死河；一切业拘此法身不得。此心微妙难见，此心不同色心，此心是人皆欲得见。于此光明中运手动足者，如恒河沙，及乎问著，总道不得，犹如木人相似，总是自己受用，因何不识？
佛言一切众生，尽是迷人，因此作业，堕生死河，欲出还没，只为不见性。众生若不迷，因何问著其中事，无有一人得会者，自家运手动足因何不识。故知圣人语不错，迷人自不会晓。故知此难明，惟佛一人能会此法；余人天及众生等，尽不明了。
若智慧明了，此心号名法性，亦名解脱。生死不拘，一切法拘它不得，是名大自在王如来；亦名不思议，亦名圣体，亦名长生不死，亦名大仙。名虽不同，体即是一。
圣人种种分别，皆不离自心。心量广大，应用无穷，应眼见色，应耳闻声，应鼻嗅香，应舌知味，乃至施为运动，皆是自心。一切时中但有语言道断，即是自心。故云如来色无尽，智慧亦复然。色无尽是自心，心识善能分别一切，乃至施为运用，皆是智慧。心无形相，智慧亦无尽。故云如来色无尽，智慧亦复然。四大色身，即是烦恼，色身即有生灭，法身常住无所住，如来法身常不变异故。经云：众生应知，佛性本自有之。迦叶只是悟得本性，本性即是心，心即是性，性即此同诸佛心。前佛后佛只传心，除此心外，无佛可得。 颠倒众生不知自心是佛，向外驰求，终日忙忙；念佛礼佛，佛在何处？不应作如是等见，但知自心，心外更无别佛。经云：凡所有相，皆是虚妄。又云：所在之处，即为有佛。自心是佛，不应将佛礼佛；但是有佛及菩萨相貌，忽尔见前，切不用礼敬。我心空寂，本无如是相貌，若取相即是魔，尽落邪道。若是幻从心起，即不用礼。礼者不知，知者不礼，礼被魔摄。恐学人不知，故作是辨。诸佛如来本性体上，都无如是相貌，切须在意。但有异境界切不用采括，亦莫生怕怖，不要疑惑，我心本来清净，何处有如许相貌。 乃至天龙夜叉鬼神帝释梵王等相，亦不用心生敬重，亦莫怕惧；我心本来空寂，一切相貌皆是妄见，但莫取相。若起佛见法见，及佛菩萨等相貌，而生敬重，自堕众生位中。若欲直会，但莫取一切相即得，更无别语。故经云：凡所有相，皆是虚妄。都无定实，幻无定相。是无常法，但不取相，合它圣意。故经云：离一切相，即名诸佛。
问曰：因何不得礼佛菩萨等？答曰：天魔波旬阿修罗示见神通，皆作得菩萨相貌。种种变化，是外道，总不是佛。佛是自心，莫错礼拜。佛是西国语，此土云觉性。觉者灵觉，应机接物，扬眉瞬目，运手动足，皆是自己灵觉之性。性即是心，心即是佛，佛即是道，道即是禅。禅之一字，非凡圣所测。又云：见本性为禅。若不见本性，即非禅也。假使说得千经万论，若不见本性，只是凡夫，非是佛法。至道幽深，不可话会，典教凭何所及。但见本性，一字不识亦得。见性即是佛，圣体本来清净，无有杂秽。 所有言说，皆是圣人从心起用。用体本来空，名言犹不及，十二部经凭何得及。道本圆成，不用修证。道非声色，微妙难见。如人饮水，冷暖自知，不可向人说也。唯有如来能知，余人天等类，都不觉知。凡夫智不及，所以有执相。不了自心本来空寂，妄执相及一切法即堕外道。若知诸法从心生，不应有执，执即不知。
若见本性，十二部经总是闲文字。千经万论只是明心，言下契会，教将何用？至理绝言；教是语词，实不是道。道本无言，言说是妄。若夜梦见楼阁宫殿象马之属，及树木丛林池亭如是等相；不得起一念乐著，尽是托生之处，切须在意。临终之时，不得取相，即得除障。疑心瞥起，即魔摄。法身本来清净无受，只缘迷故，不觉不知，因兹故妄受报。所以有乐著，不得自在。只今若悟得本来身心，即不染习。若从圣入凡，示见种种杂类，自为众生，故圣人逆顺皆得自在，一切业拘它不得。
圣成久有大威德，一切品类业，被它圣人转，天堂地狱无奈何它。凡夫神识昏昧，不同圣人，内外明彻。若有疑即不作，作即流浪生死，后悔无相救处。贫穷困苦皆从妄想生，若了是心，递相劝勉，但无作而作，即入如来知见。
初发心人，神识总不定；若梦中频见异境，辄不用疑，皆是自心起故，不从外来。梦若见光明出现，过于日轮，即余习顿尽，法界性见。若有此事，即是成道之因。唯自知，不可向人说。或静园林中行住坐卧，眼见光明，或大或小，莫与人说，亦不得取，亦是自性光明。或夜静暗中行住坐卧，眼睹光明，与昼无异，不得怪，并是自心欲明显。或夜梦中见星月分明，亦自心诸缘欲息，亦不得向人说。梦若昏昏，犹如阴暗中行，亦是自心烦恼障重，亦自知。 若见本性不用读经念佛，广学多知无益，神识转昏。设教只为标心；若识心，何用看教？若从凡入圣，即须息业养神，随分过日。若多嗔恚，令性转与道相违，自赚无益。圣人于生死中，自在出没，隐显不定，一切业拘它不得。圣人破邪魔，一切众生但见本性，余习顿灭。神识不昧，须是直下便会，只在如今。欲真会道，莫执一切法；息业养神，余习亦尽。自然明白，不假用功。
外道不会佛意，用功最多；违背圣意，终日驱驱念佛转经，昏于神性，不免轮回，佛是闲人，何用驱驱广求名利，后时何用？但不见性人，读经念佛，长学精进；六时行道，长坐不卧；广学多闻，以为佛法。此等众生，尽是谤佛法人。前佛后佛，只言见性。诸行无常，若不见性，妄言我得阿耨菩提，此是大罪人。十大弟子阿难多闻中得第一，于佛无识只学多闻，二乘外道皆无识佛，识数修证，堕在因果中。是众生业报，不免生死，远背佛意，即是谤佛众生，杀欲无罪过。经云：阐提人不生信心，杀欲无罪过。若有信心，此人是佛位人。若不见性，即不用取次谤它良善，自赚无益。
善恶历然，因果分明。天堂地狱只在眼前，愚人不信，现堕黑暗地狱中；亦不觉不知，只缘业重故，所以不信。譬如无目人，不信道有光明，纵向伊说亦不信，只缘盲故，凭何辨得日光；愚人亦复如是。现今堕畜生杂类，诞在贫穷下贱，求生不得，求死不得。虽受是苦，直问著亦言我今快乐，不异天堂。故知一切众生，生处为乐，亦不觉不知。如斯恶人，只缘业障重故，所以不能发信心者，不自由它也。若见自心是佛，不在剃除须发，白衣亦是佛。若不见性，剃除须发，亦是外道。
问曰：白衣有妻子，淫欲不除，凭何得成佛？答曰：只言见性不言淫欲。只为不见性；但得见性，淫欲本来空寂，自尔断除，亦不乐著，纵有余习，不能为害。何以故？性本清净故。虽处在五蕴色身中，其性本来清净，染污不得。法身本来无受，无饥渴，无寒热，无病，无恩爱，无眷属，无苦乐，无好恶，无短长，无强弱，本来无有一物可得，只缘执有此色身，因即有饥渴寒热瘴病等相，若不执，即一任作。若于生死中得自在，转一切法，与圣人神通自在无碍，无处不安。若心有疑，决定透一切境界不过。不作最好，作了不免轮回生死。若见性，旃陀罗亦得成佛。
问曰：旃陀罗杀生作业，如何得成佛？答曰：只言见性不言作业。纵作业不同，一切业拘不得。从无始旷大劫来，只为不见性，堕地狱中，所以作业轮回生死。从悟得本性，终不作业。若不见性，念佛免报不得，非论杀生命。若见性疑心顿除，杀生命亦不奈它何。自西天二十七祖，只是递传心印。吾今来此土，唯传顿教大乘，即心是佛，不言持戒精进苦行。乃至入水火，登于剑轮，一食长坐不卧，尽是外有为法。若识得施为运动灵觉之性，汝即诸佛心。前佛后佛只言传心，更无别法。若识此法，凡夫一字不识亦是佛。
若不识自己灵觉之性，假使身破如微尘，觅佛终不得也。佛者亦名法身，亦名本心，此心无形相，无因果，无筋骨，犹如虚空，取不得。不同质碍，不同外道。此心除如来一人能会，其余众生迷人不明了。此心不离四大色身中，若离是心，即无能运动。是身无知，如草木瓦砾。身是无性，因何运动。若自心动，乃至语言施为运动，见闻觉知，皆是动心动用。动是心动，动即其用。动用外无心，心外无动。动不是心，心不是动。动本无心，心本无动。动不离心，心不离动。动无心离，心无动离，动是心用，用是心动。动即心用，用即心动。不动不用，用体本空。空本无动，动用同心，心本无动。
故经云：动而无所动，终日去来而未曾去，终日见而未曾见，终日哮而未曾哮，终日闻而未曾闻，终日知而未曾知，终日喜而未曾喜，终日行而未曾行，终日住而未曾住。故经云：言语道断，心行处灭，见闻觉知，本自圆寂。乃至嗔喜痛痒何异木人，只缘推寻痛痒不可得。故经云：恶业即得苦报，善业即有善报，不但嗔堕地狱，喜即生天。若知嗔喜性空，但不执即业脱。若不见性，讲经决无凭，说亦无尽。略标邪正如是，不及一二也。颂曰
心心心难可寻，宽时遍法界，窄也不容针。
我本求心不求佛，了知三界空无物。
若欲求佛但求心，只这心这心是佛。
我本求心心自持，求心不得待心知。
佛性不从心外得，心生便是罪生时。
偈曰
吾本来此土。 传法救迷情。
一华开五叶。 结果自然成。
达摩大师血脉论终
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Saturday, March 21, 2009
达摩大师《血脉论》
达摩大师《悟性论》
《悟性论》~ 菩提达摩大师著
（达摩祖师着渝州华严寺沙门释宗镜校刻）
夫道者；以寂灭为体。修者；以离相为宗。故经云：寂灭是菩提，灭诸相故。
佛者觉也；人有觉心，得菩提道，故名为佛。经云：离一切诸相，即名诸佛。是知有相，是无相之相。不可以眼见，唯可以智知。若闻此法者，生一念信心，此人以发大乘超三界。
三界者：贪嗔痴是。返贪嗔痴为戒定慧，即名超三界。然贪嗔痴亦无实性，但据众生而言矣。若能返照，了了见贪嗔痴性即是佛性，贪嗔痴外更无别有佛性。经云：诸佛从本来，常处于三毒，长养于白法，而成于世尊。三毒者：贪嗔痴也。
言大乘最上乘者，皆是菩萨所行之处，无所不乘，亦无所乘，终日乘未尝乘，此为佛乘。经云：无乘为佛乘也。若人知六根不实，五蕴假名，遍体求之，必无定处，当知此人解佛语。
经云：五蕴窟宅名禅院。内照开解即大乘门，可不明哉。不忆一切法，乃名为禅定。若了此言者，行住坐卧皆禅定。
知心是空，名为见佛。何以故？十方诸佛皆以无心，不见于心，名为见佛。
舍身不恡，名大布施。离诸动定，名大坐禅。何以故？凡夫一向动，小乘一向定，谓出过凡夫小乘之坐禅，名大坐禅。若作此会者，一切诸相不求自解，一切诸病不治自差，此皆大禅定力。
凡将心求法者为迷，不将心求法者为悟。不著文字名解脱；不染六尘名护法；出离生死名出家；不受后有名得道；不生妄想名涅槃；不处无明为大智慧；无烦恼处名般涅槃；无心相处名为彼岸。
迷时有此岸，若悟时无此岸。何以故？为凡夫一向住此。若觉最上乘者，心不住此，亦不住彼，故能离于此彼岸也。若见彼岸异于此岸，此人之心，已得无禅定。
烦恼名众生，悟解名菩提，亦不一不异，只隔具迷悟耳。迷时有世间可出，悟时无世间可出。平等法中，不见凡夫异于圣人。经云：平等法者，凡夫不能入，圣人不能行。平等法者，唯有大菩萨与诸佛如来行也。若见生异于死，动异于静，皆名不平等。不见烦恼异于涅槃，是名平等。何以故？烦恼与涅槃，同是一性空故。
是以小乘人妄断烦恼，妄入涅槃为涅槃所滞。菩萨知烦恼性空，即不离空，故常在涅槃。
涅槃者：涅而不生，槃而不死，出离生死，出般涅槃。心无去来，即入涅槃。是知涅槃即是空心。
诸佛入涅槃者，为在无妄想处。菩萨入道场者，即是无烦恼处。
空闲处者，即是无贪嗔痴也。贪为欲界、嗔为色界、痴为无色界，若一念心生，即入三界；一念心灭，即出三界。
是知三界生灭，万法有无，皆由一心。凡言一法者：似破瓦石竹木无情之物。若知心是假名，无有实体，即知自家之心亦是非有，亦是非无。何以故？凡夫一向生心，名为有；小乘一向灭心，名为无；菩萨与佛未曾生心，未曾灭心，名为非有非无心；非有非无心，此名为中道。
是知持心学法，则心法俱迷；不持心学法，则心法俱悟。
凡迷者：迷于悟，悟者：悟于迷。正见之人，知心空无，即超迷悟。无有迷悟，始名正解、正见。
色不自色，由心故色；心不自心，由色故心；是知心色两相俱生灭。有者有于无，无者无于有，是名真见。
夫真见者，无所不见，亦无所见，见满十方，未曾有见。何以故？无所见故，见无见故，见非见故。
凡夫所见，皆名妄想。若寂灭无见，始名真见。心境相对，见生于中，若内不起心，则外不生境，境心俱净，乃名为真见。作此解时，乃名正见。
不见一切法，乃名得道；不解一切法，乃名解法。何以故？见与不见，俱不见故；解与不解，俱不解故。无见之见，乃名真见；无解之解，乃名大解。
夫正见者：非直见于见，亦乃见于不见。真解者：非直解于解，亦乃解于无解。凡有所解，皆名不解；无所解者，始名正解；解与不解，俱非解也。
经云：不舍智慧名愚痴。以心为空，解与不解俱是真；以心为有，解与不解俱是妄。若解时法逐人，若不解时人逐法。若法逐于人，则非法成法；若人逐于法，则法成非法。若人逐于法，则法皆妄；若法逐于人，则法皆真。
是以圣人亦不将心求法，亦不将法求心，亦不将心求心，亦不将法求法。所以心不生法，法不生心，心法两寂，故常为在定。
众生心生，则佛法灭；众生心灭，则佛法生。心生则真法灭，心灭则真法生。已知一切法各各不相属，是名得道人。知心不属一切法，此人常在道场。
迷时有罪，解时无罪。何以故？罪性空故。若迷时无罪见罪，若解时即罪非罪。何以故？罪无处所故。经云：诸法无性，真用莫疑，疑即成罪。何以故？罪因疑惑而生。若作此解者，前世罪业即为消灭。
迷时六识五阴皆是烦恼生死法，悟时六识五阴皆是涅槃无生死法。修道人不外求道。何以故？知心是道；若得心时，无心可得；若得道时，无道可得。若言将心求道得者，皆名邪见。
迷时有佛有法，悟无佛无法。何以故？悟即是佛法。夫修道者：身灭道成。亦如甲折树。生此业报身，念念无常，无一定法，但随念修之；亦不得厌生死，亦不得爱生死；但念念之中，不得妄想；则生证有余涅槃，死入无生法忍。
眼见色时，不染于色；耳闻声时，不染于声；皆解脱也。眼不著色，眼为禅门；耳不著声，耳为禅门。总而言，见色有见色性，不著常解脱；见色相者常系缚。不为烦恼所系缚者，即名解脱，更无别解脱。
善观色者，色不生心，心不生色，即色与心俱清净。无妄想时，一心是一佛国，有妄想时，一心是一地狱。众生造作妄想，以心生心，故常在地狱。菩萨观察妄想，不以心生心，常在佛国。
若不以心生心，则心心入空，念念归静，从一佛国至一佛国。若以心生心，则心心不静，念念归动，从一地狱历一地狱。若一念心起，则有善恶二业，有天堂地狱；若一念心不起，即无善恶二业，亦无天堂地狱。
为体非有非无，在凡即有，在圣即无。圣人无其心，故胸臆空洞，与天同量。此已下并是大道中证，非小乘及凡夫境界也。
心得涅槃时，即不见有涅槃。何以故？心是涅槃。若心外更见涅槃，此名著邪见也。
一切烦恼为如来种心，为因烦恼而得智慧。只可道烦恼生如来，不可得道烦恼是如来。故身心为田畴，烦恼为种子，智慧为萌芽，如来喻于谷也。
佛在心中，如香在树中；烦恼若尽，佛从心出；朽腐若尽，香从树出。即知树外无香，心外无佛。若树外有香，即是他香；心外有佛，即是他佛。
心中有三毒者，是名国土秽恶；心中无三毒者，是名国土清净。经云：若使国土不净，秽恶充满，诸佛世尊于中出者，无有此事。不净秽恶者，即无明三毒是；诸佛世尊者，即清净觉悟心是。
一切言语无非佛法；若能无其所言，而尽日言是道；若能有其所言，即终日默而非道。是故如来言不乘默，默不乘言，言不离默；悟此言默者，皆在三昧。若知时而言，言亦解脱；若不知时而默，默亦系缚。是故言若离相，言亦名解脱；默若著相，默即是系缚。
夫文字者：本性解脱。文字不能就系缚，系缚自本来未就文字。
法无高下，若见高下非法也。非法为筏，是法为人筏者。人乘其筏者，即得渡于非法，则是法也。
若世俗言，即有男女贵贱；以道言之，即无男女贵贱。以是天女悟道，不变女形；车匿解真，宁移贱称乎。此盖非男女贵贱，皆由一相也。
天女于十二年中，求女相了不可得，即知于十二年中，求男相亦不可得。十二年者，即十二入是也。
离心无佛，离佛无心；亦如离水无冰，亦如离冰无水。
凡言离心者，非是远离于心，但使不著心相。经云：不见相，名为见佛。即是离心相也。离佛无心者；
言佛从心出，心能生佛。然佛从心生，而心未尝生于佛。亦如鱼生于水，水不生鱼。欲观于鱼，未见鱼，而先见水。
欲观佛者，未见佛，而先见心。即知已见鱼者，忘于水；已见佛者，忘于心。若不忘于心，尚为心所惑；若不忘于水，尚被水所迷。
众生与菩提，亦如冰之与水；为三毒所烧，即名众生；为三解脱所净，即名菩提。为三冬所冻，即名为冰；为三夏所消，即名为水。若舍却冰，即无别水；若弃却众生，则无别菩提。
明知冰性即是水性，水性即是冰性。众生性者，即菩提性也。
众生与菩提同一性，亦如乌头与附子共根耳；但时节不同，迷异境故，有众生菩提二名矣。是以蛇化为龙，不改其鳞；凡变为圣，不改其面。
但知心者智内，照身者戒外。真众生度佛，佛度众生，是名平等。
众生度佛者，烦恼生悟解。佛度众生者，悟解灭烦恼。是知非无烦恼，非无悟解；是知非烦恼无以生悟解，非悟解无以灭烦恼。
若迷时佛度众生，若悟时众生度佛。何以故？佛不自成，皆由众生度故。
诸佛以无明为父，贪爱为母，无明贪爱皆是众生别名也。众生与无明，亦如左掌与右掌，更无别也。
迷时在此岸，悟时在彼岸。若知心空不见相，则离迷悟；既离迷悟，亦无彼岸。
如来不在此岸，亦不在彼岸，不在中流。中流者，小乘人也；此岸者，凡夫也。彼岸菩提也。
佛有三身者：化身报身法身。化身亦云应身。若众生常作善时即化身，现修智慧时即报身，现觉无为即法身。
常现飞腾十方随宜救济者，化身佛也。若断惑即是雪山成道，报身佛也。无言无说，无作无得，湛然常住，法身佛也。
若论至理，一佛尚无，何得有三？
此谓三身者，但据人智也。人有上中下说，下智之人妄兴福力也，妄见化身佛；中智之人妄断烦恼，妄见报身佛；上智之人妄证菩提，妄见法身佛；上上智之人内照圆寂，明心即佛不待心而得佛智，知三身与万法皆不可取不可说，此即解脱心，成于大道。
经云：佛不说法，不度众生，不证菩提。此之谓矣！众生造业，业不造众生。今世造业，后世受报，无有脱时。唯有至人，于此身中，不造诸业，故不受报。经云：诸业不造，自然得道。岂虚言哉！
人能造业，业不能造人；人若造业，业与人俱生；人若不造业，业与人俱灭。是知业由人造，人由业生。人若不造业，即业无由生人也。
亦如人能弘道，道不能弘人。今之凡夫，往往造业，妄说无报，岂至少不苦哉。若以至少而理前心，造后心报，何有脱时？若前心不造，即后心无报，复安妄见业报？
经云：虽信有佛，言佛苦行，是名邪见。虽信有佛，言佛有金锵马麦之报，是名信不具足，是名一阐提。
解圣法名为圣人，解凡法者名为凡夫。但能舍凡法就圣法，即凡夫成圣人矣。
世间愚人，但欲远求圣人，不信慧解之心为圣人也。经云：无智人中，莫说此经。
经云：心也法也，无智之人，不信此心。解法成于圣人，但欲远外求学，爱慕空中佛像光明香色等事，皆堕邪见，失心狂乱。
经云：若见诸相非相，即见如来。八万四千法门，尽由一心而起。若心相内净，犹如虚空，即出离身心内，八万四千烦恼为病本也。凡夫当生忧死，饱临愁饥，皆名大惑。
所以圣人不谋其前，不虑其后，无恋当今，念念归道。若未悟此大理者，即须早求人天之善，无令两失。
夜坐偈云：
一更端坐结跏趺，怡神寂照泯同虚。
旷劫由来不生灭，何须生灭灭无余。
一切诸法皆如幻，本性自空那用除。
若识心法非形像，湛然不动自真如。
二更凝神转明净，不起忆想同真性。
森罗万像并归空，更执有空还是病。
诸法本自非空有，凡夫妄想论邪正。
若能不二其居怀，谁道即凡非是圣。
三更心净等虚空，遍满十方无不通。
山河石壁无能障，恒沙世界在其中。
世界本性真如性，亦无无性即含融。
非但诸佛能如此，有情之类并皆同。
四更无灭亦无生，量与虚空法界平。
无去无来无起灭，非有非无非暗明。
不起诸见如来见，无名可名真佛名。
唯有悟者应能识，未会众生由若盲。
五更般若照无边，不起一念历三千。
欲见真如平等性，慎勿生心即目前。
妙理玄奥非心测，不用寻逐令疲极。
若能无念即真求，更若有求还不识。
达摩大师《悟性论》终
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Technorati: Buddhism Buddha Buddhist Dharma Compassion Wisdom Religion Meditation Zen Philosophy Spirituality Inspiration Peace Insight
达磨大师《破相论》
破相论 ~ 达磨祖师著
渝州华岩寺沙门释宗镜校刻
问曰：若复有人志求佛道者，当修何法最为省要？
答曰：唯观心一法，总摄诸法，最为省要。
问曰：何一法能摄诸法？
答曰：心者万法之根本，一切诸法唯心所生；若能了心，则万法俱备；犹如大树，所有枝条及诸花果，皆悉依根。栽树者，存根而始生子；伐树者，去根而必死。若了心修道，则少力而易成；不了心而修，费功而无益。故知一切善恶皆由自心。心外别求，终无是处。
问曰：云何观心称之为了？
答曰：菩萨摩诃萨，行深般若波罗蜜多时，了四大五阴本空无我；了见自心起用，有二种差别。云何为二？一者净心，二者染心。此二种心法，亦自然本来俱有；虽假缘合，互相因待。净心恒乐善因，染体常思恶业。若不受所染，则称之为圣。遂能远离诸苦，证涅槃乐。若堕染心，造业受其缠覆，则名之为凡，沉沦三界，受种种苦。何以故？由彼染心，障真如体故。十地经云：‘众生身中有金刚佛性，犹如日轮，体明圆满，广大无边；只为五阴重云所覆，如瓶内灯光，不能显现。又涅槃经云：一切众生悉有佛性，无明覆故，不得解脱。佛性者，即觉性也。但自觉觉他，觉知明了，则名解脱。故知一切诸善，以觉为根；因其觉根，遂能显现诸功德树。涅槃之果德，因此而成。如是观心，可名为了。问：上说真如佛性，一切功德，因觉为根，未审无明之心，以何为根？答：无明之心，虽有八万四千烦恼情欲，及恒河沙众恶，皆因三毒以为根本。其三毒者，贪嗔痴是也。此三毒心，自能具足一切诸恶。犹如大树，根虽是一，所生枝叶其数无边。彼三毒根，一一根中，生诸恶业百千万亿，倍过于前，不可为喻。如是三毒心，于本体中，应现六根，亦名六贼，即六识也。由此六识，出入诸根，贪著万境，能成恶业，障真如体，故名六贼。一切众生，由此三毒六贼，惑乱身心，沉没生死，轮回六趣，受诸苦恼；犹如江河，因小泉源，洎流不绝，乃能弥漫，波涛万里。若复有人断其本源，即众流皆息。求解脱者，能转三毒为三聚净戒，转六贼为六波罗蜜，自然永离一切诸苦。
问：六趣三界广大无边，若唯观心，何由免无穷之苦？
答：三界业报，唯心所生；本若无心，于三界中，即出三界。其三界者，即三毒也；贪为欲界，嗔为色界，痴为无色界，故名三界。由此三毒，造业轻重，受报不同，分归六处，故名六趣。
问：云何轻重分之为六？
答曰：众生不了正因，迷心修善，未免三界，生三轻趣。云何三轻趣？所谓迷修十善，妄求快乐，未免贪界，生于天趣。迷持五戒，妄起爱憎，未免嗔界，生于人趣。迷执有为，信邪求福，未免痴界，生阿修罗趣。如是三类，名三轻趣。云何三重？所谓纵三毒心，唯造恶业，堕三重趣。若贪业重者，堕恶鬼趣；嗔业重者，堕地狱趣；痴业重者，堕畜生趣。如是三重，通前三轻，遂成六趣。故知一切苦业由自心生，但能摄心，离诸邪恶，三界六趣轮回之苦，自然消灭离苦，即得解脱。
问曰：如佛所说，我于三大阿僧祇劫，无量勤苦，方成佛道。云何今说，唯只观心，制三毒，即名解脱？
答：佛所说言，无虚妄也。阿僧祇劫者，即三毒心也；胡言阿僧祇，汉名不可数。此三毒心，于中有恒沙恶念，于一一念中，皆为一劫；如是恒沙不可数也，故言三大阿僧祇。真如之性，既被三毒之所覆盖，若不超彼三大恒沙毒恶之心，云何名为解脱？今若能转贪嗔痴等三毒心，为三解脱，是则名为得度三大阿僧祇劫。末世众生愚痴钝根，不解如来三大阿僧祇秘密之说，遂言成佛尘劫未期，岂不疑误行人退菩提道。
问：菩萨摩诃萨由持三聚净戒，行六波罗蜜，方成佛道；今令学者唯只观心，不修戒行，云何成佛？
答：三聚净戒者，即制三毒心也。制三毒成无量善聚。聚者会也，无量善法普会于心，故名三聚净戒。六波罗蜜者，即净六根也。胡名波罗蜜，汉名达彼岸，以六根清净，不染六尘，即是度烦恼河，至菩提岸。故名六波罗蜜。
问：如经所说；三聚净戒者，誓断一切恶、誓修一切善、誓度一切众生。今者唯言制三毒心，岂不文义有乖也？
答：佛所说是真实语。菩萨摩诃萨，于过去因中修行时，为对三毒，发三誓愿，持一切净戒。对于贪毒，誓断一切恶常修一切善；对于嗔毒，誓度一切众生；故常修慧；对于痴毒，由持如是戒定慧等三种净法，故能超彼三毒成佛道也。诸恶消灭，名为断。以能持三聚净戒，则诸善具足，名之为修。以能断恶修善，则万行成就，自它俱利，普济群生，故名解脱。则知所修戒行不离于心，若自心清净，则一切佛土皆悉清净。故经云：心垢则众生垢，心净则众生净；欲得佛土，当净其心，随其心净，则佛土净也。三聚净戒自然成就。
问曰：如经所说，六波罗蜜者，亦名六度；所谓布施持戒忍辱精进禅定智慧。今言六根清净，名波罗蜜者，若为通会。又六度者，其义如何？
答：欲修六度，当净六根，先降六贼。能舍眼贼，离诸色境，名为布施；能禁耳贼，于彼声尘，不令纵逸，名为持戒；能伏鼻贼，等诸香臭，自在调柔，名为忍辱；能制口贼，不贪诸味，赞咏讲说，名为精进；能降身贼，于诸触欲，湛然不动，名为禅定；能调意贼，不顺无明，常修觉慧，名为智慧。六度者运也，六波罗蜜喻若船筏，能运众生，达于彼岸，故名六度。
问：经云：释迦如来，为菩萨时，曾饮三斗六升乳糜，方成佛道。先因饮乳，后证佛果，岂唯观心得解脱也？
答：成佛如此，言无虚妄也；必因食乳，然使成佛。言食乳者，有二种，佛所食者，非是世间不净之乳，乃是清净法乳；三斗者，三聚净戒，六升者，六波罗蜜；成佛道时，由食如是清净法乳，方证佛果。若言如来食于世间和合不净牛膻腥乳，岂不谤误之甚。真如者，自是金刚不坏，无漏法身，永离世间一切诸苦；岂须如是不净之乳，以充饥渴。经其说，其牛不在高原，不在下湿，不食谷麦糠麸，不与挬牛同群；其牛身作紫磨金色，言牛者，毗卢舍那佛也。以大慈悲，怜愍一切，故于清净法体中，出如是三聚净戒六波罗蜜微妙法乳，养育一切求解脱者。如是真净之牛，清净之乳，非但如来饮之成道，一切众生若能饮者，皆得阿耨多罗三藐三菩提。
问：经中所说，佛令众生修造伽蓝，铸写形像，烧香散花燃灯，昼夜六时绕塔行道，持斋礼拜，种种功德皆成佛道；若唯观心，总摄诸行，说如是事，应虚空也。
答：佛所说经，有无量方便，以一切众生钝根狭劣，不悟甚深之义，所以假有为，喻无为；若复不修内行，唯只外求，希望获福，无有是处。言伽蓝者：西国梵语，此土翻为清净地也；若永除三毒，常净六根，身心湛然，内外清净，是名修伽蓝。铸写形像者：即是一切众生求佛道也；所为修诸觉行，彷像如来真容妙相，岂遣铸写金铜之所作也？是故求解脱者，以身为炉，以法为火，以智慧为巧匠，三聚净戒、六波罗蜜以为模样；镕炼身中真如佛性，遍入一切戒律模中，如教奉行，一无漏缺，自然成就真容之像。所谓究竟常住微妙色身，非是有为败坏之法。若人求道，不解如是铸写真容，凭何辄言功德？烧香者：亦非世间有相之香，乃是无为正法之香也；薰诸臭秽无明恶业，悉令消灭。其正法香者，有其五种：一者戒香，所谓能断诸恶，能修诸善。二者定香，所谓深信大乘，心无退转。三者慧香，所谓常于身心，内自观察。四者解脱香，所谓能断一切无明结缚。五者解脱知见香，所谓观照常明，通达无碍。如是五种香，名为最上之香，世间无比。佛在世日，令诸弟子以智慧火，烧如是无价珍香，供养十方诸佛。今时众生不解如来真实之义，唯将外火烧世间沉檀薰陆质碍之香，希望福报，云何得？散花者，义亦如是；所谓常说正法，诸功德花，饶益有情，散沾一切；于真如性，普施庄严。此功德花，佛所赞叹，究竟常住，无雕落期。若复有人散如是花，获福无量。若言如来令众生，剪截缯彩，伤损草木，以为散花，无有是处。所以者何？持净戒者，于诸天地森罗万像，不令触犯；误犯者，犹获大罪，况复今者故毁净戒，伤万物求于福报，欲益返损，岂有是乎？又长明灯者：即正觉心也，以觉明了，喻之为灯；是故一切求解脱者，以身为灯台，心为灯炷，增诸戒行，以为添油；智慧明达，喻如灯火。当燃如是真正觉灯，照破一切无明痴暗，能以此法，转相开示，即是一灯燃百千灯，以灯续然，然灯无尽，故号长明。过去有佛，名曰然灯，义亦如是。愚痴众生，不会如来方便之说，专行虚妄，执著有为，遂燃世间苏油之灯，以照空室，乃称依教，岂不谬乎！所以者何？佛放眉间一毫相光，上能照万八千世界，岂假如是苏油之灯，以为利益。审察斯理，应不然乎！又六时行道者：所谓六根之中，于一切时，常行佛道，修诸觉行，调伏六根，长时不舍，名为六时。绕塔行道者：塔是身心也，当令觉慧巡绕身心，念念不停，名为绕塔。过去诸圣，皆行此道，得至涅槃。今时世人，不会此理，曾不内行，唯执外求；将质碍身，绕世间塔，日夜走骤，徒自疲劳，而于真性，一无利益。又持斋者：当须会意，不达斯理，徒尔虚切。斋者齐也，所谓斋正身心，不令散乱。持者护也，所谓于诸戒行，如法护持。必须外禁六情，内制三毒，勤觉察、净身心。了如是义，名为持斋。又持斋者，食有五种：一者法喜食，所谓依持正法，欢喜奉行。二者禅悦食，所谓内外澄寂，身心悦乐。三者念食，所谓常念诸佛，心口相应。四者愿食，所谓行住坐卧，常求善愿。五者解脱食，所谓心常清净，不染俗尘。此五种食，名为斋食。若复有人，不食如是五种净食，自言持斋，无有是处。唯断于无明之食。若辄触者，名为破斋。若有破，云何获福？世有迷人，不悟斯理，身心放逸，诸恶皆为；贪欲恣情，不生惭愧，唯断外食，自为持斋，必无是事。又礼拜者：当如是法也，必须理体内明，事随权变，理有行藏，会如是义，乃名依法。夫礼者敬也，拜者伏也；所谓恭敬真性，屈伏无明，名为礼拜。若能恶情永灭，善念恒存，虽不现相，名为礼拜。其相即法相也。世尊欲令世俗表谦下心，亦为礼拜；故须屈伏外身，示内恭敬。举外明内，性相相应。若复不行理法，唯执外求，内则放纵嗔痴，常为恶业，外即空劳身相，诈现威仪，无惭于圣，徒诳于凡，不免轮回，岂成功德。
问：如温室经说，洗浴众僧，获福无量。此则凭于事法，功德始成，若为观心可相应否？
答：洗浴众僧者，非洗世间有为事也。世尊当尔为诸弟子说温室经，欲令受持洗浴之法；故假世事，比喻真宗。隐说七事供养功德，其七事云何？一者净水、二者烧火、三者澡豆、四者杨柳、五者净灰、六者苏髇、七者内衣。以此七法喻于七事，一切众生由此七法沐浴庄严，能除毒心无明垢秽。’其七法者：一者谓净戒洗荡僭非，犹如净水濯诸尘垢。二者智慧观察内外，犹如然火能温净水。三者分别简弃诸恶，犹如澡豆能净垢腻。四者真实断诸妄想，如嚼杨枝能净口气。五者正信决定无疑，犹如净灰摩身能辟诸风。六者谓柔和忍辱，犹如苏髇通润皮肤。七者谓惭愧悔诸恶业，犹如内衣遮丑行体。如上七法，是经中秘密之义。如来当尔为诸大乘利根者说，非为小智下劣凡夫，所以今人无能解悟。其温室者，即身是也。所以燃智慧火，温净戒汤，沐浴身中。真如佛性，受持七法，以自庄严。当尔比丘，聪明上智，皆悟圣意，如说修行，功德成就，俱登圣果。今时众生，莫测其事，将世间水洗质碍身，自谓依经，岂非误也。且真如佛性，非是凡形，烦恼尘垢，本来无相，岂可将质碍水，洗无为身？事不相应，云何悟道？若欲身得净者；当观此身，本因贪欲，不净所生，臭秽骈阗，内外充满。若也洗此身求于净者，犹如渐渐尽方净，以此验之，明知洗外非佛说也。
问：经说言至念佛，必得往生西方净土。以此一门即应成佛，何假观心？求于解脱。
答：夫念佛者，当须正念，了义为正，不了义为邪。正念必得往生，邪念云何达彼？佛者觉也，所谓觉察身心，勿令起恶；念者忆也，所谓忆持戒行不忘，精进勤了。如是义，名为念。故知念在于心，不在于言。因筌求鱼，得鱼忘筌；因言求意，得意忘言。既称念佛之名，须知念佛之道。若心无实，口诵空名，三毒内臻，人我填臆，将无明心不见佛，徒尔费功。且如诵之与念，义理悬殊，在口曰诵，在心曰念。故知念从心起，名为觉行之门；诵在口中，即是音声之相。执相求理，终无是处。故知过去诸圣所修，皆非外说，唯只推心。即心是众善之源，即心为万德之王。涅槃常乐，由息心生。三界轮回，亦从心起。心是一世之门户，心是解脱之关津。知门户者，岂虑难成？知关津者，何忧不达？窃见今时浅识，唯知事相为功，广费财宝，多伤水陆，妄营像塔，虚促人夫，积木叠泥，图青画绿，倾心尽力，损己迷它；未解惭愧，何曾觉知。见有为则勤勤爱著，说无相则兀兀如迷。且贪现世之小慈，岂觉当来之大苦。此之修学，徒自疲劳，背正归邪，诳言获福。但能摄心内照，觉观外明；绝三毒永使销亡，闭六贼不令侵扰；自然恒沙功德，种种庄严，无数法门，一一成就。超凡证圣，目击非遥。悟在须臾，何烦皓首？真门幽秘，宁可具陈？略述观心，详其少分，而说偈言： 我本求心心自持。求心不知待心知。佛性不从心外得。心生便是罪生时。
我本求心不求佛。了知三界空无物。若欲求佛但求心。只这心心心是佛。
达磨大师破相论终
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Arya Sanghata Sutra (English Translation in YouTube)
Part 1 ~ 18 (English Translation) Playlist
Introduction to the Sanghata Sutra
Benefits of Reciting the Arya Sanghata Sutra
~ Lama Zopa Rinpoche
Download English Version of the Sanghata Sutra
Sanghata Sutra (A4) (Revised Jan. 2007)
Intro to text, Oct. 2005
Traceable Sanghata Sutra (A4) (Revised Sept. 2006)
Sanghata Sutra in Various Languages
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Hymn to the Buddha, The world Transcendent
~ Nagarjuna
Sanskrit title: Lokatistava
Tibetan title: 'jig rten las 'das par bstod pa
Homage to Manjushri!
1
I bow to you, the world transcendent,
You who’re versed in the gnosis of absence.
For the benefit of the world
You’ve suffered long with great compassion.
2
That apart from the mere aggregates
No sentient being exists, you uphold.
Yet, great sage, you continue to remain
Perfectly immersed in the welfare of beings.
3
Wise one, you’ve declared to the intelligent ones
That aggregates too are comparable
To an illusion, a mirage,
A city of Gandharva and a dream.
4
Those which originate from a cause,
Without that [cause], they do no exist;
So why would you not uphold
That clearly they’re just like reflections!
5
The [four great] elements are not perceptible to the eye,
So how can entities be perceptible to the eye?
Clearly rejecting the apprehension of matter itself,
You speak of matter in this manner.
6
Since without the felt there is no feeling;
Feeling itself is devoid of self;
So you uphold that what is felt too
Is devoid of intrinsic existence.
7
If a word and its referent are not different,
[The word] fire would burn one’s mouth;
If they’re different there’ll be no comprehension.
This you, the speaker of truth, have stated.
8
An agent is autonomous and his action too;
This you’ve expressed conventionally.
You uphold that they’re established
Only in terms of mutual dependence.
9
There exists no agent, no subject too;
No merit [exists], they arise through dependence.
“Though dependently arisen they’re unborn”;
So you’ve proclaimed, O master of words.
10
Without being known it’s not an object of knowledge;
Without that there is no consciousness as well.
Therefore the knower and the known
Possess no intrinsic reality, you’ve said.
11
If the characteritic is different from the characterized,
The characterized would exist without the characteristic;
You’ve clearly stated [also] that neither exists
If they’re [conceived of as] non-different.
12
Devoid of characteristic and the characterized,
And free from utterances of words,
With your eyes of [perfect] gnosis,
You bring tranquility to the beings.
13
An existent thing does not arise;
Nor does a non-existent as well, nor does both;
Neither from itself nor from another,
Nor from both; how can there be arising?
14
It’s logical for an existent to endure;
Not so for [such a thing] to disintegrate.
Since it’s logical for a nonexistent not to endure,
It cannot come to disintegrate.
15
First of all it’s illogical for an effect to emerge
From a cause that is itself destructed;
[It] does not [arise] from an undestructed [too]
You accept a dream-like arising.
16
The emergence of effects from a cause
Through destruction or non-destruction,
This origination is like the occurrence of an illusion;
You taught that everything is likewise as well.
17
Therefore you fully understood
This world to have emerged from ideation,
And even when emerging, you’ve declared,
“There is no arising and no disintegration.”
18
In permanence there is no samsara;
In impermanence too there is no samsara.
You, supreme among those who’ve realized suchness,
You’ve declared samsara to be like a dream.
19
Dialectians assert that suffering is created by itself;
Created by another, by both self and another,
Or that they have no cause [at all].
You’ve stated it to be dependent origination.
20
That which originates through dependence,
This you maintain to be empty;
That no independent entity exists,
You, the peerless, [proclaimed] in a lion’s roar.
21
Since you teach the ambrosia of emptiness
To help abandon all conceptualizations,
He who clings to this [i.e. emptiness].
This you’ve strongly condemned.
22
Since they’re inert, dependent, empty,
Like an illusion, and arisen out of conditions,
You’ve made it familiar [to the world]
That all phenomena lack reality.
23. There is nothing that you’ve brought forth;
There is nothing that you have negated;
You’ve comprehended that suchness,
As it was before, so it is afterwards.
24. Without entering the meditation
As shown by the Noble Ones
Can consciousness ever become signless?
25
Without entering signlessness
There is no liberation, you’ve declared;
So you presented this [signlessness]
In its entirety in the Great Vehicle [sutras].
26
By praising you, a vessel worthy of praise,
Whatever merits I may have obtained,
Through this may all beings without exception
Become free from the bondage to signs.
This concludes Hymn to [the Buddha,] the World Transcendent composed by master Noble Nagarjuna. English translation. Geshe Thupten Jinpa, 2007.
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The Twelve Links of Interdependent Origination
By Geshe Rabten at New Delhi, India April 1980 (Last Updated Mar 3, 2009)
This teaching was given at Tushita Mahayana Meditation Centre on April 11, 1980. It was translated by Gonsar Rinpoche. First published in Teachings at Tushita, edited by Nicholas Ribush with Glenn H. Mullin, Mahayana Publications, New Delhi, 1981. Now appears in the 2005 LYWA publication Teachings From Tibet.
Understanding leads to renunciation
Dharma practice entails more than just calling yourself a Buddhist or making superficial changes in the way you live your life. It means totally integrating the teachings with your mind.
To integrate the teachings with your mind, you must first prepare yourself by cultivating spiritual stability—pure renunciation—within your stream of being. The Tibetan term for renunciation, nges-jung,1 implies that you must first realize that you are caught in the process of rebirth in samsara, a state of being characterized by a great many sufferings. Therefore, at the beginning of your practice you have to realize the true nature of samsara itself and how you exist in it; you must become acutely aware of the unsatisfactory nature of samsara, the condition in which you find yourself. This is very important.
Once you have recognized the true nature of samsara and become sufficiently disillusioned with it, from the depths of your heart you will generate the spontaneous aspiration to liberate yourself from it. This pure, spontaneous, constant aspiration to be free of samsara is renunciation.
Generally, there are two ways to develop the fully renounced mind. The first is to meditate on the two aspects of samsara: its nature of suffering and the causes of this suffering. The second is to meditate on the twelve links of interdependent origination. Here I will discuss briefly the latter.
There are two main ways of presenting the twelve links: the scriptural way, which explains them in terms of how samsara evolves in general, and the experiential way, which explains them in terms of how they are experienced by an individual over a continuum of lifetimes. These two systems differ slightly in the way the order of the twelve links is presented. I’m going to explain them the second way: how they are experienced.2
Ignorance
The first of the twelve links is ignorance, the root of all samsaric suffering. The Sanskrit term, avidya [Tib: ma-rig-pa], means “not seeing” and implies an obscuration of mind. To explain precisely what this ignorance is and how it functions requires a great deal of time and energy, so let’s just focus on the general principles instead.
When we go to teachings, for example, we have the intention, “Today I’m going to go and listen to teachings.” Whenever we think like this, we all have a certain conception of our “self,” or “I.” Buddhism calls this sense of self the ego. Our ego is with us at all times and becomes more obvious on certain occasions, like when we encounter highly favorable circumstances or great difficulties. At such times our sense of self becomes more intense and visible than usual. Each of us is subject to our own conception of “I.” We can see it quite easily in our daily experiences without need of lengthy, theoretical reasoning.
Whenever our ego-concept arises very strongly, it grasps us as if it exists within us as something very solid, very vivid and totally uncontrollable. This is how the false self grasps us. However, it is important to contemplate whether or not this “I” really exists as it appears. If we search for it within ourselves, from the top of our head down to the soles of our feet, we’ll come to the conclusion that neither our physical body nor any of its individual parts can serve as the “I” that under certain circumstances arises so strongly. Nothing in our body can be the “I”. Our limbs, organs and so forth are only parts of the body, which, in a sense, “owns” them.
If we analyze our minds in the same way, we’ll find that the mind is nothing but a stream of different thoughts and mental factors and conclude that nothing in the mind is the “I” that we conceive either.
Moreover, since there’s no separate entity outside our body or mind to represent the “I,” we can conclude that the self that we normally feel doesn’t exist. If we meditate like this, we’ll see that it’s true that the “I” can’t be found. However, this doesn’t mean we don’t exist at all. Non-existence cannot be the answer, because we’re analyzing how we exist.
Actually, the situation is very subtle. We neither exist as simply as the ignorant mind supposes, nor do we not exist, and gaining an understanding of the true nature of the self requires thorough training and sustained meditation practice.
The mental factor that holds the wrong, fabricated view of the self is what Buddhism means by ignorance, the first of the twelve links of interdependent origination. All the other delusions—such as attachment to ourselves, our friends and possessions and aversion to people and things alien to us—rest on the foundation of this false concept of the self. Acting under the influence of such attachment and aversion, we accumulate much unwholesome karma of body, speech and mind.
Volitional formations
The distorted actions of body, speech and mind that arise from ignorance, attachment and aversion stain the mind with what are called volitional formations. This is the second of the twelve links. The moment after we create a distorted karma, the action itself has passed and is gone, but it leaves on our stream of consciousness an imprint that remains there until it either manifests in future as a favorable or unfavorable experience, depending on the nature of the original action, or is otherwise disposed of.
Consciousness
The continuity of the mind stream serves as the basis of the imprints of karma. This is the third link, the link of consciousness. It carries the imprints and later helps them ripen and manifest in the same way that seeds are sown in the earth, which then serves as a cause for the growth of a crop. However, not only must seeds be sown in the ground; they also require favorable conditions to grow. Contributory causes such as water, fertilizer and so forth must be present in order for the seeds to ripen and reach maturity.
Craving
The attachment that evolves from ignorance helps condition the karmic seeds sown in our stream of consciousness. This particular attachment, which is called craving, is the fourth link.
Grasping
There also exists in our mind stream another type of attachment, called grasping, which has the special function of bringing karmic seeds to fulfillment. This is the fifth link of the twelve-linked chain. It manifests at the end of our life and conditions the throwing karma that gives rise to our next rebirth.
Although both above types of attachment have the nature of desire, each has its own function. One helps to ripen karmic seeds; the other brings them to completion and connects us with our next life.
Becoming
The sixth link is becoming. At the end of our life, a throwing karma arises and immediately directs us towards our future existence. This special mental action that appears at the final stage of our life is called “becoming.”
These six links are generally associated with this life, although it is not necessarily the case that they will manifest in this life. In particular, some situations may develop in other lifetimes, but in most cases they belong to this life.
As we near death, our body and mind begin to weaken. Bodily strength and the grosser levels of mind dissolve until finally we enter a level of consciousness that the scriptures call the clear light state. This is the final stage of our life, the actual consciousness of death—the most subtle level of mind. We remain in this state for a certain time, then there occurs a slight movement of consciousness and we enter the intermediate state—our mind shoots out of our body and enters the bardo, the realm between death and rebirth.
The intermediate state has its own body and mind, but the body is not made of the same gross elements as ours. Therefore, bardo beings do not have the gross form that we do. The bardo body is composed of a subtle energy called “wind,” which exists in a dimension different to ours. We should not think that this is a wonderful or beautiful state, however, for it is characterized by great suffering and difficulty. We undergo a total loss of free will and are driven here and there by the force of karma until we finally find an appropriate place of rebirth. The beings in this state subsist on smell rather than on ordinary food and it is this search for food that eventually leads them to seek rebirth. After a certain period in the bardo state they take rebirth in accordance with their karma.
There are many different realms into which we can take rebirth and each of these has its own causes and conditions. For example, to be born human, our future parents must unite in sexual union,3 their white and red cells (sperm and ovum) must combine and enter into the womb of the mother, and so forth. Then, when the bardo being, driven by the force of its individual karma, reaches its karmically determined parents, certain circumstances arise bringing to an end the life of the bardo being, upon which its mind enters the conjoined cells of the parents.
Rebirth
The moment the wind leaves the bardo body and enters the united cells of the parents, the link of rebirth is established. This is the seventh link. Mere union of the parents, however, is not a sufficient cause for engaging this link. As well, the womb of the mother must be free of obstacles that could interfere with the birth of the child; the material causes of the physical body of the child, that is the parents’ sperm and ovum, should also be free from defects; and the three beings involved must have a karmic connection with one another in order to establish this kind of father-mother-child relationship. When all these circumstances are complete, rebirth takes place.
Name and form
From the time the link of rebirth is established until the sensory organs of the child are developed is the eighth link, which is called name and form. The material substances that constitute the sperm and ovum of the parents are “form”; the consciousness that dwells within that material basis is called “name.”
The six sense organs
After the sense organs of the child have developed into a mature, functional state, the ninth link, that of the six senses, arises. This is like the construction of a building in which the finishing work, such as windows and doors, has been completed.
Contact
The tenth link is contact. After the sense organs have evolved they function through the sense consciousnesses to establish contact with outer sense objects, such as visible forms, sounds and so forth.
Feeling
Contact gives rise to the eleventh link, feeling. Pleasant feelings arise from contact with pleasant objects, unpleasant feelings from unpleasant objects and so forth.
Aging and death
All this produces the aging process, the twelfth link of the chain of interdependent origination, which eventually finishes with our death.
We are all trapped in this process of repeatedly circling on the wheel of birth, aging, death, intermediate state and rebirth. It is not something special that applies to only a few beings or something that happens only to others. It is a process that embraces every one of us. We are caught in cyclic existence and experiencing the twelve links every moment of our existence.
It is very important to contemplate this. If we become fully aware of this constant process of evolution, we’ll come to a correct realization of the problems of samsara.
Meditating on this, we’ll gradually generate the sincere aspiration to achieve liberation. That aspiration is pure renunciation. However, merely having that aspiration is not enough; we must put great effort into practicing the methods that bring about liberation. On the one hand, we need the help and guidance of the objects of refuge, but from our own side, we must learn and put into practice the actual methods that have been taught. Through the combination of these two, we will attain liberation from the sufferings of samsara.
Notes
1. Sometimes translated as “definite emergence.”
2. See His Holiness the Dalai Lama’s The Meaning of Life for a book-length teaching on the twelve links.
3. A discussion of how modern developments such as artificial insemination, in vitro fertilization and so forth impact upon this traditional description of conception is beyond the scope of this book.
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Friday, March 20, 2009
The Arya Sanghata Sutra
The Sanghata Sutra is a direct record of a teaching that was given by Buddha Shakyamuni on Vulture's Peak in Rajagriha. This discourse of the Buddha, like all Mahayana sutras, was memorized by his disciples and later written down in Sanskrit. However, the Sanghata Sutra is unique in that it is a teaching that the Buddha himself had heard from a previous Buddha, and it is also unique in the scope of the effects it has on those who recite it.
The Sanghata Sutra is one of a special set of sutras called dharma-paryayas, or 'transformative teachings' that function to transform those who hear or recite them in particular ways. One very powerful benefit is that at the time of death, any person who has recited the Sanghata Sutra will have visions of Buddhas who will come to comfort them during the death process. A further benefit is that wherever the Sanghata Sutra is established, the Buddhas are always present, as explained in the text itself. As such, the recitation can bestow a powerful blessing on the place where it is recited.
In general, the recitation of Mahayana sutras is one of the six virtuous
practices specifically recommended for purification, and the recitation of this sutra in particular has far-reaching karmic consequences that last for many lifetimes, as the Sanghata Sutra itself explains in detail. Within the sutra, the Buddha provides numerous descriptions of the ways in which the sutra works on those who recite it to clear away their seeds of suffering, and to assure their future happiness all the way up enlightenment. The sutra also includes some forceful teachings on death and impermanence, including a teaching on the physical and mental processes that occur at the time of death.
For many centuries, the Sanghata Sutra was among the most widely read and copied of all Mahayana sutras. In the 1930s, an archeological excavation conducted in northern Pakistan under British colonial rule unearthed a library of Buddhist texts. This archeological dig was extremely important for historians, in that it yielded a large cache of manuscripts written in the fifth century AD, a much earlier period than can be found anywhere in India itself. Among these many important manuscripts, the text of which we find the largest number of copies was the Sanghata Sutra, more even than the Lotus Sutra, the Diamond Cutter Sutra or the Perfection of Wisdom sutras that nowadays are more familiar to us. Although the Sanghata had been translated into many languages of early Mahayana Buddhism, including Chinese, Khotanese and Tibetan, until that excavation in the 1930s, the original Sanskrit had been lost.
In more recent times, after first encountering the Sanghata Sutra while staying at Geshe Sopa la's monastery in Madison, Lama Zopa Rinpoche decided to copy the sutra by hand in gold, and has asked his students to recite the text on numerous occasions. On the anniversary of September 11, Rinpoche requested that all his students worldwide recite the sutra as many times as possible in order to prevent further attacks.
While reading such a powerfully transformative sutra, which Buddha Shakyamuni taught in order to make the path to enlightenment as easy as possible, we can feel very palpably the Buddha's incredible kindness for us. At the same time, because this sutra contains the actual words spoken by the Buddha, by reproducing that speech ourselves during the recitation, we are offering our voices to serve as conduits for the presence of his teachings in the world. Thus in reciting the Sanghata Sutra, along with all the benefits we ourselves receive, we are acting in a very direct and powerful way to keep active the teachings of the Buddha, which are so urgently needed in order to alleviate the sufferings of all beings.
Part 1 ~ 18 (English Translation) Playlist
Benefits of Reciting the Arya Sanghata Sutra
~ Lama Zopa Rinpoche
Probably I don’t need to tell you what the text says about how much merit you collect each time you hear this sutra. Each time you hear it, how much merit do you collect? First of all, one buddha has completed the merit of wisdom and the merit of virtue – there is nothing more to collect…and then how many buddhas? The number of buddhas equaling the number of sands of grain in the Ganga River times twelve. And these sand grains are not ordinary grains of sand. It is explained in the teachings, in the great enlightened Pabongkha Rinpoche’s notes, that these grains are made of extremely subtle atoms. There are seven kinds of subtle atoms, water atoms, earth atoms, and so forth. These sand grains are much, much finer than what we usually think.
In addition to that, when it comes to talking about the benefits of bodhichitta, or the benefits of the Arya Sanghata Sutra, the Ganga does not refer to the Indian River Ganges. It refers to the Pacific Ocean. Now, that many numbers of buddhas times twelve. The merit of just one set of buddhas equaling the number of sand grains in the River Ganga, even just one set – how much merit that is…is beyond words, unimaginable. Even just the merit that one buddha has collected is beyond words. So, now, beyond that, the merit that you collect every time you hear the Arya Sanghata Sutra is equal to twelve times the merit of the number of buddhas as there are sand grains in the River Ganga.
So, that is just by hearing it. This means that anyone hearing it - animals, frogs, birds, so no question about pets like your beautiful cat, your darling cat, even spirits – collects that much merit. Can you imagine? It is like an impossible thing in the life that happens. When those animals, your cat and other animals, hear you recite Buddha’s teachings, it definitely makes them to receive higher rebirth and to meet Dharma.
The very minute you hear it, the five uninterrupted negative karmas - the extremely heavy negative karmas that right after death, immediately without interruption of another life, you get born into hell; you get reborn in the lowest hot hell, which has the heaviest suffering of the lower realms, of which the life span lasts for one intermediate eon – those get completely purified. This happens even for the sentient beings who hear the sutra, the minute they hear the sutra. Therefore, in the past, when I was in Washington, I played the CD in the car going on the way to go shopping, which is a 40-minute drive away. I was sitting in the front of the car, so I kept the window down. Sitting behind me there were two nuns, Holly and Chosang. It was not sunshine weather; it was a bit foggy and cold. The cold wind was going back through the window and making them cold. But if I had cared only for them, then all those people living in the houses along the road and all the cows and animals, they could not hear. There is a big difference. So, I kept the window down and played the CD very loud, like young people playing their music in the car – those young people, teenagers who have that strange hair that goes straight up onto their head or who have a lot of rings on their ears or on their face, around the eyes or whatever…just to be descriptive.
So, just going one way to shopping, you are liberating so many sentient beings on the way there – just one way. During that time there was one deer in the road, so the car stopped and then, they had the opportunity to hear a little bit. So, (if the five uninterrupted actions get purified), that means no question about the ten non-virtuous actions, they get purified also. So, I thought that was a great thing to do. But also, the people in the car get purified of all those negative karmas – collect that unbelievable merit. It is such an unbelievably easy way to make the life meaningful. You just put the CD in the car and you play it, that’s it. As long as you are not deaf and can hear, you don’t need to put much effort there. It’s the easiest way to purify negative karma, the easiest way to collect unimaginable extensive merit. That means it is the quickest easiest way to achieve liberation from samsara, to finish all the oceans of samsaric suffering that one has experienced over and over numberless times without beginning, from time without beginning. Not only the people in the car, but also for anyone who hears it – it is a quick way to achieve enlightenment. Also, more merit makes it easy and quick to realize the emptiness of the “I,” the aggregates, phenomena; it is a quick way to eliminate the root of samsara, ignorance, and a quick way to actualize bodhichitta. You need so much merit, unbelievable, unbelievable merit to actualize bodhichitta. If you have bodhichitta, you are a bodhisattva. In that second, you become the spiritual son of all the buddhas, you receive the name. You become the supreme object of offerings of all the sentient beings. They collect inconceivable merits when they make offerings to you. So when they see you, hear your voice, or you give something to them, or touch them. Even if some of the sentient beings harm you, after you have realization of bodhichitta, then from your side, you only benefit in return. You pray for good things to happen to that person. There is a saying with the bodhisattvas, “if you can’t make a good connection by doing good things, then by doing some harm, make a connection with the bodhisattva.”
What it means is – it is not saying you must harm a bodhisattva, but in the case that it happens – it is saying it is worthwhile. In return the bodhisattva only benefits, only prays, so in return that sentient being is guided by that bodhisattva from life to life. For example, the Buddha, during his time as a bodhisattva, sacrificed his blood for the five yakshas; they drank his blood. Then, due to that connection, in the next life, they became his disciples as human beings – they became the first five disciples and Buddha gave them teachings at Sarnath. That was the first turning of the Dharma Wheel. They drank his blood, but what the bodhisattva made as a prayer for them was in the next life for them to be his direct disciples and to be able to receive teachings, and so forth; and, of course they go forth to liberation and enlightenment. There is unbelievable benefit for sentient beings if one is a bodhisattva. Only with bodhichitta can you complete the two types of merits and achieve the two kayas. Without bodhichitta, even if you have wisdom directly perceiving emptiness, you cannot achieve the two kayas. The highest you can achieve is arhatship, liberation from samsara – ceasing the delusions and karma.
So, if you read the Arya Sanghata Sutra, there is far greater merit (than just hearing it); then, if you write it – much, much more. Remember the merit of the buddhas equaling the number of grains of sand in the Ganges River times twelve? The amount of merit if you write it is eight times that (e.g., 96 x one set of buddhas).
The last time that I went to Singapore, and Malaysia, because of my little advertisement about how much more merit there is if you write it, many people wrote it and have finished it already. This is unbelievable. The director of the Singapore center told me about when they recited it - incredible things happened. Each time they gave me a little bit from that. That happened already two times. Also, it happened in Malaysia. Somebody offered $100K for a school. In New Zealand, Bruce Farley just read it maybe one time. When he read it in the gompa, he thought, “Buddha wouldn’t lie,” and with that strong faith he read it. He won the lottery – a large house in Australia. He didn’t tell his wife or his parents. He invited his wife and his parents to Australia to see the house. He didn’t tell them about the house, he just invited them. He wanted it to be a surprise. His idea was to sell the house and to use the money for Dharma projects. Then, a lady in Istituto Lama Tsong Khapa (in Italy) who had been smoking her whole life - she has been translating Dharma texts for Dharmarucci Publishing. She was unable to stop smoking for so many years. When she read this the first time, she was able to stop smoking like that (finger snap). That means that, really, Buddha is working, blessing through this text. Buddha is really in action.
So, through this merit, how much you collect, then you are able to fulfill all the wishes of all the sentient beings. You should realize that - the numberless hell beings, you are able to liberate them; bring them to higher rebirth, and then liberation from samsara, and to enlightenment. Then, it is the same, you are able to help the numberless hungry ghosts, able to help the numberless animals, able to help the numberless humans, able to help the numberless sura beings, and able to help the numberless asura beings. Also, you are able to help all the numberless intermediate state beings. So, remember these things. These incredible advantages for yourself and for others you can offer from collecting so much merit – remember them each time you begin to recite the Sanghata Sutra….
Not only you, but so many people who have recited the Arya Sanghata Sutra have received so much benefit to their mind and to their heart, becoming more and more Dharma. So, also, every day to write even a few lines is extremely, unbelievably good. When you write it, of course you don’t finish many pages, it is quite slow, but when you write, also you read, so that is the benefit. The only thing is if you only read it, you can finish in that day, in those hours. Of course, one can do a few lines writing and then read the whole text. That also can be done. Like that then, gradually, you can finish writing. I am extremely happy that you enjoy so much. You see the benefit that is working for your mind and you see that it is an amazing sutra.
Colophon:
From letter dictated by Lama Zopa Rinpoche at Buddha Amitabha Pure Land, April 12
2006. Scribed and edited by Kendall Magnussen.
Download English Version of the Sanghata Sutra
Sanghata Sutra (A4) (Revised Jan. 2007)
Intro to text, Oct. 2005
Traceable Sanghata Sutra (A4) (Revised Sept. 2006)
Sanghata Sutra in Various Languages
~End of Post~
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The Boudnath Stupa
The Great Stupa (Tib. Jarung Kashor) is five km. to the north-east of Kathmandu. It is surrounded by many gompas and an arcade of shops. Since the hippie influx, tourism has brought new opportunities to the area and there are Tibetan, Tamang, Sherpa and Newari people living there.
Ven. Thrangu Rinpoche (on the cremation of Kyabje Tulku Urgyen Rinpoche):
"As the numerous stupas throughout the country of Nepal attest, in the past many great masters have come here over the millennia. Although in the last couple of centuries not very many masters have lived here, and so, the 'string of the Dharma' has become very thin, still, Buddhism in Nepal has remained without vanishing. I feel one of the reasons for the unbroken continuity of Buddhism is that, thanks to the three main stupas - - those in Boudhanath, Swayambhu and Namo Buddha, people regard the teachings of the Buddha as something special: they have continued to circumambulate these stupas respectfully, and maintain the notion that the Three Jewels are special objects of veneration which you can supplicate."
This stupa is the largest Buddhist structure in Nepal, and has been a power place and an important site of pilgrimage since its construction. On their way north out of the Valley, caravans of salt traders, monks, lamas and others made an obligatory stop here to perform protection and prosperity rituals.
Nepalese historians trace the construction of the Stupa to the early reign of Manadeva who ruled Nepal in the fifth century CE.
The Vajrayogini Connection
According to Neaplese folklore, during the reign of King Vrishadev there was a severe draught in the land. When he consulted his astrologers, they advised the king to locate a man with the 32 auspicious marks and sacrifice him to propitiate the rain gods. He then summoned his son, Manadeva, telling him to rise at dawn and sever the head of a person he would find sleeping at a certain place.
Manadev did as he was told, and immediately rain began to fall.
As in many tales of this nature, he was horrified to discover he had slain his own father.
In his misery, the prince prayed to the goddess in the form of Vajrayogini (in Nepal, her name is pronounced Bajra- . ) Releasing a bird, she commanded him to build a stupa at the spot where it would land. This is the site of the Great Stupa.
The Widow's Endowment
Another legend has it that land for the stupa was elicited as a boon from the king of Nepal by the devout widow Jadzimo (says a Nepali source,) or Kangma, in Tibetan. He had promised as much land as the hide of a buffalo. She had it cut in such a way that in one continuous strip it formed the circumference of an enormous plot.
One of her sons is believed to be Tibetan King Trisong Detseun, reborn.
The widow, said to be an incarnation of a daughter of Indra, was inspired to use the profits from her poultry business for the benefit of all sentient beings and so, determined to build a receptacle for the nature of all the buddhas.
The construction of the Great Stupa was begun by the woman's four sons, with the help of an elephant and a donkey. Despite various adversities, for four years they laboured until construction reached the beginning of the dome.
By that time the poultry woman, who was old and dying, called her four sons and made them promise to fulfill her life's purpose. They worked on the stupa for three more years so that in all, it required seven years to complete.
Modern Times
Any negative occurrences that have beset the stupa are seen as a fulfillment of Guru Padmasambhava's prophecies concerning the Kaliyuga. In the early 19th century, the King of Nepal officially declared that the Bazra (Vajra) lamas or Chini [Chinese] lama lineage would be the officiating religious body at the Great Stupa. This may have been an early attempt to alleviate the conflict that exists between local Tamang landlords and Tibetan monks.
In the 1960's many Tibetans seeking refuge from Chinese aggression settled around the stupa and opened factories and shops there. In 1969, the pinnacle of the Stupa was struck by lightning and destroyed. In 1996, the old Guru Rinpoche Gompa, which had stood as one of the oldest temples of the local Tamang and Newari community, was severely damaged.
The Padmasambhava Connection
The Legend of the Great Stupa of Boudhanath is a Padmasambhava treasure text revealed by Lhatsun Ngonmo that was hidden again, to be rediscovered by Ngakchang Sakya Zangpo in the 16th century. The extracts here are from the introduction and translation by Keith Dowman (Berkeley: Dharma Publishing, 1973.)
The book contains two termas about Guru Padmasambhava: The Legend of the Great Stupa and The Life Story of the Lotus Born Guru. Termas are understood as an infusion of teachings that are essential especially in dissolute times such as these, so that the Buddha-dharma remains fresh, and its relevancy clear.
The Fourth Chapter of The Legend of the Great Stupa:
"The Portents of the Ruin of the Great Stupa in the Middle of the Kaliyuga"
"Again King Trison Detsen spoke to the Lotus Born Guru, "Great Guru, in the kaliyuga, the age of decadence and corruption, when the Voice of Buddha is a mere echo, will this Great Stupa, this Wish Fulfilling Gem, be destroyed or damaged? Will it decay? And if it is neglected or damaged what will be the portent of its ruin? What vice will corrupt this area of the transitory world? When the signs and omens are seen, what must be done?"
Guru Rinpoche replied, "Listen, Great King. The real perfection of this Great Stupa is indestructible, inviolate and incorruptible: it is inseparable from the Body of Infinite Simplicity of all the Buddhas. But the phenomenal fabric of the Great Stupa is perishable, a transitory form in a changing world, and it can be damaged by the four elements. The damage will be repaired by the incarnations of the Lords of the Three Families - Manjusri, Avalokitesvara, and Vajrapani - and the Wrathful Bhrikutis and Tara Devi.
"As the kaliyuga progresses towards the final conflagration, life expectancy of man decreases and the weight of darkness becomes more intense, but there remain restraints on the downward path when the Voice of Buddha is heard and the Path of Dharma followed. Towards the end of the era, when man's lifespan has been reduced from sixty to fifty years and there has been no respite in man's increasing egoism, these conditions will prevail, portending ruin to the Great Stupa: householders fill the monasteries and there is fighting before the altar; the temples are used as slaughterhouses; the ascetics of the caves return to the cultivated valleys and the yogins become traders; thieves own the wealth and cattle; monks become householders, while priests and spiritual leaders turn to robbery, brigandage and thievery. Disorder becomes chaos, which generates panic raging like wildfire. Corrupt and selfish men become leaders, while abbots turned army officers lead their monks as soldiers; and nuns put their own bastards to death. Sons see their estates and inheritances stolen from them. Mean and vulgar demagogues become local bosses. Young girls instruct the young in schools. The belch of the Bon Magician resounds in the yogin's hermitage and the wealth of the sanctuaries is looted; the scriptures of the Tathagatas, the images of the Buddhas, the sacred icons, the scroll paintings and the stupas will be desecrated, stolen and bartered at the market price, their true worth forgotten; the temples become dung-smeared cow sheds and stables.
"When religious duties are forgotten, spirits of darkness previously controlled by ritual power are unloosed, and frenziedly govern the mind of whatever being they possess. Spirits of vindictive power possess monks; spirits of egoistic wickedness possess the mantradhara or magician; spirits of disease possess the Bon Priest; enchanting spirits causing disease possess men; grasping, quarreling spirits possess women; spirits of wantonness possess maidens; spirits of depravity possess nuns; spirits of rebellion and malice possess children; every man, woman and child in the country becomes possessed by uncontrollable forces of darkness. The signs of these times are new and fantastical modes of dressing - traditional styles forgotten; the monks wear fancy robes and the nuns dress up before a mirror. Every man must carry a sword to protect himself and each man guard his food from poison. Abbots and Masters poison their pupils' minds and hearts; the executive and legislature disagree; men become lewd and licentious; women become unchaste; monks ignore their discipline and moral code; and the mantradharas break their covenant. As the frenzy of malicious, selfish, vindictive and ruthless spirits grows, paranoid rumor increases and ornament and clothing fashions change more frequently.
"Drunkards preach the Path to Liberation; the advice of sycophants is followed; fraudulent teachers give false initiations; guileful impostors claim psychic powers; loquacity and eloquence pass as wisdom. The arrogant elevate profanity; the proletariat rules the kingdom; kings become paupers; the butcher and murderer become leaders of men; unscrupulous self-seekers rise to high position. The Masters of the High Tantras stray like dogs in the streets and their faithless, errant students roam like lions in the jungle. Embodiments of malice and selfishness become revered teachers, while the achievements of tantric adepts are reviled, the guidance of the Secret Guru execrated, the precepts of the Buddha ignored and the advice of yogins and sages unsought. Robes become worn by fools and villains while monks wear foreign dress - even murderers wear the sacred robe. Men resort to maledictory enchantment learning mantra for selfish ends; monks prepare poisonous potions for blackmail, extortion and profit. False doctrines are devised from the Buddhas' Word and the teachers' interpretations become self-vindications. Many treacherous paths, previously uncharted, are followed; many iniquitous practices spread; behavior becomes tolerated which was previously anathema; ideals are established contrary to tradition; and all good customs and habits are rejected and many despicable innovations corrupt. The wealth of the monasteries is plundered and spent upon gluttony by those under vow; following errant paths men become trapped by their own mean actions; the avaricious and spurious protectors of the pure teaching no longer fulfill their functions.
"The celestial order, disrupted, loosens plague, famine and war to terrorize terrestrial life. The planets run wild, and the stars fall out of their constellations; great burning stars appear bringing unprecedented disaster. Rain no longer falls in season, but out of season the valleys are flooded. Famine, frost and hail govern many unproductive years. Rapacious female demons (Mamo) and the twelve guardian protectresses of the Dharma (Tenma), unpropitiated and enraged, release diseases, horrible epidemics and plagues, which spread like wildfire, striking men and cattle. Earthquakes bring sudden floods, while fire, storm and tornadoes destroy temples, stupas and cities in an instant. At this time the Great Stupa itself falls in ruins. During this pall of darkness the Wheel of Dharma at Vajrasana (Bodh Gaya) ceases to turn; the storm of war rages in Nepal for many years; India is stricken with famine; the Kathmandu Valley is inflicted with plague; earthquakes decimate the people of Upper Ngari in Western Tibet; plague destroys the people of Central Tibet; the Kyi Valley District of Lhasa subsides; the peaks of the High Himalayas in the borderland of Mon fall into the valleys. Three strong forts are built on the Five Peaked Mountain; yogins assemble in the Valley of the Bear's Lair on Mon; two suns rise in Kham to the east; the Chinese Emperor dies suddenly; four armies descend on Central Tibet from the borders; the Muslim Turks conquer India; the Garlok army suppresses the Dharma in Kashmir; the Mongols conquer Tibet; the Jang army enters Kham; the Protectors' Temple, Rasa Trulnang (The Jokhang) in Lhasa is threatened; the famous temple of Samye is desecrated; the stupas of Bhutan tilt and the Wheel of Dharma malfunctions.
"The great monasteries of the country become deserted and the belch of the Bon Priest resounds in quiet hermitages; the wise and simple leaders of the monasteries have been poisoned so that the lineal explanations and practices are fragmented or lost; the holders of the lineal traditions meet sudden death. Impostors and frauds cheat the people and black spectres haunt the land. The knot in the silken thread binding demonic forces in divine bondage is untied and the cord of faith keeping the human mind harmonious is severed. The king's law is broken and the strength of communal unity lost; the people's traditions are rejected and the sea of contentment dries up; personal morality is forgotten and the cloak of modesty thrown away. Virtue is impotent and humiliated and led by coarse, immodest and fearful rulers. Abbots, teachers and professors become army officers, while the ignorant guide religious aspirants, explain the doctrine and give initiation. Aspirants speak with self-defensive abuse, while butchers and wild elephants lead men. The passes, valleys and narrow paths are terrorized by shameless brigands; fearful, lawless and leaderless, the people fight amongst themselves, each man acting out of self-interest. Tibet becomes corrupt and defiled. These are the conditions prevailing during the middle of the kali-yuga when the duration of man's life is fifty years: these are the portents of the destruction of the Great Stupa.
"These signs and sufferings shall awaken the mind of a man sickened by the human condition. Favoured in his actions and governed by sympathy and compassion towards suffering beings, he shall dedicate himself to the restoration of the Great Stupa. He shall aspire to the highest human achievement and fulfil his wish to re-establish perfection."
After Guru Rinpoche had spoken, Trison Detsen and his attendants were stunned and disheartened. Then recovering his senses, Padma Khungtsen, the spiritual leader of Gos, arose and prostrated himself one hundred times before Guru Rinpoche and then addressed him. "Great Guru, let me be reborn to restore the Great Stupa when it is in ruins during the decadence and corruption of the kaliyuga, when man's life is short."
Guru Rinpoche granted this prayer. King Trison Detsen asked to be reborn as an assistant to restore the Great Stupa and his attendants prayed that they too should be born to assist in the restoration."
SAMAYA GYA GYA GYA -- THE THREEFOLD BOND IS SEALED
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The Third Chapter of the Self-Liberating Life Story of the Lotus Born Guru of Orgyen Which is a Wish-Fulfilling Tree: "The Preservation of the Doctrine in India and the Decoration of the Provinces with Dharma."
"I, Padma, accomplished my meditation in the Eight Great Cemeteries and Charnel Grounds of India and other sacred places. After I had controlled the power of evil by detachment, my practice culminated in the revelation of auspicious signs of achievement.
When fear of the Black Tirthikas arose in Vajrasana, India's most holy place, I, Padma, vanquished their contentiousness with my magical power. The five hundred scholars of Vajrasana requested me to become their master and teacher and the Buddhas' Doctrine was preserved there for one hundred years while the great scholar Vimalamitra remained as my representative.
Then, I, Padma, journeyed to Zahor. Misunderstood by the King of Zahor, I was to be burnt alive, but upon unleashing my magical power, I transformed the fire which was to consume me into a lake which was called Rewalsar [tso pad ma]. The country of Zahor became studded with yogins and the Buddhas' Doctrine remained there for two hundred years.
From Zahor, I traveled to the Cave of Maratika in Nepal to practice the Sadhana of Eternal Life. Amitayus [tse dpag med] came to me in a vision and presented me with the one hundred and eight ritual texts which vouchsafe immortality.
I came to the Pure Land of the Akanistha heaven [hod min stug po bkod pa] and to the Pure Lands of the Five Buddha Families. I requested Tantra from the Sugatas and conferred with the Buddhas of Incarnate Compassion who taught me that my own mind was the only Buddha to discover.
In the highest cave of meditation in Yangleysho, I began the process of becoming aware of the Sublime Heruka Reality of Mind [dpal chen yang dag he ru ka] in order to obtain the relative powers of affection and ultimate compassion of the Mahamudra, but the suffering of the people of India and Nepal became such an obstacle to the consummation of my meditation that I begged my Gurus to bestow upon me the means of allaying the peoples' sorrow. The text of the Purba Vitotama, which one man could barely carry, was sent to me. Immediately after it came to Nepal, the obstacles to my Sadhana's progress were removed and I attained the relative and ultimate compassion of the Mahamudra.
When I, Padma, was meditating on the mountain of Yah, conflict with the Tirthikas arose in Vajrasana and the five-hundred scholars were advised by the Dakinis to ask me to return. The Indian King Suryasingha sent some disciples to me with a message and, returning to Vajrasana, I subjected the Tirthikas.
Then, I, Padma, went with the Eight Vidyadharas [slob dpon brgyad] to the cemetery called Cool Garden [bsil bai tsal] and we meditated. At midnight on the seventh day of concentration, a Great Stupa radiating bliss was spontaneously generated. Meditating upon the Stupa, we saw it blaze and sparkle with light. The Dakini Senge Dongma personally bestowed upon me a treasure chest and the initial instructions upon the Unity of the Sugatas [bde gshegs hdus pa]. Each of the Eight Vidyadharas received precepts and empowerment according to requirement. Hence the Buddha dharma was preserved in Vajrasana for ages. "
Article Source: http://www.khandro.net/stupa_Boudhnath_KD.htm
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How to Climb a Mountain
-Ch’an Master Sheng-yen, from Dharma Drum
~End of Post~
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Technorati: Buddhism Buddha Buddhist Dharma Compassion Wisdom Religion Meditation Zen Philosophy Spirituality Inspiration Peace Insight
The Perfection of Concentration
Concentration is important in both Dharma practice and ordinary life. The Tibetan word for the practice of concentration is zhi-nay (zhi-gNas). Zhi means peace and nay means to dwell; zhi-nay, then, is dwelling in peace or being without busyness.
If we do not carefully watch the mind it may seem that it is peaceful. However, when we really look inside we see that this is not so. Mind does not rest on the same object for even a single second. It flutters around like a banner flapping in the wind. No sooner does mind settle on one object than it is carried away by another. Even if we live in a cave on a high mountain the mind moves incessantly. When we are on the top of a tall city building we can look down and see how busy the city is, but when we are walking on the streets we are aware of only a fraction of the busyness. Similarly, if we do not investigate correctly we will never be aware of how busy the mind really is.
Primary consciousness itself is pure and stainless, but gathered around it are fifty-one secondary mental elements, some of which are positive, some negative and some neutral. Of these secondary elements, in ordinary beings, the negative ones are stronger than the positive. Most people never attempt to gain control of these secondary mental elements; if they did they would be amazed at how difficult such a task is. Because the negative elements have dominated the mind for countless lifetimes, overcoming them will require tremendous effort. Yet zhi-nay cannot be experienced until they have been totally subdued.
Thus the busyness of the mind is mind-produced. This means that a mental rather than a physical effort is required to eliminate it. Nonetheless, when engaging in an intensive effort to develop zhi-nay it is important to make use of certain secondary factors of a physical nature. For example, the place where one practises should be clean, quiet, close to nature and pleasing to the mind. And friends that visit should be peaceful and virtuous. One's body should be strong and free from disease.
The practice of concentration requires sitting in a proper posture, to which there are seven points:
1. Legs crossed and feet resting on the thighs, with soles turned upward. If this causes too much pain, it distracts from concentration. In which case, sit with the left foot tucked under the right thigh and the right foot resting on the left thigh.
2. The trunk set as straight and erect as possible.
3. Arms formed into a bow-shape, with elbows neither resting against the sides of the body nor protruding outward. The right hand rests in the left palm, with the thumbs touching lightly to form an oval.
4. The neck straight but slightly hooked, with the chin drawn in.
5. Eyes focused downward at the same angle as the line of the nose.
6. Mouth and lips relaxed, neither drooping nor shut tightly.
7. Tongue lightly held against the palate.
These are the seven points of the correct meditational posture. Each is symbolic of a different stage of the path. Also, there is a practical purpose in each of the seven:
1. Having the feet crossed keeps the body in a locked position. One may eventually sit for a long period of time in meditation, even weeks or months in a single sitting. With legs locked, one will not fall over.
2. Holding the trunk straight allows maximum functioning of the channels carrying the vital energies throughout the body. The mind rides on these energy currents, so keeping the channels working well is very important to successful meditation.
3. The position of the arms also contributes to the flow of the energy currents.
4. The position of the neck keeps open the energy channels going to the head and prevents the neck from developing cramps.
5. If the eyes are cast at too high an angle the mind easily becomes agitated, if at too low an angle the mind quickly becomes drowsy.
6. The mouth and lips are held like this to stabilize the breath. If the mouth is held too tightly shut, breathing is obstructed whenever the nose congests. If the mouth is help open too widely, breathing becomes too strong, increasing the fire element and raising the blood pressure.
7. Holding tongue against the palate avoids an excessive build-up of saliva and keeps the throat from parching. Also, insects will not be able to enter the mouth or throat.
These are only the most obvious reasons for the seven points of the meditational posture. The secondary reasons are far too numerous to be dealt with here. It should be noted that the nature of the energy currents of some people does not permit them to use this position and they must be given an alternative. But this is very rare.
Concentration has two enemies, mental agitation, or busyness, and mental torpor, or numbness.
Generally, agitation arises from desire. An attractive object appears in the mind and the mind leaves the object of meditation to follow it.
Torpor arises from subtle apathy developing within the mind.
In order to have firm concentration these two obstacles must be eliminated. A man needs a candle in order to see a painting which is on the wall of a dark room. If there is a draught of wind the candle will flicker too much for the man to be able to see properly and if the candle is too small its name will be too weak. When the flame of the mind is not obstructed by the wind of mental agitation and not weakened by the smallness of torpor it can concentrate properly upon the picture of the meditation object.
In the early stages of the practice of concentration mental agitation is more of a hindrance than torpor. The mind is continually flying away from the object of concentration. This can be seen by trying to keep the mind fixed on the memory of a face. The image of the face is soon replaced by something else.
Halting this process is difficult, for we have built the habit of succumbing to it over a long period of time and are not accustomed to concentration. To take up the new and leave behind the old is always hard. Yet, because concentration is fundamental to all forms of higher meditation and to all higher mental activity, one should make the effort.
Mental agitation is overcome principally by the force of mindfulness and torpor by attentive application. In the diagram representing the development of zhi-nay there is an elephant. The elephant symbolizes the meditator's mind. Once an elephant is tamed, he never refuses to obey his master and he becomes capable of many kinds of work. The same applies to the mind. Furthermore, a wild and untamed elephant is dangerous, often causing terrible destruction. Just so, the untamed mind can cause any of the sufferings of the six realms.
In front of the elephant is a monkey representing mental agitation. A monkey cannot keep still for a moment but is always chattering and fiddling with something, being attracted to everything.
The monkey is leading the elephant. At this stage of practice mental agitation leads the mind everywhere.
Behind the elephant trails the meditator, who is trying to gain control of the mind. In one hand he holds a rope, symbolic of mindfulness, and in the other he holds a hook, symbolic of alertness.
At this level the meditator has no control whatsoever over his mind. The elephant follows the monkey without paying the slightest attention to the meditator. In the second stage the meditator has almost caught up with the elephant.
In the third stage the meditator throws the rope over the elephant's neck. The elephant looks back, symbolizing that here the mind can be somewhat restrained by the power of mindfulness. At this stage a rabbit appears on the elephant's back. This is the rabbit of subtle mental torpor, which previously was too fine to be recognized but which now is obvious to the meditator.
In these early stages we have to apply the force of mindfulness more than the force of mental attentive application for agitation must be eliminated before torpor can be dealt with.
In the fourth stage the elephant is far more obedient. Only rarely does he have to be given the rope of mindfulness.
In the fifth stage the monkey follows behind the elephant, who submissively follows the rope and hook of the meditator. Mental agitation no longer heavily disturbs the mind.
In the sixth stage the elephant and monkey both follow meekly behind the meditator. The meditator no longer needs even to look back at them. He no longer has to focus his attention in order to control the mind. The rabbit has now disappeared.
In the seventh stage the elephant is left to follow of its own accord. The meditator does not have to give it either the rope of mindfulness or the hook of attentive application. The monkey of agitation has completely left the scene. Agitation and torpor never again occur in gross forms and even subtly only occasionally.
In the eighth stage the elephant has turned completely white. He follows behind the man for the mind is now fully obedient. Nonetheless, some energy is still required in order to sustain concentration.
In the ninth stage the meditator sits in meditation and the elephant sleeps at his feet. The mind can now indulge in effortless concentration for long periods of time, even days, weeks or months.
These are the nine stages of the development of zhi-nay. The tenth stage is the attainment of real zhi-nay represented by the meditator calmly riding on the elephant's back.
Beyond this is an eleventh stage, in which the meditator is depicted as riding on the elephant, who is now walking in a different direction. The meditator holds a flaming sword. He has now entered into a new kind of meditation called vipasyana, or higher insight: (Tibetan: Lhag-mthong). This meditation is symbolized by his flaming sword, the sharp and penetrative implement that cuts through to realization of Voidness.
At various points in the diagram there is a fire. This fire represents the effort necessary to the practice of zhi-nay. Each time the fire appears it is smaller than the previous time. Eventually it disappears. At each successive stage of development less energy is needed to sustain concentration and eventually no effort is required. The fire reappears at the eleventh stage, where the meditator has taken up meditation on voidness.
Also on the diagram are the images of food, cloth, musical instruments, perfume and a mirror. They symbolize the five sources of mental agitation, i.e. the five sensual objects: those of taste, touch, sound, smell and sight, respectively.
Just as a man carrying a bowl full of water down a rough road has to keep one part of his mind on the water and another part on the road, in zhi-nay practice one part of the mind must apply mindfulness to maintain steady concentration and another part must use attentive application to guard against disturbances. Later, when mental agitation has somewhat subsided, mindfulness will not have to be used very often. However, then the mind is fatigued from having fought agitation for so long and consequently torpor sets in.
Eventually, a stage comes when the meditator feels tremendous bliss and peace. This is actually only extremely subtle torpor but it is often mistakenly taken to be real zhi-nay. With persistence, this too disappears. The mind gradually becomes more clear and fresh and the length of each meditation session correspondingly increases. At this point the body can be sustained entirely by the mind. One no longer craves food or drink. The meditator can now meditate for months without a break. Eventually he attains the ninth stage of zhi-nay, at which level, the scriptures say, the meditator is not disturbed even if a wall collapses beside him. He continues to practice and feels a mental and physical pleasure totally beyond description, depicted in the diagram by a man flying. Here his body is inexhaustible and amazingly supple. His mind, deeply peaceful, can be turned to any object of meditation, just as a thin copper wire can be turned in any direction without breaking. The tenth stage of zhi-nay—or actual zhi-nay, is attained. When he meditates it is as though the mind and the object of meditation become one.
Geshe Rabten. Now the meditator can look deeply into the nature of his object of meditation while holding all details of the object in his mind. This gives him extraordinary joy.
Here, looking into the nature of his object of meditation means that he examines it to see whether or not it is pure, whether or not it is permanent, what is its highest truth, etc. This is the meditation known as vipasyana, or higher insight. Through it the mind gains a deeper perception of the object than it could through concentration alone.
Merely having zhi-nay gives tremendous spiritual satisfaction; but not going on to better things is like having built an aeroplane and then never flying it. Once concentration has been attained, the mind should he applied to higher practices. On the one hand it has to be used to overcome karma and mental distortion, and on the other hand to cultivate the qualities of a Buddha. In order to ultimately accomplish these goals, the object of meditation that it takes up must be voidness itself. Other forms of meditation are only to prepare the mind for approaching voidness. If you have a torch with the capacity to illuminate anything you should use it to find something important. The torch of zhi-nay should be directed at realization of voidness for it is only a direct experience of voidness which pulls out the root of all suffering.
In the eleventh stage on the diagram two black lines flow out of the meditator's heart. One of these represents klesavarana, the obscurations of karma and mental distortion. The other represents jneyavarana, the obscurations of the instincts of mental distortion. The meditator holds the wisdom-sword of vipasyana meditation, with which he plans to sever these two lines.
Once a practitioner has come close to understanding voidness he is on his way to the perfection of wisdom. Prajna-paramita, the ultimate goal of the development of concentration.
Translated by Gonsar Rinpoche. Prepared by Glenn Mullin and Michael Lewis. Printed in From Tushita, edited and published by Michael Hellbach, Tushita Editions, 1977.
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