馬祖道一禪師（五）
無空無體
張尚德講述
天儀記錄
道南書院副院長 魏盛英譯
Book of Moon-directing
Master Dao-yi, Patriarch Ma
Part V
No Emptiness, no Entity.
Lecturer: Shang-te Chang
Recorder: Tian-yi
Translator: WEI Sheng
Vice President, Daonan Academy
夫求法者。應無所求。心外無別佛。佛外無別心。不取善不捨惡。淨穢兩邊。俱不依怙。達罪性空。念念不可得。無自性故。故三界惟心。森羅萬象。一法之所印。凡所見色。皆是見心。心不自心。因色故有。汝但隨時言說。即事即理。都無所礙。菩提道果。亦復如是。於心所生即名為色。知色空故。生即不生。若了此意。乃可隨時著衣喫飯。長養聖胎。任運過時。更有何事。汝受吾教。聽吾偈曰。心地隨時說。菩提亦秖甯。事理俱無礙。當生即不生。
前面一堂有個很重要的概念：佛心為宗。各位千萬千萬記住：
「佛無心」，即「無生法忍」，八地菩薩以上成就無生法忍。
但是，「佛無生」，佛不生了，就當然沒有甚麼法忍不法忍。佛在常寂光中，常樂我淨，朗照一切。在哪裡？
無所在，無所不在。
無門為法門。禪門無門。佛法無門。十宗五派，那是人為的。《金剛經》一開始說的，發無上正等正覺的心，也就是要成佛。一旦成佛，就心外無別佛，佛外無別心，維摩詰經說：也就沒有什麼發心不發心了。
古今中外，特別是佛法，說空。《大智度論》說十八空，最後自性也空，空空也空。既然都空，為什麼說個空？空也空，究竟空，畢竟空，說這個幹嘛？我發現，最後要成菩薩成佛，不是「有」，是什麼？我好不容易搞了幾十年把它搞出來。南老師的書都在說空，最後說不要抓著這個；說體，說自性體，說自性，也不要抓著一個什麼自性。南老師的書都這麼寫。難道我反南老師嗎？把沒有空、沒有體、無自性，搞出來了，好辛苦喔。沒有空和體及自性這個東西，說空和體及自性是語言、文字、意識、解說的方便。《楞伽經》一開始就說「智不得有無」，無就是空，不可以在空上，沒有空啊，也不可以在有上，有必空也，但是要興大悲心。興大悲心，所以它還是有！因此要玩真的！甚麼叫做真的，合乎事實、合乎經驗，就是真的；不合乎事實，不合乎經驗，就不為真。
大哲康德說：沒有一個什麼物自體（thing in itself）。物自體就是禪門所說的自性，哲學上所說的形而上的體。
自性本空，也就是沒有一個什麼體也。
There was an essential concept in the previous lecture: follow of Buddha's Heart. Make sure to remember:
Buddha is non-hearted, namely, cognizant of the non-arising nature of all existences. Bodhisattvas above the Eighth Stage have accomplished the forbearance of non-arising-dharma.
However, Buddha is non-arising, without arising, thereby independent of the cognization. Buddha is with eternity, joy, personality and purity, and illuminating all in the Light of Holy Silence. Where?
Nowhere, but everywhere.
The gateway is of gateless. Zen is gateless, Buddhism is gateless, while the ten Schools and five divisions are artificial. The Diamond Sutra says in the beginning, 'to solve the mind on the supreme correct enlightenment', i.e., to become Buddha. Being Buddha, there is neither other Buddha outside Heart nor other Heart outside Buddha. The Vimalakirti-Nivdesa Sutra says, it is independent of solving the mind.
Theories at all times and in all countries, especially Buddhism, talk about emptiness. The Mahaprajna-paramita Sastra talks about eighteen emptiness, in which finally self-nature is of emptiness and emptiness is also of emptiness. Since all are of emptiness, why talk about emptiness? Emptiness is also of emptiness, ultimate emptiness, absolute emptiness, so why talk about this? I find that, finally becoming Bodhisattva and Buddha, it couldn't be anything but 'being'. I figure this out over decades. Master Nan spoke of emptiness in his books, and finally he told us not to attach to emptiness; also, he spoke of entity and self-nature, and told us not to attach to so-called self-nature. I don't oppose Master Nan, do I? I figure out that there is no emptiness, entity or self-nature. How painstaking I am! There is no emptiness, entity or self-nature, which are expedient means of language, character, consciousness and interpretation. The Lankavatara Sutra says in the beginning: 'the being and non-being do not apply to it'. Non-being is exactly emptiness. Don't rely on emptiness, as there is no emptiness; don't rely on being, as all beings are of emptiness; however, 'As though reviewest the world with thy perfect intelligence and compassion', compassion is still of being! Therefore you should play for real. What is real? It's real to accord with fact and experience; it's unreal not to accord with fact and experience.
The Sage Kant says there is no so-called thing in itself. Thing in itself is exactly the self-nature in Zen, and the ontological entity in philosophy.
The self-nature is originally of emptiness, which means there is no so-called entity.
夫求法者。應無所求。心外無別佛。佛外無別心。不取善不捨惡。淨穢兩邊。俱不依怙。達罪性空。念念不可得。無自性故。
有求必苦，所以大般若經一開始就強調，要無求，這是第一點。
第二，以有所得之心，求無所得之果，那是緣木求魚。佛法禪門，一無所得，無得亦無得。
《金剛經》言：
「若以色見我，以音聲求我，是人行邪道，不能見如來。」
這其中有一個很嚴重的問題。不可以色見我，我們身體是色；不可以音聲求我，我們念佛是音聲；是人行邪道，不能見如來。清淨即如來，無事即如來，自足即如來，那麼為什麼說，不可以色見我、以音聲求我？要超越音聲，藉假證真，藉假修真。這是《金剛經》好重要的方法學上的話，我們是有色、有音聲，學禪學佛非用色身不可，非用音聲不可，也非用文字不可，眷屬般若，文字般若。
老子說：大音希聲。聲而無聲，無聲而聲。是觀音法門，動靜二相、了然不生的極致。
那為什麼《金剛經》又否定色與音聲呢？我們又非用色與音聲證道不可呢？《金剛經》就講這個問題，藉假證真，藉假修真，不以假為究竟，歸到本來的清淨、本來的自足、本來的無事，就是佛了。喔，本來這樣，無所求，有求即不得。
因為，不求也不求，自性天真佛。真童子必真佛，是真佛必童子，所以老子講：
「復歸於嬰兒」
回歸童真，童真是甚麼？沒有人我是非，很自然的，無人相，無我相，無眾生相，無壽者相。心外無別佛，我們剛才講了甚麼是心，歸到那個裡面，就是佛了，還有個甚麼其他的佛呢。佛外無別心，兩頭的說法，你是佛了，起用，不是說在外面，起用還是四無量心，還是菩提心起用，叫做佛外無別心。維摩詰經說，佛是無行、無意、無受者也。這個佛心、菩提心、覺心起用，因為是佛，因為是菩提心，也就沒有一個甚麼起用不起用，這是歸到不二法門。
什麼是不二法門？
無語是真不二法門。善惡、真假、垢淨，統統捨。所以《楞嚴經》說：
如淨琉璃
內含寶月
若有一天能真的修到比秋天的滿月還要秋月，那是人人可以做到的！
當然，要修，怎麼修法，修三十七菩提道品！若有一天修成了，那種清涼、那種美好、那種怡然自得的身心輕安，到此階段，就自然產生了。
寒山的詩說得好：
「吾心似秋月，
寒潭清皎潔，
無物堪比倫，
叫我如何說。」
真希望哪年哪月能做到。還未做到時，想起來就是自我快樂自我美妙的事情。要一點幻想，幻想在理想中，理想在幻想中。光念佛不能成佛，行佛才能成佛。甚麼叫做行佛？簡單扼要三句話，
「絕對不害人」
很難喔，下面更難，
「不怕被人害」
「好事做到底」
難上加難也。
A man striving for Buddhism should strive for nothing. There is neither other Buddha outside Heart nor other Heart outside Buddha. He is neither for good nor against bad; he is independent of defilement and purity; he realizes that the sin-nature is of emptiness, and the continuous thoughts are unobtainable as they are without self-nature.
Striving is suffering, so the beginning of the Mahaprajna-paramita Sutra emphasizes non-striving. This is the first point.
Second, the striving for the accomplishment of 'nothing to be obtained' with the mind of anything to be obtained, is like getting water from a flint. Buddhism and Zen have nothing to be obtained, and even 'nothing to be obtained' is not to be obtained.
The Diamond Sutra says:
'One who looks for me in forms, Or seeks me in sounds, Practices a deviant path And will never see the Thus Come One (Buddha).'
Here is a serious problem. You can't 'look for me in forms', but our body is in forms; you can't 'look for me in sounds', but our mindfulness of Buddha is in sounds. 'One who... Practices a deviant path And will never see the Thus Come One.' Purity is the Thus Come One, indifference is the Thus Come One, self-sufficiency is the Thus Come One, then why can’t you 'look for me in forms' or 'look for me in sounds'? You have to transcend the sounds, achieve the true through the false, and practice the true through the false. This is the important methodology in the Diamond Sutra, that we are in forms and sounds, and have to learn Zen and Buddha by means of the physical body, in forms and sounds as well as in languages -- Prajna affiliated to the contemplative illumination, and Prajna of Languages.
Lao-tzu says: 'Grand voice is soundless.' Sound of the soundless, the soundless of sound. It's the doctrine of Avalokitesvara Bodhisattva, perfection of 'the two attributes of motion and stillness cancelled each other out and did not arise'.
Then, why does the Diamond Sutra negate forms and sounds, and why do we have to be enlightened in forms and sounds? These are exactly explained in the Diamond Sutra, to achieve the true through the false, and to practice the true through the false, not to take the false as the absolute, but to revert to the original purity, self-sufficiency and indifference -- Buddha. Oh, original suchness, of non-striving, unobtainable through striving.
It's because no striving for the non-striving equals to the innate Buddha of self-nature. A true child must be a true Buddha, and a true Buddha must a true child. Therefore Lao-tzu says:
Revert to infant.
Revert to true child. What is true child? Without selfness or right and wrong, naturally, 'the appearance of self is actually no appearance; the appearance of others, the appearance of living beings and the appearance of a life are actually not appearances.' 'There is neither other Buddha outside Heart', we have just explained the Heart, and to revert to it equals to be Buddha, what else? 'Nor other Heart outside Buddha', conversely, being Buddha, you have to take action, not outside but in the four unlimited minds of Bodhi-citta. The Vimalakirti-Nivdesa Sutra says, Buddha is beyond motivation, intellect and sensation. As to Buddha and Bodhi-citta, the taking action of Buddha's Heart, Bodhi-citta, or enlightenment, is actually beyond taking action and revert to the non-duality doctrine.
What is the non-duality doctrine?
Speechlessness is the true non-duality doctrine, beyond good and bad, true and false, and defiled and pure. Therefore the Shurangama Sutra says:
Like pure vaidurya (lapis lazuli)
Containing a precious moon
Hopefully one day we can practice to be like the full moon in autumn. Everyone can be like that.
Certainly, we have to practice. How to practice? To practice the thirty-seven aids to enlightenment. Once accomplished, the refreshing, wonderful, cheerful and contented light-ease of body and mind, will automatically emerge.
As Han-shan's poetry goes:
'My heart is like the autumn moon, shining over the limpid green pool;
It is parallelled by nothing, thus inexplicable in my opinion.'
Hopefully one day we can be like that. Before the accomplishment, even dreaming of that is cheerful and wonderful to oneself. We need a bit fantasy, fantasy in ideal, and ideal in fantasy. We can't become Buddha only through the mindfulness of Buddha, while we can become Buddha through the practice of Buddha. What is the practice of Buddha? Simply in three words,
Never do harm to others,
which is very difficult. The following is even difficult:
No fear of harm by others,
Do good all through.
which is doubly difficult.
無成與毀
無自性
達罪性空。念念不可得。無自性故。
文殊菩薩在華嚴經中說：
眾生是罪
此處說：
罪也空
十八空裡面，說自性也空。甚麼叫自性，黃高證，知道嗎？
黃：本來面目。
師：本來面目是甚麼？
黃：存在的本身。
師：自性是存在的本質性〈本體性〉，在存在的變化性中。就個人存在來講，除了成菩薩成佛，生生世世、世世生生在三界六道裡面轉，只有分段生死、變易生死，所以，本空無自性。諸行無常，是生滅法，故無自性。既然無自性，自性就不可得。
罪性呢？
罪性在不可得的自性中。慾念超越不了就是罪性，罪性在慾念中。六個根本煩惱、二十個大中小隨煩惱，就是罪性。即使是睡眠，也是二十個隨煩惱中的一個【俱舍論】。睡了就睡了嘛，吃了就吃了嘛，它也是空的，罪性不可得，沒有自性的。既已為人，就不得不睡不吃。不僅是罪性無自性，一切無自性，諸法本空。諸法本空，是成住壞之後為空，之所以為空，一切存在必成住壞，如此才有空，因為成住壞必空，所以莊子有句非常重要的話：
「無成與毀」
在座的都要好好學學莊子，要瀟灑一點。地球坑坑塊塊的，海洋河川變化不停，這一下子滄海桑田，另一下子又桑田滄海，很不好玩。莊子說得好，想逃也不知道逃到哪裡去。還是好好學他所說的吧：
莊周夢蝴蝶，
蝴蝶夢莊周，
化做大鵬，
飛去雲霄也。
Without Regard to Completion and Dissolution
Without Self-nature
He realizes that the sin-nature is of emptiness, and the continuous thoughts are unobtainable as they are without self-nature.
Manjusri Bodhisattva says in the Avatamsaka Sutra:
sentient beings of sin.
while it says here:
sin is of emptiness.
Among the eighteen emptiness, self-nature is also of emptiness. What is self-nature, Dr. Huang, do you know?
Dr. Huang: Original Looks.
Master: What are Original Looks?
Dr. Huang: Thing in itself.
Master: Self-nature is the essence of existences, in the changing of existences. As for individual existent, there are only fragmentary life-and-death and miraculous life-and-death, as they all transmigrate in the three realms and six directions of reincarnation generation after generation, except becoming Bodhisattva and Buddha. Therefore, they are of emptiness without self-nature. All things are in a state of incessant change, arising and ceasing, thereby without self-nature. As there is no self-nature, self-nature is unobtainable.
How about the sin-nature?
The sin-nature is in unobtainable self-nature, in desires that we can't transcend. The six primary afflictions and twenty associated afflictions are the sin-nature. Even sleeping is one of the associated afflictions [in Abhidharmakosabhasya]. Sleeping is just sleeping, and eating is just eating, they are of emptiness, and the sin-nature is unobtainable, without self-nature. Being human, we have to sleep and eat. Not only the sin-nature is without self-nature, all are without self-nature, and all are originally of emptiness. All are originally of emptiness, the emptiness after arising, abiding and ceasing; all existences are inevitably in the process of arising, abiding and ceasing, thus of emptiness. As Kwang-tzu's remark goes:
without regard to their completion and dissolution
(tr. James Legge)
Everyone here should learn well from Kwang-tzu. Be freer. The earth is bumpy, and the rivers and seas are changing, that seas change into mulberry fields and mulberry fields into seas. It's not fun. As Kwang-tzu's word goes, there is no escape. Let's learn well from his words:
Kwang-kau dreaming of a butterfly, or
A butterfly dreaming of Kwang-kau?
Transforming into a roc, and
Flying up to the highest heavens.
即事即理
見色見心
故三界惟心。森羅萬象。一法之所印。凡所見色。皆是見心。心不自心。因色故有。汝但隨時言說。即事即理。都無所礙。
這裡很重要，是講心物一元。講理事無礙，也就是色心一體，圓融無際。心物一元，超越心、物，就是非心非佛，即心即佛。這個地方的道理深透了，就是那個香板一打，
啪
這個就是！這個就是那個！那個就是這個！這個不那個，那個不這個！也沒有這個與那個，更沒有那個與這個。天地與我並生，萬物與我為一。我即天地，天地即我也。這就是：
三界唯心
禪而非禪、非禪而禪
Both Principle and Phenomena
Perceived Forms and Perceptive Mind
So the three realms are of one heart. All the numberless things are embraced by one unity. All the perceived forms are equal to the perceptive mind; the perception of mind arises not by itself but along with the perceived forms. You may comment at all times. It's free from obstruction of both Principle and Phenomena.
This is important, on the monism of body and mind, the non-obstructive interpenetration of principle with phenomena, namely, the unity of material and mental existences that interfuse coherently. The monism of body and mind, is beyond body and mind, that is, neither Heart nor Buddha, Heart is Buddha. This profound principle is the beating of ferula:
Crack!
Just this! This is that! That is this! This is not that, and that is not this! There is neither this and that, nor that and this. Heaven, Earth, and I were produced together, and all things and I are one. I am equal to heaven and earth, and heaven and earth is equal to me. This is:
The three realms are of one heart.
Zen of non-Zen, non Zen of Zen
森羅萬象。一法之所印。
你們看外面的桂花，看太陽，看流水，啪！這個就是！一心萬象。即心之所印。心：當時的存在全體，眼耳鼻舌身意的根根，落在色聲香味觸法的上面，就是這個！主觀和客觀，客觀和主觀，合而為一，又超越主觀和客觀，超越客觀和主觀。主觀就是自己，客觀就是萬物。這個就是！這個就是那個！那個就是這個！這個不那個，那個不這個也。
各位看上天，
萬里夕陽垂地
大江流
這就是
All the numberless things are embraced by one unity.
Look at the osmanthus outside, look at the sun, look at the stream, crack! Just this! All the numberless things are embraced by one Heart. The Heart is the whole existence at the very moment, the conformity of the Six Indriyas (roots of eye, ear, nose, tongue, body and mind) with the Six Dusts (sight, sound, scent, taste, tangibles and dharma), just this! The integration of subjects and objects, and furthermore the transcendence of subjects and objects. Subjects, oneself; objects, all the numberless things. Just this! This is that! That is this! This is not that, and that is not this!
Everyone, look at the sky
the sun sets on the distant horizon,
and a long river flows
That is:
凡所見色。皆是見心。心不自心。因色故有。
所以，佛法、禪門沒有反對客觀。「因色故有」，很重要的一句話。就是在講「以心緣心真帶質，以心緣色假帶質」。
以心緣心真帶質，第七識永遠抓第八識也。
以心緣色假帶質，自己整體的存在，落在有形的物質上。
All the perceived forms are equal to the perceptive mind; the perception of mind arises not by itself but along with the perceived forms.
Therefore, Buddhism and Zen don't oppose the objects. 'the perception of mind arises along with the perceived forms', a very important words, that explains 'true medium object' and 'false medium object'.
The cognition of mind to mind is true medium object: the seventh consciousness always attaches to the eighth consciousness;
The cognition of mind to form is false medium object: the whole existence of oneself involves in material forms.
汝但隨時言說。
說而不說，不說而說。應說就說，不應說就不說。
應該說的不說，失人；不應該說而說，失言。
所以佛法說要：
正語。
最後歸到如人飲水，冷暖自知，不可說、不可說。
這是物來則應，物去不留也。
中庸說：
自誠明，謂之性；自明誠，謂之教。誠則明矣，明則誠矣。
誠誠懇懇，正正當當；在無事中誠懇，在有事中正當。但隨言說，要怎麼說就怎麼說。當然，菩薩說法無礙，即事即理。都無所礙。就是華嚴境界了：理無礙，事無礙，理事無礙，事事無礙。
《紅樓夢》講得好：
「世事洞明皆學問，人情練達即文章」
也是這個道理。
世事洞明，很難，人情練達即文章，更難。要行萬里路、讀萬卷書、交萬個朋友、遇萬個牛鬼蛇神。佛法講的，不知魔絕不能成佛，而且要洞悉大魔。
理無礙，事無礙，理事無礙，事事無礙，好難。理就是一切的道理。事就是一切的事。然後，理和事兩個合在一起，理事無礙、事事無礙。
談「事」，《華嚴經》彌勒菩薩樓閣，莊嚴華美，重重影現，疊疊無際，那是真的還是假的呢？彌勒樓閣既然那麼莊嚴華美，為什麼又有阿彌陀佛，出現西方極樂世界，那裏有黃金鋪地，七重行樹，四寶周匝圍繞，奇妙之鳥等等，為什麼弄個和彌勒菩薩有點不一樣呢？這些既在理上，也在事上，同而不同、不同而同的道理，為什麼？所以要了解「事事無礙法界觀」。
You may comment at all times.
Comment and no comment, no comment and comment. Comment when you should comment, no comment when you shouldn't comment.
'When a man may be spoken with, not to speak to him is to err in reference to the man. When a man may not be spoken with, to speak to him is to err in reference to our words.'
So Buddhism requires:
Right speech
And finally, revert to the inexplicable realm, as only the drinker knows whether the water is cold or hot.
That is, to respond to what is coming and be indifferent to what is going.
The Doctrine of the Mean says:
'When we have intelligence resulting from sincerity, this condition is to be ascribed to nature; when we have sincerity resulting from intelligence, this condition is to be ascribed to instruction. But given the sincerity, and there shall be the intelligence; given the intelligence, and there shall be the sincerity.' (tr. James Legge)
Sincere and reasonable; be sincere when you are unoccupied; be reasonable when you are engaged. 'You may comment at all times.' You may comment as you wish. Certainly, Bodhisattva's explanation of Buddhism is unobstructed, 'it's free from obstruction of both Principle and Phenomena', which is the Huayen realm: non-obstructive interpenetration of principle, of phenomena, of principle with phenomena, and of phenomena with phenomena.
As the Story of Stone goes:
'True learning implies a clear insight into human activities; Genuine culture involves the skillful manipulation of human relationships.'
which is the similar doctrine.
'A clear insight into human activities' is difficult; 'Genuine culture involves the skillful manipulation of human relationships', which is more difficult. You have to travel millions of miles, to read millions of books, to make millions of friends, and to experience millions of devils. According to Buddhism, you can be Buddha only when you understand devils, especially with a clear insight into arch devils.
The non-obstructive interpenetration of principle, of phenomena, of principle with phenomena, and of phenomena with phenomena, are very difficult to achieve. Principle is all reasons; phenomena are all phenomenon; and then, the integration of principle and phenomena, the non-obstructive interpenetration of principle with phenomena, and of phenomena with phenomena.
As for Phenomena, the Hall of Maitreya Bodhisattva in the Avatamsaka Sutra is majestic and magnificent, with images manifested immensely layer upon layer. Is it true, or false? Since the Hall of Maitreya Bodhisattva is majestic and magnificent, why is there still Amitabha Buddha in the West Pure Land of Ultimate Bliss? There are ground of gold, and trees of seven jewels, circled by four jewels and marvellous birds. Why is the Pure Land different from the Hall of Maitreya Bodhisattva? They root in both principle and phenomena, either identical or different, why? So we have to understand the 'non-obstructive interpenetration of phenomena with phenomena' in the 'discernment of the dharma realm'.
菩提道果。亦復如是。
菩提就是覺，成大菩薩，成佛。一切無礙，有礙即不是菩薩、即不是佛。世間必礙。心理上做準備，任何礙還未到，你就已經pass了。
這是真的未卜先知，是佛法所講的「宿命通」。董仲舒的真成就，是知天地人事物讖緯之學，他未必是獨尊儒術。漢武帝喜歡和相信董仲舒，在接受和欣賞其讖緯之學也。諸葛亮的最大長處，在知讖緯之學的「借東風」。學佛一點都不知未來天地人事物的變化，學個什麼佛呢？
Bodhi (Enlightenment) and practice result of Buddhahood are exactly in the same way.
Bodhi is enlightenment, to become Great Bodhisattva and Buddha who are unobstructed by anything, as Bodhisattva and Buddha are free from obstruction. There must be obstructions in the world, and with mental preparation you can PASS before the obstructions come.
This is true foretelling, like the Buddhist supernatural power of knowing the past lifetimes. Dong Zhong-shu's real achievement is not overwhelming Confucianism but Divination of heaven and earth as well as human and events. The favor and trust of Dong Zhong-shu by Emperor Wu of Han Dynasty is based on his acceptance and appreciation of Dong's Divination. Also, Zhuge Liang's most strong point is the borrowing of east wind via Divination. What Buddha are you learning from if you are unknown to the change of heaven and earth as well as human and events in the future?
於心所生即名為色。知色空故。生即不生。若了此意。乃可隨時著衣喫飯。長養聖胎。任運過時。更有何事。
於心所生。即名為色。即：六根落在六塵上。六根落在六塵上，然後了解六識，即十八界。
就是主觀落在客觀上即為色。自己本身也可以化為客觀，做為一個認識的對象，也是色。「知色空故」。凡色必空，心無所得。
色空，心也空了，心一動就落在色上。
當幡旗飄動，重要的不是幡旗飄動，
六祖說：
「不是幡動，不是風動，是仁者心動」。
並不是沒有幡、沒有風，而是自己的主觀認識、主觀感受落在客觀上，就是色了。心沒有落在主觀，沒有落在客觀上，那個色與你不相干的，哪管它色不色呢？所以心、色，色、心是一如。因為心色一如，因為色心一如，所以也就沒有一個甚麼唯心，沒有一個甚麼唯物。人類幾千年在那搞唯心唯物，錯了！一切的存在，生生滅滅、滅滅生生，也就沒有一個甚麼一定的生與滅。所以穿衣吃飯睡覺，本來如是。因此飢來吃飯睏來眠。「任運」，保任；往聖者的路上、成佛的路上走。有這個信心一定可以成道！
「過時」，意指在時間中過日子而又超越時間。
What arise from the manifestation of mind are called forms. Realizing that forms are of emptiness, arising is equal to non-arising. If you understand this, at all times you can dress, eat, raise the holy embryo, and be resigned to fate. What else is there?
'What arise from the manifestation of mind are called forms.' That is, the conformity of the Six Indriyas (roots) with the Six Dusts. The Six Indriyas, Six Dusts, and Six Consciousness are called the Eighteen Fields.
Forms are the involving of subjects in objects. Subjects can transform into objects as the targets of cognition, which are also forms. 'Realizing that forms are of emptiness', forms must be of emptiness, and there is nothing to be abtained by mind.
Forms are of emptiness and mind are also of emptiness, as the action of mind is on forms.
When the streamer is fluttering, the key point is not the fluttering of streamer.
The Sixth Patriarch says:
Neither the streamer not the wind, it's your mind that flutters.
It doesn't mean that there is no streamer or wind. Rather, forms are the involving of your subjective cognition and sensation in objects. If your mind doesn't involve in objects, the forms are irrelevant to you. Forms or non-forms, who cares? Therefore, forms and mind are oneness, and mind and forms are oneness. Because forms and mind are oneness, and mind and forms are oneness, there is neither idealism nor materialism. People bustle about idealism and materialism for thousand years. It's wrong! All existences arise and cease, and cease and arise, so there is neither arising nor ceasing. Therefore it's natural to dress, eat, and sleep. So we eat when we are hungry and we sleep when we are sleepy. 'Be resigned to fate', retaining on the way to sage and Buddha. With this faith, you are certain to enlightenment!
馬祖偈
汝受吾教。聽吾偈曰：
心地隨時說
菩提亦秖甯
事理俱無礙
當生即不生
「心地隨時說」：
要怎麼說就怎麼說。任運隨緣，當下即是，亦無緣要隨也。
「菩提亦秖甯」：
甚麼叫菩提？甚麼叫覺？沒有事！真正的沒有事，就是菩提。所以我常常講：「身體健康，心理平靜，死時不插管子！」就是真正沒有事，太難了，難，也要修到。
有禪詩說：
南台靜坐一爐香
終日凝然萬慮亡
不是息心除妄想
只緣無事要商量
事理俱無礙。當生即不生：
事、理，都沒有礙了。當生即不生，黃高証，怎麼解釋？
黃：既然理事都通達無礙，故一切的生生滅滅、滅滅生生，本來無生，本來無滅，所以不生不滅，就是在這裏面表現出來的。
師：在甚麼裡面表現出來的呢？
黃：一切現象不斷生生滅滅，所以沒有一個甚麼生與滅。
師：當生即不生，看我的解釋噢。我老早就講過四句話：
「地上滾著活，要命只一條，
大難不過死，討飯再不窮。」
生就生，活就活，沒有事。有個甚麼生不生，活不活。上面不是講無生法忍，佛無生嗎？如果非活不可，那就苦不堪言；一旦pass，堪言不苦。好了，有甚麼問題沒有？沒有問題，想通了，看破了，做到了，什麼問題都沒有。
這就是：
馬祖！
Patriarch Ma's verse
You receive my instruction, and listen to my verse:
You may comment on the mind at all times,
As Bodhi is merely in quiescence.
Both principle and phenomena are non-obstructive,
therefore arising is equal to non-arising.
'You may comment on the mind at all times':
You may comment as you wish. Be resigned to fate, and be contented with any conditions. Instant revelation. And there is no condition to accord with.
'As Bodhi is merely in quiescence':
What is Bodhi? What is enlightenment? Indifference! True indifference is Bodhi. So I often say: 'Healthy body, calm mind, and no intubation at death!' That's true indifference. It's too difficult, but we have to practice.
As the Zen poetry goes:
Meditating with a batch of incense at Nan-tai,
I am in concentration without any anxiety all day.
Rather than eliminating delusions to appease the mind,
Actually there is nothing to be concerned.
'Both principle and phenomena are non-lster: What's that?
Dr. Huang: All phenomena are in constant arising and ceasing, therefore there is no real arising or real ceasing.
Master: 'Arising is equal to non-arising'. Listen to my interpretation. I have spoken of four words before:
Rolling on the ground for a living,
there is only one life for killing,
ultimate disaster is no more than dying,
And I couldn't be poorer go begging.
Arising is arising, and living is living, both OK. Whatever arising or living? We have just talked about the cognization of non-arising of Buddha. If you insist to live, your suffering is unspeakable; once you PASS, you can say it's not suffering. Well, any questions? No question, if you come around, see through, and carry out, there is no question.
This is exactly:
Patriarch Ma!
下課。
待續
2013-10-26
達摩書院
Class is over.
To be continued.
2013.10.26
Dharma Academy
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