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过五关度六将证菩提【连载之四】

Passing Through Five Barriers and Enlightening Six Generals to Gain Bodhi【serials 4】

Master Yin Guang

目录

Catalogue

【连载之一】【Serial 1】

▍开堂白

Opening Statement

▍有没有来世

Whether There's Afterlife?

【连载之二】【Serial 2】

▍过关前言

Introduction

▍第一关 四大假合

The First Barrier: The False Compound of Four Great Elements

▍第二关 非同非异

The Second Barrier: Neither Identical nor Different

▍第三关 随心应量

The Third Barrier: Quantity and Quality in accord with

the Mind's Capacity

【连载之三】【Serial 3】

▍第四关 心现识变

The Forth Barrier: Manifestation of the Mind,

Transformation of the Consciousness

【连载之四】【Serial 4】

▍第五关 一心三藏

The Fifth Barrier: Three Treasuries of One Mind

【连载之五】【Serial 5】

▍第六关 无情亦情

The Sixth Barrier: The Non Sentient Being Is the

Sentient Being

▍圆教精髓

The Essence of the Perfect Teaching

【连载之六】【Serial 6】

▍顿证菩提

Sudden Enlightenment of Bodhi

·第五关 一心三藏

·The Fifth Barrier: Three Treasuries of One Mind

好,现在讲圆教的明心见性。我们开篇就讲,诸佛出世的真正目的,就是开示宇宙人生的真理:这个世界上到底有几尊佛?有几个人?几个鬼?几个天?几头牛?几只老鼠?几块泥巴?几棵树?几根草?几片风?几滴雨……不是要「过五关」吗?这是压轴的一关,无比重要。「一心三藏」这才是彻法源底,才是「如来真实义」。

Well, now let's talk about the enlightenment in the Perfect Teaching. As we mentioned at the very beginning, the true purpose of each Buddha's manifestation is to reveal to us the truth of the universe and life: How many Buddhas, human beings, ghosts, heavens, oxen, mice, mud, trees, grass, wind, rain drops...are there in this world exactly? Aren't we supposed to "pass through five barriers"? This is the barrier of final climax, which is extremely important." Three Treasuries of One Mind" is back to the source, which reveals "the true meaning of Tathagata".

在前面的基础之上,我们已经明白,每个人的「真心」就是「如来」的「如」,它没有形相。既然是这样,能不能在这里分出「张三如」「李四如」?这是「牛如」、这是「狗如」、那是「马如」……能不能分开啊?要明白:千佛一如,万法一念。过去现在未来、东南西北、上下十方只有「一尊佛」,只有「一个人」,而且就是「一个念」而已啊!

On the basis of previous expounding, we have understood that everyone's "true mind" is the "Thus" of "Thus Come", which has no appearance of it. Therefore, can we here separate "Thus of Jack" from "Thus of Tom"? Or "Thus of an ox" from "Thus of a dog" or "Thus of a horse...can we do that? We should understand: All Buddhas is one Thus (emptiness), all things are just one thought. Of all the past, present and future, all directions, up and down, there is only "One Buddha", only "One person", and it's only "One thought" after all!

许多人对这个问题不容易接受——我就是我,你就是你,他就是他,凭什么说「所有的人都是一个人一个念」?我提醒一句:「佛法大海,唯信能入,唯智能解」。我们因为妄见、邪见而轮回了无量劫,吃了无数的苦头,今天面对正法,要从苦海中解脱出来,必定会与你过去的知见产生一个根本的颠覆。如果佛法还是你过去听到的那样,或者就是过去你理解的那样,那这个正法的价值是什么?首先,如果对正法产生怀疑,这就是一种障碍,真理是不能用凡情来测度的。如果可以随便猜测,那就不需要释迦牟尼来讲了,是不是?要用智慧来观照。这个智慧不是世智辩聪,更不是强词夺理。把自己所有的负 面想法全部放空,你会有一个全新的世界。

It's not easy for many people to accept the facts, and they assert that I am me, you are you, he is him. How can you say "everybody is only one person and one thought"? Let me remind you: Dharma is as profound as an ocean, which will be inaccessible unless you believe in it, and an unsolvable mystery unless you try to decode with your wisdom. We've fallen into the cycle of birth and death for immeasurable kalpas and suffered countless bitterness because of our own false perception and thoughts. Facing the true dharma today, a liberation from the sea of bitterness means a thorough subversion against all of your past knowledge. If the dharma is still what you heard or understood before, what's the value of the true dharma? First, if you have doubts about the Proper Dharma, this will be an obstacle since the truth cannot be measured and judged by ordinary thinking. If it is a random guesswork, why do we need Shakyamuni Buddha to reveal it? We need to illumine with the light of wisdom. This "wisdom" is not the worldly smartness, not to mention those distorted arguments. Empty all your negative thoughts, you'll enter into a fresh new world.

有一个弟子经常向他的师父请法,可师父就是不理睬他。他总认为师父有什么妙法不告诉他,到最后师父快圆寂了,他一不做二不休:「今天你老人家到底传不传法?不传法我就要你的命!反正也不指望你了。」所以他师父想了一想:「法倒是有啊!可是你往哪里装啊?」就这一句法,弟子开悟了,跪下来磕头忏悔:「师父,我明白了!」明白了什么?自己过去太傲慢,自以为是。像这样的人,你左讲他左挡,右讲他右挡,他属于世智辩聪。在佛法里,来不得这点小聪明。真理面前,人人平等。可是真理面前,我们都要保持一颗谦卑的心,你才能入道。

There was a Buddhist disciple who requested for dharma quite often, but the master never responded to him. He thought his master must hide some wonderful dharma from him. Finally his master was dying, he decided to throwcaution to the wind and said: "Today, are you going to tell me something or not? I'll kill you if not! I cannot count on you anyway." Thus his master thought for a while and said: "I do have dharma to tell! But do you have any room for it?" With this one line only, the disciple was enlightened. He knelt down and prostrated before his master to confess: "Master! I got it!" What did he get? He was too arrogant and full of himself in the past. For people like him will block the left when you go left, and the right when you go right, which is defined as worldly smartness. Buddhadharma permits no petty trick. Everyoneisequalbeforethe truth, in front of which we should all keep a humble heart so that we can enter the gate of wisdom.

言归正传。比如说:大家都会做梦,是不是?梦中有老爸老妈、夫妻儿女、姥姥姥爷、同修同事,或者还有牛马猪羊、好人坏人、强盗土匪,香蕉苹果、电脑电摩、刮风下雨、牛屎狗粪,是不是都有?好,想一想,梦中这一切的境界与别人有没有关系?与梦外的境界有没有关系?有些人讲有关系,比如说我没有老爸的话,我梦中就不会梦到老爸啊。然后我再问他:「你有没有梦到从来没有看到、从来不认识的东西啊?」他说有啊。是不是把这个法破了?

Now let's return to the subject. For example, we all dream, right? In dreams you see your mom and dad, your spouse, your son and daughter, grandparents, classmates and workmates, oxen and horses, pigs and goats, nice guy and bad guy, robbers and bandits, bananas and apples, computers and bikes, wind and rain, cattle shit and dog dung, there can be anything in your dream, right? Okay, think about it, does your dream relate to other people or things in reality? Somebody thought it does by claiming: My dad won't be in my dream if I don't have one. So I asked him:"Have you ever dreamed of things that you had never known or seen?" He said yes. That's it!

既然没有关系,在梦中各人是不是都有自己的思维、语言、动作啊?梦中还跟真的一样,吵嘴、生烦恼、打架、或者很亲密,各种情景都有。其实,梦境都是梦人一个念在变现的。既然都是自己一个念在变现,那梦中的老爸是不是你梦中的老妈呀?梦中的老妈是不是梦中的一个茶杯呀?梦中的茶杯是不是梦中的苹果啊?梦中的苹果是不是梦中的一堆狗屎啊?有没有哪一样不是你啊?有没有哪一样不是哪一样啊?

Since there's no relevance, each person in the dream has his own thoughts, words and movements, don't they? It feels so real in the dream: There are different scenarios like arguing, getting mad, fighting or being close to someone. In fact the dreamworld is the manifestation of the dreamer's one thought. Since it's the manifestation of your mind, isn't your father in your dream your mother in your dream? Isn't your mother in your dream a teacup in your dream? Isn't a teacup in your dream an apple in your dream? Isn't an apple in your dream a pile of dog dung in your dream? Is there anything that is not you? Is there anything that is not the other?

好,这梦中的一切境界就是「如来」的「来」,就是「空有」的「有」,就是「无不相之实相」,就是「不空如来藏」,明白了吗?那么,在梦中你能不能看到、听到、想到、知道正在一边打呼噜一边做梦的那个人(那个念)?不能。虽然不能,他在不在?在。这就是「如来」的「如」,就是「空有」的「空」,就是「无相之实相」,就是「空如来藏」。那么,做梦的那一念当下就是梦境,对不对?所以,「如」即是「来」,「空」即是「有」,「空如来藏」当下即是「不空如来藏」。因为「空」当下即是「有」,所以在「空」而「不空」,叫做「空不空」,也就是「空不空如来藏」。梦境当下即是一念,有没有哪一个不是哪一个啊?因为「有」当下即是「空」,所以在「不空」而「空」,叫做「不空空」,也就是「不空空如来藏」。为了顺口,也叫「空不空如来藏」。所以「空如来藏」「不空如来藏」「空不空如来藏」当下是不是「一个念」呐?每一个人都有那一个念,能不能分开这是我的念,那是你的念,能不能分啊?所以尽虚空遍法界、天人鬼畜就是一个念,在佛法里叫「阿赖耶识」,叫「第八识」。第七识是无量,第八识是一,无量的第七识就是一个第八识;无量的万法就是一个念,就是一个阿赖耶识。这是梦中的境界。那从有情到无情是不是都是这样啊?

Okay, every scenario in the dream is the "come" of "Thus come", the "existence" of "emptiness existence", "the non-formless reality", or "the Tathagata's Treasury of Non-emptiness", get it? Then, when you dream, can you see, hear, realize or think of the dreamer (the thought) snoring and dreaming? No, you cannot. Though you cannot, isn't he there? That's the "Thus" of "Thus Come", the "emptiness" of "emptiness existence", "the formless reality", or "the Tathagata's Treasury of Emptiness". So, the one thought of the dream is the dreamland in the moment, right? Therefore, "Thus" is "come", "emptiness" is "existence", "the Tathagata's Treasury of Emptiness" is "the Tathagata's Treasury of Non-emptiness" in the moment. Because "emptiness" is "existence" in the moment, so it is "non-emptiness" when it is "emptiness", which is called "emptiness non-emptiness", namely, "the Tathagata's Treasury of Emptiness Non-emptiness". The dreamland is the one thought in the moment, is there anyone that is not the other? Because "existence" is "emptiness" in the moment, so it is "emptiness" when it is "non-emptiness", which is called "non-emptiness emptiness", that is "the Tathagata's Treasury of Non-emptiness Emptiness." To make it smooth to read, it is also named "the Tathagata's Treasury of Emptiness Non-emptiness". Hence "the Tathagata's Treasury of Emptiness", "the Tathagata's Treasury of Non-emptiness","the Tathagata's Treasury of Emptiness Non-emptiness", are one thought in the moment, right? Each of us have that one thought, can it be split to this thought of mine, that thought of yours, can it? So all over empty space and dharma realms, celestial beings, humans, ghosts and animals are one thought, it is called the "alaya consciousness" in Buddhadharma, or the "eighth consciousness". There are infinite seventh consciousnesses, while the eighth consciousness is one, and the countless seventh consciousnesses are one eighth consciousness; infinite things are one thought, which is one alaya consciousness. This is the illusion in the dream. Is there any exception from sentient beings to non-sentient beings?

刚才绕晕了,是不是?其实非常简单。因为过去没有听到这个概念,第一次接触,会有一点陌生。要克服畏难的情绪,要有必定掌握真理的信心。不管你承认不承认,每一个人都是真理的化身。佛法教育的目的,就是让我们从梦中醒来。

It sounds confusing, isn't it? In fact it is very simple. You haven't heard of this concept in the past so you will feel a bit unfamiliar in the first contact. Please overcome your fear of difficulties, and be confident that you will definitely be able to master the truth. No matter you admit it or not, everyone is the manifestation of the truth. The purpose of Buddhadharma teaching is to awake us from the dream.

(以下这个比方看视频比较容易理解)

我们再以这个手套(医用橡胶手套充满气体鼓鼓的)来比喻。过去现在未来、十方法界就是这一个手套,这叫如来藏为总(整个手套),万法为别(五根手指)。五个手指头是代表无数的指头,是表无量法界——天人鬼畜、释迦牟尼、阿弥陀佛、观世音、牛魔王、白骨精、树木花草、风云雨雾、黄金白银、牛屎狗粪,是不是都在这里啊?这无量的法界就是「不空如来藏」,它们是有形有相的。

(It's easier to understand the example below by watching the video.)

Let's again use this glove (air-filled medical rubber glove) as another metaphor. The past, present, future and ten Dharma Realms are this glove, which is called the Tathagata's Treasury is the whole (the whole glove), all things are different inpiduals (five fingers). Five fingers represent countless fingers that stand for infinite realms like celestial beings, humans, ghosts and animals, Shakyamuni, Amitabha, Avalokitesvara, the Bull Demon King, the White Bone Demon, trees and woods, flowers and grass, wind and cloud, rain and fog, gold and silver, cattle shit and dog dung, aren't they all here? The infinite realms are "the Tathagata's Treasury of Non-emptiness", they are all visible and tangible.

那「空如来藏」是不是这里的空心(鼓满气体的手套中心)?这就比喻无形无相,空气有什么形相啊?而且是没有边际,是不是?它没有任何形相。(注意,这个气球手套是打比喻,因为目前没有更好的办法来讲解。手套的指头是五个,代表无数指头。手套有边界,而中间的空心代表的真心没有边界。)可是没有这个无形无相的中心(手套中心虚空),能不能把这个指头充起来啊?这无量的指头就是「不空如来藏」。两个如来藏明白了吗?

So is "the Tathagata's Treasury of Emptiness" the hollow part here? (the empty part of the glove) This is a metaphor of formless void. Does the air have any shape? Moreover, it is boundless, right? And it is formless. (Notice:The balloon glove is just a tool of metaphor, since we haven't found any better way to explain it so far. The glove has five fingers which represent infinite fingers. The glove has its shape, but the true mind demonstrated by the hollow center is boundless.)However, if there's no intangible and invisible center (the empty part of the glove), are there any air-filled fingers? The countless fingers are "the Tathagata's Treasury of Non-emptiness". Have you got these two kinds of the Tathagata's Treasury now?

比如,释迦牟尼在这里(比如食指),是「不空如来藏」,他当下是不是「空如来藏」?即有即空。那释迦牟尼在这里,猪八戒在这里(无名指),猪八戒当下是不是这个全体啊?那么释迦牟尼当下是不是猪八戒啊?猪八戒当下是不是释迦牟尼啊?所以这里呢,没有哪一个不是哪一个,每一个指头当下皆是「空如来藏」,等量代换,其中任何一根指头当下也是其它的指头。这叫「如来藏为总,万法为别,互为总别,互为总,互为别,互别为别」。食指的「一」是不是小指的「三」呐?中指的「二」是不是无名指的「八万」呢?这是强词夺理。拇指「一加一等于二」是对的,食指「一加一等于八」是错的,错的是不是我啊?

For example, Shakyamuni is here (such as the forefinger), which is "the Tathagata's Treasury of Non-emptiness", isn't it "the Tathagata's Treasury of Emptiness" in the moment? Existence is Emptiness. Shakyamuni is here, Zhu Bajie is here (the ring finger), isn't Zhu Bajie the whole palm? So Shakyamuni at the meantime is Zhu Bajie and Zhu Bajie Shakyamuni, right? So no one is not the others here, every finger is "the Tathagata's Treasury of Emptiness" in the moment, any finger is any one of the others in the light of equivalent substitution. This is called "The Tathagata's Treasury is the whole, and all things are different parts, they are both the whole and the part to each other, namely, the Tathagata's Treasury is the whole of everything, and vice versa. Meanwhile, the Tathagata's Treasury is the part of everything, and vice versa". Isn't the "one" of forefinger here the "three" of the little finger here? Isn't the "two" of the middle finger here the "eighty thousand" of the ring finger here? Just lame arguments of mine. The "one plus one equals two" of the thumb here is right, and the "one plus one equals eight" of the index finger here is wrong. Isn't the wrong one still me?

所以,讲正法,没有长短是非好坏、香甜苦辣、高低贵贱,没有哪一法不是我。佛讲无量的善法,讲行善断恶,都是方便说,恶是谁啊?你把恶断了,善还有没有了?一真一切真,一假一切假。你讲这个白骨精是假的,那释迦牟尼也是假的;你讲阿弥陀佛是真的,那这个牛魔王也是真的,明白吗?因为都是一个本体,没有谁不是谁,这就是「一心三藏」。

Speaking of Proper Dharma, there's no right or wrong, good or evil, sweet or bitter, high or low, rich or poor, and there is nothing that is not me. Buddha's innumerable teachings of goodness that tell us to do good deeds and eliminate evil deeds, are all expedience. Who is the evil? If you leave off the evil, are there still goodness? One is true, all is true, one is false, all is false. If you say this White Bone Demon is false, so will Shakyamuni. If you say Amitabha is true, so will the Bull Demon King, understand? Because everything is one nature, no one is not the other, this is "Three Treasuries of One Mind".

既然是这样,为什么诸佛菩萨得自在?猪八戒、白骨精、小老鼠却轮回,为什么?是不是佛讲:「我不把你喂猫才怪呢,你想成佛没门儿!」是不是佛不允许它成佛?是不是因为那个猫不允许它成佛?「你只能给我吃,你不可以成佛。」没有这个道理!命自我立!

In that case, why are Buddhas and Bodhisattvas at ease while Zhu Bajie, the White Bone Demon, the little mouse fell into the cycle of birth and death? Why? Is it because Buddha said to the mouse: "Why not feed you to the cat, there is no chance for you to become a Buddha!" Is the Buddha the one who stopped a mouse from attaining Buddhahood? Or is it the cat who stopped the mouse by claiming: "You can only be my food, you cannot be a Buddha."? There is no such saying! We decide our own destiny!

释迦牟尼之所以自在解脱,他往内看(气球手套的空心)。这一看,「啊,都是我一个心啊,小老鼠、白骨精都是我。」他当下证得万法都是我。这个猪八戒之所以猪八戒,他只承认这个无名指是自己,明白吗?他不承认其它手指是他,所以他是自私其小。自私其小,他小不小啊?不小。他虽然是佛,得不到自在妙用,是他自我障碍。明白此理,你当下破除我执。回光返照,这里面的一真法界都是我。当知道一真法界是我的时候,这个不是我的我,他是不是我啊?是。这叫「知妄即真,歇即菩提」!这是《楞严经》的宗旨。

The reason why Shakyamuni is at ease and attained liberation is that he looks within (the void of the balloon glove). He exclaimed at the first sight, "Everything is of the same mind of mine! The little mouse, White Bone Demon are all me," All of a sudden, he understands and realizes that all things are me. That Zhu Bajie is Zhu Bajie lies in the fact that he identifies himself only with the ring finger while repulsing all the other fingers, so he belittles himself, is he really that little? No, he's not. Though he is Buddha, he doesn't act wonderfully like a Buddha, and he hinders himself. Once you understand the truth, you can let go of Self-Attachment in the moment and you can return the light and look within, and find that I am all over the one true dharma realm. When we know this one true dharma realm is me, isn't this belittled "me" me too? Yes, it is. That's called "Knowing the false is true, ceasing is Bodhi"! This is the purpose of the Shurangama Sutra.

「一心三藏」,说透了天地万法之来龙去脉及其相互关系,《楞严经》概括为「真真如性」。无量法界,上自诸佛菩萨,下至天人鬼畜,旁及无情万类,上层建筑,经济基础,总括为空与不空,及空不空,无非「真真如性」,一真之「人」,一「心」变现而已。(文/印广法师)

"Three Treasuries of One Mind" has driven home the origin, development and the relationship of all things, which is summarized in the Shurangama Sutra as "the nature of the Ultimate True Thusness". Among innumerable realms, up from the Buddhas and Bodhisattvas, down to heavens, human beings, ghosts and animals, including all kinds of non-sentient beings, superstructure and economic basis, all of them can be concluded as emptiness and non-emptiness and emptiness non-emptiness. They are nothing but "the nature of the Ultimate True Thus"—the manifestation of the true mind or the true self.(By: Master Yin Guang)