Friday, August 31, 2012

真正圓滿每個當下

禪宗十大法印的前兩句,是離我執與法執。

當我們坐在禪中,清淨自我的時候,好得很。沒有我執或法執出現啊。

當我們進入污泥的時候,也抱著慈悲心,法喜心,智慧心,看著眾生的各種苦相,也沒有我執或法執。

原來,當我們開始『覺行』的時候,才會體悟到『對我的利益的衝突』,或是『考量用什麼方法』。

怪不得六祖說,『見性為功』。原來在行功了業的時候,必須得與佛相印,徹底放下我執與法執,所做的覺行,才是具有真智慧,才是真圓滿。

才是真正的行功了業。

徹底的離相,完全的印心,更本不需要頭腦來思考,自然而然智慧就蹦出來了。

實修實證,自然明白。

感恩師父。

Monday, August 20, 2012

偏離

師父教導我們的是宇宙大法、萬事萬物之法、無所住法、相印法、當下法、心法、無法相法,是究竟法,是正法。

既然法是無所不在,無所不為,那麼到底什麼算是『偏離』了呢?

如果我們抱著師父的『說法』,來評估,『偏離就是說一些師父沒有說過的話』。那麼金剛經裡記載的,『說佛有說法,是謗佛』。又如何解釋呢?

上週五,師父又重新提了一次,『我沒有說法!師父只有傳法,而且傳的還是如來正法』。

昨天才有了些新的體悟。。

師父所教導的是正法、正法是要用心去接的、正法不在語言文字之中、正法是相印法、心法、一切法、時時刻刻法、完整法、一統法。

所以當我們無法與所有的眾生相印的時候,當我們被相所轉,起了分別心,只能與自己能接受的眾生相印的時候,我們的心就變窄了,我們的心就不完整了,我們就偏離了佛,偏離了佛的慈悲,智慧與法喜,也即是偏離了正法,因為佛就是大我、就是宇宙、就是一切、就是禪。

每當我們內心有了揀擇、起了分別、有在比較、執著於我的想法、評估、道理、的時候,我們的本心,就被意識影響,而偏離了與大眾,與佛,與正法的相印。

所以真正的偏離,是心的偏離,而非法相的偏離。

一切說法都是方便說,方便法,都是為了度眾生心。

法中無相,相中無法,心不偏,法必正。

Two states of being

Yes,  That's exactly how one of our practitioner, John Ip, described his experience.  John is a devoted Christian for over 20 years.  Last month, he shared, instead of words words and words, after enhancing his physical state, the Holy Ghost comes into him and he broke down and cried. He practices in our Family Meditation program in our community library for about 5 months. Now he sits longer and longer everyday.

I told him, "Holy Spirit is called Dharmakaya in Buddhism.  Same energy, just different names.  And that is just the beginning."

Many of our practitioners witnesses an "explosion" from their heart chakra.  There were no fear. Our Teacher said, "when there is white light from the Heart Chakra, then you have witness Buddha Nature."  My sister-in-law witnesses white light every time she sits.  She "knows" phenomena of previous generations of other practitioners and helps them to "resolve" many karma.

As to Mike's statement that he can recognize but can not express is a perfect example that when we surpass our skandhas, or regular senses, we reach a wider state of awareness, far beyond we can describe by words, logic.  It is direct, instant and right.

Some discussions in this forum mixing up the description for the two states, one is limited and the other is wider, and initiated some discussion.  Depending on the scope and sensitivity of our awareness, the languages and dictionary are different.  Only when we abandon our dictionary; experience; then could we witness the state of being of others.  Discussion through words are very dangerous.  Thus Chan is without words and transmitted in addition to teaching.

When someday, whatever people say, we say "ah, yes." without analyzing, debating, defense, then we are truly in each moment and live in sync with the wisdom and life force of the universe.

Good Day and Thank you for reading this.
_/\_
JM

我執

最近常聽到的是『我討厭我的父母。。或兄弟。。或子女。。或誰誰笨死了。。我
想要去死。。我已經不愛他了。。等等』,這些想法都是執著在我。我有 一個說
法給諸位同修參考,也許在上課時,可以給有同樣想法的同修分享。

師父開示說,『我執就是執著自己的利益』。也可以說是『眼光不夠大,沒了悟真
正痛苦的來源。』,也即是『覺他心』不夠,或是心胸不夠大。

最近發現以下的說法還算有效,給各位大菩薩參考。。

讓我們參一參,我們的聰明從哪裡來?(遺傳?)我們的健康從哪裡來?(父
母?)學識哪裡來?(老師?)地位,財富哪裡來?(社會?)。

再試想,那些給予我們健康,聰明,智慧的人,他們的一切又都是哪裡來的呢?如
果再往上推呢?

如果這樣推敲下來,是否,這個『小我』的存在,只是一個『果』,而這個
『果』,又是因為『大環境、大我』的總總『因』而形成的呢?如果要讓這個
『果』要活得更好,是否要從『大我』的『因』來下手改變呢?如此就不難了解累
世因緣。如此就可以解釋為什麼要『感恩懺悔』了。

了解了這大我與小我的『因果』,就了解了宇宙的真理。宇宙的真理,就是
『道』,就是『佛』。『佛』也可以說是『大環境』。

但是了解容易,做到難。要做到,必須坐禪。

師父勉勵我們要『成佛』,要『自覺,覺他』。自覺從『覺察關竅』開始。有了
『覺性』,才能『自覺』,進而『覺他』。不自覺也就是『痴迷不悟』。

Fwd: 要說服一個人最好的辦法: 羔羊的說服力

要說服一個人最好的 辦法~


羔 羊的說服力

 一 個牧場主養了許多羊。他的鄰居 是個獵戶,院子養了一群兇猛的 獵狗。這 些獵狗經常跳過柵欄,襲擊牧場 的小羊羔。

 牧 場主幾次請獵戶把狗關好,但獵 戶不以為然,口頭上答應,可 沒過幾天,他家的獵狗又跳進牧 場橫衝直闖,咬傷了好幾隻小 羊。


忍 無可忍的牧場主找鎮上的法官評 理。

 聽 了他的控訴,明理的法官說:


" 我 可以處罰那個獵戶,也可以發布 法令讓他把狗鎖起來。但 這樣一來你就失去了一個朋友, 多了一個敵人。你 是願意和敵人作鄰居呢?還是和 朋友作鄰居?"

" 當 然是和朋友作鄰居。" 牧 場主說。


" 那 好,我給你出個主意,按我說的 去做。不 但可以保證你的羊群不再受騷 擾,還會為你贏得一個友好的鄰 居。"

 法 官如此這般交代一番。牧場主連 連稱是。

一 到家,牧場主就按法官說的挑選 了3 隻 最可愛的小羊羔,送給獵戶的3 個 兒子。
看 到潔白溫順的小羊,孩子們如獲 至寶,每天放學都要在院子和小 羊羔玩耍嬉戲。
因 為怕獵狗傷害到兒子們的小羊, 獵戶做了個大鐵籠,把狗結結實 實的鎖了起來。

從 此,牧場主的羊群再也沒有受到 騷擾。

為 了答謝牧場主的好意,獵戶開始 送各種野味給他,
牧 場主也不時用羊肉和奶酪回贈獵 戶。漸漸地兩人成了好朋友。

要 說服一個人,最好的辦法是讓 他由內心來體驗與珍惜, 而非講道理。

道 理都是對的也是錯的,差別是 在內心有否感悟。
道 理都是相,都在意識層次,而 意識檔住了我們的心。由內心切 入是需要智慧的。
您 會發現原來人並不難相處,只要 先放下自我的價值,就是那 麼簡單 。







Discrimination


 
The mention of Lao Tzu and Confucius brings to mind the ground upon which Ch'an took root - and how this has shaped the practices/teachings.

To greatly over-simplify:

Zen may appear at times inwardly Taoist, outwardly Confucian. At other times the reverse. Zen is unconcerned with such appearances.

By this, I am also pointing to the nature of all such appearances commonly discussed and debated (such talk appearing to me to be more about Zen Buddhism [or all forms of Buddhism] - than Zen realization - but this only appears so). Some common/familiar themes emerge, some apparent contrasts, others apparently omplimentary (a short set as example, in no particular order):

West/East
Chaos/Order
Samsara/Nirvana
Ordinary/Divine
Path/Attainment
Deluded/Realized
Householder/Monastic
Sudden/Gradual
Meditation/Sutras
Etc./Etc...

The fodder of forums such as this.

Ordinary mind sees separation between these forms, and identifies with them more/less, seeking to find it's way - thus forming/borrowing a ''path'- or perhaps falling into the void by mistaking "/" as the middle way' - mistaking forsaking for equanimity (accepting 'no-self' as rejection of form rather than realizing empty nature of form).

Buddha mind realizes all appearances as suchness, as abiding... Thus ordinary mind/Buddha mind are one.

I do not claim to be a [Zen] Buddhist , thus have no more than passing interest in these (10,000) things - and see them as no help or hindrance. Merely points of reflection, offering nothing less than bewildering clarity revealed in all it's murkiness.

There is no point I'm trying to make, no position I advance, nothing I offer, no one I address this to.

You know who you are. The path begins and ends here.

What would you intend otherwise? What else would you expect?

Questions not seeking answers.

Pass the Sake.

Kristopher Grey

Monday, August 13, 2012

同理,同感,同相印。。

接引,是先進入眾生心,有了同理,同感,就能相印。。