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A Sure Sign of the Proper Dharma

楞嚴經
The Shurangama Sutra

■   By Xiu Chi     修持     文

前期提示:過去曾發生過什麼事

陀繼續說:「空晦暗中。結暗為色。」這是三細相之第二轉相。上人解釋說:在這頑空晦昧中,迷惑的的識心,依無明之力,轉本有智光,為能見之妄見。三細相之三是現相,即是色相之顯現。這主觀的妄見渴望著攀緣前塵(這種業相太微細了,是很難覺察到的。)最後,當能見的妄見積極不斷地向能緣的相攀緣時,終於疲勞,而生出種種的相。上人解釋說:好比在夢境中,昏沉的夢者會經驗到,他們置身於虛妄的夢境中,並有一個身體和心的存在,包括如幻的山河大地等等。

佛陀說:「色雜妄想。想相為身。」由於最初一念識心的妄動而加速形成一個器世間和一個色身。以十二因緣的名相來解釋,妄想是識,色身是名色。

佛陀繼續說:「聚緣內搖。趣外奔逸。」趣外奔逸在十二因緣是六入和觸二支。

真心似乎遺失了

佛陀接著說:「昏擾擾相。以為心性。」上人解釋說:你認為這種不明白,不光明是你的真心實性。既然你不光明,不明白,就好像是你失去了你的本妙、圓妙明心、寶明妙性。其實這並不是真正的失去。好像失去,但並沒失去。

佛陀又說:「一迷為心。決定惑為色身之內。」誤以為識心是妙明真心是顛倒行事。如果再要相信妙明真心是居於色身之內的話,即是迷上加迷的顛倒了。

視一浮漚體為一海全潮

佛陀直接而強有力的作如下結論:「不知色身,外洎山河,虛空大地,咸是妙明真心中物。譬如澄清,百千大海,棄之,唯認一浮漚體。目為全潮……汝等即是迷中倍人,如我垂手,等無差別,如來說為可憐愍者。」捨大心而取識心就如棄百千大海,取一浮漚,已是迷了。又認浮漚為大海,更是迷中加迷。

總之,佛陀答覆了阿難的疑問,為何會遺失本妙、圓妙明心、寶明妙性呢?這都是由於阿難逐妄才遺失真性的。然而妙明真心是不可能真正遺失的。佛之所以說遺失妙明真性是因為眾生顛倒行事。可以說,倒也就是正的另一面觀。妙明真性 -- 妙明真心 -- 是離開對待的。因此,阿難的雙重疑惑並沒有任何實際的依據。

→待續

From last issue: What Happened in the Past

T he Buddha continues, “The emptiness and obscurity join with darkness to become form.” This is the second of the Three Subtle Marks: the mark of turning. The Master explains, “The inanimate emptiness, the deluded mind, based as it is in ignorance now, turns the inherent light of wisdom into the falseness of a subjective perceiver.” And the third of the Three Subtle Marks: the mark of manifesting, is the “form” that appears. The subjective perceiver longs for something to perceive. (The mark of karma is too subtle to perceive). Eventually, in its undaunted longing for objects of perception, it wearies and the forms arise. The Master comments, “Just as in a dream-world, a dream-mind and an illusory environment in which they find themselves, including mirage-like mountains, waters, and the like.”

The Buddha continues, “Forms and scattered false thinking—thoughts and appearances—become the body.” Thus, first comes a movement of the mind-consciousness which accelerates into the formation of a material world and a physical body. Explained in terms of the Twelve Links of Causal Conditions, “false thinking” refers to the link of “consciousness,” and the “body” refers to the link of “name and form.”

The Buddha continues, “Accumulation of conditions causes internal movement and a tendency to madly race outside.” “A tendency to madly race outside” refers to the links of the “six sense organs” and “contact.”

As If You Had Lost It

The Buddha continues, “The appearance of this obscure disturbance is taken to be the mind and nature.” The Master comments, “You think this kind of lack of clarity is the nature of your mind. Since you lack clarity, it is as if you had lost it—lost your own genuine, perfect, wonderfully bright mind, the precious light of your wonderful nature. But it is not truly lost: your true nature only seems to be lost.”

The Buddha continues, “That one confusion becomes the mind and with it the decisive delusion that it resides in the physical body.” To mistake the mind consciousness for the true mind is to be upside down. But to further believe that that mind is located inside the physical body is to add another upside-down view.

Claiming that the Bubble IS the Ocean

In conclusion, the Buddha speaks straight and strong: “Don’t you know that the body and forms and everything outside including the mountains, rivers, empty space and the earth itself are all things within the wonderfully clear, true mind.”

The Buddha finishes: “It’s as if you had renounced a clear, pure, great sea that spans hundreds of thousands of miles and recognized only one floating bubble as being the entire body of water.... You people are doubly confused, no different from the example of lowering my hand. The Thus Come One pronounces you all pathetic!” To reject the vast mind and recognize the mind-consciousness is just like forsaking the ocean for the sake of a bubble. That is already confused. To take the bubble to be the ocean is even more confused.

In summary, the Buddha has answered Ananda’s question on how the true mind could be lost by saying that the “loss” comes about because Ananda gives recognition to something false.

And yet the true mind can never be really lost. The perception of having lost it comes from being upside down. And yet, upside-down is but the other side of uprightness. The true nature—the true mind—is also beyond duality. Therefore, Ananda’s double delusion has no basis whatsoever in truth.

→To be continued

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