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。
From last issue:
What Happened in the Past
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