Certainty of Being
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If you fixate on the Formless... the sense of I AM...
IT appears still, unmoving, present.
Relatively, forms appear to be moving.
BUT... it is only relatively. Means? You have dualified experience... subject vs object, permanent vs impermanent, formless vs form.
Experience is a seamless flow. There is no impermanent vs permanent, noumenon vs phenomenon, subject vs object, etc.
There is just this perception. This perception does not stay even if it appears to be static. Even appearances that appear static disappear. Looking at the room - there appears to be things that are stationary in comparison to things which are moving. The ground, the floor appears static relatively to the moving fan. Yet the perception we call 'floor' is actually also impermanent and is part of the seamless flow of impermanency, a seamless perception of floor, windows, ceiling, walls, etc...
By fixating on the formless, we form the idea of Awareness as an unchanging ground of being, in which phenomena 'moves' through, or arise from. Yet we are not aware that whatever we experience is simply a perception - including even the pure sense of existence, 'I AM'... a perception that goes, that fades. Seeing it's emptiness, we stop forming constructs and ideas about experiences. We stop reifying a 'self', an entity, a permanency. We stop dualifying experience... we stop reifying a stable formless source from which things flow out. We stop clinging. We simply see that when condition is, experience manifest... and that is all.
In deep sleep, everything vanishes, even the barest sense of presence, of existence.
Even if you attain the formless jhana (absorption) of infinite space, infinite consciousness, of nothingness, or neither perception nor non perception, that jhana, state, experience can only last for kalpas and not longer.
The luminous essence of everything is never denied: only that it is empty. To see the union of luminosity and emptiness is wisdom.
The self-felt Certainty of Being can never be denied: yet the reification of a permanent self is seen through. What Is IS becoming... what we call Being is actually Becoming... a stream of becomings... without a 'something' becoming 'another thing'. In realizing one taste, the entire flow of 'becoming' is seen to be undeniable and certain in its luminosity and emptiness.
When we stop the self-referencing process of solidifying the duality and inherency of things, and simply see This for what it is, we realize that...
Like the utterly still certainty of beingness, every moment the universe stands still. Complete. Whole. Yet not permanent. It is impermanence without movement. It is a process without the continuity of an entity. Past, present and future do not apply to This. Ever just this one thought, this one sound, this one sight, this one breathe. Certain and undeniable. Non-arising and non-ceasing.
There is no ‘non-arising and non-ceasing Awareness reflecting the comings and goings of arising and ceasing phenomena’, there is just This, non-arising, non-ceasing, transient phenomena.
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As long as the slightest sense of self remains, we cannot be at ease.
The slightest sense that there is an 'I' that can somehow shut off unpleasant thoughts and feelings.
The slightest sense that there is an 'I' that experiences things.
The slighest sense that there is a controller.
The slightest sense of 'I' leads to the attempt of trying to 'do' something to this experience... to make it go away... to make it stay... or even to 'try to accept things as they are'...
All these futile attempts and 'doings' drop away when we let go of the construct of a self/an agency.
Experiences manifest on its own accord, subsides on its own accord... end of story. No use (there is no 'self' who can perform these tasks) trying to push them away, trying to cling to them, trying to 'accept them as they are', trying to... (insert token) What Is simply IS, when conditions are. No feeler, no controller, no experiencer. Yet thought, action arises. There just isn't a clinging to them resulting from the illusion of self.
Perhaps, this is liberation... or maybe just a glimpse of it as I cannot claim that the habit of self contraction has stopped forever for good.
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Consciousness isn't real.
It seems to be... everything that is displayed in consciousness, or rather, AS consciousness (since everything experiencable IS the activity of consciousness, and there is no 'consciousness' apart from these activities going on of itself)... seems really real.
But is it?
Certainly, consciousness cannot be denied. Consciousness of hearing music... consciousness of words appearing on screen... these are actual, undeniable experiences.
And I am not denying the actuality and undeniability of consciousness/experiencing. Do note however that that 'consciousness' here does not mean a perceiver: there is no perceiver or observer in reality! When Non-Dual and Anatta is realized, what is seen is that there is really no such thing as an agent, an 'I', a 'perceiver' looking outwards and 'perceiving' the 'outer object'. There is only ever this perception 'computer screen', the sound of music, revealing itself moment to moment on its own accord, self-felt, self-luminous. As weird as it sounds, you don't come to see mountains and rivers, mountains and rivers comes to see itself. Mind and body drops off, and the sensation of inside and outside dissolves into This. This is undeniable and actual as the activity of consciousness.
But what I mean is... is it something that truly 'exists', that is solid, that has some substance or inherent existence of its own? Is mountains and rivers real?
Our entire experience is actually appearing and disappearing every single moment... our experience of hearing bird chirping arises dependent on various factors and conditions. Our sight of this computer monitor also arises dependently.
Do you think that consciousness reflects an inherently existing world?
Or is our experience of so called an inherently existing world simply like an illusion...
The Buddha actually said this: Consciousness is like a magician's trick.
That tells you a lot...
We think what we experience is really existing. But actually the entire world as we experience it is merely an appearance arising out of infinite causes and conditions!
The entire world as we know it is a magician's trick! Out of nothing, out of nowhere, the entire universe appears like a magician's trick! How amazing! Out of nothing (but dependent upon infinite causes and conditions), out of nowhere, a thought pops up! A scenery pops up!
Whatever we experience is simply an appearance without substance... out of infinite causes and conditions, there is that particular appearance... but that appearance does not 'belong' to something inherent - like the appearance of a chair does not actually belong to an inherently existing chair. There is no chair apart from that experience of shapes and colours that is dependent on the way this organism perceives those forms according to its biological and karmic conditioning.
Consciousness does not reflect a real world. The world is a magician's trick. But it is not a 'trick of Consciousness' (that would imply an illusory world arising out of a Source/Agent, a dualistic and inherent view of consciousness)... Consciousness itself is the magician's trick, there is no source or agent involved. There is no Consciousness apart from appearances... which are like an illusion, but not an illusion as they are the actual and undeniable activity of consciousness. Consciousness gives the appearance of a world and a self that is solid, real, inherent... but actually there is only ever appearances that is empty, impermanent, insubstantial.
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After non-dual insight, the degree of non-dual experience is not reached by sustaining a particular state of experience/presence.
Rather, it is the 'degree' in which the sense of self is dropped in relation to any experience.
Presence is already self-accomplished as this arising appearance - thought, sound, sight, etc.... ordinary awareness is Tao.
What matters is not sustaining a formless state of presence. What matters is how far are you able to dissolve the self-contraction so that the 'self', mind, and body is dropped off... and the wind is no longer blowing on you, you are the wind blowing. You are not moving through the universe, you are the ever-changing and ever-fresh universe revealing itself by itself every moment. There is no more reference, center, agent, self, duality, inside and outside, no trace of a centerpoint within the body and mind.
But more important than the experience is the realization that this is actually always already the case... It is not that you 'forgot self and become' the universe, it is that all along, the experiential universe of seeing, hearing, thinking, smelling, tasting, touching, has always been revealing and arising by itself moment by moment without an existing agent, cognizer, controller, centerpoint, only that this experiential fact is apparently obscured by our deeply held attachments. Always already, there is in seeing just the seen, just THIS.... no 'me' in reference to the seen. In hearing there is always just sound, there is no me in reference to the sound (no hearer). There is no 'experience' + 'experiencer'... there is always simply just This... and realizing this, non-dual experience does not become a 'goal', it becomes seen as the natural state of existence. Aim for realization and not just a temporary experience of non-dual - the shift in perception through insight will make nondual experience become something 'natural' rather than contrived.
Was doing 24km route march yesterday, when all traces of a mind and body and a 'me' disappeared... (also, I think route march in mainland from Changi Ferry Terminal to The Float@Marina Bay was cooler than doing it in the forest)
"To study the Way is to study the self. To study the self is to forget the self. To forget the self is to be enlightened by all things of the universe. To be enlightened by all things of the universe is to cast off the body and mind of the self as well as those of others. Even the traces of enlightenment are wiped out, and life with traceless enlightenment goes on forever and ever."
~ Zen Master Dogen
I don't think anyone else including me can put it as precisely as Zen Master Dogen.
p.s. doesn't mean self-contraction no longer arise for me.
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rejoice, great to read and see your progress
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Anybody here experienced past lives ?
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Originally posted by Demon Bane:
Anybody here experienced past lives ?
Simpo_ used to tell me many of his past lives when I met up with him and related the karmic effects he experienced this life to deeds he done in past lives. However, don't think he is very willing to discuss it publicly?
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Originally posted by An Eternal Now:
Simpo_ used to tell me many of his past lives when I met up with him and related the karmic effects he experienced this life to deeds he done in past lives. However, don't think he is very willing to discuss it publicly?
Past Lives has been one of my interest/curiosity ; as there are some areas in my life ftness /health for example) with persistent/constant problems ;which may be related to /caused by factors beyond this single lifetime.
Have u read the book by Brian Weiss 'Many Lives,many Masters'?(it's a story how hypnosis can elicit past lives memories) My only dissapointment frm reading it relates to having no personal experience of it;no matter how strong prove frm another's sharing/experience,without personally 'tasting the apple' ,not much can be known(in fact,nothing) 'bout it's taste.
Simpo really can recall (his own) past lives?Curious to have input frm him.
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Am i right to say that 'i' and 'me' is 'i' and 'me' because we name it that way? There is a me and i because we have a concept of the me and i, and we name it that way
Im not sure if this view is right
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Originally posted by MiddleWay87:
Am i right to say that 'i' and 'me' is 'i' and 'me' because we name it that way? There is a me and i because we have a concept of the me and i, and we name it that way
Im not sure if this view is right
'I', 'me' is simply a convenient label we put on a conglomerate of experiences.
It is simply a convenient label... but when we try to find what is this 'me', we cannot locate it. It cannot be found.
It's like this....
Clouds rolling... shifting... changing shapes... disappearing... forming....
Rain.... falling.... stopping... falling...
Wind... blowing... change directions.... gets stronger...
Lightning.... appearing and disappearing....
Such a complex and intricate interdependence of phenomena rolling on, with no center or circumference to the entire display and manifestation, nor an ultimate controller behind it all.
Yet, to capture this entire phenomena into language, we call it something - we call it 'weather'. And yet, is 'weather' a thing? Can it be located somewhere? Inside a particular cloud? Or a particular wind?
Which are all changing every single moment, by the way...
In the same way, the word 'I' and 'me' is simply a convenient label, but no real 'I' can be located, pinned down, grasped in any way whatsoever!
Relatively speaking, what we are is simply this ever-changing flow of five skandhas, thoughts, feelings, sensations, arising and subsiding moment by moment according to conditions... so how can there be a self?
You may say 'I', 'me', etc for convenience... but I assure you, no such thing can be found! Look, observe, see for yourself.
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Originally posted by wisdomeye:
rejoice, great to read and see your progress
My progress is meagre. I hope to see everyone's progress too!
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Absolutely essential for those practicing self-inquiry:
Great Faith, Great Doubt
On the pull between faith and doubt that can spark awakening - by a Zen teacher
Most of the work in Zen practice takes place while sitting zazen
because, in reality,
there’s nothing anyone can give us.
There’s nothing that we lack;
each one of us is perfect and complete.That’s why it is said that
there are no Zen teachers and nothing to teach.But this truth must be realized by each one of us.
Great faith, great doubt, and great determination
are three essentials for that realization.
Great faith is the boundless faith in oneself and
in one's ability to realize oneself and make oneself free;
great doubt is the deep and penetrating doubt that asks:Who am I?
What is life?
What is truth?
What is God?
What is reality?Great faith and great doubt are in dynamic tension with each other;
they work to provide the real cutting edge of koan practice.When great faith and great doubt are also accompanied by great determination --
the determination of “seven times knocked down, eight times up” --
we have at our disposal the power necessary
to break through our delusive way of thinking
and realize the full potential of our lives. John Daido Loori -
I see.. thanks :)
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I'm thinking of writing something to my Taiwanese teacher, who is coming to Singapore later this year :) But don't know how to express my experience completely in Chinese... as my Chinese really isn't good.
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而我在ä¾�佛陀在《婆酰迦ç»�》给婆酰迦的指示æ�¥è§‚照一切时(当时我是在动ä¸ä¿®), 我体悟到 — 看è§�山河大地时，并没有一个能觉者和所觉的对立，能所的分别是完全ä¸�å˜åœ¨çš„, 能觉就是所觉! 觉性并ä¸�是一个“æ— å½¢æ— ç›¸çš„èƒ½è§‰”, 觉性就是所è§�所闻: 在å�¬å£°éŸ³æ—¶å�ªæœ‰å£°éŸ³ä½†æ²¡æœ‰å�¬è€…，在观看景色时å�ªæœ‰æ™¯è‰²ä½†æ²¡æœ‰è§‚者, 在æ€�想时å�ªæœ‰æ€�想但没有æ€�æƒ³è€…ã€‚è€Œå› ä¸ºæ²¡æœ‰èƒ½æ‰€ï¼Œå°±æ²¡æœ‰è·�ç¦»ï¼Œå› ä¸ºæ²¡æœ‰ä¸€ä¸ªç«‹åœº(“我”对“外景”的分别)æ�¥ç”Ÿèµ·åˆ†åˆ«æˆ–è¡¡é‡�è·�离 — 宇宙就是自性，没有一个立场也就没有时空的é™�制。看到山河大地，没有一个“我在身体里é�¢çœ‹ç�€å¤–é�¢çš„景色”的感觉 — 身体也是一个虚幻的å�‡ç›¸ — 身心脱è�½ï¼Œèƒ½æ‰€å�Œäº¡ï¼Œå®Œå…¨æ²¡æœ‰å†…å¤–ä¹‹åˆ†ï¼Œå±±æ²³å¤§åœ°å°±æ˜¯æ³•èº«ï¼Œæ•´ä¸ªå®‡å®™å°±æ˜¯ä¸€ç‰‡å¤§å…‰æ˜Žï¼Œæ— å†…å¤–ï¼Œæ— ä¸è¾¹ï¼Œæ— 方所。è§�相就是è§�性 — 但没有一个“能è§�者”å’Œ“所è§�之境”。虽然身心脱è�½ï¼Œèƒ½æ‰€å�Œäº¡ï¼Œä½†ä¸€åˆ‡å¹³å‡¡çš„生活处事还是å�Œæ ·åœ°ç»§ç», å�ªæ˜¯æ²¡æœ‰ä¸€ä¸ª“行者”在å�šï¼Œä¹Ÿæ²¡æœ‰ä¸€ä¸ª“觉者”在看，但一切清清楚楚，了了分明，一切æ�¥åŽ»éš�缘自显。一切所è§�所闻ä¸�å�³ä¸�离当下就是佛性妙用，念头也是如æ¤ï¼Œæœ‰å¦‚海上的波浪或多或少，波浪的本质还是水，ä¸�必去掉波浪æ�¥æ‰¾æ°´(水比喻一切法的法性和质地就是空性，觉性)。所以修行ä¸�åœ¨äºŽæœ‰å¿µæˆ–æ— å¿µï¼Œè€Œæ˜¯å¯¹äºŽè¿™ä¸ªå¿µå¤´æœ‰æ²¡æœ‰è¿·æƒ‘ï¼Œå¦‚æ¤ä¿®æŒ�就没有产生动é�™çš„å·®è·�。
有很多人以为“æ— æˆ‘”是一ç§�修行的æˆ�就，比如修法修到没有“我相”的执ç�€ï¼Œå½“然这也很é‡�è¦�，这是一ç§�修行的æˆ�就，但佛陀在这部ç»�所讲的“æ— æˆ‘”并ä¸�是一ç§�æˆ�就，而是一个“法å�°” — 对于一切法本æ�¥å°±æ— 我，本æ�¥å°±æ— 能觉者/æ‰€è§‰çš„å¯¹ç«‹ï¼Œæ— è§�者/å�¬è€…/行者! 在å�¬å£°éŸ³æ—¶ä¸€ç›´ä»¥æ�¥å°±å�ªæœ‰å£°éŸ³ï¼Œæ²¡æœ‰é—»è€…，没有“我”，本æ�¥å°±å¦‚æ¤ï¼Œä¹Ÿä¸�用去“消ç�”一个“我”ï¼Œå› ä¸ºæœ¬æ�¥å°±æ²¡æœ‰ä¸€ä¸ª“我”å�¯ä»¥æ¶ˆç�。 这是è¦�体悟出æ�¥çš„，ä¸�是一ç§�修行达到的æˆ�就或境界。如果没有真æ£çš„ä½“æ‚Ÿï¼Œæ— è®ºå¦‚ä½•ä¿®ä¹Ÿæ— æ³•è¾¾åˆ°è‡ªå¦‚ã€‚æ‰€ä»¥“æ— æˆ‘”ä¸�是一ç§�æˆ�å°±æˆ–å¢ƒç•Œï¼Œæ³•æœ¬æ— æˆ‘ï¼Œæœ¬å°±å¦‚æ¤ã€‚
也有很多人以为修行需è¦�去掉生ç�相/念头æ�¥è¾¾åˆ°ä¸�生ä¸�ç�的自性，而这也是我曾ç»�有的ç�†è§£ï¼Œä½†çŽ°åœ¨çŸ¥é�“这些生ç�法如果ä¸�起分别对立也就当下是ä¸�生ä¸�ç�，ä¸�æ�¥ä¸�去，没有动和é�™çš„分别(也ä¸�å†�æœ‰å¦‚ä¸Šä¸€ç¯‡æ–‡ç« æ‰€è¯´çš„“生ç�法在ä¸�动的自性ä¸æ�¥åŽ»”的分别了)ï¼Œå› ä¸ºè¿™ä¸€ä¸ªå¿µå¤´ï¼Œè¿™ä¸€ä¸ªå£°éŸ³ï¼Œå¦‚æžœä¸�起分别ã€�对立ã€�执ç�€ï¼Œå½“下就是实相，超越过去现在未æ�¥ã€‚一切虽然在ä¸�æ–地演å�˜ï¼Œåœ¨æ¼”å�˜å½“ä¸çš„当下并没有动相，没有æ�¥åŽ»ä¹‹ç›¸ï¼Œå�ªæœ‰å®žç›¸ï¼Œé�žåŠ¨é�žé�™ã€‚所以《楞严ç»�》æ‰�会说: “阿难ï¼�æ±�犹未明一切浮尘诸幻化相当处出生ã€�éš�处ç�å°½ã€�幻妄称相，其性真为妙觉明体；如是乃至五阴å…入，从å��二处至å��å…«ç•Œï¼Œå› ç¼˜å’Œå�ˆï¼Œè™šå¦„æœ‰ç”Ÿï¼›å› ç¼˜åˆ«ç¦»ï¼Œè™šå¦„å��ç�；殊ä¸�能知生ç�去æ�¥æœ¬å¦‚æ�¥è—�常ä½�妙明ã€�ä¸�动周圆妙真如性；性真常ä¸ï¼Œæ±‚于去æ�¥è¿·æ‚Ÿæ»ç”Ÿï¼Œäº†æ— 所得。”而《大乘起信论》云: “法我è§�者，ä¾�二乘é’�æ ¹æ•…ï¼Œå¦‚æ�¥ä½†ä¸ºè¯´äººæ— 我。以说ä¸�究竟，è§�有五阴生ç�之法，怖ç•�生æ»ï¼Œå¦„å�–涅槃。云何对治？以五阴法自性ä¸�ç”Ÿï¼Œåˆ™æ— æœ‰ç�，本æ�¥æ¶…槃故。”所以如果è¦�去除生ç�法æ�¥è¾¾åˆ°“ä¸�生ä¸�ç�”还是在能所的分别/对立当ä¸ç”Ÿæ³•æ‰§ï¼Œä¸�知一切法都是缘起性空的幻相，并é�žå®žæœ‰ï¼Œè€Œæ˜¯å¦™è§‰æ˜Žä½“的妙用，并没有生ç�æ�¥åŽ»ä¹‹ç›¸ã€‚å�Œæ—¶ä¹Ÿè¦�知é�“ç¦»å¼€çŽ°è±¡å°±æ— ä½›æ€§å�¯è¨€äº†ï¼Œå› 为体用是ä¸�能分开的 — ç©ºç”±æœ‰æ˜¾ï¼Œæœ‰å› ç©ºç«‹ã€‚å®žç›¸å’Œå¹»ç›¸å¹¶ä¸�æ˜¯ä¸¤æ ·ä¸�å�Œçš„东西，å�Œæ ·çœ‹åˆ°ä¸€æ ·çš„东西，迷时ç�€ç›¸ï¼Œæ‚Ÿæ—¶ä¸€åˆ‡éƒ½æ˜¯å®žç›¸ã€‚一切如梦幻泡影，但å�Œæ—¶ä¹Ÿæ˜¯è‡ªæ€§å…‰æ˜Žçš„显现，这是没有矛盾的。
所以所谓的“离相”å’Œ“æ— å¿µ”并ä¸�是è¦�消ç�一切相和念头，而是è¦�ç¦»å¼€èƒ½æ‰€çš„å¦„å¢ƒä¸Žçœ‹ç ´ä¸€åˆ‡ç›¸çš„å®žæœ‰ä¸Žæ‰§ç�€è€Œä¸�生起对立和分别，也ä¸�æ‹’ç»�一切，当下所é�¢å¯¹çš„一切就是实相。所以《å…祖å�›ç»�》说：“æƒ èƒ½å�³ä¼šç¥–æ„�，三鼓入室；祖以袈裟é�®å›´ï¼Œä¸�令人è§�，为说金刚ç»�。至‘åº”æ— æ‰€ä½�而生其心’ï¼Œæƒ èƒ½è¨€ä¸‹å¤§æ‚Ÿï¼Œä¸€åˆ‡ä¸‡æ³•ï¼Œä¸�离自性。” è¦�离开所è§�所闻而找出一个“佛性”æ�¥æ˜¯å®Œå…¨å¤šæ¤ä¸€ä¸¾çš„，如果è¦�悟到体用一如，就是è¦�è§�色明心，闻声悟é�“, 也就ä¸�会有å��空的现象，而是ä¿�æŒ�é�žç©ºé�žæœ‰ï¼Œä¸�执于空也ä¸�执于有。
最�，以一首�作为总结:
深入观行, 婆酰迦�。
了悟ç»�æ—¨, ç›´æŒ‡æ— å¿ƒã€‚
æ— æ‰§èƒ½æ‰€, 忘å�´èº«å¿ƒã€‚
方知�性, �需明相。
明相�性, �色明心。
真心空性, �缘显相。
迷时幻相, 悟时真心。
山河大地, 原是法身。
色声香味, 尽是妙心。 -
In a few years time, I am going to publish a printed version of my e-book....
Before that, I will need to do a lot of editing and re-chaptering.
For example, to have a section solely for journal entries, and another section for 'conversations/discussions' which are to be subdivided into various chapters such as 'conversations on the practice of self-inquiry...' and so on.
I'm in no hurry to get it done though so it might wait for a few years I guess.
-
Everything is a presently arising appearance.
From the perspective of others, I have an appearance, I have eyes, ears, nose, etc....
From the first person perspective, I do not have an appearance, I do not have eyes, I do not have ears, nose, etc... unless I look in the mirror, but what I see in the mirror is a reflected appearance and not 'what I look out of'.
If I look at what I am looking out of, I find no appearances, no eyes, ears, mouth, face, etc...This means the sense of us being in the head, the sense that I (in the first person sense) have a head and a face "right here" even though experientially there isn't - this sense is merely a projected and inferred image, an arising thought, an appearance, without substantial reality.
Having realized that such a sense or image or thought does not correspond to reality, in other words the sense of there being a body is actually empty - this sense or thought is allowed to self-liberate without further clinging as its illusory nature is seen. The mind and body is allowed to drop off.
And yet, the sense of there being an 'Awareness' here looking out there - even a formless one - that too is an arising thought.
The sense of awareness is just an arising thought... the sense of there being an awareness on 'this side' is just an arising thought and not an actual experience (other than as an arising thought or perception) - in the same way that the sense or thought of there being a head and a face is simply an arising thought without a substantial reality.
Seeing that everything is just what is presently arising and without a substantial core and essence... they are not clung to and are allowed to self-liberate, including even the sense of there being an Awareness, a Source, a Space, a Background, a Self, a Witness, etc etc.
All there is is this... just thought after thought, sense after sense, sight after sight, yet without movement, coming, going, linkage or continuity. Always just This manifesting phenomena which is primordially pure and unborn.
-
Just now, 'I' was singing in the dharma center along with 'others'. But actually, the fact is that I wasn't singing, rather the universe is singing interdependently... everything is one whole arising, arising co-dependently.
-
Originally posted by An Eternal Now:
I'm thinking of writing something to my Taiwanese teacher, who is coming to Singapore later this year :) But don't know how to express my experience completely in Chinese... as my Chinese really isn't good.
åœ¨æˆ‘å†™æˆ‘ä¸Šä¸€ç¯‡æ–‡ç« çš„å››ä¸ªæœˆå�Žï¼Œæˆ‘有å�ˆæœ‰äº†æ–°çš„体会。
我悟到原æ�¥ï¼Œè§�相就是è§�性，而没有性相的分别。我深深地体会到了什么是所谓的 "é�’é�’ç¿ ç«¹å°½æ˜¯æ³•èº«ï¼Œéƒ�éƒ�é»„èŠ±æ— é�žèˆ¬è‹¥" 。
从这我明白我在2010年二月悟到的å�ªæ˜¯æ€§ä½“，虽然有说一切是佛性妙用，在‘体’和‘用’当ä¸è¿˜æ˜¯åœ¨èµ·åˆ†åˆ«ï¼Œè¿˜ä¸�知什么是体用一如。在这阶段对觉性本体的认知å�ªæ˜¯ä¸€ä¸ª"ç©ºæ— æ‰€æœ‰ï¼Œæ— å½¢æ— ç›¸çš„èƒ½è§‰"，所以想一直守ä½�那个空，å��å�‘于空。直到å��月ä¸å½“我在ä¾�一部佛ç»�"Bahiya Sutta"/《婆酰迦ç»�》地如是观照时, 我å�ˆæœ‰äº†ä¸€ä¸ªæ–°çš„体悟- 看è§�山河大地时，并没有一个觉者/能觉和被觉/所觉的对立，能所的分别是完全ä¸�å˜åœ¨çš„, 能觉就是被觉! 觉性并ä¸�是一个"æ— å½¢æ— ç›¸çš„èƒ½è§‰", 觉性就是所è§�所闻: 在å�¬å£°éŸ³æ—¶å�ªæœ‰å£°éŸ³ä½†æ²¡æœ‰å�¬è€…，在观看景色时å�ªæœ‰æ™¯è‰²ä½†æ²¡æœ‰è§‚者, 在æ€�想时å�ªæœ‰æ€�想但没有æ€�æƒ³è€…ã€‚è€Œå› ä¸ºæ²¡æœ‰èƒ½æ‰€ï¼Œå°±æ²¡æœ‰è·�ç¦»ï¼Œå› ä¸ºæ²¡æœ‰ä¸€ä¸ªç«‹åœº(‘我’对‘外景’的分别)æ�¥ç”Ÿèµ·åˆ†åˆ«æˆ–æ�’é‡�è·�离-宇宙就是自性，没有一个立场也就没有时空的é™�制。看到山河大地，没有一个‘我在身体里é�¢çœ‹ç�€å¤–é�¢çš„景色’的感觉-身体也是一个虚幻的å�‡ç›¸-身心脱è�½ï¼Œèƒ½æ‰€å�Œäº¡ï¼Œå®Œå…¨æ²¡æœ‰å†…å¤–ä¹‹åˆ†ï¼Œå±±æ²³å¤§åœ°å°±æ˜¯æ³•èº«ï¼Œæ•´ä¸ªå®‡å®™å°±æ˜¯ä¸€ç‰‡å¤§å…‰æ˜Žï¼Œæ— å†…å¤–ï¼Œæ— ä¸è¾¹ï¼Œæ— 方所。è§�相就是è§�性-但没有一个‘è§�者’和‘所è§�之境’。虽然身心脱è�½ï¼Œèƒ½æ‰€å�Œäº¡ï¼Œä½†ä¸€åˆ‡å¹³å‡¡çš„生活处事还是å�Œæ ·åœ°ç»§ç», å�ªæ˜¯æ²¡æœ‰ä¸€ä¸ªâ€˜è¡Œè€…’在å�šï¼Œä¹Ÿæ²¡æœ‰ä¸€ä¸ªâ€˜è§‰è€…’在看，但一切清清楚楚，了了分明，一切æ�¥åŽ»éš�缘自显。一切所è§�所闻ä¸�å�³ä¸�离当下就是佛性妙用，念头也是如æ¤ã€‚
很多人以为修行需è¦�去掉生ç�相/念头æ�¥è¾¾åˆ°ä¸�生ä¸�ç�的自性，而这也是我曾ç»�有的ç�†è§£ï¼Œä½†çŽ°åœ¨çŸ¥é�“这些生ç�法如果ä¸�起分别对立也就当下是ä¸�生ä¸�ç�，ä¸�æ�¥ä¸�去，没有动和é�™çš„分别(也ä¸�å†�æœ‰å¦‚ä¸Šä¸€ç¯‡æ–‡ç« æ‰€è¯´çš„"生ç�法在ä¸�动的自性ä¸æ�¥åŽ»"的分别了)ï¼Œå› ä¸ºè¿™ä¸€ä¸ªå¿µå¤´ï¼Œè¿™ä¸€ä¸ªå£°éŸ³ï¼Œå¦‚æžœä¸�起分别ã€�对立ã€�执ç�€ï¼Œå½“下就是实相，超越过去现在未æ�¥ã€‚所以楞严ç»�æ‰�会说:「阿难ï¼�æ±�犹未明一切浮尘诸幻化相当处出生ã€�éš�处ç�å°½ã€�幻妄称相，其性真为妙觉明体；如是乃至五阴å…入，从å��二处至å��å…«ç•Œï¼Œå› ç¼˜å’Œå�ˆï¼Œè™šå¦„æœ‰ç”Ÿï¼›å› ç¼˜åˆ«ç¦»ï¼Œè™šå¦„å��ç�；殊ä¸�能知生ç�去æ�¥æœ¬å¦‚æ�¥è—�常ä½�妙明ã€�ä¸�动周圆妙真如性；性真常ä¸ï¼Œæ±‚于去æ�¥è¿·æ‚Ÿæ»ç”Ÿï¼Œäº†æ— 所得。ã€�所以我们è¦�去处生ç�法æ�¥è¾¾åˆ°â€˜ä¸�生ä¸�ç�’还是在能所的分别/对立当ä¸ç”Ÿæ³•æ‰§ï¼Œä¸�知一切法并é�žå®žæœ‰ï¼Œè€Œæ˜¯å¦™è§‰æ˜Žä½“的妙用，并没有生ç�æ�¥åŽ»ä¹‹ç›¸ï¼Œä½†å�Œæ—¶ä¹Ÿè¦�知é�“ç¦»å¼€çŽ°è±¡å°±æ— ä½›æ€§å�¯è¨€äº†ï¼Œå› 为体用是ä¸�能分开的-ç©ºç”±æœ‰æ˜¾ï¼Œæœ‰å› ç©ºç«‹ã€‚
æ‰€ä»¥æ‰€è°“çš„â€˜ç¦»ç›¸â€™å’Œâ€˜æ— å¿µâ€™å¹¶ä¸�是è¦�消ç�一切相和念头，而是è¦�ç¦»å¼€èƒ½æ‰€çš„å¦„å¢ƒä¸Žçœ‹ç ´ä¸€åˆ‡ç›¸çš„æ‰§ç�€è€Œä¸�生起对立与分别，也ä¸�æ‹’ç»�一切，当下所é�¢å¯¹çš„一切就是实相。所以《å…祖å�›ç»�》说："å…æƒ èƒ½å�³ä¼šç¥–æ„�，三鼓入室；祖以袈裟é�®å›´ï¼Œä¸�令人è§�，为说金刚ç»�ã€‚è‡³â€œåº”æ— æ‰€ä½�而生其心â€�ï¼Œæƒ èƒ½è¨€ä¸‹å¤§æ‚Ÿï¼Œä¸€åˆ‡ä¸‡æ³•ï¼Œä¸�离自性。" è¦�离开所è§�所闻而找出一个‘佛性’æ�¥æ˜¯å®Œå…¨å¤šæ¤ä¸€ä¸¾çš„，如果è¦�悟到体用一如，就是è¦�è§�色明心，闻声悟é�“, 也就ä¸�会有å��空的现象，而是ä¿�æŒ�é�žç©ºé�žæœ‰ï¼Œä¸�执于空也ä¸�执于有。Will update this as time goes...
update: have decided not to send this to my taiwanese teacher. instead, am going to write a much more summarized poem-form writing...
lol...going to send or not going to send? Make up ur mind!
Read through what you wrote...li li loh loh too much.
Help you summarized:
�月�日, 婆酰迦�.
了悟ç»�æ—¨, ç›´æŒ‡æ— å¿ƒ.
æ— æ‰§èƒ½æ‰€, 忘å�´èº«å¿ƒ.
方知�性, �需明相.
明相�性, �色明心.
真心空性, �缘显相.
迷时幻相, 悟时真心.
山河大地, 原是法身.
色声香味, 尽是妙心.
happy refining. :) -
Originally posted by Thusness:
lol...going to send or not going to send? Make up ur mind!
Read through what you wrote...li li loh loh too much.
Help you summarized:
�月�日, 婆酰迦�.
了悟ç»�æ—¨, ç›´æŒ‡æ— å¿ƒ.
æ— æ‰§èƒ½æ‰€, 忘å�´èº«å¿ƒ.
方知�性, �需�相.
真心空性, �缘显相.
迷时幻相, 悟时真心.
山河大地, 原是法身.
色声香味, 尽是妙心.
happy refining. :)Haha... decided to send after all.
Wow... you're really good at summarizing this... I'll never be able to put it the way you do
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Dwelling at Savatthi... "Monks, I will describe & analyze dependent co-arising for you.
"And what is dependent co-arising? From ignorance as a requisite condition come fabrications. From fabrications as a requisite condition comes consciousness. From consciousness as a requisite condition comes name-&-form. From name-&-form as a requisite condition come the six sense media. From the six sense media as a requisite condition comes contact. From contact as a requisite condition comes feeling. From feeling as a requisite condition comes craving. From craving as a requisite condition comes clinging/sustenance. From clinging/sustenance as a requisite condition comes becoming. From becoming as a requisite condition comes birth. From birth as a requisite condition, then aging & death, sorrow, lamentation, pain, distress, & despair come into play. Such is the origination of this entire mass of stress & suffering.
..........
(continued in http://www.accesstoinsight.org/tipitaka/sn/sn12/sn12.002.than.html)
This is the perfect way of seeing how things arise without agency.
For example... on a hot day, unpleasant feelings of heat or heat rash on the body surfaces. Then a craving (there are three kinds of cravings: desire, aversion, and craving for becoming) arises as a form of aversion. Then thought arises "shit, I'm being so unspiritual for giving rise to aversion! I should be free of greed, hatred and ignorance"
But is there an 'I' that 'gives rise to aversion'? Is there a thinker?
According to Buddha, no.
It is not that 'you gave rise to aversion'...
In fact, to be more concise, there is no 'you' to control aversion either! It has to happen when it happens. There is just feelings, sensations, thoughts after thoughts... all arising interdependently... and no agent exists.
And based on the sutta, it is not the case that there is a 'you' that 'gives rise to aversion'... rather, it is that from feelings (means pleasant, unpleasant, or neutral feelings) as a requisite condition, craving (means desire, aversion or the desire to become) arises...
So by lamenting about your lamenting (lol) due to ignorance of Anatta, you are creating further suffering for yourself. By being aware of the nature of reality, you let all arisings manifest and subside on its own accord without further grasping.
So the thing is this: when conditions are there, the 3 poisons has to manifest. Understand this: when conditions are there, suffering has to manifest. So what if you don't want suffering? Nobody wants suffering yet everyone still suffers! You have no choice over the matter! More precisely: there is no 'you' at all to have a choice over the matter! There is always just manifestation rolling on without doer and experiencer. Suffering will arise because the condition is there... unless you are already an arhant, bodhisattva, or Buddha!
Does this mean everything is fatalistic and there's nothing we can do about the situation? No... we can change the situation. How? By changing the so called 'requisite conditions'... by practicing to break the fundamental condition of Ignorance so that Nirvana/freedom from suffering can be achieved. This is achieved by contemplating on the nature of reality in direct experience. Without ignorance as a requisite condition, the 12 links no longer manifest. What remains is pure sensory awareness without the taints of the vision of duality and inherency, and as such all manifestation are crystal clear, self-luminous, without the sense of a distance, duality, agency, solidity or inherency, and they self-liberate on the spot without further grasping, desire and aversion. (缘尽当了)
But as long as ignorance is there as the fundamental condition, no matter how hard you try to let go, or suppress the feeling, or try your best to stop its arising... suffering still manifests. The condition is there, you can't help it. There is no 'self' that can control manifestation as manifestation has always arisen due to requisite conditions. There is no agent, perceiver, controller of things.
��真心 (To realize True Mind)
�明空性 (Without realizing Empty Nature)
�是明心 (Is only realizing Mind)
并未�性 (But not yet seeing Nature)
.....
天地法界，一切皆相 (Sky, earth, dharma realm, all are appearances)
å› ç¼˜æ˜¾ç›¸ï¼Œæ— å‡€æ— æŸ“ (Causes and conditions manifest appearances, there is neither purity nor impurity)
心生分别，净染方生 (When mind gives rise to discrimination, purity and impurity arises)
烦æ�¼è™½ç”Ÿï¼Œè¿˜æ˜¯å› 缘 (Even though suffering arises, it is still due to causes and conditions)
.....
明蕴�心，�是明心 (Understanding that the aggregates are Mind, is realizing Mind)
蕴�缘现，�是�性 (Aggregates manifest due to conditions, this is realizing Nature)
所谓自然，å�ªæ˜¯å› 缘 (What is known as Natural/Spontaneity, is only Causes and Conditions)
æ€§æœ¬è‡ªç„¶ï¼Œæ— ä¸ºè€Œæ˜¾ (Nature/Essence is originally natural, manifests without action)
.....
强æ–烦æ�¼ (Forcedly removing suffering)
�是妄动 (Is only deluded action)缘尽当了 (Immediate liberation upon the cessation of conditions)
方是功夫 (Is real achievement)
~ Thusness
Even if we were to search the entire globe, still it is hard to find one that can be completely detached. Try as we may, ‘attachment’ continues to arise. The reason being detachment is not a matter of ‘will’, it is a matter of prajna wisdom and only in Buddhism this is pointed out and for this I am grateful to Buddha.
Although it is not right to spout high views, it is also important not to over simplify matters. In my view, if our mind is filled with ‘dualistic and inherent thoughts’, even with utmost sincerity and honesty in practice, there is still no true ‘detachment’.
~ Thusness
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Originally posted by An Eternal Now:
In a few years time, I am going to publish a printed version of my e-book....
Before that, I will need to do a lot of editing and re-chaptering.
For example, to have a section solely for journal entries, and another section for 'conversations/discussions' which are to be subdivided into various chapters such as 'conversations on the practice of self-inquiry...' and so on.
I'm in no hurry to get it done though so it might wait for a few years I guess.
Btw if anyone has any suggestions on how I should structure the e-book and what stuff I should address in it.... I'm all ears.
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Originally posted by An Eternal Now:
I'm thinking of writing something to my Taiwanese teacher, who is coming to Singapore later this year :) But don't know how to express my experience completely in Chinese... as my Chinese really isn't good.
åœ¨æˆ‘å†™æˆ‘ä¸Šä¸€ç¯‡æ–‡ç« çš„å››ä¸ªæœˆå�Žï¼Œæˆ‘å�ˆæœ‰äº†æ–°çš„体会。
我悟到原æ�¥ï¼Œè§�相就是è§�性，而没有性相的分别。我曾ç»�åœ¨å¸ˆçˆ¶çš„æ–‡ç« è¯»è¿‡“é�’é�’ç¿ ç«¹å°½æ˜¯æ³•èº«ï¼Œéƒ�éƒ�é»„èŠ±æ— é�žèˆ¬è‹¥”，而这次我深深地体会到了这å�¥è¯�çš„å�«ä¹‰ã€‚
从这我明白了我在2010年二月悟到的å�ªæ˜¯æ€§ä½“，虽然当时有说一切是佛性妙用，但在“体”å’Œ“用”当ä¸è¿˜æ˜¯åœ¨èµ·åˆ†åˆ«ï¼Œè¿˜ä¸�知什么是体用一如。在这阶段对觉性本体的认知å�ªæ˜¯ä¸€ä¸ª“ç©ºæ— æ‰€æœ‰ï¼Œæ— å½¢æ— ç›¸çš„èƒ½è§‰”，所以想一直守ä½�那个空，å��å�‘于空而产生了“空”的法执，还ä¸�知é�“一切法本æ�¥å¹³ç‰ï¼Œéƒ½æ˜¯ä½›æ€§å¦™ç”¨ã€‚直到å��月ä¸å½“我在ä¾�一部佛ç»�"Bahiya Sutta"/《婆酰迦ç»�》的指示æ�¥è§‚ç…§å�ˆæœ‰äº†æ–°çš„体悟。
ç»�里记载, å©†é…°è¿¦å› ä¸ºå�—人们的æ�敬与供养，所以自己生起了一个“我是ä¸�是已ç»�æˆ�é�“” 的念头。一个曾ç»�å�šè¿‡ä»–亲人的天人知é�“婆酰迦有这一个疑问，å�³çŽ°èº«å‘Šè¯‰å©†é…°è¿¦ä»–ä¸�å�ªæ²¡æœ‰æˆ�é�“ï¼Œä¹Ÿæ ¹æœ¬è¿˜æ²¡èµ°å…¥æˆ�é�“之é�“。婆酰迦问，“那么现在有è°�å·²æˆ�é�“? ”天人回ç”，在沙瓦æ��城有一ä½�开悟的圣者æ£åœ¨ä¼ 授æˆ�é�“之法，他就是佛陀。婆酰迦到达沙瓦æ��城è§�到佛陀时刚好佛陀在化缘。婆酰迦请求佛陀为他说法，但佛陀拒ç»�了他，说这ä¸�是时候。婆酰迦å†�三请求，说没人å�¯çŸ¥ä»–和佛陀生命ä¸çš„å�±é™©ï¼Œå�Žæ�¥ä½›é™€ç”应给他开示，告诉婆酰迦: “婆酰迦ï¼�在看东西时，å�ªæœ‰çœ‹ä¸œè¥¿ï¼›åœ¨å�¬å£°éŸ³æ—¶ï¼Œå�ªæœ‰å�¬å£°éŸ³ï¼›åœ¨é—»ã€�å°�ã€�触任何东西时，就å�ªæœ‰é—»ã€�å°�和触东西；在æ€�想时，就å�ªæœ‰æ€�æƒ³ã€‚å°±å› ä¸ºåœ¨çœ‹ä¸œè¥¿æ—¶ï¼Œå�ªæœ‰çœ‹ä¸œè¥¿ï¼›åœ¨å�¬å£°éŸ³æ—¶ï¼Œå�ªæœ‰å�¬å£°éŸ³ï¼›åœ¨é—»ã€�å°�ã€�触任何东西时，就å�ªæœ‰é—»ã€�å°�和触东西；在æ€�想时，就å�ªæœ‰æ€�想, 对于一切，并没有一个“ä½ ”，没有一个“ä½ ”也就没有一个“ä½ ”在那里，没有一个“ä½ ”在那里也就没有一个“ä½ ”在这里或那里或ä¸é—´ã€‚这就是痛苦的结æ�Ÿã€‚”å�¬åˆ°è¿™çŸçŸä¸€å�¥è¯�，婆酰迦当场就解脱了。ä¸�幸的，婆酰迦当天就被牛撞æ»äº†ã€‚佛陀弟å�问佛陀婆酰迦已投生哪一é�“，佛陀回ç”: “å©†é…°è¿¦æœ‰æ™ºæ…§ã€‚ä»–æ ¹æ�®ä½›æ³•ä¿®æŒ�，而没有以关于佛法的问题æ�¥æ‰“扰我。婆酰迦已ç»�完全解脱了。”
而我在ä¾�佛陀在《婆酰迦ç»�》给婆酰迦的指示æ�¥è§‚照一切时(当时我是在动ä¸ä¿®), 我体悟到 — 看è§�山河大地时，并没有一个能觉者和所觉的对立，能所的分别是完全ä¸�å˜åœ¨çš„, 能觉就是所觉! 觉性并ä¸�是一个“æ— å½¢æ— ç›¸çš„èƒ½è§‰”, 觉性就是所è§�所闻: 在å�¬å£°éŸ³æ—¶å�ªæœ‰å£°éŸ³ä½†æ²¡æœ‰å�¬è€…，在观看景色时å�ªæœ‰æ™¯è‰²ä½†æ²¡æœ‰è§‚者, 在æ€�想时å�ªæœ‰æ€�想但没有æ€�æƒ³è€…ã€‚è€Œå› ä¸ºæ²¡æœ‰èƒ½æ‰€ï¼Œå°±æ²¡æœ‰è·�ç¦»ï¼Œå› ä¸ºæ²¡æœ‰ä¸€ä¸ªç«‹åœº(“我”对“外景”的分别)æ�¥ç”Ÿèµ·åˆ†åˆ«æˆ–è¡¡é‡�è·�离 — 宇宙就是自性，没有一个立场也就没有时空的é™�制。看到山河大地，没有一个“我在身体里é�¢çœ‹ç�€å¤–é�¢çš„景色”的感觉 — 身体也是一个虚幻的å�‡ç›¸ — 身心脱è�½ï¼Œèƒ½æ‰€å�Œäº¡ï¼Œå®Œå…¨æ²¡æœ‰å†…å¤–ä¹‹åˆ†ï¼Œå±±æ²³å¤§åœ°å°±æ˜¯æ³•èº«ï¼Œæ•´ä¸ªå®‡å®™å°±æ˜¯ä¸€ç‰‡å¤§å…‰æ˜Žï¼Œæ— å†…å¤–ï¼Œæ— ä¸è¾¹ï¼Œæ— 方所。è§�相就是è§�性 — 但没有一个“能è§�者”å’Œ“所è§�之境”。虽然身心脱è�½ï¼Œèƒ½æ‰€å�Œäº¡ï¼Œä½†ä¸€åˆ‡å¹³å‡¡çš„生活处事还是å�Œæ ·åœ°ç»§ç», å�ªæ˜¯æ²¡æœ‰ä¸€ä¸ª“行者”在å�šï¼Œä¹Ÿæ²¡æœ‰ä¸€ä¸ª“觉者”在看，但一切清清楚楚，了了分明，一切æ�¥åŽ»éš�缘自显。一切所è§�所闻ä¸�å�³ä¸�离当下就是佛性妙用，念头也是如æ¤ï¼Œæœ‰å¦‚海上的波浪或多或少，波浪的本质还是水，ä¸�必去掉波浪æ�¥æ‰¾æ°´(水比喻一切法的法性和质地就是空性，觉性)。所以修行ä¸�åœ¨äºŽæœ‰å¿µæˆ–æ— å¿µï¼Œè€Œæ˜¯å¯¹äºŽè¿™ä¸ªå¿µå¤´æœ‰æ²¡æœ‰è¿·æƒ‘ï¼Œå¦‚æ¤ä¿®æŒ�就没有产生动é�™çš„å·®è·�。
有很多人以为“æ— æˆ‘”是一ç§�修行的æˆ�就，比如修法修到没有“我相”的执ç�€ï¼Œå½“然这也很é‡�è¦�，这是一ç§�修行的æˆ�就，但佛陀在这部ç»�所讲的“æ— æˆ‘”并ä¸�是一ç§�æˆ�就，而是一个“法å�°” — 对于一切法本æ�¥å°±æ— 我，本æ�¥å°±æ— 能觉者/æ‰€è§‰çš„å¯¹ç«‹ï¼Œæ— è§�者/å�¬è€…/行者! 在å�¬å£°éŸ³æ—¶ä¸€ç›´ä»¥æ�¥å°±å�ªæœ‰å£°éŸ³ï¼Œæ²¡æœ‰é—»è€…，没有“我”，本æ�¥å°±å¦‚æ¤ï¼Œä¹Ÿä¸�用去“消ç�”一个“我”ï¼Œå› ä¸ºæœ¬æ�¥å°±æ²¡æœ‰ä¸€ä¸ª“我”å�¯ä»¥æ¶ˆç�。 这是è¦�体悟出æ�¥çš„，ä¸�是一ç§�修行达到的æˆ�就或境界。如果没有真æ£çš„ä½“æ‚Ÿï¼Œæ— è®ºå¦‚ä½•ä¿®ä¹Ÿæ— æ³•è¾¾åˆ°è‡ªå¦‚ã€‚æ‰€ä»¥“æ— æˆ‘”ä¸�是一ç§�æˆ�å°±æˆ–å¢ƒç•Œï¼Œæ³•æœ¬æ— æˆ‘ï¼Œæœ¬å°±å¦‚æ¤ã€‚
也有很多人以为修行需è¦�去掉生ç�相/念头æ�¥è¾¾åˆ°ä¸�生ä¸�ç�的自性，而这也是我曾ç»�有的ç�†è§£ï¼Œä½†çŽ°åœ¨çŸ¥é�“这些生ç�法如果ä¸�起分别对立也就当下是ä¸�生ä¸�ç�，ä¸�æ�¥ä¸�去，没有动和é�™çš„分别(也ä¸�å†�æœ‰å¦‚ä¸Šä¸€ç¯‡æ–‡ç« æ‰€è¯´çš„“生ç�法在ä¸�动的自性ä¸æ�¥åŽ»”的分别了)ï¼Œå› ä¸ºè¿™ä¸€ä¸ªå¿µå¤´ï¼Œè¿™ä¸€ä¸ªå£°éŸ³ï¼Œå¦‚æžœä¸�起分别ã€�对立ã€�执ç�€ï¼Œå½“下就是实相，超越过去现在未æ�¥ã€‚一切虽然在ä¸�æ–地演å�˜ï¼Œåœ¨æ¼”å�˜å½“ä¸çš„当下并没有动相，没有æ�¥åŽ»ä¹‹ç›¸ï¼Œå�ªæœ‰å®žç›¸ï¼Œé�žåŠ¨é�žé�™ã€‚所以《楞严ç»�》æ‰�会说: “阿难ï¼�æ±�犹未明一切浮尘诸幻化相当处出生ã€�éš�处ç�å°½ã€�幻妄称相，其性真为妙觉明体；如是乃至五阴å…入，从å��二处至å��å…«ç•Œï¼Œå› ç¼˜å’Œå�ˆï¼Œè™šå¦„æœ‰ç”Ÿï¼›å› ç¼˜åˆ«ç¦»ï¼Œè™šå¦„å��ç�；殊ä¸�能知生ç�去æ�¥æœ¬å¦‚æ�¥è—�常ä½�妙明ã€�ä¸�动周圆妙真如性；性真常ä¸ï¼Œæ±‚于去æ�¥è¿·æ‚Ÿæ»ç”Ÿï¼Œäº†æ— 所得。”而《大乘起信论》云: “法我è§�者，ä¾�二乘é’�æ ¹æ•…ï¼Œå¦‚æ�¥ä½†ä¸ºè¯´äººæ— 我。以说ä¸�究竟，è§�有五阴生ç�之法，怖ç•�生æ»ï¼Œå¦„å�–涅槃。云何对治？以五阴法自性ä¸�ç”Ÿï¼Œåˆ™æ— æœ‰ç�，本æ�¥æ¶…槃故。”所以如果è¦�去除生ç�法æ�¥è¾¾åˆ°“ä¸�生ä¸�ç�”还是在能所的分别/对立当ä¸ç”Ÿæ³•æ‰§ï¼Œä¸�知一切法都是缘起性空的幻相，并é�žå®žæœ‰ï¼Œè€Œæ˜¯å¦™è§‰æ˜Žä½“的妙用，并没有生ç�æ�¥åŽ»ä¹‹ç›¸ã€‚å�Œæ—¶ä¹Ÿè¦�知é�“ç¦»å¼€çŽ°è±¡å°±æ— ä½›æ€§å�¯è¨€äº†ï¼Œå› 为体用是ä¸�能分开的 — ç©ºç”±æœ‰æ˜¾ï¼Œæœ‰å› ç©ºç«‹ã€‚å®žç›¸å’Œå¹»ç›¸å¹¶ä¸�æ˜¯ä¸¤æ ·ä¸�å�Œçš„东西，å�Œæ ·çœ‹åˆ°ä¸€æ ·çš„东西，迷时ç�€ç›¸ï¼Œæ‚Ÿæ—¶ä¸€åˆ‡éƒ½æ˜¯å®žç›¸ã€‚一切如梦幻泡影，但å�Œæ—¶ä¹Ÿæ˜¯è‡ªæ€§å…‰æ˜Žçš„显现，这是没有矛盾的。
所以所谓的“离相”å’Œ“æ— å¿µ”并ä¸�是è¦�消ç�一切相和念头，而是è¦�ç¦»å¼€èƒ½æ‰€çš„å¦„å¢ƒä¸Žçœ‹ç ´ä¸€åˆ‡ç›¸çš„å®žæœ‰ä¸Žæ‰§ç�€è€Œä¸�生起对立和分别，也ä¸�æ‹’ç»�一切，当下所é�¢å¯¹çš„一切就是实相。所以《å…祖å�›ç»�》说：“æƒ èƒ½å�³ä¼šç¥–æ„�，三鼓入室；祖以袈裟é�®å›´ï¼Œä¸�令人è§�，为说金刚ç»�。至‘åº”æ— æ‰€ä½�而生其心’ï¼Œæƒ èƒ½è¨€ä¸‹å¤§æ‚Ÿï¼Œä¸€åˆ‡ä¸‡æ³•ï¼Œä¸�离自性。” è¦�离开所è§�所闻而找出一个“佛性”æ�¥æ˜¯å®Œå…¨å¤šæ¤ä¸€ä¸¾çš„，如果è¦�悟到体用一如，就是è¦�è§�色明心，闻声悟é�“, 也就ä¸�会有å��空的现象，而是ä¿�æŒ�é�žç©ºé�žæœ‰ï¼Œä¸�执于空也ä¸�执于有。
最�，我以一首�作为总结:
深入观行, 婆酰迦�。
了悟ç»�æ—¨, ç›´æŒ‡æ— å¿ƒã€‚
æ— æ‰§èƒ½æ‰€, 忘å�´èº«å¿ƒã€‚
方知�性, �需明相。
明相�性, �色明心。
真心空性, �缘显相。
迷时幻相, 悟时真心。
山河大地, 原是法身。
色声香味, 尽是妙心。To put this recent article into context, the previous one I wrote in 06/06/2010 was:
在2010å¹´2月9日，我有了一个修行的体悟。我体悟了什么是自 性，本æ�¥é�¢ç›®ï¼ŒçœŸæˆ‘。当时我æ£åœ¨æ‰“å��。我有一个疑问，也很想知é�“，我未生以å‰�的本æ�¥é�¢ç›®æ˜¯ä»€ä¹ˆ? 我很想找出ç”案，但也知é�“è¿™ä¸�是æ„�念或æ€�考所能了解的。çª�然一切æ„�念消失了，自性显现，了然明白，而所悟 åˆ°çš„æ˜¯è¿™ä¹ˆçš„æ¸…æ¥šæ˜Žäº†ï¼Œä¸€åˆ‡ç–‘æƒ‘ä¹Ÿå°±æ¶ˆå¤±æ— å½±ã€‚æˆ‘è‡ªä»Žä¼ æ³•å�Žï¼Œå‡ å¹´å‰�就开始有了å°�å°�的体会，但这次完全没有疑惑了。
å› ä¸ºè¿™æ˜¯ä¸ªè¶…è¶Šè¯ è¨€æ–‡å—的真ç�†ï¼Œæ‰€èƒ½ç”¨è¨€è¯è¡¨è¾¾çš„也有é™�(但如人饮水, 冷暖自知), 跟朋å�‹ä¹‹é—´äº’动也多å�Šéƒ½æ˜¯åœ¨ç”¨è‹±è¯ï¼Œä½†æ˜¯ä»Šå¤©ï¼Œæˆ‘将尽é‡�地用我浅白有é™�çš„ä¸æ–‡è¡¨è¾¾æˆ‘的体会。
我刚说到的“自 性”到底是在讲什么?什么是“未生以å‰�的本æ�¥é�¢ç›®”?
å¦‚æžœä½ æŠŠä¸€åˆ‡æ„� 念，我执妄想都èˆ�了，甚至把身心都完全èˆ�了，在
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Originally posted by An Eternal Now:
To put this recent article into context, the previous one I wrote in 06/06/2010 was:
在2010å¹´2月9日，我有了一个修行的体悟。我体悟了什么是自性，本æ�¥é�¢ç›®ï¼ŒçœŸæˆ‘。当时我æ£åœ¨æ‰“å��。我有一个疑问，也很想知é�“，我未生以å‰�的本æ�¥é�¢ç›®æ˜¯ä»€ä¹ˆ? 我很想找出ç”案，但也知é�“è¿™ä¸�是æ„�念或æ€�考所能了解的。çª�然一切æ„�念消失了，自性显现，了然明白，而所悟 åˆ°çš„æ˜¯è¿™ä¹ˆçš„æ¸…æ¥šæ˜Žäº†ï¼Œä¸€åˆ‡ç–‘æƒ‘ä¹Ÿå°±æ¶ˆå¤±æ— å½±ã€‚æˆ‘è‡ªä»Žä¼ æ³•å�Žï¼Œå‡ å¹´å‰�就开始有了å°�å°�的体会，但这次完全没有疑惑了。
å› ä¸ºè¿™æ˜¯ä¸ªè¶…è¶Šè¯ è¨€æ–‡å—的真ç�†ï¼Œæ‰€èƒ½ç”¨è¨€è¯è¡¨è¾¾çš„也有é™�(但如人饮水, 冷暖自知), 而且我的å�Žæ–‡æ°´å‡†ä¹Ÿä¸�是很好，自从ä¸å››ä¼šè€ƒä¹Ÿå°±ä¸�å†�用ä¸æ–‡å†™æ–‡ç« ，所以在用ä¸æ–‡è¡¨è¾¾æˆ‘所体会的有一些困 难，也没有信心。但是今天，我将尽é‡�地用我浅白的ä¸æ–‡è¡¨è¾¾æˆ‘的体会。
我刚说到的‘自性’到底是在讲什么?什么是‘未生以å‰�的本æ�¥é�¢ç›®’?
å¦‚æžœä½ æŠŠä¸€åˆ‡æ„�念，我执妄想都èˆ�了，甚至把身心都完全èˆ�了，在这时刻，难é�“ä½ å°±å®Œå…¨æ¶ˆå¤±è€Œä¸�å˜åœ¨äº†å�—?éš¾é�“ä½ çš„èº«ä½“å°±å�˜æˆ�尸体了å�—?ä¸�ã€‚åœ¨è¿™æ—¶åˆ»ï¼Œç©ºç„¶æ— ä¸€ç‰©ï¼Œå‰©ä¸‹çš„å°±æ˜¯ä¸�生ä¸�ç� 的自性，本æ�¥é�¢ç›®ï¼Œä¹Ÿå°±æ˜¯ä½ å˜åœ¨çš„æœ¬èº«ã€‚å®ƒæ˜¯æ— å½¢æ— ç›¸çš„ï¼Œä½†å¾ˆè‚¯å®šåœ°ä»Žæ— å§‹åŠ«å°±å˜åœ¨ç�€ï¼Œä¸�增ä¸�å‡�，它是超越时空，如如体ä¸�动的本体/ç�µæ€§/ç�µçŸ¥ã€‚它的本性/质地就是觉:它是了了分明的ç�µæ•�觉知, 能觉照万物，就åƒ�é•œå�有照万物的功能。一切所è§�æ‰€é—»éƒ½å› è§‰æ€§è€Œè‡ªç„¶æ˜¾çŽ°ã€‚æœ‰äº†è¿™ä¸ªå˜åœ¨çš„本身，有了觉性å�šä¾�é� ，身体æ‰�有活力，这都是觉性的妙用。如《达磨大师血脉论》所说:「佛是西国è¯ï¼Œæ¤åœŸäº‘觉性。觉者ç�µè§‰ï¼Œåº”机接物，扬眉瞬目，è¿�手动足，皆是自己ç�µè§‰ä¹‹æ€§ã€‚ã€�如果觉照力强，连一举一动都照得清清楚楚的è¯�ï¼Œä½ ä¼šæ„Ÿè§‰åˆ°è¿žå¹³å¸¸çš„åŠ¨ä½œå¦‚å�ƒé¥èµ°è·¯éƒ½å¾ˆ‘妙’，都是觉性的妙用，这ä¸� 是平凡人从早到晚都在一é�¢å�šäº‹ä¸€é�¢åœ¨æƒ³ä¸œæƒ³è¥¿æ‰€èƒ½ç�†è§£å’Œä½“会的。
我们的闻性ä¸�å�˜ï¼Œä¸€åˆ‡æ„�念与感å�—都在觉性ä¸èµ·è�½ï¼Œä½†è§‰æ€§å¸¸ç…§ä¸�å�—å½±å“�。通常我们把我们的身心定为是‘我’，而如果我们走路或动作时，好åƒ�我(身心) 在周围的环境里‘动’。但如果在走路或跑æ¥æ—¶æœ‰ 觉照的è¯�ï¼Œä½ ä¼šå�‘è§‰ä½ å‘¨å›´çš„çŽ¯å¢ƒä¸Žæ™¯è‰²åœ¨ä½ æœ¬æ€§ä¸æ�¥åŽ»ï¼Œä½†ä½ (æ— å½¢æ— ç›¸ï¼ŒåŒ…å�«ä¸€åˆ‡ï¼Œæœ‰å¦‚虚空似的自性)并ä¸�在动。
如 æžœä½ çœŸçš„è§�è¯�了 ‘未生以å‰�的本æ�¥é�¢ç›®’的真ç�†ï¼Œä¼šå®Œå…¨æ— ç–‘æƒ‘ï¼Œä½ æƒ³å�¦è®¤ 这真ç�†éƒ½ä¸�å�¯èƒ½,ä½ ä¼šçŸ¥é�“åœ¨ä½ äººç”Ÿä¸ï¼Œè‡ªæ€§/觉性/å˜åœ¨çš„æœ¬èº«æ˜¯ä½ å”¯ä¸€ä¸�å�¯å�¦è®¤çš„真ç�†ã€‚ä¸€åˆ‡ä¹Ÿéƒ½æ˜¯è‡ªæ€§çš„æ˜¾ç›¸ï¼Œå¦‚æžœæ²¡æœ‰è‡ªæ€§ä½ å°±ä¸�å�¯èƒ½åœ¨è¿™é‡Œè¯»è¿™ç¯‡æ–‡ç« 。而这完全是ä¸�用æ€�考就能肯定的。它ä¸�是一个所能用æ€�考而达到结论/ç�†è§£çš„ä¸œè¥¿ã€‚æ¯”å¦‚ä¸€ä¸ªäººæ ·å�好åƒ�很斯文，å�ˆæˆ´å¾ˆæ·±çš„眼镜，所以好åƒ�是个有å¦é—®çš„人。这是一个用æ€�è€ƒæ‰€è¾¾åˆ°çš„ä¸€ä¸ªç»“è®ºï¼Œä½†ä½ ä¹Ÿä¸�能完全肯定就是事实。而è§�性是完全å�¦ä¸€äº‹ï¼Œå®ƒæ˜¯ä¸�用æ€�考，å‰�念已过，å�Žå¿µä¸�ç”Ÿï¼Œå½“ä¸‹æ— æ€�æ— å¿µå°±èƒ½è‚¯å®šè¿™å°±æ˜¯æˆ‘ä»¬å®žå®žåœ¨åœ¨çš„çœŸå¦‚æœ¬æ€§è€Œä¸�å†�疑惑。
å·®ä¸�多一两个月å�Žï¼Œæˆ‘å�ˆæœ‰æ›´æ·±çš„体会。从这体会ä¸æˆ‘深入地了解了自性就åƒ�大空气，大空气并ä¸�属于我的，也ä¸�å±žäºŽä½ çš„ï¼Œä½†"我"å’Œ"ä½ "å’Œä¸€åˆ‡æœ‰æƒ…æ— æƒ…çš„ä¸‡ç‰©éƒ½ä»Žè¿™å®‡å®™æœ¬ä½“/大虚空产生，也了解什么是所谓的"天地å�Œæ ¹, 万物å�Œä½“"。而这虚空充满ç�€è§‰æ€§ï¼Œèƒ½æ˜¾çŽ°ä¸€åˆ‡ã€‚æˆ‘ä¹Ÿå¾ˆæ¸…æ¥šåœ°çœ‹ç ´äº†"我相"，"人相"的虚幻。原æ�¥ä¸€åˆ‡éƒ½æ˜¯å®‡å®™æœ¬ä½“的现象，连走路，咳嗽，讲è¯�，都ä¸�是"我"或"ä½ "在å�šï¼Œè€Œå®Œå…¨éƒ½æ˜¯å®‡å®™æœ¬ä½“的自然è¿�作，那个"我"是完全虚å�‡çš„，而如果ä¸�èˆ�这个"我"å’Œ"我所"的执ç�€çš„è¯�就是一切烦æ�¼çš„æ ¹æº�。修行就åƒ�å°�空气èž�入大空气/大宇宙，把"å°�我"èˆ�掉，在这宇宙本体ä¸ä¸€åˆ‡è¿�作自如，多自在。
其实并ä¸�是说完全ä¸�生心æ‰�èƒ½ä¿®ï¼Œå› ä¸ºå¦‚æžœæ˜¯å¦‚æ¤çš„è¯�那日常生活与å�šäº‹æ—¶å°±ä¸�å�¯ä»¥ä¿®è¡Œäº†ã€‚我们的念头就åƒ�äº‘æœµï¼Œæˆ‘ä»¬çš„è‡ªæ€§æ˜¯å¼€æ”¾çš„ï¼Œæ— é‡�æ— è¾¹å¦‚å¤©ç©ºã€‚å¦‚æžœä¿�æŒ�觉照å�šäº‹ï¼Œå¿ƒå¿µä¼šéš�缘而生，éš�缘而去, 但觉照ç�µæ•�看ç�€å¿µå¤´çš„èµ·è�½ä¸Žæ�¥åŽ»å¦‚äº‘æœµåœ¨å¤©ç©ºé‡Œé£˜è¿‡ï¼Œä½†å¤©ç©ºè¿˜æ˜¯ä¸€æ ·åœ°å®�é�™ä¸Žç¥¥å’Œ, 还是如æ¤çš„æ¸…å‡€æ— æŸ“ (本æ�¥æ— 一物，何处惹尘埃)。天空并ä¸�æ‹’ç»�云朵，云朵也ä¸�éšœç¢�了天空，一切éš�缘而了，ä¸�留痕迹。最é‡�è¦�的是è¦�ä¿�æŒ�觉照，ä¸�执ç�€äºŽå¿µå¤´ï¼Œå¦‚果执ç�€äºŽ"我"å’Œ"我所"的妄想，就ä¸�得解脱。而且如果执ç�€äºŽæ„�识的分别 与染ç�€ä¹Ÿä¸�å¾—è§£è„±ï¼Œè§‰æ˜¯è§‰ç…§ä¸€åˆ‡è€Œæ— åˆ†åˆ«ä¸ŽæŸ“ç�€çš„，所以‘觉’å’Œ‘心’è¦�分得清清楚楚，如果è¦�解脱就è¦�有‘觉’。如果有念头但也有觉，就ä¸�是凡夫的‘æ„�识心’而是‘觉心’。
我 è§‰å¾—è¿™äº›ä½“æ‚Ÿä¹Ÿæ²¡ä»€ä¹ˆï¼Œå› ä¸ºæ¯�个人认真修行一段时期也会有自己的体悟，而且这些体悟也ä¸�代表就解脱了。从悟起修是很é‡�è¦�的，我觉得我的修行é�“è·¯æ‰�刚刚开始。其实究竟æ�¥è®²ä¹Ÿä¸�éœ€ä¿®ä»€ä¹ˆï¼Œå› ä¸ºè‡ªæ€§æœ¬å…·è¶³ï¼Œæœ¬æ�¥å°±å¦‚æ¤ï¼Œå�ªéœ€è¦�‘æŒ�’(ä¿�æŒ�觉照)。如果把一切统统èˆ�掉，剩下的也就是我们本æ�¥å…·è¶³çš„æ¸…å‡€æ— æŸ“çš„æœ¬è§‰äº†ã€‚
Enlightening article �Thanks for sharing.
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Understand that discriminating between good and bad is not dualistic (in terms of subject object duality). It is only when you give rise to desire and aversion that it becomes dualistic - i.e. I (subject) hate that person (object) because he is 'bad'.
Last time someone asked my Master Shen Kai, whether he knows that girl over there is very pretty? He replied something like... 知é�“，但到æ¤ä¸ºæ¢. In this way there is only pure non-dual awareness without a subject-object situation of desire and aversion. Knowing what is bad and what is good, you simply react to the situation objectively without giving rise to a subject-object state of desire and aversion. For example, when you see a car driving towards you, naturally you know what is the “right” way to siam the car… but if you give rise to hatred for the car driver for being “wrong”, then there is suffering.
If you have no preferences (desire and aversion) on a particular experience over another, and just purely aware of things as they are... there is no such thing as 染净, only 如是.
That's why the opening verse of 3rd Ch'an Patriarch Seng Tsan's text "The Mind of Absolute Trust" was:
http://www.age-of-the-sage.org/buddhism/third_patriarch_zen.html
The Great Way is not difficult
for those who have no preferences.
When love and hate are both absent
everything becomes clear and undisguised.
Make the smallest distinction, however,
and heaven and earth are set infinitely apart.
If you wish to see the truth
then hold no opinions for or against anything.
To set up what you like against what you dislike
is the disease of the mind.
When the deep meaning of things is not understood,
the mind’s essential peace is disturbed to no avail.
The Way is perfect like vast space
where nothing is lacking and nothing in excess.
Indeed, it is due to our choosing to accept or reject
that we do not see the true nature of things.
Live neither in the entanglements of outer things,
nor in inner feelings of emptiness.
Be serene in the oneness of things and such
erroneous views will disappear by themselves.(continue in URL)
~ 元音�人, Ganges Mahamudra (�河大手�) video 19
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AEN,
The summary of the experiences and realizations that you have written for your teachers and masters are good documentations of your journey but not to get too attached to external 'authentication'. :)
What that is more important now is to realize after the arising insight of anatta, how through the adoption of 'right view' lead to thorough seamless and effortless experience of non-dual. As I have told u in the earlier post:
The initial break-through although may appear thorough to you but the clear experience of no-mind should not last more than few months. It will lose its grandeur and the 'split' will surface intermittently.
So go through few cycles of refining your experience of no-mind and continue to adopt the 'right view' of understanding the experience. Have no doubt that Phenomena in their primordial purity is Dharmakaya. Always check whether there is any lingering trace of a background. If there is, there will always be division.
Do not fear challenging your imaginary split. In time to come, u will realize u can't re-experience the 'division' even if you want to.
Once again, check and fearlessly challenge whether such lingering trace remains. Is non-dual intermitent or revesible and has the right view sunk into the deep most of your consciousness. This step must be done with utmost sincerity and must not be compromised.
The grandeur will dissappear after a few months but once the right view is practiced correctly, ur experience will be stable and continuous. There must be complete thoroughness and effortlessness in non-dual.
This is the only true authentication.