前期提示：般若十種利益其中的第一，第二種。
第三種利益是什麼呢？「不住忍力」；般若波羅蜜的不住忍力。不住，就是不執著，不執著我有個忍，我有個能忍、所忍。你要有一個忍存在，那還不是真忍；真忍就沒有忍，說：「沒有忍，就不忍了！」你不忍，那更沒有忍。這忍是怎麼樣？忍而不忍，不忍而忍。雖然忍，是若無其事的，根本就沒有這一個忍的存在，「我修忍辱了！」那你又頭上安頭了，頭上安出個頭來。忍就是忍了，還為什麼「我忍」了？為什麼要有個「我忍」？啊！所以真修道的人，要明白諸法空相；不明白諸法空相，那是不能修道的。這是第三種的利益。
第四種呢？是「不離身心而精進」，身也精進，心也精進。你精進，單身精進，就離開心了；你單心精進，離開身了。身、心都要精進，身也精進，心也精進，但是也不要執著這個精進。也不要以為「我很用功的，我很修行的，我是很精進的」，有一個精進的心在你心裏，那就不是般若精進。你要有般若精進，就要精進而未精進，未精進而精進，這是空一切法，離一切相。但是你修行是要修行，還要離相，降心離相––降伏其心，而又要離開降心之相。降伏其心，就是把你心收拾老實了，降伏了，沒有妄想心。這是第四的般若之益。
第五是什麼呢？我不講，你們也會都懂了，並且你們還都知道，並不是你有他心通知道，是因為我講了第一是施，第二是戒，第三是忍辱，第四是精進，第五大約就是禪定了，所以這不需要有他心通，也知道我要講的是什麼。但是你不知道怎麼樣講法，你只知道是要講禪了。啊！不錯啦！要講禪了。就參無所住，你參禪呢，要參到無所住上，無所住就是沒有執著，破執了，這時候法執也沒有，我執也沒有，我法二空，我法雙亡，這叫參無所住，無所著住，這就是得到解脫了。你沒有得到解脫，就是有所著住；你無所著住了，這就是般若禪。這是第五「般若禪」。
第六呢？就是講智慧了，般若的般若。般若的般若是什麼呢？就是「魔不能擾」。魔沒有法子擾亂你，因為你有般若。你若沒有般若，魔一來，你就大亂了陣腳。什麼叫陣腳？就好像你這個兵，軍隊在這個地方排兵佈陣，排列好了，你正在排好的時候，人家那邊軍隊就進攻來了，你也沒有什麼準備，喔！也不知道是打好啊？還是跑好啊？也不知道放槍好啊？也不知道是繳槍好？也不知道我拿槍打你好啊？也不知道是不打就把槍繳給你，我就跑啦？這叫大亂陣腳了。魔一來，你就怕了，就恐懼起來了，啊！就生出一種亂心來了，那就沒有智慧。你有智慧，那個魔他的神通再大，也不能擾亂你，所以這是第六，魔不能擾。
第七，你若有真正的智慧，「言論不能動」。你沒有智慧，人家說東，你就跑到東邊去了；人家說西，你就跑到西邊去了。人說：「你修密宗，念阿門毘佛，這是最好啦！」你就說：「喔！是嗎？好！我就學密宗了，念阿門毘佛，這降魔啊，這不錯！」人說：「這個淨土宗最好的，念南無阿彌陀佛，這是末法最好的無上的法，你念阿彌陀佛啦！」「啊？什麼？好！好！好！念阿彌陀佛。」就被人一搖動了，人家說：「呃！你不要學講經說法啦！你去住山去囉！住山呢，在洞裏頭，那才是真修行啊！」喔！你就跑到那住山去了。住二天半山，人家又說：「呃！修律宗最好的，你持律啦！」你又跑到那律上去律了，又跑到律上去了。
總而言之，你性不定，人家說什麼好，你就跟著這個好就跑了，這叫他言論就把你動了，你就沒有定力了。他言論不能動，就是你有定力了。這第七種也有定力。
待續
本刊312期，學子園地第二十七頁，「學生卡力」一文，因語言溝通之誤，內容與實際情形略有出入，特此申歉！ |
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From last issue: The first two of the Ten Advantages of the Perfection of Prajna.
3. One will not be caught up in the power of patience. This, too, means being unattached. One is not attached to the idea of being patient. If one is attached to being patient, then one is not truly patient. True patience goes even beyond the concept of being patient.
"Then I don't need to be patient?" one may ask.
If you are not patient, then you are really not patient! You should be patient and yet not patient. You are patient, but you are not caught up in "being a patient person." If you think, "I cultivate patience," you are just adding a head on top of a head! Patience is just patience. Why do you have to think in terms of a self--"I" am patient? True cultivators of the Way should understand that all dharmas are but empty appearances. If you can't understand that concept, then you will be unable to cultivate the Way.
4. One will be vigorous in body and mind. This means that one won't be more vigorous with the body than the mind or vice versa. One will be vigorous equally with both, but not attached. One shouldn't think, "I really work hard! I'm really vigorous!" As long as one cultivates, but holds to the idea of vigor, that is not "Prajna" vigor. With Prajna vigor, one must be vigorous and yet not vigorous, not vigorous and yet vigorous. All dharmas must be empty and one must separate from all marks. One still has to cultivate, but one must separate from marks. One must subdue one's mind and yet separate from the mark of having subdued one's mind. One must regulate one's mind until it is tame and does no false thinking.
What is the fifth advantage of Prajna? I think you can all guess without my having to say it--not because you can read my mind, but because you have seen that the first advantage pertains to giving, the second to precepts, the third to patience, and the fourth to vigor. And so you can deduce that the fifth must pertain to Chan samadhi. However, you don't know how to explain it.
5. In Chan one will not dwell anywhere. When one investigates Dhyana, one will arrive at the level of "dwelling nowhere." This means that one will have broken all attachments. One will have no attachment to self or dharmas; they will both be emptied, gone. Not dwelling anywhere means that one has obtained liberation. As long as one dwells somewhere, one is not free. Not dwelling anywhere is "Prajna Chan."
6. Demons will be unable to disturb one. This is the "Prajna" Prajna. Demons' can't get one, because one has real Prajna wisdom. If one has no Prajna, they will be able to bother one. They will take one by surprise and ambush one so that one doesn't know what to do. One doesn't know whether to fight or run, whether to attack or surrender. They will catch one off guard and one will be afraid and confused. If one has wisdom, it doesn't matter what great spiritual powers the demons have, they won't be able to disturb one.
7. Others' theories won't confuse one. If you don't have genuine wisdom, then if someone says, "East," you will go east. If someone says, "West," you will go west. Someone might say, "Cultivating the Secret School is the best form of cultivation. Recite the name of Akshobhya Buddha." You will think, "It is? Okay, I'll do that. I'll recite it and subdue the demons!"
Then someone else comes along and says, "The Pure Land School is the best. Reciting the name of Amitabha Buddha is the best form of cultivation in the Dharma-Ending Age," and you'll think, "Really? Okay, I'll do it."
Someone else might tell you, "Don't bother learning how to lecture on the Sutras and speak the Dharma. Go off and live in a cave in the mountains. That's real cultivation!" After you've spent two and a half years in the mountains, someone comes by and says, "Hey, the Vinaya School is the best," and off you go to the Vinaya School. In general you vacillate. You just follow other people's opinions of what is good. You have no samadhi power and so other people's ideas turn you around and around.
To be continued
We regret that the article “Recess—Meditation” of Students’ Corner in issue 312 contained some inaccuracies and implications that did not reflect the actual situation. |
