所以他說：「一切唯心造」：「若人欲了知，三世一切佛，應觀法界性，一切唯心造。」你若人想要明白這三世一切諸佛，就是過去世、現在世、未來世這一切諸佛。「應觀法界性」：你應該看十法界這種的因緣，這種的性。「一切唯心造」：一切都是從你這個心裏造成的。
所以我常常很歡喜說講這個「心」字。這個「心」字，「三點如星佈」：三點好像星星在那兒排佈著一樣；「彎鉤似月牙」：你寫「心」字那個彎彎鉤，好像月牙一樣；「披毛從此起」：披毛就是作畜生，從此起，從這個心開始；「作佛也由它」：你若想修行成佛，也是由這個心，所以說這十法界不離你我現前這一念的心。你心在佛國，將來就到佛國；你心存地獄，將來就墮地獄。這一切唯心造，絲毫不錯的。
這是你示現無相，表現出來無相的這個樣子。實相就是一切相的根本，一切相的根本就是沒有相。你若在有相找，找不著相的根本；你若在無相上找，就找著相的根本。
觀這十法界法空，這個境界都是空的，好像什麼呢？就好像實相似的，空可是空，空裡頭又有一個「有」－這真空裏頭就生出一個妙有，所以才說真空它不空，會生出一個妙有來；妙有非有，也就是真空，也就是這個實相的一個別名。所以如實相，你像實相了就外無所貪，內無所求，你也不向外找，也不向內找，內外都空了；內空眼耳鼻舌身意，外空色聲香味觸法，中空眼識、耳識、鼻識、舌識、身識、意識。這把六根也空了，然後又空了六塵；六塵也空了，又空了六識；六識也空了，這把十二入也空了，十八界都空了。
如實相。不顛倒。不動。不退。不轉。如虛空。無所有性。一切語言道斷。不生。不出。不起。無名。無相。實無所有。無量。無邊。無礙。無障。但以因緣有。從顛倒生。故說常樂觀如是法相。是名菩薩摩訶薩第二親近處。
這「觀一切諸法空相」都空了。可是空了，就沒有了嗎？不是沒有了，「如實」，像那個實相那樣子，所以微妙不可思議也就在這個地方。
那麼天天打坐這是幹什麼呢？這是如實相。天天參禪，坐這兒習坐，這是幹什麼呢？這是如實相。參禪、打坐，這都叫如實相。因為你不懂這個實相的意思，我現在告訴你，就是參禪打坐就是如實相。你這一參禪，內空六根，外空六塵，中空六識，這六根、六塵、六識都空了，十八界都空了，這到無所有處了，到非想非非想處天了；不是說我們這個魂靈出去了，升到天上，到非非想處天。你這無所有了，就是非非想處天。那非非想處天不用到上邊那兒是非想非非想處天；你當下就是，當下你能如實相，就是非想非非想處天這種境界。
待續
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That is why it is said that everything is made from the mind alone.
If people would like to know
All Buddhas of the three periods of time,
They should contemplate the nature of the Dharma Realm:
Everything is made from the mind alone.
If you want to know about the Buddhas of the past, present, and future, you should look into the causes and conditions of the Ten Dharma Realms: Everything is made from the mind alone. It all comes from your own mind. That's why I like to explain the Chinese character for the word "mind":
The three dots are like a cluster of stars.
The hook is like a crescent moon.
Furred creatures come from this.
Buddhas come from this, too.
It's because of the mind that we end up in the animal realm; but if you decide to cultivate and become a Buddha, it's also because of this mind. Therefore, the Ten Dharma Realms are not apart from the single thought now present in your mind and mine. If your mind ponders the Buddhalands, in the future you will go to the Buddhalands. If your mind is fixed on the hells, in the future you will end up in the hells. Everything is made from the mind alone. There is not the least bit of room for mistake.
This represents "true reality." The true reality is the basis for all appearances. The basis of all appearances is beyond appearances. If you try to find the basis of all appearances within appearances, you won't be able to find it. You must search for that basis of appearances within what is beyond appearances. Bodhisattvas contemplate all dharmas as being empty They contemplate how all dharmas of the Ten Dharma Realms are empty— how those states are empty, and how they are like true reality, Even though they are empty, within that emptiness there is existence. Within true emptiness, wonderful existence comes forth. True emptiness is not empty, because it can bring forth wonderful existence. Wonderful existence is nonexistent, because it itself is true emptiness, which is another name for true reality. When you are like true reality, then outwardly you will not be greedy, and inwardly you will not seek. You will do no seeking either inside or outside. Inside and outside will be empty. Inwardly you empty the eyes, ears, nose, tongue, body, and mind, and outwardly you empty sights sounds, scents, flavors, objects of touch, and dharmas that are objects of the mind. In between, you empty the eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness. You empty the six sense organs, the six sense objects, and the six consciousnesses, so that the six consciousnesses, the twelve locations and the eighteen realms will all be empty.
Sutra:
... as true reality, as not upside-down, as not moving, as not retreating, as not turning, as being like emptiness, as without a nature, as having the path of language cut off, as not coming into being, as not coming forth, as not arising, as without a name, as without an appearance, as in reality nonexistent, as measureless, as boundless, as unimpeded, and as unobstructed.
Commentary:
Bodhisattvas contemplate the true reality of all dharmas as emptiness. They are all empty, but does that mean they do not exist? No. They are the true reality. They are like true reality, and what is subtle, wonderful, and inconceivable is right here.
What is sitting in meditation every day? It is being characterized by actuality. When one practices sitting in dhyana meditation everyday, what is one doing? One is being characterized by actuality and according with reality. Since you find it hard to understand what being characterized by actuality means, I am telling you that it means sitting in meditation every day. As soon as you investigate dhyana, inwardly the six sense organs become empty, outwardly the six sense objects become empty, and in between the six sense consciousnesses become empty. When the eighteen realms become empty, you reach the Station of Nothing Whatsoever, and the Heaven of the Station of Neither Thought nor Non-thought. That is not to say one's soul goes out and ascends to that heaven. If, right here, there is nothing whatsoever, that is the Heaven of Neither Thought nor Non-thought. You don't have to go up somewhere to that Heaven. It's right here. If you can be characterized by actuality, your state is that of the Heaven of Neither Thought nor Non-thought.
To be continued |
