过五关度六将证菩提【连载之五】

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过五关度六将证菩提【连载之五】

Passing Through Five Barriers and Enlightening Six Generals to Gain Bodhi【serials 5】

Master Yin Guang

目录

Catalogue

【连载之一】【Serial 1】

▍开堂白

Opening Statement

▍有没有来世

Whether There's Afterlife?

【连载之二】【Serial 2】

▍过关前言

Introduction

▍第一关 四大假合

The First Barrier: The False Compound of Four Great Elements

▍第二关 非同非异

The Second Barrier: Neither Identical nor Different

▍第三关 随心应量

The Third Barrier: Quantity and Quality in accord with

the Mind's Capacity

【连载之三】【Serial 3】

▍第四关 心现识变

The Forth Barrier: Manifestation of the Mind,

Transformation of the Consciousness

【连载之四】【Serial 4】

▍第五关 一心三藏

The Fifth Barrier: Three Treasuries of One Mind

【连载之五】【Serial 5】

▍第六关 无情亦情

The Sixth Barrier: The Non Sentient Being Is the

Sentient Being

▍圆教精髓

The Essence of the Perfect Teaching

【连载之六】【Serial 6】

▍顿证菩提

Sudden Enlightenment of Bodhi

·第六关 无情亦情

·The Sixth Barrier: The Non-Sentient Being is Also Sentient Being

所谓「过五关」,便是「度五将」。这「关」便是迷惑颠倒之关,这「将」便是证得菩提之将。过了这五关(其实是一关,唯一生死关),度了这五将(其实是一将,唯一菩提将),从此你便进入真修行,以这个「一心三藏」而统领自己一切的起心动念。在未来修行的过程中,不遭歧路,而直达涅槃彼岸。那这第六将呢,是「无情亦情」。本来在前面已经解释了,因为它太敏感,所以重新研究一次。

The so-called "passing through five barriers" is indeed "enlightening five generals". The barriers are those of confusion and inversion, and the general is the general who is to gain Bodhi. Having passed through these five barriers (one barrier of birth and death actually)and enlightened these five generals (one general of Bodhi actually), you will be on the path of true cultivation, guiding all of your motivation and thoughts with "Three Treasuries of One Mind". On the cause of upcoming cultivation, you won't be misled and will go straight to the other shore of Nirvana. With the title of "The Non-Sentient Being is also the Sentient Being", which has been explained above though, will be discussed again owing to its sensitiveness.

整个佛法的核心就是讲,一切万法都是我一个念变出来的。佛为了教化众生,恒顺我们的习气,硬是把一个心分成有情和无情。一般人都认为无情是没有生命、没有知觉,但是在《楞严经》,不是这个法。

The core of the whole Buddhadharma is that everything is a manifestation of one thought of mine. For the sake of educating all beings, Buddha had no other choice but to pide one mind into the sentient being and non-sentient being in accord with our habits. People in general would think non-sentient beings are neither alive nor perceptive, yet it is quite a different picture in the Shurangama Sutra.

《楞严经》讲,有一种枭鸟把土块抱在怀里,还有一种破镜鸟把毒树果抱在怀里,然后它们心里念咒,「类我、类我……」最后呢,土块和树果就能由无情转为有情,变成这个鸟的后代。看经文,《楞严经·卷七》:如土枭等附块为儿,及破镜鸟以毒树果,抱为其子,子成,父母皆遭其食,其类充塞。

In the Shurangama Sutra, there is a kind of owl who would hold a clod of dirt in their arms, and another kind of bird called Puo-jing who would hold the fruit of a poisonous tree in their arms chanting "Like me, like me…" At last, the clod of dirt and the fruit turn from the non-sentient being into the sentient being and become the offspring of that bird. Let's take a look at the original text of the Shurangama Sutra:Volume Seven : As the dirt owl, which hatches its young from clods of dirt, and the Puo-jing Bird, which incubates a poisonous fruit to create its young. In each case, the young thereupon eat the parents, their kinds abound in such forms.

在日食、月食中,这些光所经过的空间内,那些泥巴瓦块、树木花草此时得到日月天地之精华,得到特别的加持,当下大批地转无情为有情,天仙鬼怪应有尽有。外道的禅定功夫最高可以突破八万大劫的时空(一个大劫少说是几十亿年),在八万大劫的时空内,他能看到泥巴瓦块、树木花草变成天、人、鬼、仙;而天、人、鬼、仙,也能变成泥巴瓦块、树木花草……但他是只知其然而不知其所以然,他不知道怎么变出来的。所以所谓的拜土教、拜火教……应运而生。

When there's a solar or lunar eclipse, in the space where the light passes, those beings like mud and soils, trees and flowers will absorb the essential energy and get special blessings from the essence of sun and moon, and a large number of non-sentient beings transform into sentient beings in that moment to become immortals and ghosts and anything you can expect. The highest stage of outer path's meditation with great effort can break through the space-time of eighty thousand great kalpas (A great kalpa is at least billions of years),where he is able to observe how mud and tiles, trees and flowers transform into celestial beings, humans, ghosts and immortals or vice versa. Yet he knows only about how it happens instead of why, namely, he has no idea about where they come from. As a result, Nature worship, like Earth worship, and Zoroastrianism came into being.

台湾一些学校搞实验,把这个兰花摘下来分成两组。对其中一组兰花,老师和学生们同时来进行吉祥加持:「啊!兰花啊,你真美呀,你是白马王子啊!我不知道该怎么喜欢你啦,你太美了,我的心肝我的宝贝儿,你真乖啊」;对另一组兰花呢,采取轻慢、侮辱攻击:「你这个丑八怪,你这个丧门星啊,你怎么不死啊?我的肉中刺啊、我的眼中钉啊!你还不快给我滚蛋。」要表演得跟真的一样,一定用心来表演。一个礼拜以后,吉祥加持的那组兰花仍然很鲜很亮,恶语中伤的那组兰花烂了、枯了、臭了。所以,无情物到底有没有知觉啊?也有些人用馒头来做实验,结果如上所说。

Some schools in Taiwan did such an experiment, they picked some orchids and pided them into two groups. To the first group, the teacher and students kept blessing it with auspicious words: "Oh, my orchid, you are so beautiful, you are my prince charming! I don't know how to love you more, you look so nice, you are my sweetheart, oh, you are so good!" To the other group they kept attacking it with insolent and insulting words: "You ugly monster brings ill luck, why don't you die? You are the thorn in my flesh, I hate you! Get out!" They acted so real as if those words were from the bottom of their hearts. A week later, the blessed orchids in the first group still looked very fresh in bright color while the other group slanderously cursed were rotten, withered and stinky. Therefore, doesn't the non-sentient being have consciousness? Some people did similar experiment with steamed buns, and the result is the same as mentioned above.

有时,我们到朋友家里,如里这个家里有人生病,愁眉不展、唉声叹气,你是不是感到一股寒气啊?因为他家里所有的天花地板、桌椅板凳……统统在愁眉不展、唉声叹气;如果这个家庭很幸福,你是不是感到很自在呀?因为他家的天花地板、桌椅板凳……一切的东西都在嘻嘻哈哈、快快乐乐。大家应该都有这个体会吧?

Sometimes while visiting a friend, if a member of this family gets sick, don't you feel a chill? It is because the ceiling and floor, tables and chairs…frown and groan; if it is a happy family, aren't you feel easy and comfortable? It is because the ceiling and floor, tables and chairs…everything in the house seems laughing and joking, joyful and cheerful. We all have these experiences, right?

参加过送往生的同修知道,亡者一开始脸上很痛苦,身体僵硬,助念后身体即变得柔软,而且脸上还出现笑容。这是不是证明泥巴瓦块也是有情?那没人给他送往生、面部表情痛苦的亡者,是不是有情啊?无非前者说,「哎呀,我太自在了,我快乐,谢谢你们」;后者呢,家属一天到晚哭哭啼啼、愁眉苦脸,他在感慨,「哎呀,我太难受了,你们一天到晚哭哭啼啼的,我又没有死」,是不是?就是这个道理。

The fellow practitioners who have attended the Buddhist death ritual know that the dead, whose facial expression was painful and whose body was stiff at the beginning, will possess a softer body and even smiling face after the group chanting. Doesn't this prove that mud and tiles are also sentient beings? Is the deceased an exception who had a painful facial expression for lack of Buddhist death ritual? It was simply that the former said, "Ah, I'm so comfortable and happy, thank you"; while the latter complained like "Alas! I am terribly suffering! You guys cry all day long, I haven't died yet!" Right? This explains why.

·圆教精髓

·The Essence of the Perfect Teaching

以上以上六关全部通过,你当下成「分真即佛」。我去年在这里已经进行过一次检验,当时大概二百三十多人,还不到今天的一半,那一次大概是二百人举手表示成就了。今天呢,仍然采取举手表决的方式。认为自己现在已经开悟、已经成就的同修把手举起来,这是自我印证的庄严时刻(到会452人,举手者434位)。好,还有18个同修没有把握往生。下面还要引经据典,帮助大家加深理解。没有佛法基础的同修可能理解下面内容有些困难,因为涉及到很多名相概念。但道理是非常简单。只要真正把前面内容看懂了,理解下面的内容也是势如破竹。

Once you have passed through the six barriers above, you will become an "enlightened Bodhisattva" in the moment. I did an investigation last year when there were over 230 people here, less than half of today's. There were about 200 people raised their hands to show their enlightenment. Today we will still vote by raising hands. If you believe that you have been enlightened and made achievement, please raise your hand! Now is the solemn moment of self certification (452 attendees, 434 hand raisers). Okay, there are 18 fellows left that are not yet sure about their rebirth, next we will quote from sutras to help everyone acquire a better understanding. It's maybe a bit difficult for those who don't have basic ideas about dharma, because quite a number of names and concepts will be involved. But the principle is very simple. As long as you understand the content above, to comprehend the following will be as easy as splitting a bamboo.

打开《楞严经·卷四》:菩提涅槃,尚在遥远,非汝历劫辛勤修证。虽复忆持,十方如来十二部经,清净妙理,如恒河沙,只益戏论。什么意思呢?在前面第三卷,阿难明白了四科(即五蕴、六入、十二处、十八界:五蕴是色受想行识,六入是眼耳鼻舌身意六根,十二处是六根加色声香味触法六尘,十八界为六根、六尘加上眼意识界、耳意识界、鼻意识界、舌意识界、身意识界、意意识界)七大(地、水、火、风、空、见、识)皆「本如来藏妙真如性」,所以「不历僧祗获法身」。阿难倒想虽销,但细惑全在。所以佛讲,无上菩提、无余涅槃,不是你苦修苦证无量劫可以成就的,因为你还在执着一些因缘、自然的戏论法。就是能够背诵、记忆、受持十方诸佛所讲的十二部经(即佛经的十二种体裁:长行、重颂、授记,孤起、无问自说、因缘、譬喻、本事、本生、方广、未曾有、论议),也只不过是增加了你阿难的戏论之资而已。

Please open the Shurangama Sutra: Volume Four: Bodhi and Nirvana are still so far away, it's not something that can be gained by your diligent cultivation through countless kalpas. Though you can hold in memory the twelve pisions of the sutras spoken by the Buddhas of the ten directions those pure and wonderful principles are as many as the sands of the River Ganges, but it only aids your idle theorizing. What does it mean? In the third chapter Ananda understands four subjects (namely, the five skandhas, the six entrances, the twelve places and the eighteen realms: Five skandhas are form, feeling, perception, mental formations and consciousness; six entrances are six roots of eye, ear, nose, tongue, body and mind; twelve places are six roots plus six dusts including form, sound, scent, taste, touch and dharma; eighteen realms are six roots, six dusts plus the six realms of eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness and mind consciousness)and the Seven Great Elements (earth, water, fire, wind, emptiness, the seeing awareness and consciousness) are all "The wonderful truth, the original nature of the Treasury of the Tathagata". Thus "I needn't pass through aeons till the dharma body is gained."

Though Ananda's deluded thoughts have been eradicated, subtle confusion is still there. So Buddha told Ananda, the unsurpassed Bodhi and Parinibbana are not what you can achieve through hard practice and certification for immeasurablekalpas, because you are still attached to some idle theories of causes, conditions and spontaneity. Even you are able to recite, memorize, believe and hold the Twelve Divisions of the Sutras (the twelve genres of Dharma: Prose, verse, predictions, interjections, Dharma spoken without request, causes and conditions, analogies, stories of disciples' past lives, the Buddha's past lives, universalities, previously non-existent teachings and commentarial literature) taught by all Buddhas, it merely increased your property of casual remarks.

那么什么才不是戏论法呢?接着上段经文:是故,阿难,汝虽历劫忆持如来秘密妙严,不如一日修无漏业。大家知道,阿难跟释迦牟尼佛同年同月同日在空王佛所发菩提心,可是释迦牟尼成佛已无量无量百千万亿劫,仅仅到娑婆世界来示现成佛已经有八千次,在其它无量佛土那就更多。可阿难在这一期还是个初果罗汉。阿难生生世世都认真修行无量法门,辩才无碍,既能背诵又能受持。虽多闻第一,不过是博得虚名,不得大用,遭摩登伽难,险毁戒体。不如一日修无漏业:无量劫的苦修、勇猛精进,不如一天修无漏业。

Then what is not casual remarks? Continue with the quote above: Therefore, Ananda, your ability to keep in mind the Thus Come's wonderful secret teachings of aeon after aeon is not as good as a single day of no-outflow cultivation. As we all know, Ananda and Shakyamuni took Bodhisattva vow at the place of King of Emptiness Buddha on the same day of the same month of the same year, but Sakyamuni had been Buddha forincalculable hundreds, thousands, myriads, and billions of aeons, and as many as 8,000 times when manifesting as the Buddha in Saha Land alone. The manifestation in other innumerable Buddha-realms were way more than this number; while Ananda in that period was merely a first stage Arhat. Having learned earnestly innumerable Dharma-gates in his every life, he has unobstructed eloquence in speech, and not only could he recite but also accept and hold what he learned. He stood out for his erudition among Buddha's disciples, but it is just useless bubble reputation, he became involved in an unfortunateencounter with Matangi's daughter, which almost ruined his precept substance. Hence, Not as good as a single day of no-outflow cultivation: Penance and courageous efforts for limitless kalpas is not as good as a single day of no-outflows cultivation.

那到底什么是「无漏业」呢?《楞严经》有明确的交待,第六卷文殊菩萨讲:顶礼如来藏,无漏不思议。愿加被未来,于此门无惑,方便易成就。堪以教阿难,及末劫沉沦。但以此根修,圆通超余者,真实心如是。

What exactly is the way of no-outflows? The Shurangama Sutra make it very clear, in volume six Bodhisattva Manjusri said: I bow to the Treasury of the Tathagata, it is inconceivable with no outflows. May beings in the future be empowered so that they will have no doubts about this Dharma-gate, this is the most accessible one. An appropriate teaching for Ananda, and for those immersed in the final age. They should cultivate this root of hearing, a perfect penetration that surpasses all others. The true mind is Suchness.

顶礼如来藏,无漏不思议:一念信解如来藏,就是「修无漏业」。只有如来藏是最圆满的无漏智慧,而且悟的当下即可了生死,成解脱。所以修圆顿大教,与修方便法来比,成就的大小、快慢是日劫之倍啊!

愿加被未来,于此门无惑:文殊菩萨向诸佛请愿,加被未来众生行耳根圆通法门,证入圆通法门,无有疑惑。

I bow to the Treasury of the Tathagata, it is inconceivable with no outflows: To understand and believe the Treasury of the Tathagata within one thought is to "practice karma with no outflows". Only the Treasury of the Tathagata is the most perfect wisdom of no outflows, and the moment you are enlightened, you will put an end to the birth and death and attain liberation. Hence, comparing to the expedient means, the cultivation of the Perfect Teaching is a huge difference in fruition and time; the former can be countless kalpas while the latter is possible in one day!

May beings of the future be empowered so that they will have no doubts about this Dharma-gate: Manjushri asked Buddha to bless future beings so that they will cultivate the Perfect Dharma-gate of the root of hearing, and enter the Perfect Dharma-gate without any misgivings.

方便易成就:唯有如来藏法门最方便、最容易成就,方便到什么程度?会讲法的人几句话、几分钟、一个小时、几个小时就能把它讲得清楚明白,听者当下就能开智慧。怎么易成就呢?你听懂了就成就了。你可以当下证罗汉乃至圆教菩萨位,乃至十地、等觉位菩萨。

This is the most accessible one: Only the Dharma-gate of the Treasury of the Tathagata is the most convenient, the easiest way to achieve, how convenient is it? It only takes a dharma teacher a couple of sentences, several minutes, one hour or several hours to make it clear, and the listener will open to wisdom in the moment. Why accessible? Once you get it, you will be able to achieve it. You are certified as an Arhat right in the moment or even Bodhisattva of the Perfect Teaching, and even Bodhisattva of The Tenth Grounds or Equal Enlightenment.

堪以教阿难,及末劫沉沦:从阿难到末劫众生,都是当机。文殊菩萨并没有说加被未来那些大菩萨、那些上等根机,不是的,是加被末世一切颠倒的众生,尤其是根机差的和初机的修行人。这句法体现了佛的意旨,他没有讲正法时代,也没有讲像法时代,只讲末法时代,因为末法时代离佛灭度的年代久远,修行人非常容易迷惑颠倒而不自知。

It is an appropriate teaching for Ananda and for those who immersed in the final age: From Ananda to the beings in the final age are all would-be students. Manjusri didn't say to empower only those great Bodhisattvas or those who have sharp faculties in the future, he didn't. He meant instead all inverted beings in the Final Age, especially those practitioners with dull faculties and initial resolve. This verse reflected the will of Buddha, who mentioned neither Proper Dharma Age nor Semblance Dharma Age, but Dharma Ending Age. It is because that Dharma Ending Age is far too remote from the Age of Buddha's Nirvana, and it is easy for those practitioners to get confused and think upside down without awareness.

但以此根修,圆通超余者:如来藏法门圆融、圆满、圆通,超过一切法门。在《楞严经》中,二十五圣各陈圆通法门(各自从根尘识十八界和七大中选择一个入手之处而证得圆通),但是因为成就的难度不一样,快慢有别,所以佛让文殊菩萨选择一个最适合此方众生修行的法门。那文殊菩萨最后选的是观音菩萨耳根圆通法门,这是第一法门,是最容易修的法门,是最简单的法门,是成就最快的法门,是无量法门中的唯一基础法门。《法华经》也讲,一念信解如来藏,胜过修无量法门无量劫的功德的无量倍。我们要用智慧来选择。

They should cultivate this root of hearing to gain a perfect penetration of enlightenment that surpasses all other:The Dharma-gate of the Tathagata's Treasury is perfectly fused, complete and penetrating which surpasses all the other Dharma-gates. In the Shurangama Sutra, the twenty-five sages each discuss their perfect penetration (Each of them had chosen one way from Eighteen Realms of Roots, Dusts and Consciousness and the Seven Great Elements to attain perfect penetration), however, the degree of difficulty and time to attain is different, so the Buddha let the Bodhisattva Manjusri choose a Dharma-gate that is most suitable for the beings here to cultivate. What Manjusri chose at last was Avalokitesvara's Dharma-gate of attaining enlightenment by the root of ear—the Dharma-gate that is the first of all and the easiest to cultivate, the fastest to achieve and the only fundamental Dharma-gate among all the other countless Dharma-gates. The Lotus Sutra also stated, if one can bring forth faith and understanding in the Tathagata's Treasury in one thought, the merit and virtue he gets is immeasurable times than that of cultivating infinite immeasurable Dharma-gates in immeasurable eons. We should use our wisdom to choose.

真实心如是:真实心就是真法,真法就是讲如是,不要怀疑。在《妙法莲华经·方便品第二》讲:唯此一事实,余二则非真;十方佛土中,唯有一乘法,无二亦无三;世尊法久后,要当说真实。这都是很经典的语句,每个人都要知道。再来看《妙法莲华经·信解品第四》:世尊,我等以三苦故,于生死中受诸热恼。迷惑无知,乐着小法。今日世尊,令我等思惟蠲除诸法戏论之粪。小法是不是八大次第中所谓的圆人前七种方便?

The true mind is Suchness: The true mind is the truth talking about Suchness, and there is no doubt about it. The Lotus Sutra·Chapter 2·Expedient Devices says: Only One Vehicle is the ultimate truth, while the others are not; In the ten directions of Universe, the One Vehicle is the ultimate truth. There is no second vehicle, let alone a third; The World-Honored One has been teaching Buddha dharma for such a long time, it's time to tell the truth. All of these are classic quotes and everyone should know. Let's look at the Lotus Sutra·Chapter 4·Belief and Understanding: World Honored One, because of the three kinds of suffering, we have suffered much torment in the midst of births and deaths. Deluded and ignorant, we clung to petty dharmas. Today, the World Honored One has caused us to think about getting rid of the dung of frivolous discussion of the Dharma. Aren't the petty dharmas so-called the previous seven kinds of expedient means in the Eight Great Sequences before the Perfect Teaching?

佛在前四十一年讲法是步步引导。佛于菩提树下悟道,获得正觉后,首先讲的是《华严经》这样的别教、顿教大乘经典,能够接受的大部分是法身菩萨大士,而对凡夫位起修的行人,只是得点好奇而已。为了「接地气」,佛开始讲藏教这类的小乘、中乘经典,代表作就是四部《阿含经》等。待声闻弟子逐渐证到「人我空」、证到了「偏真涅槃」后,佛又开始讲《方等经》《般若经》等等大乘通教经典。在《法华经·方便品第二》《法华经·信解品第四》《法华经·化城喻品第七》中,佛都讲到,阿罗汉、辟支佛以及权教大乘的偏真涅槃不过是佛设的「化城」,是不真实的,是不究竟的,而且极难修证。如果证得了这种涅槃,如果他不信《法华经》,无有是处。诸佛出世的本怀就是为了讲一部《法华经》。《法华经》中八次出现「说大乘经,名妙法莲华,教菩萨法,佛所护念」。

The first 41 years of Buddha's teachings are a gradual guidance. After meditating under a Bodhi tree and attaining perfect enlightenment, Buddha first delivered the Avatamsaka Sutra, the Mahayana sutra for The Distinctive Teaching and Sudden Teaching which were mostly accepted by those great Dharmakaya Bodhisattva. However it is just idle curiosity for ordinary people. In order to talk in a "down to earth" way, Buddha began to teach sutras of the Tripitaka teaching, the Hinayana and middle vehicle, whose representative works are four volume Agama Sutra, etc. Until Shravaka disciples gradually understood the meaning of no self and certified "Arhat's Nirvana," Buddha began to impart the Vaipulyas Sutras and the Prajnaparamita Sutras etc., the Shared Teaching of Mahayana Buddhism. In the Lotus Sutra·Chapter 2·Expedient Devices, the Lotus Sutra·Chapter 4·Belief and Understanding and the Lotus Sutra·Chapter 7·The Analogy of the Transformed City, Buddha all mentioned that the Arhat, the Pratyekabuddha and "Arhat's Nirvana" of expedient Mahayana teaching were only the "illusory city" set up by Buddha, which is not true and ultimate, and very difficult to cultivate. Even someone is able to attain this kind of Nirvana, if he doesn't believe the Lotus Sutra, all he gets is nonsense. The only purpose of every Buddha's manifestation to this world is to teach us the Lotus Sutra, which are verses that repeated eight times in the Lotus Sutra: Speak this Great Vehicle Sutra by the name of The Wonderful Dharma Lotus Flower, a Dharma for instructing Bodhisattvas of whom the Buddhas are protective and mindful.

《法华经》《楞严经》就是圆教的代表作。包括人、天、万法,包括歪门邪道、大法小法,包括有情、无情,统统万法归宗。它强调三个「如来藏」,非空非有,即空即有,强调「唯心所现」而不是「唯心所造」。一个「现」,一个「变」就圆融了天地万法。天地万法「唯心所现,唯识所变」。

The Lotus Sutra and the Shurangama Sutra are masterpieces of the Perfect Teaching. All dharmas return to the origin, including human, universe and all beings, evil sects and dishonest practices, greater dharma and lesser dharma, sentient beings and non-sentient beings. It emphasizes three Treasuries of the Tathagata, neither emptiness nor existence, and both emptiness and existence. It underlines that all things are "manifested" instead of "produced" by the true mind. It is manifestation and transformation that interpenetrate all things in universe. All things are "Manifestation of the Mind, Transformation of the Consciousness".

「心」即真心。亦说为「阿」为「如」,虽无任何形相,却为性具本体。「识」即妄心,亦说为「弥」为「是」,一味飞思旋念,成智慧妙用。「变」与「现」即万相,亦说为「陀」为「我」,盘根错节万法,圆满花花世界。

"Mind" is the true mind. We also call it "A" in Amitabha and "Thus" in Thus have I heard, it is formless, but it is the original body of its inherent nature. "Consciousness" is the false mind, and we also name "mi" "have". The ever-changing nature of one thought results in the wonderful use of wisdom. The "Transformation" and "Manifestation" form all things. We also call it "ta" "I", which interpenetrates this colorful world with twisted roots and gnarled branches of all things.

既然是「变」,就必然有无量;既然是「现」,就必然是一。所以,一即是无量,无量即是一。既然无量即是一,就没有哪一个不是哪一个,没有能、没有所,谁都是能,谁都是所。有没有老子和儿子之别啊?不能讲有,还不能讲没有。

Since it is "transformation", there must be countless, since it is "manifestation", there must be one; therefore, one is all, all is one, because of which, no one is not the other and there is neither a subject nor an object, for everyone is both a subject and an object. Are there any differences between father and son? We cannot say there are or there aren't.

这是「一心三藏」。圆教是叫实教,叫了义大乘。这是「一实相印」。《金刚经》《华严经》讲的真心叫「真」、「如」或者叫「真如」,《楞严经》叫「真真如」。要明白啊!真真如和真如一样不一样啊?真真如就是三藏融为一心。《金刚经》叫「胜义法」,《楞严经》叫什么?「胜义中真胜义」。这在《法华经》讲得就更加斩钉截铁:《法华经》就是「经王」,《药王菩萨本事品》中佛打了十个比喻,希望大家认真体会。(文/印广法师)

This is "Three Treasuries of One Mind". The Perfect Teaching is also called Ultimate Truth Teaching, or complete Mahayana, which is "The one dharma seal of ultimate reality". The True Mind, which is called "True" or "Thus" or "True Thus" in theDiamondSutra and the Avatamsaka Sutra, is named in the Shurangama Sutra "the Absolute Ultimate True Thusness". We need to make it clear! Is "the Absolute Ultimate True Thusness "the same as "True Thus"? "the Absolute Ultimate True Thusness" means One True Mind interpenetrated by Three Treasuries, which is called the supreme meanings dharma in theDiamondSutra. What does the Shurangama Sutra define it? The true supreme meanings among supreme meanings. This was asserted firmly in the Lotus Sutra by using ten analogies in The Former Deeds of Medicine King Bodhisattva, The Buddha declares that the Lotus Sutra is "the king of sutras". Please read it carefully. (By: Master Yin Guang)