唯识浅谈
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唯识的�想体系
为什么我们大家都认为实实在在的“我”å��å��佛教说没有呢?这ä¸�是与我们的常识唱å��è°ƒå�—?è¦�认清这点,就è¦�ç�†è§£“唯识”çš„å�«ä¹‰ã€‚
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为什么说这五彩缤纷,差异万å�ƒçš„世界å�ªæ˜¯ä¸€ä¸ªè®¤è¯†çš„作用呢?以我é�¢å‰�çš„è¿™å¼ æ¡Œå�为例。大家看到它å�Žå�¯èƒ½éƒ½ä¼šä¸�åŠ æ€�索的认为这里确确实实摆ç�€ä¸€å¼ 物质的 桌å�,佛å�´è¯´å¹¶æ²¡æœ‰ä¸€ä¸ªç‹¬ç«‹äºŽæˆ‘们认识之外的ã€�物质的实体——桌å�å˜åœ¨ï¼�为什么呢?我们感觉到桌å�çš„å˜åœ¨ï¼Œæ˜¯ç”±äºŽæˆ‘看到了一个桌å�的图象,能å�¬åˆ°æ•²æ¡Œå�çš„ 声音,能闻到这个木头和油漆的气味,有了一个桌å�æ ·å„¿çš„è§¦è§‰……都å�ªæ˜¯è®¤è¯†ä¸Šç”Ÿèµ·çš„一些感å�—ï¼Œæ— è®ºæ€Žä¹ˆåˆ†æž�,都ä¸�能找出一个超出我这些感å�—之外的实体æ�¥ï¼Œ 也就是说,我们认为的这个物质实有的桌å�,其实是我们自己的主观æ„�识在五ç§�感觉的基础上虚构出æ�¥çš„,西方有ä½�哲å¦å®¶æ›¾è¯´è¿‡ï¼Œ“物质是感觉的组å�ˆ”。有点唯识é�“ç�†çš„æ„�æ€�。普通我们认为,è¦�产生一个认识,首先è¦�有所认识的对象,以æ¤ä¸ºå‰�æ��引å�‘我们的认识作用,而唯识å¦ä¸Žæˆ‘们的ç»�验相å��ï¼Œæ£æ˜¯ç”±äºŽæœ‰äº†è®¤è¯†ä½œç”¨ï¼Œæ‰�产生了外在对象的感觉,也就是说,å�ªæœ‰èƒ½è®¤è¯†ï¼Œæ²¡æœ‰æ‰€è®¤è¯†ï¼�
“能”å’Œ“所”æ˜¯å”¯è¯†å¦ ä¸çš„两个é‡�è¦�的概念, “能”是指动作的施动者,是事物能动性的一é�¢ï¼Œ“所”指动作的对象。以眼ç�›çœ‹è‰²ä¸ºä¾‹ï¼Œæˆ‘们的能动的认识作用——眼识,是“能认识”,注æ„�,ä¸�是眼ç�ƒè¿™ä¸ªå™¨ 官,器官å�ªæ˜¯è®¤è¯†ä½œç”¨çš„一个助缘,佛教ä¸å�«å�𓿠¹”;所看到的色,是“所认识”,佛教ä¸å�«å�š“境”。我们一般认为,认识活动产生的å‰�æ��:一个是具有功能的 器官——æ ¹ï¼Œä¸€ä¸ªæ˜¯è®¤è¯†çš„å¯¹è±¡——å¢ƒï¼Œæ ¹å’Œå¢ƒæŽ¥è§¦ï¼Œæ‰�能å�‘生认识作用,而佛教认为,æ�°æ�°æ˜¯ç”±äºŽè¿™ä¸ªè®¤è¯†ä½œç”¨ï¼Œæ‰�äº§ç”Ÿäº†æœ‰å¤–åœ¨æ ¹å’Œå¢ƒçš„æ„Ÿè§‰ï¼Œæ ¹å’Œå¢ƒéƒ½å�ªæ˜¯å¿ƒ ç�†ä½œç”¨ã€‚å�ªæœ‰èƒ½è®¤è¯†ï¼Œæ²¡æœ‰æ‰€è®¤è¯†ï¼Œè¿™ç‚¹å¾ˆéš¾ç�†è§£ï¼Œå�ªæœ‰æ–½åŠ¨è€…æ²¡æœ‰å�—动者,这个动作能完æˆ�å�—?能ï¼�ä½›ç»�上常以å�šæ¢¦ä¸ºä¾‹ï¼Œåœ¨æ¢¦ä¸æ˜¯é“�定了没有所认识的对象,å�ª 有能认识的æ„�识,梦到å�‘财,其实还是一分钱没得ç�€ï¼Œä½†æ˜¯è¿™æ˜¯é†’æ�¥ä»¥å�Žæ‰�知é�“,没醒的时候å�¯é«˜å…´ç�€å‘¢ï¼�佛说我们现在就åƒ�一场生æ»å¤§æ¢¦ï¼Œå�ªæ˜¯ç”±è®¤è¯†ä½œç”¨äº§ç”Ÿäº† å®žä½“çš„æ„Ÿè§‰ï¼Œè€Œæ²¡æœ‰çœŸæ£æ‰€è®¤è¯†çš„实体å˜åœ¨ã€‚å†�比如å‰�段时间美国有一个科幻电影å�«å�šã€Šé»‘客å¸�国》,讲的就是用电脑虚拟现实世界,用电脑模拟的信æ�¯å�‘é€�给人的 神ç»�,å�ªè¦�把人的眼ã€�耳ã€�é¼»ã€�舌ã€�身这五ç§�识给骗过去了,人就真的以为是生活在现实里了,实际上呢,å�ªæ˜¯ä¸€å¥—一套的程åº�而已,这从æŸ�个方é�¢ä¹Ÿèƒ½è¯´æ˜Žå”¯è¯†çš„é—®é¢˜ã€‚å› æ¤ï¼Œæˆ‘们认为真实ä¸�虚ã€�å�šå›ºå®žæœ‰çš„物质世界,其实很脆弱,å�ªè¦�把人的五ç§�感觉骗过去,人们就æ»å¿ƒå¡Œåœ°åœ°è®¤ä¸ºæ˜¯ç‰©è´¨å®žæœ‰äº†ï¼Œè€Œäº‹å®žä¸Šæ˜¯æˆ‘们在ç§�ç§�ç§�感å�—之上用æ„�识虚构出æ�¥ä¸€ä¸ªå¤§å�ƒä¸–界,而沉迷其ä¸ã€‚
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阿赖耶识的缘起�论
既然唯有识,就有了一个问题。刚æ‰�说到用电脑模拟五ç§�识使我们产生物质实有的幻觉,那我们的当å‰�的现实是è°�给虚拟出æ�¥çš„呢?如果真是唯识,为什么å��å��觉得有个实体,眼ã€�耳ã€�é¼»ã€�舌ã€�身é…�å�ˆçš„的如æ¤ä¸€è‡´ï¼Œå¥½åƒ�æ•…æ„�è¦�骗我们似的,是è°�在å�‘æˆ‘ä»¬å‘¢ï¼Ÿè¿™å„¿æ˜¯ä¸€ä¸ªæ‰¾åŽŸå› çš„é—®é¢˜ï¼Œè¦�涉å�Šåˆ°å”¯è¯†å¦ä¸é�žå¸¸é‡�è¦�的一个概念——阿赖耶识 。
è°�在å�‘ä½ å‘¢ï¼Ÿè‡ªå·±å�‘自己ï¼�为什么呢?我们一般认为我们所感å�—到的就是这世界的全部,å�¯æ˜¯ä½›è¯´è¿™ä¸–界除了我们所能认识到的显现的部分,还有å�¦ä¸€éƒ¨åˆ†æ˜¯éš� è—�çš„ä¸�显现的,就是阿赖耶识。所谓的世界,咱们刚æ‰�说了,ä¸�外乎是识,如果把它比作一个时刻å·�æµ�ä¸�æ�¯çš„æµ�å�˜ä½“çš„è¯�,那就是有一个明æµ�和一个暗æµ�。这阿赖耶 识,å�¯ä»¥è¯´æ˜¯ä¸€ä¸ªæ½œå±‚的心ç�†æ´»åŠ¨ï¼Œæˆ‘ä»¬è®¤ä¸ºäº‹æƒ…åŠžå®Œäº†å°±å®Œäº†ï¼Œå�¯æ˜¯å®ƒä¼šåœ¨é˜¿èµ–耶识里留下痕迹——ä¹ æ°”ï¼Œå�ˆå�«“ç§�å�”,这“ç§�å�”也是佛教的一个概念,就是 事物的一个缩影,ç‰åˆ°æ�¡ä»¶æˆ�熟了,åƒ�æ¤�物的ç§�å�ä¸€æ ·ï¼Œå®ƒè¿˜ä¼šç”Ÿå�‘,阿赖耶识å�ˆå�«ç§�å�识,这ç§�å�是å�«è—�的,我们很难认识到,å�¯æ˜¯å®ƒçš„作用å�´å¾ˆå·¨å¤§ã€‚ç§�å�与现 行是刹那交替的,我们过去æ¯�一刹那的活动,都会在阿赖耶识里留下ç§�å�,这ç§�å�å†�显现,就形æˆ�了我们的未æ�¥ã€‚
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有人会问了,这执ç�€æ—¢ç„¶ç”±æ�¥å·²ä¹…,那最åˆ�的执ç�€æ˜¯æ€Žä¹ˆäº§ç”Ÿçš„,如果一开始就有执ç�€çš„è¯�,是ä¸�是类似于基ç�£æ•™çš„原罪说呀?这就是有没有头儿的问题,佛ç»� 上常说“æ— å§‹ä»¥æ�¥”,与我们å�£è¯ä¸çš„“æœ‰å�²ä»¥æ�¥”ä¸�ä¸€æ ·ï¼Œæ— å§‹å°±æ˜¯è¯´æ²¡æœ‰ç¬¬ä¸€å› ——æ ¹æœ¬ä¸�å˜åœ¨“原”的问题。这ä¸�是躲é�¿é—®é¢˜ï¼Œä»»ä½•事都是有å‰�å› å�Žæžœçš„,ä¸� 是天产石猴蹦出æ�¥çš„ï¼Œå¦‚æžœè¯´æœ‰ä¸€ä¸ªå¤´å„¿ï¼Œæœ‰ä¸ªå¼€å§‹ï¼Œé‚£ä¹ˆè¿™ä¸ªä½œä¸ºç¬¬ä¸€å› çš„ä¸œè¥¿ï¼Œå®ƒæœ¬èº«å°±æˆ�ä¸ºæ²¡æœ‰åŽŸå› çš„äº†ï¼Œå°±å •å…¥æ— å› è®ºäº†ã€‚äºŽæ˜¯ä¾¿æˆ�了抱ç�€ä»»ä½•事物都需è¦� åŽŸå› çš„ä¿¡å¿µåŽ»å¯»æ‰¾ç¬¬ä¸€å› ï¼Œå�´å¾—到了一个与自己原本的信念相è¿�å��çš„ç»“è®ºã€‚æ‰€ä»¥ä¸€å®šæ˜¯æ— å§‹ï¼Œæœ‰å§‹è®ºï¼Œä¸€å®šæ˜¯æ— å› è®ºã€‚
阿赖耶识的ç�†è®ºï¼Œç®€è¨€ä¹‹å°±æ˜¯è®¤ä¸ºä¸–界是明æµ�与暗æµ�交替的刹那å�˜åŒ–çš„å�Œçº¿ç»“构。事物都在ä¸�å�œçš„å�‘展å�˜åŒ–之ä¸ï¼Œè¿™ç§�生ç�å�˜åŒ–å�¯ä»¥å¾®ç»†åˆ°æ¯�一刹那。比如说这 å¼ æ¡Œå�,用了五年,å�˜æ—§äº†ï¼Œå®ƒä¸�是那一天å�˜æ—§çš„,是æ¯�分æ¯�秒都在å�˜ã€‚也就是说我们的识,å‰�念ç�,å�Žå¿µç”Ÿï¼Œæ—¶æ—¶åˆ»åˆ»åœ¨ä¸Žé˜¿èµ–耶识相交替。而阿赖耶识是éš�性 的,这ç§�交替就æˆ�了暗箱æ“�作,以致于我们总是被表é�¢çŽ°è±¡æ‰€è¿·æƒ‘ï¼Œå°±åƒ�æ”¾ç”µå½±ä¸€æ ·ï¼Œå®žé™…ä¸Šæ¯�ç§’ä¸éƒ½æœ‰24æ ¼èƒ¶ç‰‡æ”¾è¿‡åŽ»ï¼Œæ¯�ä¸€æ ¼å›¾è±¡å¤ªç›¸ä¼¼äº†ï¼Œè¿žç»æ”¾æ˜ 时由于 我们的视觉暂留的错误认识,æ‰�会觉得好åƒ�是å�Œä¸€ä¸ªäººç‰©åœ¨æ´»åŠ¨ï¼Œä½›æ•™ä¸æœ‰ä¸ªä¸“门的è¯�å�«å�š“相似相绔,指的就是世界的这ç§�刹那生ç�ç›¸ï¼Œå¦‚æ¤æ˜Žæš—交替,å‰�仆å�Ž ç»§ï¼Œä¸€åˆ‡äº‹ç‰©å¾—ä»¥å�‘展è¿�行,这其ä¸å�³ä½¿æœ‰ä¸»ä½“,也是å�˜åŒ–的相待的主体,ä¸�å�¯èƒ½å˜åœ¨ç»�对的ä¸�å�˜çš„实体,所以,阿赖耶识的缘起ç�†è®ºè¿˜æ˜¯åœ¨è¯´æ— 我。
有人问“æ— æˆ‘ï¼Œè°�轮回?”那么我è¦�å��问:“有我,怎么轮回?”事物è¦�产生作用,其本身必然产生å�˜åŒ–,如果有个东西ä¸�å�˜ã€‚它就ä¸�能å�‚与世界的å�‘展è¿�行, 就好åƒ�一个æ¯�亲è¦�生儿å�,自身å�´ä¸�å�‘生å�˜åŒ–,å�¯èƒ½å�—?这就是“缘起故空,空故缘起”çš„é�“ç�†ï¼Œä¹Ÿæ˜¯ä½›æ•™“å› ç¼˜è§‚”çš„æ ¸å¿ƒå†…å®¹ï¼Œè¦�å®‰ç«‹å› æžœç¼˜èµ·ï¼Œå¿…é¡»æ— æˆ‘ã€‚æ‰€ ä»¥ï¼Œä½›æ•™è®²çš„å› æžœå…³ç³»æ˜¯æ— æˆ‘çš„å› æžœï¼Œä¸–é—´è®²çš„å› æžœå¾€å¾€æ˜¯æœ‰æˆ‘çš„å› æžœï¼Œæ€»æƒ³ç»™å› æžœæ‰¾ä¸€ä¸ªå›ºå®šä¸�å�˜çš„主体,作为作者和å�—者,å�¯æ˜¯è¦�是真的找到了这个主体,它自 身ä¸�能å�˜å¼‚,å�ˆä¸�能å�‚与生生ä¸�æ�¯çš„å› æžœè¿�动,这是自相矛盾。我们普通一谈轮回,总离ä¸�å¼€ä¸�æ»çš„ç�µé‚,事实上,如果轮回有个主体的è¯�,也å�ªèƒ½æ˜¯åˆ¹é‚£å�˜åŒ–的阿 赖耶识,想è¦�找一个永æ�’ä¸�å�˜çš„å®žä½“ä½œä¸ºä¸–ç•Œçš„åŽŸå› ï¼Œä¸�管是物质ä¸�ç�的基本粒å�,还是上å¸�ï¼Œé€ ç‰©ä¸»ï¼Œå…ƒç¥žï¼Œç�µé‚,都是ä¸�å�¯èƒ½çš„。从这层æ„�ä¹‰ä¸Šè¯´ï¼Œä½›æ•™çš„æ— æˆ‘ å°±æ˜¯æ— ç¥žè®ºï¼Œå�ªä¿¡å› 缘,ä¸�信主宰。任何人,包括佛,都ä¸�能左å�³æˆ‘们的命è¿�,åƒ�法轮功所宣扬的神教内容,都ä¸�符å�ˆä½›æ•™çš„基本æ€�想。佛ä¸�是æ��出“æ— æˆ‘”æ�¥æ ‡æ–° 立异,他å�ªæ˜¯è§‰æ‚Ÿåˆ°ä¸–ç•Œç¡®ç¡®å®žå®žæ˜¯è¿™æ ·çš„ï¼Œå¦‚å®žåœ°å‘Šè¯‰äº†æˆ‘ä»¬ï¼Œä½›æ•™å…¶å®žä¹Ÿä¸�是普通æ„�义上的宗教,“佛教”是佛的言教。
å› æžœä¸šæŠ¥çš„é—®é¢˜ä¹Ÿå�ªæœ‰é€šè¿‡é˜¿èµ–耶识æ‰�能实现,这å�«å�š“异熟”,“异”就是异时,ä¸�å�Œçš„æ—¶é—´ï¼Œ“熟”就是æˆ�熟。这就是说,ç§�å�è–°ä¹ åˆ°é˜¿èµ–è€¶è¯†ä¸å�Žï¼Œä¸�一 定马上就能å†�次生æˆ�现行,也å�¯èƒ½è¦�å˜å‚¨ä¸€æ®µæ—¶é—´ï¼Œä½ é€ çš„ä¸šï¼Œå°±æ˜¯é€šè¿‡è¿™ç§�æ–¹å¼�ä¿�å˜å»¶ç»ï¼Œåˆ°ä»¥å�Žå› 缘æˆ�熟了å†�现行。å�¯èƒ½æœ‰äº›äººè¿˜è§‰å¾—,这ç§�说法还是è€�一套的 “善有善报,æ�¶æœ‰æ�¶æŠ¥”,迷信ï¼�ä¸�æ˜¯è¿™æ ·ï¼Œä½ æƒ³æƒ³ï¼Œä»»ä½•äº‹éƒ½æ˜¯æœ‰å› å°±æœ‰æžœï¼Œä¸�是å�‘生了就一笔勾销的,作æ�¶æ—¶çš„å��心眼儿薰æˆ�了ç§�å�,ç‰åˆ°æ�¶ç¼˜å�ˆå‡‘é½�了,这å�� 心眼的ç§�å�æœ‰äº†å˜æ´»çš„环境,就现行æˆ�了一ç§�痛苦的感å�—,这一世结ä¸�了å¸�,自然有å�Žä¸–,ä¸�è®ºæ˜¯æ€Žæ ·çš„å½¢å¼�å�§ã€‚所以,è¦�说人的命è¿�由判官å°�鬼或者是上å¸�æ“�纵, 那是迷信,而阿赖耶识缘起,是自己掌æ�¡è‡ªå·±çš„命è¿�ï¼Œè¿™æ˜¯è§„å¾‹ï¼Œä½ è¦�是é�žè¦�讲“人æ»å¦‚ç�¯ç�”,我倒是想ä¸�é€šï¼Œäººç”Ÿä¹‹ä¸æ¯�ä¸€ä»¶äº‹éƒ½æ˜¯æœ‰å› æœ‰æžœçš„ï¼Œç”Ÿæ»ä¸¤å¤´å�´æ˜¯ æ–æŽ‰çš„ï¼Œç”Ÿæ— å› ï¼Œæ»æ— 果,这怎么说都是æ»èƒ¡å�Œã€‚
还有一个问题,有些人会说若以阿赖耶识的ç�†è®ºï¼Œæˆ‘们的现在是由过去留下的ç§�å�注定的,而我们的现在å�ˆæ³¨å®šäº†æœªæ�¥ã€‚这是ä¸�是宿命论呢?ä¸�是。ç§�å�和现行 å¹¶ä¸�是一一对应的æ»å…³ç³»ï¼Œè€Œæ˜¯åœ¨å�‘展å�˜åŒ–之ä¸ï¼Œæ˜¯ç”±é”™ç»¼å¤�æ�‚的综å�ˆå› ç´ å†³å®šçš„ã€‚ç§�å�生现行是è¦�å‡‘è¶³å› ç¼˜æ�¡ä»¶çš„,如果ä¸�ç»™å®ƒåˆ›é€ æ�¡ä»¶ï¼Œå°±å¥½è±¡ç§�å�失去了土 壤ã€�水分,还是ä¸�å�¯èƒ½ç”Ÿæ ¹å�‘芽。我们过去的ç§�å�生起的是我们现在的感å�—,在现况的基础上我们怎么想ã€�怎么å�šï¼Œæ˜¯æˆ‘们å�¯ä»¥æŠ‰æ‹©çš„,这ç§�“主观能动性”çš„å�‚与 就直接影å“�到以å�Žç§�å�的起现,所以佛教是å�‘çŽ°è§„å¾‹ï¼Œæ”¹é€ äººç”Ÿï¼Œç»�ä¸�是宿命论。
关于安立阿赖耶识的必�性,以�对唯识��的��疑问,凡是我们能想到的,�论上都有专门的论述,这里就�多说了。
唯识佛 法的大构架到这里已ç»�æœ‰æ‰€æ˜¾éœ²äº†ï¼Œä¸€åˆ‡çš†æ˜¯è¯†ï¼Œè¿™æ ·å°±æ‰“ç ´äº†ä¸»å®¢åˆ†ç«‹ï¼Œå°±æ‰“ç ´äº†æ™®é€šè®¤ä¸ºçš„ç‰©è´¨ç‹¬ç«‹äºŽæ„�识的独立实有性;å�¦ä¸€æ–¹é�¢ï¼Œè¿™è¯†ï¼Œå�ˆæ˜¯æ˜Žæµ�和暗æµ�çš„ 交替起现,就是说这世界ä¸�是贯穿的,å�Œä¸€çš„,而是相似相ç»ã€�刹那生ç�的。所以,既ä¸�能独立å˜åœ¨ï¼Œå�ˆä¸�是常一ä¸�å�˜ï¼Œè¿™å°±æ˜¯ä½›æ•™çš„æ ¸å¿ƒå†…容——æ— æˆ‘ã€‚
三性的å˜åœ¨æ¨¡å¼�
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首先,ä¾�他起性,就是指刚æ‰�所说的阿赖耶识缘起的é�“ç�†ã€‚“ä¾�ä»–èµ·”从å—é�¢ä¸Šçœ‹ï¼Œå°±æ˜¯ä¾�é� 其他东西生起,而ä¸�能独立自然生起,就是指世界å�ªæ˜¯æˆ‘们的认识 作用,而这认识有是阿赖耶识ç§�å�与现行交替的过程。这ç§�å˜åœ¨æ¨¡å¼�是事物的è¿�作规律,ä¸�管好事å��事,æ£ç¡®é”™è¯¯ï¼Œéƒ½ä»¥è¿™ç§�æ–¹å¼�得以è¿�行。
而我们凡夫ä¸�了解ä¾�他起性的缘起规律,å�´è¯¯ä»¥ä¸ºä¸–界是有我有常的,这ç§�å�ªå˜åœ¨äºŽé”™è¯¯è®¤è¯†ä¹‹ä¸è€Œå®žé™…上å�虚乌有的å˜åœ¨æ¨¡å¼�,å�«å�šé��计所执性。
如果我们在缘起事物上,ä¸�执ç�€æœ‰æˆ‘有常,而能如实了知其本性,这ç§�清净的真实ä¸�虚的å˜åœ¨æ–¹å¼�就是圆æˆ�实性。ä¾�他起性与圆æˆ�实性的关系就是法与法性的关系。
还以梦为例æ�¥è¯´æ˜Žï¼Œæ¯”如我å�šäº†ä¸ªæ�¶æ¢¦ï¼Œæ¢¦è§�一å�ªè€�虎è¦�å�ƒæˆ‘,在梦里肯定是把它当真了,急的到处跑,总怕被è€�虎逮ç�€ï¼Œè¿™è€�虎就是é��è®¡æ‰€æ‰§æ€§ï¼Œå› ä¸ºä½ æŠŠæœ¬ ä¸�å˜åœ¨çš„东西当æˆ�å˜åœ¨äº†ï¼›è¿™è€�虎虽然没有,但这梦还是å�šäº†ï¼Œæˆ‘æ„�识的这ç§�活动还是有的,这就是ä¾�他起性;而如果从梦ä¸è§‰é†’,å�‘觉这都是å�‡çš„,ä¸�过一场梦, å�¦å®šäº†é”™è¯¯ï¼Œä»Žæ£é�¢æ�¥è¯´å°±æ˜¯è®¤è¯†äº†ä¸–界真实ä¸�虚的本性,就是圆æˆ�实性。这三性就是:对世界的错误认识是é��计所执性,世界实际的è¿�行形å¼�是ä¾�他起性,世界的 真实本性就是圆æˆ�实性——觉悟的境界。
三性,把佛教的世界观ã€�价值观乃至终æž�ç›®æ ‡ä»¥å�Šè¾¾åˆ°è¿™ä¸ªç›®æ ‡çš„途径都概括清楚了,佛教的世界观——唯识,就是唯ä¾�他起性;佛教的价值观就是é�¢å¯¹çœŸå®žï¼Œè®¤è¯†ä¾�ä»–èµ·ï¼Œä¹ƒè‡³æ”¹é€ ä¾�他起,趋å�‘圆æˆ�å®žï¼Œè¿™æ ·äººç”Ÿæ‰�有价值;佛教的终æž�ç›®æ ‡å°±æ˜¯è§‰æ‚Ÿåœ†æˆ�实性;而达到这个目的的方法就是在ä¾�他起性上ä¸�增益é��计所执性。
三性的æ��出,一å�¥è¯�å°±æ˜¯ï¼Œè®©æˆ‘ä»¬æ—¶åˆ»è®¤æ¸…æ¥šï¼Œä»€ä¹ˆæ˜¯æœ‰ï¼Œä»€ä¹ˆæ˜¯æ— ï¼Œé��计所执性决定没有;ä¾�他起性是说这世界是相似相ç»ã€�如梦如幻的有,å��过æ�¥è¯´ï¼Œè¿™å¹» 有æ‰�是真æ£çš„æœ‰ï¼Œå› 为å˜åœ¨å°±å�ªèƒ½æ˜¯ä»¥è¿™ç§�æ–¹å¼�å˜åœ¨ï¼›åœ†æˆ�实性是ä¾�ä»–èµ·çš„æ ¹æœ¬ä½“æ€§ï¼Œæ˜¯ä½›é™€æ‰€è§‰æ‚Ÿçš„çœŸå¦‚ï¼Œå†³å®šæ˜¯æœ‰ã€‚ä½›ç»�里有时讲空,有时讲有,有时å�ˆè¯´é�žç©º é�žæœ‰ï¼Œçœ‹ä¼¼éš¾ç�†è§£ï¼Œå…¶å®žå°±æ˜¯è¯´é��计所执性是空,圆æˆ�实性是有,ä¾�他起性是é�žç©ºé�žæœ‰ã€‚对于有è¦�如实地有,对于空è¦�如实地空,既ä¸�增益,也ä¸�æ�Ÿå‡�,这就是佛教 讲的ä¸é�“。
由于在我们凡夫的æ€�维世界ä¸ï¼Œå¾ˆéš¾æ£ç¡®ç�†è§£ä»€ä¹ˆæ˜¯çœŸå®žå˜åœ¨ï¼Œå¾€å¾€æ˜¯é”™è¯¯åœ°æŠŠå®ƒä¸Ž“我”ç‰å�Œèµ·æ�¥ï¼Œæ‰€ä»¥ä½›æ•™åœ¨å¾ˆå¤šåœ°æ–¹éƒ½ä¸�æ£é�¢è¡¨è¿°åœ†æˆ�实性,å�ªè¯´å®ƒä¸�是 什么,ä¸�说它是什么,å�³å�ªè¯´ä¸–界上没有什么,ä¸�说到底真实有什么。这自然是一ç§�è¯ è¡¨æ–¹ä¾¿ï¼Œä½†äººä»¬å¾€å¾€å˜æœ‰æœ‰è¯¯è§£ï¼Œè®¤ä¸ºä½›æ•™æ˜¯è™šæ— ä¸»ä¹‰ï¼Œä¸»å¼ ä¸€åˆ‡çš†ç©ºï¼›åŒ…æ‹¬ 一些å¦ä½›çš„人,也æ�žä¸�清楚这个问题,总认为越空越é�©å‘½ï¼Œå¥½åƒ�è°�è¦�ä¸�大谈特谈空è°�å°±ä¸�åƒ�个å¦ä½›çš„。其实,佛教是é�žç©ºé�žæœ‰çš„ä¸é�“,而且,这个“ä¸é�“”,ç»�ä¸�是 折ä¸çš„和稀泥。佛教的目的是认识真实,还世界本æ�¥é�¢ç›®ï¼Œæ—¢ä¸�是有我有常ã€�也ä¸�æ˜¯ç©ºæ— ä¸€åˆ‡ï¼Œä¸–ç•Œç¡®å®žæ˜¯è¿™æ ·å˜åœ¨çš„嘛ï¼�
唯识å¦çš„实践
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现在佛教内部æµ�行一个趋势,就是强调实修而贬低ç�†è®ºï¼Œå¥½åƒ�å�ªè¦�è°�é‡�视ç�†è®ºå°±è¯´æ˜Žä»–没有修行似的。æŒ�这观点的人其实是既ä¸�懂ç�†è®ºå�ˆä¸�懂修行。佛教的ç»�å…¸ 看似浩如烟海,å�¯æ˜¯éƒ½æ˜¯æ•™äººå¦‚何修行。这就好象一个人è¦�çˆ¬å±±æ¸¸è§ˆï¼Œå¦‚æžœä»…æŠŠåœ°å›¾ç ”ç©¶äº†ä¸€é��就觉得够了,ä¸�用爬山了,实际上一路风光一点也没è§�åˆ°ï¼Œè¿™æ ·çš„çº¸ 上谈兵固然是ä¸�å�¯å�–的,但是,若走å�¦ä¸€ä¸ªæž�端,ä¸�看地图就匆匆上路,费劲ä¸�说,è¦�是走上å�‰è·¯ï¼Œç”šè‡³è¯¯å…¥é™©é€”,岂ä¸�冤枉ï¼�两全其美的办法,先仔细看了地图, å†�æ�£ç�€åœ°å›¾ä¸Šè·¯ï¼Œå› 为仅é� 看地图的åˆ�期å�°è±¡æ¯•竟还是模糊,带ç�€åœ°å›¾ï¼Œè¾¹èµ°è¾¹å�°è¯�,越走越明了,登至顶峰,扔掉地图,众山一览,岂ä¸�美哉ï¼�
我们凡夫的错误执ç�€æ ¹æ·±è’‚固,心性å�ˆé¡½åŠ£ï¼Œå¦‚æžœä¸�能首先说æœ�自己,ä¸�能深切地认å�Œä½›æ•™çš„世界观ã€�人生观,就ä¸�å�¯èƒ½è�½å®žåˆ°ä¿®è¡Œå®žè·µä¸Šã€‚缺ä¹�明晰的ç�†è®ºæ€� 维,仅é� 体验或是情感的信,认识肯定很模糊,信心就ä¸�会å�šå®šï¼Œç¨�é�‡æŒ«æŠ˜å°±ä¼šåŠ¨æ‘‡ï¼Œéš¾æ€ªç«Ÿç„¶æœ‰ä¸€äº›ä½›å¼Ÿå�è·Ÿç�€æ³•轮功跑了。信佛ä¸�æ˜¯ç›¸ä¿¡ä½›çš„æ³•åŠ›æ— è¾¹ã€�有求必 应,而是相信佛所说的é�“ç�†å°±æ˜¯çœŸç�†ã€‚唯识佛法是硬é�“ç�†ï¼Œçœ‹ä¼¼è‰°æ·±ï¼Œè§£å†³çš„全是硬碰硬的问题,是把我们æ€�想上的疙瘩全结开,以求å�šå®šåœ°è¸�ä¸Šä¿®ä¹ ä¹‹è·¯ã€‚
佛教的ä¸å¿ƒï¼Œå°±æ˜¯“æ— æˆ‘”。 å�¯ä»¥è¯´ï¼Œè¿™ä¸ª“我”是万æ�¶ä¹‹æº�,所有的æ�¶è¡Œéƒ½æ˜¯ä¸ºäº†è¿™ä¸ªèŽ«é¡»æœ‰çš„ä¸œè¥¿è€ŒçŠ¯ä¸‹çš„ï¼Œä¸ºæ¤è¿˜å¾—å�—æŠ¥åº”ï¼Œä½ è¯´å†¤ä¸�冤ï¼�å�¦ä¸€æ–¹é�¢ï¼Œä½†å‡¡å–„的事情å�ˆéƒ½å’Œ“æ— æˆ‘”有点关 ç³»ï¼Œå¤§å…¬æ— ç§�,èˆ�己为人……忘我也å�¯ä»¥è¯´æ˜¯æµ…å±‚æ¬¡çš„æ— æˆ‘ï¼Œè¿™äº›ä¸–é—´æ��倡的å“�德,都å�¯ä»¥è¯´æ˜¯æ— 我的一ç§�è¡¨çŽ°ï¼Œå¦‚æžœçœŸåœ°æŒ‰ç…§ä½›é™€æŒ‡ç»™çš„æ–¹æ³•åŽ»ä½“æ‚Ÿæ— æˆ‘ï¼Œä»·å€¼æ˜¯ ä¸�å�¯ä¼°é‡�çš„ï¼�所以,讲唯识也好,三性也好,看似很å¤�æ�‚ï¼Œéƒ½æ˜¯ä¸ºäº†è®©äººä»¬æ‰“å¿ƒçœ¼é‡Œè®¤è¯†åˆ°æ— æˆ‘ï¼Œèƒ½çœŸæ£ä»¥“æ— æˆ‘”æ�¥çœ‹å¾…一切事物,以“æ— æˆ‘”的方针指导我们的行为乃至起心动念,这ä¸�æ˜¯é’»æ•…çº¸å †çš„å¦æœ¯ç ”究,而是我们æ¯�æ—¶æ¯�刻所è¦�é�¢å¯¹çš„修行ï¼�
å”¯è¯†å¦ çš„ä¿®ä¹ å®žè·µå†…å®¹æ·±å¹¿ï¼Œè¿™é‡Œç®€å�•谈一点æ¢è§‚的关系。佛教修行的主è¦�å†…å®¹ï¼Œå°±æ˜¯å¯¹æ²»é¢ å€’çš„æˆ‘è§�,其方法就是通过æ¢å’Œè§‚。æ¢å°±æ˜¯æ‘„心专注ä¸�散,观就是体察法义, 以智慧观照万事万物,å¯¹æ²»é¢ å€’è™šå¦„ã€‚æ¢å’Œè§‚是互相增上的,认真地å¦ä¹ å’Œæ€�ç»´æ— æˆ‘çš„é�“ç�†ï¼Œä»¥æ¤æ£è§�观照世间诸法本æ�¥è™šå¦„,æ‰�能å�šåˆ°å¿ƒä¸�æ”€ç¼˜ï¼Œæ¢æ�¯äº†æ•£ä¹±å¿ƒï¼Œ å�ˆèƒ½æ›´å¥½åœ°ä½“悟法义,照è§�诸法的真实é�¢ç›®ï¼Œè¿™å°±æ˜¯æ¢è§‚å�Œè¿�。å�•å°±“梔æ�¥è¯´ï¼Œå¹¶ä¸�是佛教所独有的,许多外é�“的修行方法都å�¯ä»¥èŽ·å¾—ç›¸å½“çš„å®šåŠ›ï¼Œè€Œæ— æˆ‘çš„è§‚ä¿® 方法å�´æ˜¯ä½›æ•™æ‰€ç‹¬å€¡çš„。如æ¤å‹¤ä¿®æ¢è§‚,å��å¤�对治错误执ç�€ï¼Œä¸€æ¥æ¥æŽ¥è¿‘真实,若çª�ç ´ä»…ä»Žæ€�维上ç�†è§£ “æ— æˆ‘”,而能从整个身心上实è¯�æ— æˆ‘ï¼Œäº²è§�真实,便是至“è§�é�“ä½�”,也就是æˆ�为了登地è�©è�¨ï¼Œè‡³æ¤ä¾¿æ˜¯è¸�上了觉悟之路。
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“å››æœ‰å››æ— ”,就是让大家时时以唯识的 观待方法æ��é†’è‡ªå·±ï¼Œåˆ°åº•ä»€ä¹ˆæ˜¯æœ‰ï¼Œä»€ä¹ˆæ˜¯æ— ï¼Œæœ‰è¦�å¦‚å®žåœ°æœ‰ï¼Œæ— è¦�å¦‚å®žåœ°æ— ã€‚çŽ°åœ¨å¥½åƒ�很æµ�行“现实”两个å—,说“ä½ ä»¬ä½›æ•™è¿™ä¸€å¥—å¤ªä¸�现实”ï¼�å�¯æ˜¯æˆ‘们认真想 想,从å°�åˆ°å¤§ï¼Œç”šè‡³æ˜¯æ— å§‹ä»¥æ�¥ï¼Œæˆ‘们哪一天现实过?我们哪一天认识到了世界人生的真实é�¢ç›®ï¼Ÿä¸�识真实何谈现实ï¼�ä½›æ•™çš„ç›®çš„ï¼Œä½›é™€è¨€ä¼ æ•™åŒ–çš„ç›®çš„ï¼Œå°±æ˜¯è®©æˆ‘ ä»¬æ—¶æ—¶å¯¹æ²»è‡ªå·±ä¹ ä»¥ä¸ºå¸¸çš„é”™è¯¯è®¤è¯†ï¼Œå°±æ˜¯æ¯�æ—¶æ¯�刻é�¢å¯¹çŽ°å®žï¼Œè®¤è¯†çŽ°å®žï¼�什么是现实?就是佛教ä¸ä¸�厌其烦所强调的——æ— æˆ‘ï¼�å”¯è¯†çš„å®žè·µï¼Œæ£æ˜¯ä»¥æ— 我为ä¸å¿ƒï¼Œé—»å¦‚是教,æ€�如是ç�†ï¼Œè¡Œå¦‚是观,得如是è¯�。
Extract from 唯识与ä¸è§‚ (å�—怀瑾)
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它的纲è¦�给我们介ç»�äº†ã€‚ç¬¬å…æ„�识ä¸�åƒ�å‰�五识,也ä¸�åƒ�å�Žæ�¥çš„第七识ã€�第八识。“三性”它具备了,“三é‡�,通三境”,“三界轮时易å�¯çŸ¥”ã€‚è¿™ä¸ªç¬¬å…æ„�识啊,这个东西啊,所以我们ä¸å›½äººã€Šè¥¿æ¸¸è®°ã€‹å°�说啊,就把它å�«å�šå™æ‚Ÿç©ºï¼Œæ˜¯è¿™ä¸ªä¸œè¥¿ã€‚(我们这个心ç�†ç¬¬å…æ„�识æ€�想)它最å��了,也最高明。我们现在普通人讲,这个“心”,笼总,佛å¦ä¹Ÿå¥½ã€�普通人讲这个“心”å•Šï¼Œåœ¨å”¯è¯†ï¼Œè¿™ä¸ªæ˜¯åœ¨ç¬¬å…æ„�识的范围。
ç¬¬å…æ„�è¯†æ— æ‰€ä¸�通,它具备三性ã€�三é‡�——现é‡�ã€�比é‡�ã€�é�žé‡�都具备的。通三境,都通。“三界轮时”ï¼Œä½ è¦�晓得,欲界ã€�色界ã€�æ— è‰²ç•Œï¼Œä¸€åˆ‡å…é�“轮回,乃至于说现在å�˜å‡¡å¤«ã€�å°†æ�¥æˆ�佛都é� å®ƒã€‚ä½ ä¸�è¦�轻视了它——ç¬¬å…æ„�识。哎,虽然å��ï¼Œä½ ä¸�è¦�轻视了它哦ï¼�æ²¡æœ‰ç¬¬å…æ„�识的æ€�æƒ³ä½ è¿˜æˆ�ä¸�了呢ï¼�所以“三界轮时易å�¯çŸ¥”ã€‚å®ƒè¿™ä¸ªç¬¬å…æ„�识的心æ€�呀,包括多了,跟它相关的“心所”(ä¸�是心的“能”哦,注æ„�啊ï¼�心的“所”,ä¸�是“能”。“能å�˜”是第八阿赖耶识呦ï¼�ç¬¬å…æ„�识也是“所å�˜”哦。所以对第八阿赖耶识的立场æ�¥è®²ï¼Œç¬¬å…æ„�识也是它的“所å�˜”而已。ä¸�过是它的“当家”的儿å�——“è€�二”在当家。“大儿å�”是第七识,ä¸�大管事的。ç‰äºŽæˆ‘们å”�æœ�ä¸€æ ·ï¼Œå½“å®¶è€�二儿å�æ�Žä¸–民,当了皇å¸�了。呵,è€�二当了皇å¸�。)相应心所,它包括的心所(ä¸�是心“能”)有五å��一个,“å–„æ�¶”一切å��çš„ã€�好的它都有,“å–„æ�¶ä¸´æ—¶åˆ«é…�之”ï¼Œç¬¬å…æ„�识它的善ã€�它的å��,ä¸�一定的呦ï¼�é�žå¸¸ä¸�定。当它去å�šå®ƒè¦�得到å‰�é�¢å‰�五识的帮忙。临时对境ä¾�它起的时候ã€�对境ä¾�它的时候,善æ�¶çš„境界所得的业果ã€�所起的作用ä¸�å�Œï¼Œ“å–„æ�¶ä¸´æ—¶åˆ«é…�之”。
他说,这个“性界”——它自己的æ„�识自性ã€�它的界别,ç»�常å�—三界——欲界ã€�色界ã€�æ— è‰²ç•Œçš„æ”¯é…�,“æ�’转易”éš�时在å�˜åŒ–。所以åƒ�æˆ‘ä»¬çš„å¿ƒä¸€æ ·ï¼Œå‰�é�¢ä¸€ä¸ªæ€�æƒ³æ£æƒ³å�šå��事,å�Žé�¢é©¬ä¸Šä¸€ä¸ªæ€�æƒ³ç¬¬å…æ„�识å�¦å¤–一é�¢å�ˆæ�¥äº†ï¼Œ“哎呀ï¼�”自己åŠ�自己,“è¿™ä¸�æ˜¯é€ ä¸šå�—?哎呀,算了算了ä¸�è¦�å�šäº†ï¼Œè¿˜æ˜¯åŽ»æ‰“ä¸ªå��ã€�拜拜佛å�§ï¼�”它éš�时在å�˜åŒ–自己,“性界å�—三æ�’转易”。
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说这个人“我脾气å��了ã€�我心好的。”哪有这个ç�†ï¼Ÿä½ ä¸�è¦�ä¸‹åœ°ç‹±éƒ½åŽŸè°…ä½ ã€‚è„¾æ°”æ˜¯ä»€ä¹ˆï¼Ÿå°±æ˜¯æ„�动啊ï¼�ä¸�是å��袒脾气,脾气还有å�¦å¤–一个东西呀?脾气ä¸�是什么识呀?有个“脾识”å�§ï¼Ÿéƒ½æ˜¯è¿™ä¸ªæ„�ï¼�“动身å�‘è¯ç‹¬ä¸ºæœ€”唯有它最厉害了。æ„�ä¸šé€ æ»¡äº†ç‰äºŽæ‹‰å¼“å°„ç®äº†ä¸€æ ·ï¼Œæ�¶è´¯æ»¡ç›ˆçš„æ—¶å€™ï¼Œ“引满能招业力牵”。它的现行ã€�现在的行为ã€�æ„�念这个æ€�想,构æˆ�了现在的行为。现在行为累积多了,å�˜æˆ�ä¹ æƒ¯ï¼Œè¿™ä¸ªä¹ æƒ¯å°±æ˜¯ä¸šåŠ›çš„å› å�å�˜æˆ�未æ�¥çš„ç§�å�。过去生的那个æ„�è¯†çš„ä¹ æƒ¯å�˜æˆ�ä¹ æ°”ï¼Œä¹ æ°”å°±æ˜¯ä¸šåŠ›ï¼Œå�˜æˆ�这一生的个性,就是过去生业力æ„�识的ç§�å�ã€�ç§�å�生现在的现行——现在的行为;现在这一生的行为,å�˜æˆ�未æ�¥çš„ç§�å�ã€‚ä¸‰ä¸–å› æžœã€�å…é�“轮回,天上天下ã€�惟我独尊,都是它æ�žçš„事。所以《瑜伽师地论》æ„�识地å�·æ•°å� 了二å��å‡ å�·ï¼Œæœ€å¤šï¼Œéƒ½æ˜¯è®²è¿™ä¸ªä¸œè¥¿ã€‚但是å�˜åœ£äººã€�å�˜å‡¡å¤«éƒ½æ˜¯æ„�识的作用。
这个æ„�识的心æ€�呀,最å�¯æ€•了。所以“动身å�‘è¯ç‹¬ä¸ºæœ€ï¼Œå¼•满能招业力牵”。“引”å°±åƒ�æ‹‰å¼“ä¸€æ ·ï¼Œè¦�拉满,所以ä¸å›½æ–‡å¦é‡Œå¤´è®²å› 果报应,“善有善报,æ�¶æœ‰æ�¶æŠ¥ï¼Œä¸�是ä¸�报,日å�未到”,那个力é‡�没有拉满哪;拉满了以å�Žï¼Œç®åœ¨å¼¦ä¸Šä¸�å¾—ä¸�å�‘ï¼Œä½ è‡ªå·±å°±å�‘出去了,拉ä¸�ä½�了,都是这个æ„�业。
所以我们æ�žäº†å�Šå¤©ä¿®è¡Œï¼Œä½ 修禅ã€�修个一念空ã€�清净,是转æ„�业把它转清净。念佛的人把佛念æˆ�æ„�业,把它念æˆ�ä¹ æƒ¯ï¼Œå�˜æˆ�那个æ£å¿µï¼Œå¦‚æ¤è€Œå·²ã€‚å¦å¯†å®—人æ�žäº†å�Šå¤©ï¼Œä¹Ÿå°±æ˜¯ç»ƒä¹ 那个æ„�业,拼命å�‘好的路上转;但是æ„�业贪ç�€å¤ªå¤šå•Šï¼Œé‚£å¯†å®—å°±ç»™ä½ è®¸å¤šèŠ±æ ·ç»™ä½ è´ªå˜›ï¼Œä½ çˆ±æƒ³å¾—å¾ˆç¾Žä¸½ç»™ä½ æƒ³å¾—å¾ˆç¾Žä¸½ï¼Œä½ çˆ±å��å…«å�ªæ‰‹ï¼Œç»™ä½ å››å��å�ªæ‰‹å¥½ä¸�好?而且说“哎哟,æ¯�个手心里更有一个眼ç�›……”更厉害ï¼�ä½ çˆ±ä»€ä¹ˆç»™ä½ ä»€ä¹ˆã€‚å“ˆï¼Œé‚£ä¸ªè¯±å¯¼æ³•ä¹‹é«˜æ˜Žï¼�佛法教育法ã€�诱导法é�žå¸¸é«˜æ˜Žã€‚ç»Ÿç»Ÿåœ¨è½¬ä½ è¿™ä¸ªæ„�业。
这个“三际托空”这个观念,就是说把心ç�†çš„状况,å‰�é�¢è¿™ä¸ªæ€�想过去了,å�Žé�¢æ€�想没有æ�¥ï¼Œ“三际托空”,这个ä¸é—´å½“下这一念好åƒ�空了,就是清净了,这个在å¦ç¦…的人é�žå¸¸æœ‰å��,å�«å�š“三际托空”,也å�«å�š“三心空性”。就是说,å‰�é�¢è¿™ä¸ªå¿µå¤´ã€�å�Žé�¢è¿™ä¸ªå¿µå¤´ã€�ä¸é—´è¿™ä¸ªå¿µå¤´——å�‡å®šçš„啊,我们人为地把它分开。我们的æ€�想连起很密切,分ä¸�开这三段。但是一个修定用功久了的人,å�¯ä»¥æŠŠè¿™ä¸ªå¿ƒç�†çŠ¶å†µæŠŠä»–åˆ‡å¼€äº†åˆ†æˆ�三段。å‰�念,è¬å¦‚念佛的人,“å�—æ— é˜¿å¼¥é™€ä½›”,这就算å‰�念过去了;下一å�¥è¿˜æ²¡æœ‰å¿µï¼Œå°±æ˜¯å�Žé�¢ä¸€å�¥æ²¡æœ‰å¿µï¼Œå�—æ— é˜¿å¼¥é™€ä½›çš„è¿™ä¸ª“å�—”å—还没有起æ�¥ï¼Œé‚£ä¹ˆä¸é—´ï¼Œï¼ˆå�‡å®šè¿™ä¸ªä¸é—´ï¼Œï¼‰ä¸é—´æ²¡æœ‰å¿µï¼Œå°±å�œä½�了。在净土宗念佛的人,比如说,有时候念“å�—æ— é˜¿å¼¥é™€ä½›ï¼Œå�—æ— é˜¿å¼¥é™€ä½›”,念得很久很多ã€�一心ä¸�乱专一了。çª�然,往往有些人,自己ä¸�知é�“,这个佛å�·å¿µä¸�上æ�¥ï¼Œæ²¡æœ‰ï¼Œè¿ž“å�—æ— é˜¿å¼¥é™€ä½›”这个“å�—”å—都ä¸�会起æ�¥äº†ï¼Œå°±æ„£ä½�äº†ä¸€æ ·ï¼›å�¯æ˜¯è‡ªå·±å¹¶æ²¡æœ‰æ˜�迷,也很清醒;å�¯æ˜¯æƒ³æ��“å�—æ— é˜¿å¼¥é™€ä½›”这个念头,æ��ä¸�èµ·æ�¥ã€‚往往很多念佛的人到这个情况,就ç�€æ…Œäº†ï¼Œè‡ªå·±å��是惊慌了,觉得糟糕了。实际上也有很多人把修æŒ�上这些情况æ�¥é—®ï¼Œæˆ‘们ç»�常讲一å�¥è¯�ï¼Œå°±æ˜¯è¯´ä½ å¥½å�¶å…¬ä¹‹é¾™ã€‚就是春秋战国时候一个故事,“å�¶å…¬”,“å�¶”是一个春秋战国时一个å°�国家的å��å—,湖å�—ã€�山东这一带一个县,å�¶åŽ¿ï¼Œè¿‡åŽ»æ˜¯ä¸ªå›½ï¼Œé‚£ä¹ˆè¿™ä¸ªå›½å®¶çš„è¯¸ä¾¯ã€�å°�诸侯,在旧代制度的阶级å°�为“å…¬” ——å�¶å…¬ï¼Œç´ æ�¥å¥½é¾™ã€�喜欢龙,房å�æŸ±å¤´åœ°ä¸Šåˆ°å¤„ç”»çš„éƒ½æ˜¯é¾™ï¼Œå› ä¸ºä»–çš„çˆ±å¥½é¾™ï¼Œæ„ŸåŠ¨äº†çœŸçš„é¾™æ�¥äº†ï¼Œè¿™ä¸ªé¾™çœŸæ�¥äº†ï¼ŒæŠŠä»–å�“æ»äº†ï¼›å¹³å¸¸å–œæ¬¢é¾™ï¼Œç”»çš„到处都是龙,结果把真龙感动æ�¥äº†ï¼Œå��而把他å�“æ»äº†ã€‚
所以我们ç»�常说,一般人念佛修佛想求到空,真æ£ç©ºçš„那个境界现å‰�呢?他å�ˆå�“ä½�了,甚至å�“疯了。所以《金刚ç»�ã€‹ä½ è¦�注æ„�,《金刚ç»�》上佛å†�三æ��到,如果有人è§�到这个空,而ä¸�æ��怖者,ä¸�å�“ä½�;空的境界æ�¥äº†ï¼Œå¹¶ä¸�å�—å�“ä½�了,ä¸�起怖ç•�心,ä¸�怕了,他说“是人ä¸�于一佛二佛三四五佛而ç§�å–„æ ¹”,ä¸�是在一个少数佛å‰�é�¢ç§�äº†å–„æ ¹ï¼Œ“å·²äºŽæ— é‡�å�ƒä¸‡ä½›æ‰€ç§�è¯¸å–„æ ¹”,æ‰�有这个气é„,æ‰�有这个智慧的认识。ä¸�然呢,天天求空,一达到空的境界,个个害怕。
çŽ°åœ¨æ˜¯è®²ç¬¬ä¸ƒè¯†ã€‚ç¬¬ä¸ƒè¯†ä¸€èˆ¬çš„ä¹ æƒ¯æ²¡æœ‰åŠžæ³•ç¿»ï¼Œä¸�ç¿»æ„�,翻音ã€�å�«“末那识”,这个“é‚£”å—在过去读“诺”。这个“末那识”ç¬¬ä¸ƒè¯†ï¼Œå°¤å…¶çŽ°åœ¨ç ”ç©¶å¿ƒç�†å¦çš„å�Œå¦ä»¬æ›´è¦�注æ„�,现在心ç�†å¦æ‰€è®²çš„æ½œæ„�识ã€�下æ„�识,乃至什么这个“ç¬¬å…æ„Ÿ”ç‰ç‰ï¼Œå¹¶æ²¡æœ‰è¶…过第å…识的范围。所以“末那识”没有办法翻译æˆ�什么识,ç�†å¿µä¸Šçš„ç�†è§£å®ƒï¼Œå®ƒæ˜¯çœŸæ£ç¬¬å…è¯†ï¼ˆçš„æ ¹ï¼‰ï¼Œå�«å�𓿄�æ ¹”,æ„�çš„æ ¹ã€‚é‚£ä¹ˆæˆ‘ä»¬å¦‚æžœåŠ ä»¥è¿›ä¸€æ¥çš„ç�†è§£ï¼Œæ™®é€šå�«å�š“念”,这个就是“念”ï¼Œå¿µå¤´é‚£ä¸ªå¿µã€‚å› ä¸ºç¬¬å…æ„�识我们容易分别了解它,人的æ€�想分别ã€�头脑的清楚,对于事情的æ€�è€ƒå‘¨è¯¦ï¼Œæ˜¯ç¬¬å…æ„�识的作用。第七识所谓之“æ„�æ ¹”啊,有时候好åƒ�ä¸�起分别ã€�没有分别,那个境界ã€�里头ã€�这是我们有念,尤其我们在这里,大家都是注é‡�修行求é�“,打å��的时候进一æ¥è§‰å¾—自己一点æ�‚念都没有,觉得清清é�™é�™ï¼Œé‚£ä¸ªæ£æ˜¯å¿µï¼Œé‚£ä¸ªæ£æ˜¯ç¬¬å…æ„�è¯†çš„æ ¹ã€�æ„�æ ¹ã€‚
所以“念”,普通ç»�典翻æˆ�“念”,这个“念”,我们ç»�常拿一个笑è¯�的办法ã€�å�¯ä»¥è¯´æ˜¯ç¬‘è¯�的办法——æµ‹å—æ‘Šï¼Œä¸€èˆ¬ç®—命看相测å—那个办法。ä¸å›½å—这个å—ï¼Œä½ çœ‹ “今”å—下é�¢ä¸€ä¸ª“心”,现在心,这个就是“念”,今心嘛ï¼�说ç�¡çœ ç�¡ç�€äº†ï¼Œä»€ä¹ˆæ€�想也没有。那个ç�¡çœ 境界就是“念”。也是念。这个念进入ç�¡çœ æ˜�沉的状况;心ç�†çŠ¶å†µåœ¨ç�¡çœ æ˜�沉当ä¸ã€‚所以刚æ‰�特别æ��出æ�¥ï¼Œå�šåŠŸå¤«çš„æœ‹å�‹ä»¬ç‰¹åˆ«æ³¨æ„�ï¼Œä½ è§‰å¾—è‡ªå·±å®Œå…¨æ”¾ä¸‹ã€�ç�¡çœ ã€�空掉了,身体感觉都没有,这个ä¸é—´ä½ è¦�分辨清楚,算ä¸�定这个完全放下连身体感觉都没有æ£å¦‚普通人在“ç�¡çœ ä½�”(心ç�†çš„ä½�置)或者是“é—·ç»�ä½�”(闷过去了)相å�Œçš„ã€‚è¿™ä¸ªæ£æ˜¯æ„�识的境界,ä¸�è¦�认为这个时候ä¸�是æ„�识,这个æ„�识接近到第七识末那识境界。
所以末那识,普通地也有解释,很普通的解释å�«å�š“æˆ‘执”,å�«å�š“俱生我执”,与生命å�Œæ—¶æ�¥çš„觉得有个“我”。那么一切众生之所以ä¸�能æˆ�佛,就是“我执”第一空ä¸�了。但是这个我执哪里æ�¥çš„呢?“俱生我执”,当我们入胎的时候已ç»�有“我”,乃至没有这个肉身ã€�å�˜æˆ�ä¸é˜´èº«çš„æ—¶å€™ï¼Œè¿™ä¸ª“我”也没有离开ã€�第七识没有离开,所以“俱生我执”ã€‚ï¼ˆä½ ä»¬æ²¡æœ‰ä¹¦çš„äººå�¯ä»¥è·Ÿä»–们有书的å��在一起借一下,啊。)所以第七识末那识å�«“俱生”ã€�与生命å�Œæ—¶æ�¥çš„。例如这个婴儿生出æ�¥ï¼Œç¬¬å…æ„�识ã€�çŽ°è¡Œçš„ç¬¬å…æ„�识(刚æ‰�讲的一段啊,è¦�特别注æ„�ï¼‰å©´å„¿æ²¡æœ‰çŽ°è¡Œçš„ç¬¬å…æ„�è¯†ï¼Œä½†æ˜¯ç¬¬å…æ„�è¯†ä¹ æ°”çš„æ ¹å�Œæ ·åœ°åœ¨ï¼Œæ²¡æœ‰çˆ†å�‘而已。å�—å�Žå¤©æ•™è‚²ç‰ç‰ç�Œè¾“,å†�æ�¥çˆ†å�‘é‚£ä¸ªæ ¹ã€‚é‚£ä¹ˆå©´å„¿æ²¡æœ‰ç¬¬å…æ„�识分别ã€�æ€�ç»´ã€�æ€�考ç‰ä½œç”¨ï¼Œä½†æ˜¯å©´å„¿çš„第七识的“我执”æ—©å°±å˜åœ¨ã€‚比方说,两个å�ŒèƒžèƒŽéƒ½é¥¿äº†çš„æ—¶å€™ï¼Œä¸€ä¸ªæ—©æœ‰å¥¶å�ƒï¼Œè¿Ÿæœ‰å¥¶å�ƒï¼ˆçš„那个)他还是ä¸�高兴的,觉得我怎么å�ƒè¿Ÿäº†ï¼Ÿé‚£ä¸ªæˆ‘执与生命俱æ�¥ï¼›æœ‰ç”Ÿå‘½å°±æœ‰æˆ‘。这个“我”å°±å�«å�šç¬¬ä¸ƒæœ«é‚£è¯†
也作了三个颂:“带质有覆通情本,éš�缘执我é‡�为é�ž”。第七识哪里æ�¥ï¼Ÿæ˜¯å¸¦è´¨å¢ƒï¼Œç”±ç¬¬å…«é˜¿èµ–耶识的ã€�带第八阿赖耶识的本质所呈现的。所以有“我”,就会起带质的作用,它的境界属于带质境。
“有覆”ï¼Œå› ä¸ºæœ‰“我”,把自己的第八阿赖耶识本æ�¥çš„功能é�®ä½�了,“有覆”就是这么盖起æ�¥ï¼Œåƒ�这个东西拿个毛巾那么盖起æ�¥ï¼Œçœ‹ä¸�ç�€äº†ã€�看ä¸�è§�了。
所以第å…识我们自己也å�¯ä»¥ä½“会呀,我们这个æ€�æƒ³æ™“å¾—ï¼šå“Žï¼Œè¿™ä¸ªæ˜¯ç¬¬å…æ„�è¯†ä½œç”¨ã€‚è‡ªå·±æ‰¾è‡ªå·±è¿™ä¸ªç”Ÿå‘½ä¸Šç¬¬ä¸ƒè¯†åœ¨å“ªé‡Œï¼Œå¾ˆéš¾æ‰¾åˆ°ã€‚å› ä¸ºå®ƒè¿™ä¸ª “有覆”的作用,把第八阿赖耶识盖覆了,自己也伪装地盖覆了,这个“我相ã€�我è§�”在哪里找ä¸�到。我们觉得自己“哎ï¼�æˆ‘è¿™ä¸ªäººæ— æˆ‘äº†ï¼�”嘿,这å�¥è¯�就是 “我”ï¼�“æˆ‘è¿™ä¸ªäººå•Šéƒ½æ— æˆ‘çš„ï¼�”è¿™å�¥è¯�æ£æ˜¯“我”。所以带质境,有“盖覆”的。
“通情本”,我们有许多情绪å�˜åŒ–ã€�一个人情绪å�˜åŒ–,喜怒哀ä¹�ã€�å¿ƒé‡Œçƒ¦é—·å•Šï¼Œæœ‰æ—¶å€™ä½ çœ‹ï¼Œæˆ‘ä»¬çœ‹æœ‰äº›äººå¤©ç”Ÿçš„å•Šï¼Œæ¯�一个人生下æ�¥ã€�有许多人å��åœ¨å“ªé‡Œæ— ç¼˜æ— æ•…å•Šï¼Œéƒ½æ˜¯å¸¦ä¸€ç§�愤怒的形æ€�,看起那个é�¢å”都好åƒ�是讨债的é�¢å”。有些调皮的é�¢å”ï¼Œä½ ä¸€çœ‹å°±æ˜¯è°ƒçš®ï¼Œä»–ä¸€ç”Ÿéƒ½è¡¨çŽ°å‡ºæ�¥ã€‚为什么?它是带质境。所以这个肉体上的å�˜åŒ–,都是那个第七识的那个我相所表现的。“通情本”,一切众生ã€�一切有情å�‘生这个情绪的作用也都是它所å�˜ã€‚所以我们普通讲:“å“Žï¼Œä½ æ³¨æ„�呦ï¼�我这个人个性ä¸�å�Œã€‚”我们普通讲è¯�ã€�现在人讲è¯�,这个个性就是第七识的“我执”。是有ä¸�å�Œï¼Œæ¯�个人个性ä¸�å�Œï¼Œç”±ç¬¬å…«é˜¿èµ–耶识ç§�å�所爆å�‘出æ�¥çš„。所以这一点,就比较讲到第七识深刻一点了,很难懂一点。带质境有“盖覆”的,“通情本”。
“éš�缘执我”,这个他,从生命一æ�¥ä»–就抓ä½�这个“我”,“我”在哪里表现?并ä¸�是å�•独有个“我”——“éš�缘执我”,碰到事情,å�šä»€ä¹ˆæœ‰æ€�想,那个我è§�ã€�这个主观,所谓我è§�就表达出æ�¥äº†ã€‚个性ã€�主观,这个我è§�越强的人,个性也越强。所以“éš�缘执我”。
但是这个“我”有个什么东西呢?没有东西,它是“é�žé‡�境”,é�žé‡�ã€‚å…¶å®žå‘€ï¼Œè‡ªæ€§ä¸æœ¬æ�¥“æ— æˆ‘”;所谓本æ�¥æ— 我,本æ�¥æ˜¯“大我”,é�žå¸¸ä¼Ÿå¤§çš„æˆ‘。å�¯æ˜¯å› 为我们没有è¯�å¾—é�“以å‰�,所以始终抓ç�€ä¸€ä¸ª“éš�缘执我”的这个å°�我,所以父æ¯�给我这个身体以å�Žï¼Œå°±æŠ“ä½�这个是我,很看得牢——é�žé‡�境界,所以 “我”的境界是é�žé‡�境界。
那么第七识所包å�«çš„心ç�†ã€�心æ€�,“八大”,八ç§�大烦æ�¼éƒ½æœ‰ï¼Œé‚£ä¹ˆè¿™ä¸ªæ³¨è§£ä¸Šæœ‰ï¼Œå“ªå…«ç§�大烦æ�¼ï¼Œæœ¬ä¹¦æ³¨è§£ä¸Šæœ‰çš„,ä¸�需è¦�æˆ‘ä»¬è®²äº†ã€‚å› ä¸ºæˆ‘ä»¬è®²ä»€ä¹ˆæ˜¯æ ¹æœ¬çƒ¦æ�¼ï¼Œä»€ä¹ˆæ˜¯è¿™ç§�心ç�†çжæ€�,都在《æˆ�唯识论》将æ�¥éƒ½è¦�仔细地讨论。讨论到了以å�Žæ‰�晓得,自己打å��作功夫哪一ç§�状况是属于什么心æ€�的,ä¸�è¦�æ�žé”™äº†ï¼Œä»¥ä¸ºè‡ªå·±å¾—é�“了。
所以,第八识的最密切连带关系:八个大烦æ�¼ï¼Œäº”ç§�é��行。我们注æ„�这个五é��行,五é��行八识里头都有,五é��行好厉害。什么是五é��行?作æ„�ã€�触ã€�å�—ã€�想ã€�æ€�,这是五个é��行。å‰�五识ã€�第å…识ã€�第七识ã€�第八识里头它普é��地å˜åœ¨ï¼Œäº”é��行。所以我们注æ„�哦,修é�“的人,ä¸�ç®¡ä½ ä¿®å‡€åœŸã€�修禅ã€�修密宗ã€�ä¿®æ¢è§‚ï¼Œæœ‰æ—¶å€™è§‰å¾—è‡ªå·±ç¬¬å…æ„�识空了,有许多修é�“打å��身体上功夫气脉也å�šå¾—蛮好,也觉得打起å��æ�¥ï¼šæˆ‘也没有æ€�想没有念头——ä½ ä¸�è¦�自欺了ï¼�没有粗的想,æ£åœ¨“æ€�” 的境界。那个细微,“我都知é�“ï¼�”这是æ€�的境界,æ£åœ¨äº”é��行ä¸ã€‚ä½ ä»€ä¹ˆç©ºäº†ï¼Ÿé‚£å°±çœŸå�«å�šç©ºäº†ï¼Œä½ 空æ�žä¸€åœºï¼Œæ˜¯“空(kong4)”了,钻了空å�了。所以这个五é��行è¦�认得清楚得很。但是五é��行最å�¯æ€•,它八个识里都å˜åœ¨çš„。
所以第七识里头,有大烦æ�¼å…«ä¸ªã€�é��行五个,但是有“别境”ï¼Œåˆ«å¢ƒé‡Œå¤´æœ‰å‡ ä¸ªå¿ƒæ€�,有一个心æ€�是“æ…§”,“æ…§”是别境哦ï¼�怎么å�«åˆ«å¢ƒï¼Ÿæˆ‘们普通人心ç�†çжæ€�里头,没有得é�“以å‰�,有æ€�想ã€�有妄念,没有智慧;悟é�“的时候有智慧。这个智慧是“ä¸�æ€�而得,ä¸�勉而且,引用《ä¸åº¸ã€‹çš„è¯�,“ä¸�æ€�而得”,ä¸�è¦�去æ€�考它,ä¸�è¦�åŽ»ç ”ç©¶å®ƒï¼Œä¸€é€šç™¾é€šã€�自然悟了。“ä¸�æ€�而得,ä¸�勉而且,一点也ä¸�勉强,éš�时在é�“的境界里头。“ä¸�æ€�而得,ä¸�å‹‰è€Œä¸”ä½ ä»¬è¦�注æ„�ï¼�这个是 “æ…§”的境界,慧的境界ä¸�是æ€�想出æ�¥çš„ã€‚ä½ è¯´æˆ‘æ‰“èµ·å��æ�¥æƒ³å‡ºæ�¥ã€�ç ”ç©¶å‡ºæ�¥ï¼Œé‚£ä¸ªæ˜¯å¦„å¿ƒå“ªï¼Œé‚£æ£æ˜¯å¦„心妄想。所以“æ…§”是别境,å�¦å¤–一ç§�境界。
ä½†æ˜¯ç¬¬ä¸ƒè¯†é‡Œå¤´ï¼Œç¬¬å…æ„�识æ„�æ ¹çœŸçš„æ¸…æ˜Žäº†ï¼Œæ…§ã€�智慧é€�出æ�¥äº†ï¼Œæ‰€ä»¥å®ƒå�ˆå…·å¤‡ä¸€ä¸ªå¥½çš„特殊境界——åˆ«å¢ƒæ…§ã€‚ä½†æ˜¯ç¬¬ä¸ƒè¯†å•Šï¼Œæ ¹æœ¬çƒ¦æ�¼å¤§å¾—å¾ˆï¼Œè¿™ä¸ªæ ‘æ ¹ä¸€æ ·ï¼Œæ°´æ³¥å�šçš„æ ¹ç‰¢å¾—很,什么呢?“è´ªã€�ç—´ã€�我è§�ã€�æ…¢ã€�相éš�”ã€‚ä½ æ³¨æ„�å“¦ï¼Œæˆ‘ä»¬æ ¹æœ¬çƒ¦æ�¼ä¸‰ä¸ªï¼šè´ªã€�å—”ã€�痴,第七识没有“å—””哦ï¼�追求一切的贪欲ã€�贪念,我们贪å��ã€�贪利ã€�贪高兴ã€�贪漂亮ã€�贪什么,都是它;痴迷,最痴的东西,那痴æž�了ï¼�å°±åƒ�猪那么痴,愚痴到æž�点,这个地方。没有“å—””哦ï¼�这个“å—””æ˜¯ç¬¬å…æ„�识最大了,越想越ä¸�对:“è€�å�æ��æ»ä½ ï¼�”哎ï¼�è¿™ä¸ªæ˜¯ç¬¬å…æ„�识。第七识那个æ„�æ ¹é‡Œå¤´å•Šï¼Œå�¯æ˜¯å®ƒè™½ç„¶æ²¡æœ‰“å—””,有个什么?慢ã€�我慢,“我”是ä¸�得了的。ç‰äºŽæˆ‘们从å‰�看的写的å°�说,所谓《阿Q日记》,上é�¢æ‰€è®²çš„,挨了人家的打的那个白痴,被人家打了以å�Žï¼Œä¸ªä¸ªæ¬ºè´Ÿä»–,他自己白痴嘛,一点办法都没有,但是他还是:“ä¸�è¦�ç´§ï¼Œæ ¼è€�å�,哼ï¼�å„¿å�打è€�å�ï¼�”自己给人家打了,他还骂:“哼ï¼�ä¸�è¦�紧,儿å�打è€�å�。”好åƒ�è‡ªå·±è¿˜æ˜¯ä½ çš„çˆ¶äº²ï¼Œä½ è¿™ä¸ªå„¿å�打我ï¼�æ��写一个白痴。但是这ç§�人的心ç�†çж况ç»�常有,一个é�žå¸¸æ‡¦å¼±è‡ªå�‘的人,å�—了人家欺负的时候,也是想想:“å“¼ï¼Œæˆ‘è¿˜æ€•ä½ å•Šï¼Ÿæˆ‘æ‰�ä¸�怕呢ï¼�ä¸�è¿‡æˆ‘è®©ä½ å°±æ˜¯äº†ï¼�”我慢ï¼�这是一é�¢çš„æˆ‘慢。
还有一ç§�我慢呢,人生下æ�¥ï¼ŒçŽ°åœ¨æˆ‘ä»¬å�«å�šè‡ªå°Šå¿ƒï¼Œå¥½å�¬ç‚¹ã€‚所谓自尊心,人就是“我慢”,总觉得我了ä¸�起。这个我慢这个东西呀,慢心是ä¸�得了的啊ï¼�很å�¯æ€•的,与生命俱æ�¥çš„,所以属于第七识的。这一生下æ�¥ï¼Œ“我”å°±è§‰å¾—ï¼Œæˆ‘æ¯”ä½ å°±ä¸�å�Œï¼Œæˆ‘å°±æ˜¯æ¯”ä½ å¥½ã€‚æœ€ç¬¨çš„äººä»–è§‰å¾—æ¯”è�ªæ˜Žäºº“æˆ‘è¿˜æ˜¯æ¯”ä½ å¥½ï¼�”这个是“我慢”。
如果有了å¦é—®æœ‰äº†çŸ¥è¯†ä»¥å�Žå•Šï¼Œè¿™ä¸ªæ…¢å¿ƒå¢žåŠ äº†ï¼Œå�«å�š“增上慢”,所以å¦ä½›æ˜¯æœ€æ€•“增上慢”。有一点功夫了,有一点心得了,哦ï¼�ç„¶å�Žå•Šï¼Œå¤©ä¸‹äººéƒ½ä¸�在眼下了。我们看到很多的过去è€�å‰�辈们å¦ä½›çš„ï¼Œä½ è¬å¦‚说熊å��力呀ã€�æ¬§é˜³ç«Ÿæ— å…ˆç”Ÿï¼Œæˆ‘ä»¬å½“æ—¶å°±è®²ï¼š“哎,这二è€�啊,增上慢,太å�¯æ€•了ï¼�”那是增上慢。太虚法师跟他也å�¯ä»¥è¯´å�Œé—¨å˜›ï¼Œéƒ½æ˜¯æ�¨ä»�山先生的弟å�,想跟他俩谈一谈唯识问题;太虚法师也ä¸�错啊ï¼�æ¬§é˜³ç«Ÿæ— è¯´ï¼š“太虚ï¼�ä»–è¿˜æœ‰èµ„æ ¼æ�¥è·Ÿæˆ‘俩谈唯识?ä¸�准ï¼�”å°±è¿™æ ·“æ…¢”,那个增上慢是严é‡�得很啊ï¼�所以有é�“有å¦é—®çš„人,那个慢心是越æ�¥è¶Šä¸¥é‡�ï¼�那一ç§�心å�«å�š“增上慢”。
“增上慢”是é�žå¸¸å�¯æ€•哦ï¼�诸ä½�呀,å¦ä½›ä¿®é�“è¦�å¦é—®ï¼Œå¦è€…多犯这个毛病。å¦é—®è¶Šå¥½å¢žä¸Šæ…¢è¶Šå¤§ï¼Œæ‰€ä»¥æˆ�é�“越难。所以我们大家都è¦�共勉之啊,共å�Œè¦�勉励。
所以贪ã€�ç—´ã€�我è§�,主观的我è§�ã€�æˆ�è§�ã€�主观ç‰ç‰ï¼Œæ…¢å¿ƒï¼Œè¿™äº›å¿ƒæ€�的状况,都是跟ç�€ç¬¬ä¸ƒè¯†ä¸Žç”Ÿä¿±æ�¥çš„,å�ªè¦�生下æ�¥ï¼ˆå°±ï¼‰å�Œæ�¥çš„。ä¸�过我们è¦�回转æ�¥è®²ï¼Œä»¥å‡¡å¤«å¢ƒç•Œå•Šï¼Œæˆ‘觉得贪ã€�ç—´ã€�我è§�ã€�慢都是好东西,一个普通人没有悟é�“çš„å¦‚æžœæ²¡æœ‰è¿™å‡ æ ·ä»–æ´»ä¸�下去了,ä¸�想活了;一个白痴,一个最最没有出æ�¯çš„äººï¼Œå› ä¸ºä»–æœ‰æ…¢å¿ƒï¼Œä»–ä¹Ÿè§‰å¾—è‡ªå·±æ˜¯é¡¶å¤©ç«‹åœ°çš„å¤§ä¸ˆå¤«å•Šï¼Œå“ˆï¼�这是å�¦ä¸€é�¢ï¼Œè°ˆä¸€ä¸ªæ™®é€šå¿ƒç�†çš„笑è¯�çš„è¯�。å�¯æ˜¯åœ¨ä¿®é�“,我们之所以ä¸�能è¯�é�“ï¼Œè¿™å‡ æ ·ä¸œè¥¿ï¼Œå¿ƒæ€�的障ç¢�太大ã€�太大了。所以第七识是这么一个东西,介ç»�完了。
第二首告诉我们,“æ�’审æ€�é‡�我相éš�,有情日夜镇æ˜�è¿·”。æ�¢å�¥è¯�,有些人爱ç�¡è§‰ï¼Œç³Šæ¶‚的人“我执”越大;脑å�è�ªæ˜Žå¦é—®å¥½çš„人,我慢ã€�我执越大;但是越糊涂的人ã€�越爱ç�¡çš„人,我慢更大ã€�我执更大。就是这个第七识的“我”ï¼Œä½ è¦�注æ„�。所以这个“我”啊,这个第七识ã€�æ„�çš„æ ¹å“ªï¼Œå®ƒçš„é‚£ä¸ªåœ°æ–¹çš„å¿ƒæ€�作用:“æ�’”,ç»�常的;“审”,这个“审”å—æ³¨æ„�哦,会审察ã€�仔细得很,我们这个æ„�识的作用有时候粗æž�大å�¶ï¼Œæ¯”如对一件事情,人家说:“å“Žï¼Œä½ è¿™ä¸ªä¸œè¥¿é€�给我好ä¸�好?”我们有时候高兴这个æ„�识说:“好哇ï¼�ä½ æ‹¿åŽ»ï¼�”嘿,æ„�识作用。过å�Žï¼Œä»–拿走了,有时候一é�™ä¸‹æ�¥ä¸€æƒ³ï¼Œå¿ƒé‡Œï¼š“这个ä¸�对ï¼�太å�¯æƒœäº†ï¼�刚æ‰�怎么给他了?”è¿™ä¸ªç¬¬ä¸ƒè¯†çš„å®¡å¯Ÿè‡ªå·±ï¼Œä½ çœ‹ä¸�出æ�¥ï¼Œé‚£éƒ½æ˜¯ç¬¬ä¸ƒè¯†çš„ã€�æ„�æ ¹çš„é‚£ä¸ª“我è§�”æ�¥çš„。所以它“æ�’审æ€�é‡�”,平常在æ€�æƒ³ï¼Œè¿™æ ·ã€�é‚£æ ·……那个细得很。ä¸�是我们普通心ç�†çŠ¶å†µæ‰€äº†è§£çš„ç¬¬å…æ„�识。第七识“æ�’审æ€�é‡�”,这个一起æ€�é‡�ã€�这个念头一起作用,“我”就在其ä¸äº†ï¼Œè¿™å°±æ˜¯“我”嘛。认为我怎么å�¯ä»¥è¿™æ ·ï¼Œæˆ‘ä¸�å�¯ä»¥å•Šï¼�“哎,我怎么é€�给他了?ï¼�我怎么ç”应了他呢?”就是è¬å¦‚说我们这一件事情,过å�Žä¸€æƒ³å�Žæ‚”啊。ç�¡ç�€äº†ã€�å°†ç�¡æœªç�¡ï¼Œæˆ–者一ç�¡é†’了,æ€�æƒ³ç¬¬å…æ„�识门é�¢éƒ½æ²¡æœ‰æ‰“å¼€ã€�æ²¡æœ‰å¼€å¼ çš„æ—¶å€™ï¼Œåœ¨é‚£ä¸ªè¿·è¿·ç³Šç³Šä¸é—´ï¼Œé‚£ä¸ªä½œç”¨å°±æ˜¯ç¬¬ä¸ƒè¯†ã€‚我æ€�的这个æ„�æ ¹æ�¥çš„。“æ�’审æ€�é‡�我(我è§�)相éš�”。所以西方哲å¦å®¶ç¬›å�¡å„¿æ‰€è®²ï¼š “我æ€�则我嘔,我ç»�常说,笛å�¡å„¿å¾ˆä¸�错了,真有è§�地,已ç»�到达这个认识,就是王阳明所讲的良知良能也å�ªè®¤åˆ°äº†è¿™ä¸€ç‚¹ã€‚所以王阳明的四å�¥æ•™ï¼š“æ— å–„æ— æ�¶å¿ƒä¹‹ä½“,有善有æ�¶æ„�之动,知善知æ�¶æ˜¯è‰¯çŸ¥ï¼Œä¸ºå–„去æ�¶æ˜¯æ ¼ç‰©ã€‚”王å¦çš„四大教å��å�¥ã€‚但是王阳明也是打å��的呦,他也å�‘过神通哦,他å�ªçœ‹åˆ°ç¬¬å…æ„�识的æ„�æ ¹——第七识这个境界,认为这个是良知良能。第八阿赖耶识他影å�都没有摸ç�€ã€‚
å�¯æ˜¯ä½ è¦�æ™“å¾—ï¼Œä¸€ä¸ªä¿®å…»ä½œåŠŸå¤«åˆ°äº†ç ´äº†ã€�转了第å…识,能够到达第七识境界的人,决定å�¯ä»¥æˆ�大师ã€�大哲å¦å®¶äº†ï¼Œäº†ä¸�起呦ï¼�智慧超人一ç‰ã€‚å› ä¸ºç¬¬ä¸ƒè¯†é‡Œå¤´æœ‰ä¸ª“别境慧”,所以哲å¦å®¶çš„æ€�想都是这个别境慧出æ�¥çš„。文å¦å®¶æœ‰æ—¶å€™çš„å��å�¥ï¼Œé‚£ä¸ªå¥½çš„æ–‡å¦å¢ƒç•Œè‡ªå·±éƒ½ä¸�晓得怎么写得出æ�¥çš„,那个也是别境慧里头出æ�¥çš„ã€‚æ‰€ä»¥å•Šï¼Œè¿™ä¸ªç¬¬ä¸ƒè¯†æ˜¯è¿™æ ·ï¼š“æ�’审æ€�é‡�我相éš�,有情(一切众生)日夜镇æ˜�è¿·”,这个“我”识ã€�第七识跟ç�€ä½ ,昼夜跟ç�€ä½ ,“镇”å—è¦�注æ„�ï¼�æŠŠä½ åŽ‹ä½�äº†ï¼ŒæŠŠä½ åŽ‹ä½�在那儿,“æ˜�è¿·”ï¼Œæ‰€ä»¥æˆ‘ä»¬çš„æ— æ˜Žï¼Œæ™ºæ…§å‡ºä¸�æ�¥ã€�ä¸�能悟é�“,“镇日æ˜�æ˜�”,就是这个东西,我è§�ã€�我相。
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æ‰€ä»¥ä½ çŸ¥é�“我们禅宗的å…ç¥–ï¼Œä½ è¯´ä»–ä¸€ä¸ªå—ä¸�认识,他的那些跟ç�€ä»–å¦çš„徒弟们都是第一æµ�的法师ã€�第一æµ�çš„å¦è€…,他平常å�¬ä»–们讲完了,他就å�¯ä»¥ç»™ä»–们作结论的。所以å…祖他唯识讲得最é€�了:“å…ä¸ƒå› ä¸Šè½¬ï¼Œäº”å…«æžœä¸Šåœ†ã€‚”悟é�“的人,第å…识先空念头ã€�ç©ºæŽ‰äº†ï¼Œç¬¬ä¸ƒè¯†å°±æ˜¯å› ä¸Šè½¬ï¼Œåˆ�åˆ�悟é�“,得一个清净法身的境界,现清净法身容易,这是å…祖讲的,“å…ä¸ƒå› ä¸Šè½¬”ã€‚ä½ è¦�想把身体也转化过æ�¥ï¼Œè‚‰ä½“四大ã€�心物一元都转å�˜ï¼ŒæŠŠäº”æ ¹éƒ½è½¬å�˜æœ‰äº”神通了ã€�起作用了,所以报身ã€�化身的æˆ�就啊,五识和第八阿赖耶识è¦�è¯�到佛果以å�Žæ‰�å�˜å¾—了啊ï¼�ä½ çœ‹ä»–è€�人家两å�¥ç®€å�•扼è¦�çš„è¯�,把唯识修æŒ�çš„é�“ç�†ï¼ˆè¯´æ˜Žäº†ï¼‰ï¼Œ“å…ä¸ƒå› ä¸Šè½¬”。说我们修净土念佛的也好ã€�修禅的也好ã€�ä¿®æ¢è§‚也好,åˆ�æ¥çš„è¦�æƒ³ç©ºè½¬å‘¢ï¼Œè½¬è¿™ä¸ªç¬¬å…æ„�è¯†ã€‚ç¬¬å…æ„�识清净ã€�空转了,那么差ä¸�多了,第七识跟ç�€è½¬ï¼Œæ‰€ä»¥“å…ä¸ƒï¼ˆæ˜¯ï¼‰å› ä¸Šè½¬”。å‰�五识ã€�第八识,å‰�五识我们ä¸�是讲过了å�—?è¦�到第八阿赖耶识转了,å‰�五识æ‰�能转哦,很难哦ï¼�所以是“五八果上圆”哪ï¼�所以第二首就讲:“四惑八大相应起”,第å…识转了,“å…转呼为染净ä¾�”[æ–录]第七识具生我执也跟ç�€åº„严起æ�¥äº†ï¼Œå®ƒæ˜¯è¿™æ ·è½¬çš„一个东西。
那么下é�¢è®²å¾—é�“的时候,“æž�å–œåˆ�å¿ƒå¹³ç‰æ€§”ï¼Œå› ä¸ºç¬¬ä¸ƒè¯†è¿™ä¸ªä¿±ç”Ÿæˆ‘æ‰§ï¼Œå®ƒä¸Žç¬¬å…æ„�识相ä¾�ä¸ºå‘½ï¼Œå®ƒæ˜¯ç¬¬å…æ„�è¯†çš„æ ¹ã€‚æ‰€ä»¥è�©è�¨ç™»åˆ�地欢喜地的时候ã€�刚刚悟é�“的时候,功夫到了三际托空,在三际托空里é€�出æ�¥è¿™ä¸ªåˆ«å¢ƒæ…§ï¼Œçª�然一悟,所以大家è¦�问禅宗怎么å�«“悟é�“”ï¼Œä½ å°±æ˜¯å�šåˆ°ä¸‰é™…托空,那个是心é‡�的境界啊ï¼�ä½ æ‚Ÿäº†æ²¡æœ‰ï¼Ÿé‚£ä¸ªæ‚Ÿæ˜¯èˆ¬è‹¥è¯¶ï¼�ä½ åœ¨ä¸‰é™…æ‰˜ç©ºå¿ƒé‡�的境界里头é€�出了这一悟,所以æ‰�“别境”了:“啊ï¼�”是这个é�“ç�†ã€‚这就是悟。
è¬å¦‚说有些禅宗è¯å½•è®²é”™äº†ï¼Œç ´åˆ�关,“未å�‚禅以å‰�,è§�山是山,è§�水是水;悟é�“以å�Žï¼Œè§�å±±ä¸�是山,è§�æ°´ä¸�是水。”那是功夫境界ã€�心æ€�的状况,那å�Œæ‚Ÿä¸�悟没有关系。那是说看到这个境åƒ�心哦ï¼�é‚£æˆ‘ä»¬æŠŠç¬¬å…æ„�识å�ªè¦�æ‘†å¹³äº†ï¼Œä½ çœ‹ä¸€åˆ‡å¢ƒç•Œéƒ½ä¸�å�Œäº†ï¼Œè¿™æ²¡æœ‰ä»€ä¹ˆç¨€å¥‡å˜›ï¼�所以è§�é�“以å�Žå•Šï¼Œ“è§�山是山……” 这都是空è¯�ï¼�悟é�“,悟与ä¸�悟,禅宗这一悟——“æ…§”é€�出æ�¥ã€‚但是è¦�这个定的境界ã€�心é‡�的境界到达了清明,这个ä¸é—´é€�出了这一点慧的作性,å�«å�𓿂Ÿäº†”。ä¸�æ˜¯è¯´ä½ ä»¬æ‹¿ç�€æŸ�一个清明的境界,抓ç�€è¿™ä¸ªå¢ƒç•Œï¼Œ“哎呀,我得了é�“ï¼�我悟了é�“ï¼�”ä½ ä¸�是自己欺骗了自己å�—?
所以我们上å�ˆè®²åˆ°æ˜Žæœ�é‚£ä½�å��士所讲人生å�šä¸‰ä»¶äº‹ï¼šè‡ªæ¬ºã€�欺人,ä¸�然被人家欺。多å�Šåœ¨è‡ªæ¬ºä¸è¿‡ï¼Œè¦�特别注æ„�ï¼�所以第七识,åˆ�地è�©è�¨å¾—é�“的时候,登达欢喜地。其实åˆ�地的欢喜地啊,就是四禅八定åˆ�禅定功夫é…�å�ˆçš„。所也åˆ�禅呢,“定生喜ä¹�”。“æž�å–œåˆ�å¿ƒå¹³ç‰æ€§”,å�ªè¦�è�©è�¨ä¸€ç™»åœ°ï¼Œè§�到自己空性的时候,åˆ�地登欢喜地,我è§�没有了,我相没有了,看一切众生都是平ç‰ã€�慈悲。所以,“æž�å–œåˆ�心(å�‘èµ·ï¼‰å¹³ç‰æ€§”。但是,æ�¢å�¥è¯�è¯´ï¼Œæˆ‘æƒ³åœ¨åº§å¥½å‡ ä½�都有这个ç»�éªŒï¼Œå½“ä½ ç”¨åŠŸå¥½çš„æ—¶å€™ï¼Œå¿ƒå¢ƒå¾ˆå’Œå¹³çš„æ—¶å€™ï¼Œè‡ªå·±å¥½åƒ�çš„ç¡®æ²¡æœ‰æˆ‘ç›¸äº†ï¼Œäººå®¶ä¾®è¾±ä½ æ‰“ä½ ä¸€ä¸‹éƒ½ä¸�会生气,觉得æ¯�一个人都很å�¯æ€œã€�都很å�¯çˆ±çš„,会慈悲心会起æ�¥çš„。“å¹³ç‰æ€§”ï¼Œæˆ‘è·Ÿä½ éƒ½å¹³ç‰ã€�一切平ç‰ã€‚ä½†æ˜¯è¿™æ ·å�«å�šæ— æˆ‘å�—?没有哦,还早哦ï¼�åˆ�地è�©è�¨ç™»åœ°åˆšåˆšè§�åˆ°äº†æ— æˆ‘çš„è¿™ä¸ªå¹³ç‰æ€§ã€‚真æ£è¾¾åˆ°æ— 我è¦�八地以上的è�©è�¨ï¼Œ“æ— åŠŸç”¨è¡Œæˆ‘æ�’æ‘§”,到达第八地è�©è�¨ï¼Œæ‹¿æˆ‘们刚æ‰�ä»¥ç¦…å®—æ¯”æ–¹ï¼Œåˆ°è¾¾ç ´äº†é‡�关的时候,“æ— åŠŸç”¨è¡Œ”了。“æ— åŠŸç”¨è¡Œ”很难了,ä¸�需è¦�用功了ã€�自然都在用功,行ã€�ä½�ã€�å��ã€�å�§ï¼Œéƒ½åœ¨å®šä¸ã€�都在慧ä¸ã€‚在水里头游泳也好ã€�ä½ åŽ»æ‰“æ»šä¹Ÿå¥½ã€�跳舞也好ã€�打架也好ã€�开车也好ã€�登山也好ã€�滚下æ�¥ä¹Ÿå¥½ï¼Œä½ 都在定慧ä¸ï¼Œä¸�需è¦�(用功了,自然)有定有慧,“æ— åŠŸç”¨è¡Œ”。
所以我们晓得,åƒ�禅宗的祖师赵州和尚,大禅师,八å��å²�了,还到处找明师ã€�访é�“。所以“赵州八å��尤行脚”,到处å�‚访善知识。当然,他是方便讲的è¯�,人家问他:è€�å’Œå°šï¼Œä½ æ˜¯å¤§ç¥–å¸ˆï¼Œå…«ä¹�å��å²�了,还在外é�¢è·‘什么?为了这个è¦�打æˆ�一片哪ï¼�æ¤å¿ƒè¿˜æ²¡æœ‰æ‰“æˆ�一片。禅宗所谓打æˆ�一片,还没有到达“æ— åŠŸç”¨è¡Œ”ã€‚ä½ è¿˜è¦�打å��作功夫入定æ‰�有,ä¸�打å��ä¸�ä½œåŠŸå¤«ä½ é‚£ä¸ªé�“就倒掉了,ä¸�å�«å�š“é�“”了,å�«å�š“倒”了,茶æ�¯è¦�“倒”出æ�¥äº†ã€‚用功æ‰�有é�“,ä¸�用功没有é�“,这个é�“ä½ è¯´è¿˜å€¼ä»€ä¹ˆé’±å˜›ï¼Ÿä¸�值钱了ï¼�所以è�©è�¨åˆ°ç¬¬å…«åœ°ä»¥ä¸Šï¼Œ“æ— åŠŸç”¨è¡Œ”,所以å�«ç¬¬å…«“ä¸�动地”,ä¸�退转。没有到第八地以上的è�©è�¨ï¼Œä½ 功夫å†�好ã€�智慧å†�高,还会退转哦,还会退到å…é�“轮回里头去哦,还在那里转的哦ï¼�到第八地以上的è�©è�¨ï¼Œåœ¨ä¸�动地æ‰�å�¯ä»¥ä¸�退转。但是到这个时候是“æ— åŠŸç”¨è¡Œ”了,ä¸�需è¦�ç”¨åŠŸè‡ªç„¶ç”¨åŠŸï¼Œæ— å¾€ä¸�是é�“ï¼Œæ— ä¸€ä¸�是禅。到这个时候æ‰�是真å�šåˆ°äº†“æœ‰æˆ‘çš„æ— æˆ‘”。“æ— åŠŸç”¨è¡Œæˆ‘æ�’æ‘§”ï¼Œæ°¸è¿œçœŸæ£æ— æˆ‘å¢ƒï¼Œäººæ— æˆ‘ã€‚ä½†æ˜¯ç¬¬å…«åœ°ä»¥ä¸Šçš„è�©è�¨ï¼Œå�ªç ´é™¤äº†äººæ— æˆ‘ï¼Œæ³•æ— æˆ‘è¿˜æ²¡æœ‰åˆ°è¾¾å®Œå…¨å¹²å‡€å“¦ã€‚æ‰€ä»¥“如æ�¥çŽ°èµ·ä»–å�—用,å��地è�©è�¨æ‰€è¢«æœºã€‚”真å�šåˆ°æ³•æ— æˆ‘çš„æ—¶å€™ï¼Œæˆ�佛了,å��地以上的è�©è�¨ï¼Œè¿›å…¥äº†å¦‚æ�¥åœ°ã€�佛地了。那么还有我没有我呢?对ä¸�起,还有我,这个我是什么?佛的大慈悲,å�ƒç™¾ä¸‡äº¿åŒ–身,一切处度众生,所谓“ä»–å�—用”。å�˜æˆ�佛的ã€�这个我啊,一念一动,这个“我”念一动,“哎呀,我è¦�救这个人ï¼�”这一念一动,就化身出去了,å�˜æˆ�“ä»–å�—用身”,这个化身教ç�†ä¸Šä¹Ÿå�«å�šè°““ä»–å�—用”——ä¸ºåˆ©ç›Šä½ è€Œç”¨çš„ï¼Œä¸€åˆ‡çš„åŠ¨ä½œä¸ºäº†å¸®åŠ©ä½ ï¼Œä¹ƒè‡³æ‰“ä½ éª‚ä½ ä¸€åˆ‡ç‰ç‰ï¼Œçˆ±ä½ ã€�ç¬‘ä½ ç‰ç‰ï¼Œä¸ºäº†“ä»–”。所以佛è�©è�¨çš„境界,化身å�ƒç™¾ä¸‡äº¿ï¼Œè¿™ä¸ªèº«ï¼Œåƒ�释迦牟尼这一生,æ�¥æ•™åŒ–我们这个世人,这一生的释迦牟尼佛的肉身,也就是“他化”——ä»–å�—用身,为我们一切众生,这个“ä»–”指我们其他的一切众生。所以æˆ�佛有我,这个æ‰�是大我,这个æ‰�是真我。所以佛一生下æ�¥ï¼Œä¸€æ‰‹æŒ‡å¤©ã€�一手指地:“天上天下,唯我独尊ï¼�”这个“我”æ�¥äº†ï¼Œè¿˜æ˜¯æœ‰“我”。
所以难懂å�§ï¼Ÿæ‰€ä»¥ä¿®è¡Œä¹‹éš¾å�§ï¼Ÿå…ˆè¦�æ— æˆ‘ï¼Œå�Žæ�¥çš„çœŸæˆ‘ï¼Œæ˜¯è¿™ä¸ªæ ·å�。但是这个真我是《涅槃ç»�》上讲:常ã€�ä¹�ã€�我ã€�净,这个我。这个我是如æ�¥åœ°å¢ƒç•Œã€�æˆ�佛了的境界的我。所以“如æ�¥çŽ°èµ·”,现é‡�境è¦�起就起。看这个众生,所以观世音è�©è�¨å¾ªå£°æ•‘苦,以三å��二å�˜åŒ–身,救度这个世界。岂æ¢ä¸‰å��二?他在密教里头,有二å��一尊度æ¯�ï¼Œä¹Ÿæ˜¯ä»–çš„åŒ–èº«ã€‚å•Šï¼Œæ‰€è°“æ£æ³•明如æ�¥ã€�准æ��ä½›æ¯�,就是他的æ£åŒ–身,都是他的化身ã€�å�˜åŒ–。这些身有时候å�˜æˆ�二å��一尊度æ¯�,所谓绿度æ¯�ã€�红度æ¯�ã€�白度æ¯�ç‰ç‰ï¼Œæœ‰æ—¶å€™å�ˆå�˜æˆ�“应以何身得度者,å�³çŽ°ä½•èº«è€Œä¸ºè¯´æ³•”,观世音è�©è�¨ä½•以有如æ¤çš„åŠŸå¾·ï¼Ÿå› ä¸ºä»–æ—©å·²æˆ�佛了,他的本å��å�«“æ£æ³•明如æ�¥”ï¼Œæ£æ³•明如æ�¥åŒ–身在这个世界是观世音è�©è�¨ï¼Œå�Œè¥¿æ–¹æž�ä¹�世界观世音è�©è�¨ä¹Ÿæ˜¯ä»–çš„åŒ–èº«ï¼Œæ£æ³•明如æ�¥ã€‚这一些化身就是如æ�¥çš„境界,“现起他å�—用”,为了众生,自己 “我”化身出去的“我”,这ç§�境界è¦�到å��地以上的è�©è�¨ã€�到佛地,这个我是真我的æˆ�就,常ã€�ä¹�ã€�我ã€�净。
第七识,我们也交代了。现在(讲)第八阿赖耶识,麻烦æ�¥äº†ã€‚讲第八阿赖耶识,陈先生å‰�天æ��出一个问题,投胎的时候,æ�®ä»–ä¹Ÿäº²çœ¼çœ‹åˆ°ä»–çš„å®¶ä¹¡ï¼Œå› ä¸ºä»–è·Ÿæˆ‘å�Œä¹¡ã€�浙江人,ä¸�过ä¸�å�ŒåŽ¿ï¼Œé™ˆå…ˆç”Ÿæ˜¯æµ™æ±Ÿå�´å…´äººã€‚他说看到家乡的,有人的确到妈妈è¦�生的时候æ‰�æ�¥æŠ•胎的。他所以å‰�天å�¬äº†ä¸‰ç”ŸçŸ³ä¸Šè¿™ä¸ªäº‹æƒ…,他问我是ä¸�是入胎的时候就投胎,还有å�Šè·¯æŠ•胎ã€�æœ‰å‡ºèƒŽçš„æ—¶å€™æŠ•èƒŽï¼Ÿå› ä¸ºæˆ‘ä»¬å‰�天讲得时间æ�¥ä¸�å�Šï¼Œæˆ‘说讲到唯识第八阿赖耶识详细说明这个问题,æ��怕今天我看看时间ä¸�够,先念了,大概下一次我们专题报告这个问题。
ç¬¬å…«é˜¿èµ–è€¶è¯†ï¼Œè¿™æ˜¯æ ¹æœ¬ï¼Œ“æ€§å”¯æ— è¦†äº”é��行”,第八阿赖耶识,没得盖覆的,它没有躲è—�åœ¨å“ªé‡Œï¼Œæ— æ‰€ä¸�åœ¨ï¼Œç¬¬å…«é˜¿èµ–è€¶è¯†ï¼Œæ— æ‰€ä¸�åœ¨ã€‚å¿ƒç‰©ä¸€å…ƒï¼Œæ— æ‰€ä¸�在的。它自己的性能,这个“æ— è¦†”,第八阿赖耶识其他的作用ã€�心æ€�的状况它没有。心æ€�的状况第å…识ã€�第七识有,å‰�五识有一部分。第八阿赖耶识,它没有心æ€�çŠ¶å†µã€‚å®ƒæ˜¯è¿™ä¹ˆä¸€ä¸ªä¸œè¥¿ã€‚æ ¹æ ¹ï¼Œç‰äºŽæˆ‘ä»¬ä¸€æ£µæ ‘çš„ï¼Œå®ƒè¿™ä¸ªç§�å�æ‰€ç”Ÿçš„æ ‘æ ¹ã€�ç‰äºŽè¿™ä¸ªæ ‘æ ¹ï¼›ç¬¬ä¸ƒè¯†ç‰äºŽè¿™ä¸ªæ ‘干;第å…识啊(ç‰äºŽï¼‰æ ‘干的ä¸é—´ã€�那个主è¦�çš„ä¸å¿ƒï¼›å‰�äº”è¯†ï¼ˆæ˜¯ï¼‰è¿™æ£µæ ‘å‰�é�¢å¼€çš„花ã€�结的果。比方,我们把它比方是这么一个东西。所以第八阿赖耶识,它其他心æ€�没有,å�¯å®ƒæœ‰è¿™ä¸ªä½œç”¨——“五é��行”:作æ„�ã€�触ã€�(感)å�—ã€�想ã€�æ€�。
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所以一般人认为:“哎呀,打å��å��在这里应该是什么都ä¸�知é�“。哎呀ï¼�我越æ�¥è¶Šæ¸…醒诶,越æ�¥è¶Šä¸�è¦�ç�¡è§‰äº†ã€‚”嘿嘿ï¼�那是当然喽ï¼�å“¦ï¼Œä½ ä»¥ä¸ºè¶Šæ�¥è¶Šç³Šæ¶‚ã€�è¶Šæ�¥è¶Šçˆ±ç�¡è§‰ã€�乃至ç�¡ç�€äº†ä»¥å�Žä»€ä¹ˆéƒ½ä¸�知é�“,这å�«å�šå…¥å®šå•Šï¼Ÿè¿™å�«å�šå�˜çŒªï¼�真的呦ï¼�这个修下去果报会å�˜çŒªäº†çš„哦。ä¸�仅我那么讲,宗喀巴大师也是那么讲,很多祖师å�©å’�ä½ ï¼šä¸�è¦�以为æ˜�沉的境界是定ã€�ä¸�è¦�ä»¥è¿™ä¸ªæ˜¯æ— å¿µï¼Œé‚£æ˜¯é”™æž�了的呦ï¼�æ— å¿µçš„è¯�,是“观察圆明照大å�ƒ”,大圆镜智,更清楚;但是自己没有动æ€�维心,没有动分别心,那个æ‰�æ˜¯æ— å¿µå‘€ï¼�所以åƒ�镜å�ä¸€æ ·ï¼Œç…§å¤©ç…§åœ°ï¼Œçº¤æ¯«ä¸€åŠ¨éƒ½çŸ¥é�“,那æ‰�å�«æ— 念;ä¸�æ˜¯æ— çŸ¥å“¦ï¼�æ‰€ä»¥ä½ åŠŸå¤«è¶Šå¥½è¶Šä¸�è¦�ç�¡çœ ã€�越清楚,是当然的啊ï¼�清明境界现å‰�嘛。所以å�¯æ‚²å•Šï¼Œå¾ˆå¤šäººä¸�懂å¦ç�†ä¹±åŽ»ä¿®è¡Œï¼�æˆ‘å‡ å��å¹´å¸¸æ•™ä½ ä»¬è¦�想å¦ä½›æƒ³ç”¨åŠŸå…ˆè¦�ç©·ç�†å‘€ã€�å…ˆè¦�ç©·ç�†å‘€ï¼�嘿,è€�朋å�‹ä¹Ÿå¥½æ–°æœ‹å�‹ä¹Ÿå¥½ä¸�å�¬æˆ‘的,ä¸�å�¬æˆ‘也å�ªå¥½ç®—äº†ï¼Œè·Ÿæˆ‘æ²¡æœ‰å…³ç³»ï¼Œä½ è¦�去å�˜ä»€ä¹ˆä½ 爱去å�˜ï¼Œä¸‹ä¸€æ¬¡æˆ‘ç¢°åˆ°ä½ è¯´ï¼šæ�¥æ�¥æ�¥ï¼Œå�ˆæ�¥äº†ï¼Œå†�说。å�˜ç‹—也好ã€�å�˜ç‰›ä¹Ÿå¥½ã€�å�˜ç‹®å�也好ã€�å�˜è€�é¼ ä¹Ÿå¥½ï¼Œå†�æ•™ä½ æ�¥å˜›ï¼�å†�ä¸�å�¬è¯�,å�ˆåŽ»å�˜åŽ»å˜›ã€‚æ˜¯è¿™æ ·å“¦ï¼�ä¸�是讲笑è¯�,很严é‡�。
所以阿赖耶识它里头有五�行。这��讲完了。
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太长了呀
Basically according to 唯识 , we are all in The Matrix. What you see in front of you does not actually exist, it is all illusion.
perception is not reality ?
Originally posted by potstop163:perception is not reality ?
Our Buddha-Nature, a.k.a the True Mind/Mind-Essence, the Nature of Reality, has two aspects: luminosity and emptiness. These two are inseparable.
Clarity is the subset of luminosity, and clarity is manifesting right now in our 6 sense awareness (5 sense perceptions + thoughts)
But our perceptions, though are the marvelous manifestation of the clarity of Buddha-Nature, is also empty, and I'll now move on to the explanation of what is Emptiness, which in Buddhism is synonymous with Dependent Origination.
Thusness:
Like
a red flower that is so vivid, clear and right in front of an observer,
the “redness” only appears to “belong” to the flower, it is in
actuality not so. Vision of red does not arise in all animal species
(dogs cannot perceive colours) nor is the “redness” an attribute of the
mind. If given a “quantum eyesight” to look into the atomic structure,
there is similarly no attribute “redness” anywhere found, only almost
complete space/void with no perceivable shapes and forms. Whatever
appearances are dependently arisen, and hence is empty of any inherent
existence or fixed attributes, shapes, form, or “redness” -- merely
luminous yet empty, mere Appearances without inherent/objective
existence. What gives rise to the differences of colours and
experiences in each of us? Dependent arising... hence empty of inherent
existence. This is the nature of all phenomena.
As you've seen, there is no ‘The Flowerness’ seen by a dog, an insect or us, or beings from other realms (which
really may have a completely different mode of perception). 'The Flowerness' is an illusion that does not stay even for a moment, merely an aggregate of causes and conditions. Analogous to the
example of ‘flowerness’, there is no ‘selfness’ serving as a background
witnessing either -- pristine awareness is not the witnessing
background. Rather, the entire whole of the moment of manifestation is
our pristine awareness; lucidly clear, yet empty of inherent existence.
This the way of ‘seeing’ the one as many, the observer and the observed
are one and the same. This is also the meaning of formlessness and
attributelessness of our nature.
Hence is our perception reality? No, there is no objective reality, no self-existing objects apart from perceptions, all there is is arising perceptions due to conditions, dependently arisen, fundamentally empty.
Can you understand this at least intellectually?
Yet also equally important is the vivid luminosity in the arising perception. We have to experience that awareness fully, that is important for liberation. Means there is this undeniable presence not confined to the body-mind, it's in everything, in the sound, in the breathe, in everything we experience, even in the thoughts. That Presence is our Buddha-Nature. Yet there is no solidity, no permanence, no objective reality, nothing to cling. Reality (our experience) is everchanging according to conditions.
Thusness:
Here the highlight must not only be the empty nature of ‘sound’ alone, that luminosity as ‘sound’ must similarly be emphasized. When we stripped-off the symbolic representation of ‘bird’, ‘chirping’, ‘outside’, ‘eyes-organ’, ‘ears-organs’, ‘sensate reality’ and merely experience in bare, this is the meditative state of intuitively knowing that quality of being luminous in oneness. Oneness as there is nothing to divide when devoid of these symbolic layering. The depth of the crystal clarity of that pure experience – ‘chirping’ is not what language can convey. The point here is not to bring about a scientific study on the topic of qualia but to have a direct feel of the full absorption in the delight of that clear-luminosity of ‘sound’. It is the ‘depth and degree’ of absorptive-clarity yet non-staying that is most important; not the symbolic understand of meanings.
----------------
This fundamental nature of mind is inseparable from emptiness and luminosity, emptiness and clarity. That nature is the seal, which means nothing is beyond this seal. There is no other nature. No other reality exists beyond this nature of emptiness, beyond this nature of luminosity and emptiness, beyond this nature of appearance and emptiness.
~ Dzogchen Ponlop Rinpoche
An article by our moderator Longchen, who spoke about his recent realisation of Emptiness/Dependent-Origination.
Longchen: Here's another new article that I have written.. It is a further progress of the former non-dual realisation and experience.
The non-solidity of existence
http://www.dreamdatum.com/non-solidity.html
Basically, this article is attempting to describe that what we see as physical and solid is but just an impression.
All are really just consciousness and there is no location, space, time, distance.
Also,
there are no objects that we see 'out there' that is truly
self-existing. Everything exists as an inseparable whole. The
differences that is perceived is due to the arising of different
conditions and factors. And the conditions and factors are also
inseparable from the non-dual oneness.
The article:
The non-solidity of existence
This article describes a spiritual insight. It may be quite hard to understand. The things that we experience are registered by all the sense organs. The eye sight registers vision, the ears register sound, the body registers sensations. These perception, sensations and experiences are not happening in some places. They are the experience of the arising of certain conditions. There is no solidity and physicality in the actual experience.
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What we experienced is not universal and common to all. Here's an example to illustrate that: We know that as human beings, we see in term of colours. Some animals are however colour-blind, thus they see differently from us. But none of us, is really seeing the truth nature directly. The senses of different species of sentient beings experience things differently. So who is seeing the real image of an object? None. Likewise, the various planes of existence are due to different conditions arising. In certain types of meditation, one is said to be able to access these planes of existence. This is because they are not specific locations. They are mental states and are thus non-localised. In these meditations, our consciousness changes and 'aligned' more with these other states or planes of existence. All the planes of existence are simultaneously manifesting, but because our senses are human-based conditioned arisings, we only see the human world and other beings that shared 'similar' resonating arising conditions. But nevertheless, the other planes of existences are not elsewhere in some other places. |
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What we think of as places are really just consciousness and there is no solidity whatsoever. Even our touch sense is just that. The touch sense gives an impression of feeling something that is physical and three-dimensional. But there is really no solid self-existing object there. Instead, it is simply the sensation that gives the impression of physical solidity and form. OK, that all I can think of and write about this topic. I will revise and improve this article where the need arises. For your necessary ponderance. Thank you for reading. These articles are parts of a series of spiritual realisation articles . |
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BTW the Chinese article looks interesting, but only read the first part yet.
Maybe Thusness and Longchen would like to give some comments?
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Beautifully put!
Originally posted by rokkie:太长了呀
Because JitKiat posted many separate articles by many separate authors.
I only read part of the first one, I think quite well written.
Originally posted by An Eternal Now:BTW the Chinese article looks interesting, but only read the first part yet.
Maybe Thusness and Longchen would like to give some comments?
I read Chinese very slowly... i also only read the first part. LOL.
Yah, i think it is quite good.
Just an opinion. All these words that are seen are just concepts. Later on on the path, we cannot bring these concepts together with the practice.
These words/teachings are like.... you go for a briefing (OPs order.. ha..ha), but for the actual practice (battle/fire fight...ha ha), you cannot use them anymore. For the actual practice, these concepts have to be dropped and discarded.
If during the actual battle, we keep referring to the instruction manual and worded teaching, we WILL lose the battle.
It is fear and desire that keep pulling us back into conceptual grasping. This part very important! Keep referring back to the memories of the worded teachings is habitual and is a lack of confidence.
The actual practice needs a lot of courage and may be seen as anti-social by people who isn't in that state. For example, see someone must talk, also is a kind of grasping. You see... the actual practice needs a lot of sacrifice.
佛法ä¸ä¹‹ä¿—谛,也就是世俗谛,指的是二乘所修所è¯�之苦集ç�é�“四圣谛,由于æ¤å››åœ£è°›æ‰€ä¿®è¯�之解脱é�“观行,ä¸�离于世间境界相,如æ¤è€Œè¯´äºŒä¹˜æ‰€ä¿®è¯�之解脱é�“为世俗谛。
我们或许会怀疑,了知胜义谛是å�¦ä¼šä½¿æ—¥å¸¸ç”Ÿæ´»å�Šä¸€èˆ¬äº‹ç‰©å�˜å¾—很怪异。其实ä¸�ä¼šï¼Œå› ä¸ºå½“æˆ‘ä»¬äº†çŸ¥äº‹ç‰©çš„ç©¶ç«Ÿæœ¬è´¨æ—¶ï¼Œæ—¥
常生活并ä¸�ä¼šå› è€Œå�˜å¾—å¾ˆçŸ›ç›¾ã€‚è¿™ç§°ä¸ºäº†æ‚ŸäºŒè°›ã€‚è¿™è¡¨ç¤ºåœ¨ç©¶ç«Ÿçš„å±‚æ¬¡ä¸Šï¼Œæˆ‘ä»¬åœ¨ç ”ç©¶äº‹ç‰©çš„çœŸç›¸ï¼›åœ¨ç›¸å¯¹çš„å±‚æ¬¡ä¸Šï¼Œæˆ‘ä»¬åœ¨ç ”ç©¶äº‹ç‰©å¦‚ä½•ä¾�æ�®æž�为严谨的相互ä¾�å˜
定律而å�‘生。相对的世俗世界有它的相对真ç�†ï¼Œç©¶ç«Ÿæˆ–ç»�对的实相也自有真ç�†ã€‚è‹¥ä¸�是如æ¤ï¼Œèƒœä¹‰è°›å°±åº”该被称为“真ç�†”,世俗谛则会æˆ�为“谎言”。但是,胜义
谛�世俗谛都是真��真谛,差别在于我们是以究竟的角度�查看事物的真相,或是以相对的角度在观察事情显现的表相。
�时了知二谛,具有�常大
的实际效益,能够帮助我们�对世俗世界的烦�。例如,如果�个人憎�我们并且对我们百般挑衅,通常我们会很生气并有所�击。但是,如果我们了解这�是一�
相对的ã€�ä¾�å˜çš„状况,而且我们明了这二谛,那么,我们就ä¸�é¡»è¦�å��击。由于ä¸�å��击,我们既ä¸�ä¼šé€ ä½œæ�¶ä¸šè€Œä¼¤å®³åˆ°è‡ªå·±ï¼Œä¹Ÿä¸�会伤害到对方。所以,二谛是很有用
的。在这个例å�当ä¸ï¼Œæˆ‘们å�¯ä»¥çœ‹åˆ°ä¸¤ä»¶äº‹æƒ…çš„å�‘生:相对状况的生起,å�Šç”±èƒœä¹‰è°›çš„角度了解事情的价值。
è´ªæ¬²ä¹Ÿæ˜¯ä¸€æ ·ã€‚é€šå¸¸æˆ‘ä»¬å�—到贪欲的支é…�
而想拥有å�„ç§�东西,如果得ä¸�到它们,我们就å�˜å¾—很懊æ�¼ï¼Œå¿ƒæƒ³ï¼š“æˆ‘å¿…é¡»æ‹¥æœ‰é‚£æ ·ä¸œè¥¿ï¼Œæ²¡æœ‰å®ƒæˆ‘å°±æ´»ä¸�下去。”或是:“我需è¦�它。”倘若真的得ä¸�到它,我们
的生活就å�˜å¾—很难过。或者,å�‡å¦‚我们拥有诸如ç��贵的塑åƒ�或花瓶一类的东西,有一天它被刮å��äº†æˆ–æ‰“ç ´äº†ï¼Œæˆ‘ä»¬ä¹Ÿä¼šå�˜å¾—很懊æ�¼ï¼Œå¹¶è§‰å¾—:“它æ¯�å��了,我好爱
它ï¼�”然而,如果了解世俗谛å�Šèƒœä¹‰è°›ï¼Œæˆ‘们就会觉察到:ä¸�论是å�¦å¾—åˆ°ä¸€æ ·ä¸œè¥¿ï¼Œæˆ‘ä»¬éƒ½å�¯ä»¥ä»Žä¸å¦åˆ°ä¸€äº›æœ‰ç”¨çš„ç»�éªŒã€‚å› æ¤ï¼Œæˆ‘们便ä¸�会在æ„�是å�¦å¾—到它;我们
并没有建立贪欲的情景,或是在东西被刮伤或��时�得很悲伤。所以,了解二谛让我们能够活得比较自在;而且,一旦我们有了那�深沉的了知之�,我们将�以
进而试ç�€ä½¿è¿™ä¸ªç›¸å¯¹çš„世界å�˜å¾—更有利益。一切都å�˜å¾—åƒ�一曲æˆ�或一场梦,我们ä»�然试图è¦�åˆ›é€ ä¸€ä¸ªæœ‰åˆ©æœ‰æƒ…å†µï¼Œä½†æ˜¯å› ä¸ºå·²ç»�没有任何贪婪了,我们将以比较轻æ�¾
的方�工作。
我们或许会认为修æŒ�佛法也是一ç§�贪婪,但是,贪执的欲望与对良善或美德的欲望是有差别的,å�Žè€…往往被称为“愿力”。在è—�文里,这
是两个ä¸�å�Œçš„å—。贪欲表示想è¦�为自己å�–得事物,å�«æœ‰æ‰§ç�€ã€�牵挂ã€�贪婪å�Šè‡ªæˆ‘利益的感觉;愿力的涵æ„�是关于良好的事物ã€�帮助他人ã€�知é�“什么是必è¦�的,并希望
�到有必��有助益的事。��智慧�内�力的增长,但愿我们的贪欲会�低;�一方�,由于智慧�内�力的增长,我们的愿力将�之增长。或许我们�以举一个
例å�æ�¥è¯´æ˜Žï¼šæˆ‘们ç�¡ç�€äº†ï¼Œå¹¶ä¸”开始梦到自己被一å�ªè€�虎攻击而充满了æ��惧。这时候,如果有一ä½�有眼神通的人在æ—�边,他å�¯ä»¥çœ‹å¾—出æ�¥æˆ‘们在å�šæ¢¦ï¼Œä¹ŸçŸ¥é�“我们梦
到一å�ªè€�è™Žã€‚å› æ¤ï¼Œè¿™ä½�具有眼神通的人把我们å�«é†’,并说:“ä½ ä¸�é¡»è¦�害怕è€�虎,这å�ªæ˜¯ä¸€ä¸ªæ¢¦ï¼Œè€�虎并ä¸�是真的在那儿。”当我们看到事物的真实本性(胜义
谛)时,我们的愿力就会增长,并且希望å�šåˆ°æœ‰ç”¨å�Šæœ‰åŠ©ç›Šçš„äº‹ã€‚æˆ‘ä»¬å°±åƒ�是那ä½�æœ‰çœ¼ç¥žé€šçš„äººä¸€æ ·ï¼Œçƒåˆ‡åœ°æœŸæœ›èƒ½å¸®åŠ©åˆ«äººè§£è„±ä»–ä»¬èº«ä¸Šçš„ç—›è‹¦ã€‚
我
们å�¯ä»¥ç”±ä¼´ä¾£çš„行为看到贪执的影å“�。如果å�Œæ–¹ä¸�是é�žå¸¸è¿·æ�‹å½¼æ¤ï¼Œè€Œå�ªæ˜¯äº’相喜欢的è¯�,那么,两人å�¯ä»¥æ‹¥æœ‰ä¸€ç§�é�žå¸¸ç”œç¾Žå�Šå¹³ç¨³çš„关系。å�¯æ˜¯ï¼Œå¦‚果彼æ¤é�žå¸¸æ‰§
ç�€å�Šä¾�æ�‹å¯¹æ–¹ï¼Œå�ªè¦�å…¶ä¸çš„一个人到æŸ�ä¸ªåœ°æ–¹å‡ åˆ†é’Ÿå’Œåˆ«äººè¯´è¯�,就足以导致å�¦å¤–那一ä½�伴侣的质询:“ä½ è¯´äº†äº›ä»€ä¹ˆï¼Ÿä½ å�šäº†äº›ä»€ä¹ˆï¼Ÿä½ 到哪里去了?”ç”±æ¤å�¯
è§�ï¼Œå¯¹æƒ…å¢ƒçš„è´ªæ‰§ä¼šé€ æˆ�很多困难。智慧开展以å�Žï¼Œè¿™ç§�贪执会å‡�低,å�Œæ—¶ï¼Œæ„¿åŠ›ä¹Ÿä¼šå¢žé•¿ã€‚
佛陀于æˆ�é�“之å‰�çš„æŸ�一世,把他的身体布施给æž�为饥饿的一å�ªæ¯�è€�虎å�Šå¥¹çš„å‡ å�ªå¹¼è™Žã€‚这对他的利益é�žå¸¸å¤§ï¼Œå› 为当他看到眼å‰�çš„æ¯�è€�虎å�Šå¥¹
çš„å‡ å�ªå¹¼è™Žã€‚这对他的利益é�žå¸¸å¤§ï¼Œå› 为当他看到眼å‰�çš„æ¯�è€�虎å�Šå¹¼è™Žçš„那一刻,他马上觉悟到以往å�ƒæ¬¡ã€�万次的轮回å†�生,并没有真æ£å¸¦ç»™ä¼—生多少利益。他æ¯�一
次æ»å޻之å�Žï¼Œèº«ä½“就被ç�«åŒ–ã€�掩埋,从未真æ£å¸¦ç»™ä»»ä½•人多大的好处。那时候,他å�‘现了å�¯ä»¥å®žé™…利用他的身体å�šçœŸæ£æœ‰ç›Šçš„事的机会——藉由喂食æ¯�è€�虎å�Šå¹¼è™Žï¼Œ
ä»–å�¯ä»¥æ‹¯æ•‘许多生命。由于å�Œæ—¶å…·æœ‰æ…ˆæ‚²å¿ƒå�Šæ™ºæ…§ï¼Œä»–知é�“藉由如æ¤å®Œå…¨åœ°ç»™äºˆï¼Œä»–å�¯ä»¥ä¿®æŒ�å�Šåœ†æ»¡å¸ƒæ–½æ³¢ç½—蜜;而且,é€�è¿‡å› æžœçš„å®šå¾‹ï¼Œè¿™é¡¹åŠŸå¾·åœ¨æ�¥ä¸–会æˆ�为他
开展智慧的助缘。那时候的佛陀,�但看清了�身喂虎的当下利益,也预�了这项行为会在未�带��大的利益。
When talking about emptiness, according to Master Yin Shun, there are fundamental differences between Yogacara/Madhyamika:
上æ�¥æ‰€åˆ—举的三家(有宗),对于空义的解释å�„有ä¸�å�Œï¼šè�¨å©†å¤šéƒ¨è¯´æ‰§å¢ƒä¸ºç©ºã€‚唯识者则ä¸�ä½†ä»¥è¡Œç›¸é¢ å€’çš„æ‰§å¢ƒä¸ºç©ºï¼Œå�³çŽ°ä¼¼æ‰€å�–,好 象实有离心的所å�–境也是空的。真常唯心论者,ä¸�但承认执境å�Šä¼¼ä¹‰æ˜¾çŽ°çš„å¤–å¢ƒæ˜¯ç©ºï¼Œå�³å”¯è¯†ä¸�以为是空的虚妄æ�‚染心,也说是空的。三家的空义有广ç‹ï¼Œä½†ä»–们总 è®¤ä¸ºæ¤æ˜¯ç©ºè€Œå�¦æœ‰ä¸�空者在。如è�¨å©†å¤šéƒ¨è¯´æ‰§å¢ƒæ˜¯ç©ºï¼Œè€Œçްå‰�的外境ä¸�空;唯识说似离识现的境是空,ä¸�离于心的内境ä¸�空;真常者则说妄心也空而清净本体ä¸�空。 三家的空义虽é€�æ¸�广大,然总觉有一ä¸�空者在,ä¾�实立å�‡ï¼Œä¾�ä¸�空立空──「执异法是空,异法ä¸�空ã€�。他们的立足点ã€�归宿处,是实有ã€�真有,所以这三家称之为 有宗。
空宗与有宗ä¸�å�Œï¼Œåœ¨è¯´æ¤ç©ºæ—¶ï¼Œå�³è¯´æ¤æ˜¯æœ‰ï¼Œå¹¶ä¸�以为å�¦æœ‰ä»€ä¹ˆä¸�空的å˜åœ¨ã€‚è¿™ç§�æ€�想,æº�于如æ�¥çš„自性空,在å°�ä¹˜å¦æ´¾ä¸æ—©å°±æœ‰äº†ï¼Œä¸�过ä¸�贯彻ä¸�圆满罢了ï¼� 如大众部ã€�ç»�部ç‰ï¼Œè¯´è¿‡åŽ»ã€�未æ�¥æ³•æ˜¯æ— ï¼Œå¹»åŒ–æ— ï¼Œå½±åƒ�æ— ç‰ã€‚他们所说的 ã€Œæ— ã€�,ä¸�是说没有这回事。作梦是一ç§�事实,ä¸�èƒ½è¯´ä»–æ²¡æœ‰ï¼Œä½†æ¢¦ä¸æ‰€çŽ°çš„ä¸€åˆ‡äº‹ï¼Œä¸�æ˜¯å®žåœ¨çš„ä¸€å›žäº‹ã€‚è¯´æ¢¦ä¸æ²¡æœ‰å®žåœ¨çš„自性事,ä¸�是说梦事也没有。è�¨å©†å¤šéƒ¨ 以为å�‡æœ‰å¹¶ä¸�æ˜¯ä»€ä¹ˆéƒ½æ²¡æœ‰ï¼Œæ— è‡ªæ€§çš„å�‡æœ‰è¿˜æ˜¯æœ‰çš„。以为å�‡æœ‰æ³•æ— æœ‰è‡ªæ€§ï¼Œä½†å�‡æœ‰å¿…有一实有为ä¾�,æ‰�有å�‡æœ‰çš„呈现。如胜义有与世俗有,è�¨å©†å¤šéƒ¨ä¹Ÿä¸» å¼ ä¸�æ˜¯æˆªç„¶çš„ä¸¤ä½“ã€‚å› æ¤ï¼Œä»–说梦是实有的,如è§�人首有角,人与牛马ç‰è§’是真 实的,ä¸�过行相错乱,以为人首有角而已。ç»�部师ç‰ï¼Œè¯´æ¢¦å¹»å�‡æœ‰æ— 实,å�³æ‰¿è®¤ æ¤æ˜¯æ— 实性的å�‡æœ‰ï¼Œå¦‚梦ä¸äººé¦–æœ‰è§’ï¼Œé‚£é‡Œæœ‰æœ‰è§’çš„äººï¼Œè¿™æ˜¯æ— çš„ã€‚ä½†æ¢¦äº‹é�žéƒ½æ— ,ä¸�è¿‡æ˜¯æ— è‡ªæ€§çš„å�‡æœ‰ç½¢äº†ï¼�ç»�部师们,在æŸ�äº›äº‹è±¡ä¸Šï¼Œè™½ä¹Ÿè¾¾åˆ°æ— è‡ªæ€§è€Œå�‡æœ‰çš„ ç�†è®ºï¼Œä½†ä¸�èƒ½æ‰©å……åˆ°ä¸€åˆ‡æ³•ä¸ŠåŽ»ã€‚å¤§ä¹˜æ ¹æœ¬ä¸è§‚å®—ç‰ï¼Œä»Žç©ºç›¸åº”的缘起义, äº†çŸ¥ä¸€åˆ‡æ³•éƒ½æ˜¯æ— è‡ªæ€§çš„ã€‚æ— è‡ªæ€§ä¸�æ˜¯ä»€ä¹ˆéƒ½æ²¡æœ‰ï¼Œæ— è‡ªæ€§è€Œç¼˜èµ·æ³•è¿˜æ˜¯å�¯ä»¥å»º ç«‹çš„ã€‚æ— æ€§è€Œå�¯å¾—å�¯è§�的幻有,彻底的通达了现相与本性的ä¸é�“ã€‚è¿™æ ·çš„è¯´ç©ºï¼Œä¸�是å�¦å¤–承认有ä¸�ç©ºçš„å®žåœ¨ï¼Œè¿™æ˜¯ç©ºå®—ä¸Žæœ‰å®—çš„å·®åˆ«å¤„ã€‚ç©ºå®—æ˜¯ç›´è§‚å› ç¼˜æ³•çš„çŽ° 而ä¸�å®žæ— å®žè€ŒçŽ°çš„ï¼Œç”±æ¤è¾¾åˆ°ä¸€åˆ‡æ³•空,一切法å�‡ã€‚空宗以胜义空为究竟,其归 宗所在,是毕竟空。æ¤ç©ºï¼Œä¸�是有空å�Žçš„ä¸�空å˜åœ¨ï¼Œä¹Ÿä¸�æ˜¯éƒ½æ— çš„é¡½ç©ºã€‚æ€»ä¹‹ï¼Œ ä¸�论å°�乘大乘,ä¾�有宗讲,ä¸�论空得如何,最å�Žçš„归结,还有一个ä¸�空的å˜åœ¨ï¼Œ ä¸�能å�³ç©ºè€Œè¯´æœ‰ã€‚所以观察空义,应细察他是如何观空和最å�Žçš„归宿点何在。空 宗与有宗的诤点在æ¤ã€‚凡佛法ä¸çš„诤论,如å�‡å®žä¹‹è¯¤ï¼Œæ³•有法空之诤,ä¸è§‚与唯 识之诤ç‰ï¼Œè¯¤ç‚¹æ— ä¸�在æ¤ã€‚è¦�èž�贯空有,必须在æ¤è¾Ÿå‡ºä¸€æ�¡é€šè·¯æ�¥ï¼Œä¸�能盲目的 ã€�徒然的作些泛泛的èž�ä¼šï¼Œè‡ªä»¥ä¸ºç„¶çš„æ— è¯¤ã€‚ç©ºå®—ä¸Žæœ‰ç©ºçš„ä¸»è¦�分æ§ç‚¹ï¼Œä»ŠäºŽæœ¬ 论特地指出æ�¥ï¼Œå¸Œæœ›ç©ºæœ‰å�Œå®—çš„å¦è€…ï¼ŒåŠ ä»¥æ·±åˆ‡çš„æ€�考
the article is very good about the sanxing,�他起性��计所执性和圆�实性.
What longchen said is true. All these stuff are only meant to help us to reduce our attachment to self and worldly matters so we can focus on practising. The Truth i.e. Buddha Nature is beyond language, logic, imagination. 阿弥陀佛 !!!
but i think in addition to reduce the attachment, yes, we should reduce attachment, but as a buddhism fan, we always look forward to dicover the amazing side of buddhism, such as in your article, sanxing ,and sanjing, xianjing现境 involves of all the mental state of the sixth sense, point out,if i am wrong, some artist also encounter such state, when they composing the project,比境,is knowledge, everything conceivable, yes xianjing is higher than bijing, but without bijing also hard to reach xianjing, the last is �境,which is wrongful state of mental.
Originally posted by longchen:I read Chinese very slowly... i also only read the first part. LOL.
Yah, i think it is quite good.
Just an opinion. All these words that are seen are just concepts. Later on on the path, we cannot bring these concepts together with the practice.
These words/teachings are like.... you go for a briefing (OPs order.. ha..ha), but for the actual practice (battle/fire fight...ha ha), you cannot use them anymore. For the actual practice, these concepts have to be dropped and discarded.
If during the actual battle, we keep referring to the instruction manual and worded teaching, we WILL lose the battle.
It is fear and desire that keep pulling us back into conceptual grasping. This part very important! Keep referring back to the memories of the worded teachings is habitual and is a lack of confidence.
The actual practice needs a lot of courage and may be seen as anti-social by people who isn't in that state. For example, see someone must talk, also is a kind of grasping. You see... the actual practice needs a lot of sacrifice.
check this part out,quite related to your post
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What rokkie said is also true :-)
Originally posted by longchen:I read Chinese very slowly... i also only read the first part. LOL.
Yah, i think it is quite good.
Just an opinion. All these words that are seen are just concepts. Later on on the path, we cannot bring these concepts together with the practice.
These words/teachings are like.... you go for a briefing (OPs order.. ha..ha), but for the actual practice (battle/fire fight...ha ha), you cannot use them anymore. For the actual practice, these concepts have to be dropped and discarded.
If during the actual battle, we keep referring to the instruction manual and worded teaching, we WILL lose the battle.
It is fear and desire that keep pulling us back into conceptual grasping. This part very important! Keep referring back to the memories of the worded teachings is habitual and is a lack of confidence.
The actual practice needs a lot of courage and may be seen as anti-social by people who isn't in that state. For example, see someone must talk, also is a kind of grasping. You see... the actual practice needs a lot of sacrifice.
I see...
Originally posted by rokkie:check this part out,quite related to your post
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�论 is just a process... but it doesn't directly point to and touch Ultimate Reality. If we treat it so importantly before we had a chance to get the first glimpse of Reality, it will bind us like a spell. Yes, the conceptual realm is like a spell. However, if you have never got out of it, you won't know that it is a spell.
If you live in water the day you were born, you will never know how it feels like to live in the air. You may never even know that water or air exist.
Ultimate reality is beyond the realm of �论 or concepts. �论 is on the 'human' conceptual realm. When mind is non-conceptual, it can't be attached to �论. �论 is just a concept. Of course, one still have to keep to the precepts to prevent incurring additional negative karma.
In fact, keeping to the precepts is very important at the later stage. This is because the negative karmic consequence will come very fast. I have quite a few bad experiences to know that this is true. I think Thusness also mentioned about this too.
It depends on what is the person's goal...
1. just to find out things due to curiosity or test water or
2. going for liberation
Also, nothing is really lost. This is really an insight. All the memories are 'still there'... Because all the memories are still there and are not controlled by the 'I' or 'self', we don't have to be afraid that if when do not exercise thinking and �论, they will be gone or we will become more stupid. LOL. No, non-conceptuality and the practice will not make us less intelligent.
Concepts don't liberate us. On the contrary, they block us from directly experiencing the deep rest of mind aka bliss. The cessation of perception doesn't mean that one's memories and intelligence are wipe out. If that is true, arhats will become stupid upon their enlightenment. What really happened is the 'deregistration of conceptualization'.
Just my opinion only.
Originally posted by longchen:�论 is just a process... but it doesn't directly point to and touch Ultimate Reality. If we treat it so importantly before we had a chance to get the first glimpse of Reality, it will bind us like a spell. Yes, the conceptual realm is like a spell. However, if you have never got out of it, you won't know that it is a spell.
If you live in water the day you were born, you will never know how it feels like to live in the air. You may never even know that water or air exist.
Ultimate reality is beyond the realm of �论 or concepts. �论 is on the 'human' conceptual realm. When mind is non-conceptual, it can't be attached to �论. �论 is just a concept. Of course, one still have to keep to the precepts to prevent incurring additional negative karma.
In fact, keeping to the precepts is very important at the later stage. This is because the negative karmic consequence will come very fast. I have quite a few bad experiences to know that this is true. I think Thusness also mentioned about this too.
It depends on what is the person's goal...
1. just to find out things due to curiosity or test water or
2. going for liberation
Also, nothing is really lost. This is really an insight. All the memories are 'still there'... Because all the memories are still there and are not controlled by the 'I' or 'self', we don't have to be afraid that if when do not exercise thinking and �论, they will be gone or we will become more stupid. LOL. No, non-conceptuality and the practice will not make us less intelligent.
Concepts don't liberate us. On the contrary, they block us from directly experiencing the deep rest of mind aka bliss. The cessation of perception doesn't mean that one's memories and intelligence are wipe out. If that is true, arhats will become stupid upon their enlightenment. What really happened is the 'deregistration of conceptualization'.
Just my opinion only.
Yes, those experiencing the cessation/Nirvana of feelings and perception (nirodha samapatti) will experience the ceasing/deregistering of bodily, verbal and mental perceptions. All concepts cease to be registered.
My Taiwanese teacher on liberation:
去情�智
人法�亡
觉�报身
身心脱�
生æ»è§£è„±
The nature of reality is beyond conceptual fabrication, is nondual Suchness empty of the duality of subject and object:
Awakening of Faith in Mahayana: If they understand that, concerning all things, though they are spoken of, there is neither a speaker, nor that which can be spoken of, and though they are thought of, there is neither a thinker, nor that which can be thought of, then they are said to have conformed to it. And when they are freed from their thoughts, they are said to have entered into it.
黄檗希�禅师:
所言å�Œæ˜¯ä¸€ç²¾æ˜Žï¼Œåˆ†ä¸ºå…å’Œå�ˆï¼›ä¸€ç²¾æ˜Žè€…一心也,å…å’Œå�ˆè€…å…æ ¹ä¹Ÿï¼›æ¤å…æ ¹å�„与尘å�ˆï¼šçœ¼ä¸Žè‰²å�ˆï¼Œè€³ä¸Žå£°å�ˆï¼Œé¼»ä¸Žé¦™å�ˆï¼ŒèˆŒä¸Žå‘³å�ˆï¼Œèº«ä¸Žè§¦å�ˆï¼Œæ„�与法å�ˆï¼›ä¸é—´ç”Ÿå… 识,为å��八界;若了å��å…«ç•Œæ— æ‰€æœ‰ï¼Œæ�Ÿå…å’Œå�ˆä¸ºä¸€ç²¾æ˜Žã€‚一精明者å�³å¿ƒä¹Ÿï¼Œå¦é�“人皆知æ¤ï¼Œä½†ä¸�能å…�作一精明å…å’Œå�ˆè§£ï¼Œé�‚被法缚,ä¸�契本心。
Zen Master Huang Po:
25. The term unity refers to a homogeneous spiritual brilliance which separates into six harmoniously blended 'elements'. The homogeneous spiritual brilliance is the One Mind, while the six harmoniously blended 'elements' are the six sense organs. These six sense organs beome severally united with objects that defile them -- the eyes with form, the ear with sound, the nose with smell, the tongue with taste, the body with touch, and the thinking mind with entities. Between these organs and their objects arise the six sensory perceptions, making eighteen sense-realms in all. If you understand that these eighteen realms have no objective existence, you will bind the six harmoniously blended 'elements' into a single spiritual brilliance -- a single spiritual brilliance which is the One Mind. All students of the way know this, but they cannot avoid forming concepts of 'a single spiritual brilliance' and 'the six harmoniously blended elements'. Accordingly they are chained to entities and fail to achieve a tacit understanding of original Mind.
http://www.fofaseng.cn/jingshu/books2/1146.htm
(大乘起信论)
心 真如者,å�³æ˜¯ä¸€æ³•界大总相法门体,所谓:心性ä¸�生ä¸�ç�。一切诸法,唯ä¾�å¦„å¿µè€Œæœ‰å·®åˆ«ï¼Œè‹¥ç¦»å¿ƒå¿µï¼Œåˆ™æ— ä¸€åˆ‡å¢ƒç•Œä¹‹ç›¸ã€‚æ˜¯æ•…ä¸€åˆ‡æ³•ï¼Œä»Žæœ¬å·²æ�¥ï¼Œç¦»è¨€è¯´ç›¸ï¼Œç¦»å�� å—相,离心缘相,毕竟平ç‰ï¼Œæ— 有å�˜å¼‚,ä¸�å�¯ç ´å��。唯是一心,故å��真如。以一切言说,å�‡å��æ— å®žï¼Œä½†éš�妄念,ä¸�å�¯å¾—æ•…ï¼›è¨€çœŸå¦‚è€…ï¼Œäº¦æ— æœ‰ç›¸ã€‚è°“è¨€è¯´ä¹‹æž�ï¼Œå› è¨€ é�£è¨€ï¼Œæ¤çœŸå¦‚ä½“ï¼Œæ— æœ‰å�¯é�£ï¼Œä»¥ä¸€åˆ‡æ³•æ‚‰çš†çœŸæ•…ã€‚äº¦æ— å�¯ç«‹ï¼Œä»¥ä¸€åˆ‡æ³•皆å�Œå¦‚故。当知一切法ä¸�å�¯è¯´ã€�ä¸�å�¯å¿µæ•…,å��为真如。
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http://www.hsuyun.org/Dharma/zbohy/Sruti-Smriti/Shastras/awakening-of-faith.html
A. Mind in Terms of the Absolute
The Mind in terms of the Absolute is the one World of Reality (dharmadhatu) and the essence of all phases of existence in their totality. That which is called "the essential nature of the Mind" is unborn and is imperishable. It is only through illusions that all things come to be differentiated. If one is freed from illusions, then to him there will be no appearances (lakshana) of objects regarded as absolutely independent existences; therefore all things from the beginning transcend all forms of verbalization, description, and conceptualization and are, in the final analysis, undifferentiated, free from alteration, and indestructible. They are only of the One Mind; hence the name Suchness.
All explanations by words are provisional and without validity, for they are merely used in accordance with illusions and are incapable of denoting Suchness. The term Suchness likewise has no attributes which can be verbally specified. The term Suchness is, so to speak, the limit of verbalization wherein a word is used to put an end to words. But the essence of Suchness itself cannot be put an end to, for all things in their Absolute aspect are real; nor is there anything which needs to be pointed out as real, for all things are equally in the state of Suchness. It should be understood that all things are incapable of being verbally explained or thought of; hence the name Suchness.
Question: If such is the meaning of the principle of Mahayana, how is it possible for men to conform themselves to and enter into it?
Answer: If they understand that, concerning all things, though they are spoken of, there is neither that which speaks, nor that which can be spoken of, and though they are thought of, there is neither that which thinks, nor that which can be thought of, then they are said to have conformed to it. And when they are freed from their thoughts, they are said to have entered into it. Next, Suchness has two aspects if predicated in words. One is that it is truly empty (sunya), for this aspect can, in the final sense, reveal what is real. The other is that it is truly nonempty (a-sunya), for its essence itself is endowed with undefiled and excellent qualities.
1. Truly Empty
Suchness is empty because from the beginning it has never been related to any defiled states of existence, it is free from all marks of individual distinction of things, and it has nothing to do with thoughts conceived by a deluded mind. It should be understood that the essential nature of Suchness is neither with marks nor without marks; neither not with marks nor not without marks; nor is it both with and without marks simultaneously; it is neither with a single mark nor with different marks; neither not with a single mark nor not with different marks; nor is it both with a single and with different marks simultaneously. In short, since all unenlightened men discriminate with their deluded minds from moment to moment, they are alienated from Suchness; hence, the definition "empty"; but once they are free from their deluded minds, they will find that there is nothing to be negated.
2. Truly Nonempty
Since it has been made clear that the essence of all things is empty, i.e., devoid of illusions, the true Mind is eternal, permanent, immutable, pure, and self-sufficient; therefore, it is called "nonempty". And also there is no trace of particular marks to be noted in it, as it is the sphere that transcends thoughts and is in harmony with enlightenment alone.