宗镜录略讲上册
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�怀瑾教授讲述
The Mirrors of Zen Chapter 42 ,Spoken by Nan Huai Chin
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《宗镜录》第四å��å››å�·ï¼Œä»Žè¿™é‡Œå¼€å§‹ï¼Œè®²åˆ°ç”Ÿç�与ä¸�生ç�çš„é�“ç�†ã€‚生ç�,一切法有生有æ»ã€�æœ‰æ–æœ‰å¸¸ï¼Œæ˜¯è·³åŠ¨æ€§ã€�间隔性的。ä¸�生ä¸�ç�,是讲宇宙万有形而上的本体,是永æ�’的,然而它ä¸�å�ŒäºŽæ™®é€šç‰©è´¨ï¼Œä¸�能以物质的概念æ�¥è®¤è¯†å®ƒï¼Œä¹Ÿä¸�是我们平常æ„�识的心。
arising and falling , all dharma [pheononmenon have arising[life] and falling [death ] ,there is stopping and continuity , there is dynamism ,there is gap in between. Unborn and undestructible is to say that the Universe is physically forever ,but it is different from normal matter and cannot use the concept of ordinary matter to discern it and thus also different from our normal consciousness mind
这个é�“ç�†åœ¨ç�†è§£ä¸Šå¹¶ä¸�困难,但è¦�实è¯�å�´å¤ªéš¾å¤ªä¸�å®¹æ˜“ã€‚å› ä¸ºä¸€æ��到ä¸�生ä¸�ç�ã€�æ°¸æ�’å˜åœ¨ï¼Œäººçš„下æ„�识观念就会想åƒ�一个物体摆在那里ä¸�动。
æ¯”å¦‚è¯´ä¸€åº§å¤§å±±ï¼Œå‡ ç™¾å¹´ã€�å‡ å�ƒå¹´å¥½åƒ�都是那一座山。å�ˆå¥½æ¯”一å�—石头,好åƒ�永远没有å�˜åŠ¨è¿‡ã€‚äº‹å®žä¸Šï¼Œä¸€åº§å±±ä¹Ÿå¥½ã€�一å�—石头也好,éš�时都在å�˜åŒ–ä¸ï¼Œå±±ä¸�æ–æœ‰å°˜åœŸåŠ ä¸Šè€Œå�˜å¤§ï¼Œæˆ–å…¶ä»–åŽŸå› è€Œå�˜å°�。如果把形而上的本体当æˆ�一个物体摆在那里ä¸�动,这在佛å¦ä¸ŠçŠ¯äº†è§‚å¿µä¸Šçš„é”™è¯¯ï¼Œå�³æ‰€è°“‘常è§�’。
For example a mountain ,for a few thousand years its just like that mountain ,just like a rock .It seems it have never moved before .In fact ,a mountain , a rock , will always keep changing .If we say its not moving ,thats is insurmountable to a mistake in buddhism and "non-moving" that is term Eternity which is erroneous in Buddhism
常è§�认为永远å˜åœ¨ï¼Œåƒ�许多宗教讲宇宙万有的主宰,永远都是主宰ã€�永远å˜åœ¨ã€‚有些宗教说人æ»äº†æ˜¯ä¼‘æ�¯ï¼Œç‰åˆ°ä¸–界末日æ�¥ä¸´ï¼Œäººè¦�å¤�活接å�—主宰最å�Žçš„审判,这ç§�认为生命永远å˜åœ¨çš„看法就是‘常è§�’。
Eternity is the same as in various religion where they talk about a Governing God-Creator ,forever its Lord and forever in existence .Some religion say dead is just to rest , waiting for Judgement day .Human have to resurrect to accept the Lord final judgement .So this thought is Eternalism
å�¦ä¸€ç§�ä¸�属于宗教的观念,是科å¦ä¸Šå”¯ç‰©å“²å¦çš„论调,å�³ä½›å¦æ‰€è°“çš„‘æ–è§�’,这类论点认为人æ»äº†å°±æ²¡æœ‰äº†ï¼Œä¸€åˆ‡äº‹æƒ…过去就是过去,昨天一件事过去了就没有了;今天å�Œæ ·çš„事,ä¸�是昨天那件事,是两回事;明天的更ä¸�是今天的。‘æ–å�Œ’认为没有一个永æ�’å˜åœ¨çš„东西,所谓‘è§�’就是观念,一般讲到生ç�çš„è§‚å¿µï¼Œç ”ç©¶ä½›å¦ä¹Ÿå¥½ã€�哲å¦ä¹Ÿå¥½ï¼Œæˆ–者讲普通å�šäººçš„观念,我们自己å��çœ�,ä¸�æ–在æ–è§�或常è§�ä¸äº‰æ‰§ï¼ŒæŠŠæ€�想æ�…乱了ï¼�
Another thoughts is the school of Annihilation .Which perceive when we die , nothing remainds .whatever past is past .The thought of discontinuity perceive there is no permanent .so thoughts is only a concept ,when we talk abt arising and falling ,study Buddhism , philosophy and what ordinary thought ,we will keep reflecting ,always in Annihilationism and Eternalism arguments ,messed up our thoughts
å‰�两次æ��到释迦牟尼佛与阿难‘七处å¾�心’ã€�‘八还辩è§�’的论辩。他们拿眼ç�›å�šæ¯”æ–¹ï¼Œå¼€çœ¼è§�明,é—眼è§�暗,能è§�明è§�暗的并没有跟著明暗而å�˜åŒ–,说明了能è§�之性真录ä¸�å�˜ï¼Œå�˜åŒ–ã€�生ç�çš„å�ªæ˜¯çŽ°è±¡ï¼›èƒ½ä½¿ä½ ç”Ÿç�的那个并没有生ç�ã€‚æ ¹æ�®é‡Šè¿¦ç‰Ÿå°¼ä½›ä¸Žé˜¿éš¾äºŒäººè¾©è®ºçš„事实,开眼è§�明ã€�é—眼è§�暗,ä¸�错;能è§�明è§�暗的没有å�˜åŠ¨ï¼Œä¹Ÿä¸�错。然而我们å�¯ä»¥æ��出一问题:这属于现有生命活著时候的情形,å�‡å®šæˆ‘们这个现有生命æ»äº†ï¼Œçœ¼ç�›ä¹Ÿå��了,这个时候,它这个è§�æ€§æ€Žä¹ˆæ ·æ°¸æ�’å˜åœ¨ï¼Ÿç�†è®ºä¸Šæœ‰ï¼Œäº‹å®žä¸Šæ±‚è¯�é�žå¸¸å›°éš¾ã€‚我们上次讨论到æ¤ï¼ŒçŽ°åœ¨è¿˜åœ¨è¿™ä¸ªèŒƒå›´ï¼Œæ°¸æ˜Žå¯¿ç¦…å¸ˆç»§ç»å¼•用解释:
In the Shurangama Sutra , Sakyamuni mentioned to Ananda the 7 location of mind -seeking and 8 returning debating mind as a debating basis
He use eye as a example , open our eye will see the light ,close will see darkness
如大智度论云:当知色生时但是空生,色ç�时但是空ç�。
永明寿禅师著作《宗镜录》为了说明八还辩è§�,能è§�与所è§�ã€�生ç�与ä¸�生ç�的功能,他强调一个ä¸�生ç�æ€§ï¼Œå› æ¤å¼•ç”¨æ¯”ä½›æ™šä¸ƒç™¾å¹´çš„é¾™æ ‘è�©è�¨æ‰€è‘—的《大智度论》。佛所说的记载谓之ç»�ï¼›å�Žä¸–诸大è�©è�¨çš„说法与文å—记录谓之论。《大智度论》属于大般若宗,å�³æ‰€è°“性宗,是有å��的一部大论,大家念《心ç»�》或《金刚ç»�》,甚至于谈明心è§�性的ç�†è®ºï¼Œé�žè¯»è¿™æœ¬ç»�å…¸ä¸�å�¯ã€‚我们先解释其原文。
‘当知’,我们应当知é�“。‘色’,一般的了解是颜色,除了佛法以外,世俗ä¸å�„ç§�乱七八糟的书ç±�,差ä¸�多都用色代表男色或女色,指男人或女人的漂亮,这个说法太笼统ç‹éš˜ã€‚佛法所说的色有四个é‡�点:显色ã€�形色ã€�有表色ã€�æ— è¡¨è‰²ã€‚æ˜¾è‰²æŒ‡é¢œè‰²ï¼Œçº¢é»„è“�白黑ç‰ã€‚形色:长çŸã€�方圆ã€�大å°�。有表色:指事物的伸屈ã€�旋转ç‰çŽ°è±¡ã€‚æ— è¡¨è‰²ï¼šæ²¡æœ‰åŠžæ³•è¡¨è¾¾ï¼Œæ¯”å¦‚ç‰©ç�†å¦æ‰€è¯´çš„电å�ã€�原å�分æž�到最å�Žï¼Œå®ƒçœŸæœ‰ç‰©è´¨å�¯ä»¥æ‹¿åˆ°å�—?没有,但是它有这个作用,科å¦ä¸Šå�«åŠŸèƒ½ï¼Œå®ƒæŽ¥è¿‘äºŽæŠ½è±¡ï¼Œæ²¡æœ‰å½¢æ€�的,甚至我们的æ€�æƒ³è§‚å¿µï¼Œä¹Ÿæœ‰è¿™ä¹ˆä¸€ä¸ªä½œç”¨ï¼Œè¿™éƒ½å±žäºŽæ— è¡¨è‰²ï¼Œæ²¡æœ‰åŠžæ³•ç”¨ä¸€ä¸ªå®žé™…çš„ä¸œè¥¿è¡¨ç¤ºå‡ºæ�¥ã€‚红黄è“�赤黑ã€�é•¿çŸã€�方圆å�¯ä»¥è¡¨ç¤ºå‡ºæ�¥ï¼Œæ— 表色则没有办法表示。å¦ç§‘å¦çš„知é�“,能é‡�å�¯ä»¥ç”¨èµ„æ–™ã€�æ•°ç�†è¡¨è¾¾ï¼Œå®žé™…上å�´å¾ˆéš¾è¯´å‡ºä¸€ä¸ªå…·ä½“的东西。
以上是简å�•的分æž�,归纳起æ�¥éƒ½è°“ä¹‹è‰²ï¼Œä¸¥æ ¼åˆ†æž�çš„è¯�还有很多。以现代观念æ�¥è¯´ï¼Œè‰²ä»£è¡¨äº†ç‰©è´¨çš„东西,很多物ç�†å¦ç ”究的物件都属于这个色。好了,这个观念我们了解了,现在å†�把它简化,什么是色?就是有一个东西,ä¸�ç®¡æ˜¯å…·ä½“æˆ–æŠ½è±¡çš„ä¸œè¥¿ï¼Œä½ ä¸�è¦�å†�分æž�什么是东西?说东是东ã€�西是西ã€�å�—是å�—ã€�北是北,那就糟了ï¼�
《大智度论》告诉我们,当我们知é�“有一个东西产生,‘但是空生’,å�ªæ˜¯ç©ºç”Ÿã€‚‘但书’在å�¤æ–‡æœ‰æ—¶å½“å�¦å®šè¯�,例如法律æ�¡æ–‡æœ‰‘但书’规定。《大智度论》的‘但是’å¹¶é�ž‘但书’之æ„�。当知色生时,å�ªæ˜¯ç©ºçš„生;当知色ç�时,å�ªæ˜¯ç©ºçš„ç�。这里有个问题,ç¨�å�Žè®¨è®ºã€‚我们先了解文å—。‘色ç�æ—¶’,外é�¢çš„东西,æ»äº¡ã€�过去ã€�没有了,也是空的ç�。《大智度论》讲这四å�¥è¯�,以现代观念æ�¥è¯´ï¼Œå½“我们看一个东西‘有’,是空的生出æ�¥ï¼Œ‘没有’å¹¶ä¸�是真的没有,å�ªæ˜¯ç©ºçš„æ²¡æœ‰ã€‚è¿™æ ·è§£é‡Šä¸�知了解了å�—?似乎没有懂ï¼�
Homage to the Great Sakyamuni and Assembly of All Bodhisattva and Mahasattva of the Lotus Sea Assembly
May one who read this resolve and reduce Karmic affliction of 6 ,000,000 aeons
Namo Amitabha
http://www.bfnn.org/bookgb/books2/1396.htm