见实无见 (There is No Perception in Perceiving Truth)

• An Eternal Now

  4 Mar 09, 20:23

  Here's an article written by a Taiwanese nun/teacher who is a student of my Master (Ven Shen Kai). Thusness thinks this article is well written... So I typed it out for sharing.

   

  The source of the article is from "å�ƒæ±Ÿæœˆå½±(2)" and the author of the book is 觉行法师. The book "å�ƒæ±Ÿæœˆå½±(1)" (also same author) is available for free in my dharma center. I don't think there are copies of the 2nd book in Singapore right now. These books contains lots of valuable teachings and advise related to dharma practice.

   

   

  �实无�

   

  很多人将"�性"�"�实相"�"�本��目"之"�"，解为"看�"�"�到了"的��，也就是以为学佛修行是�去"�到"自己的本性，或"�到"事物的实相，其实，若以这样的观念�想法�修行，�已�入�险之境地，因为这正与修行解脱背�而驰，�离方�了。

   

  凡夫一念无明妄动，障蔽觉性，而自生妄�，所以�有"能�"者和"所�"的境界相，如此因迷执于"�"而��制，�能觉�一切处。学佛修行就是�破除迷执妄�，�能回�清净觉性。因此，所谓修至"�性"，是破了迷"�"，而觉悟了原�并没有"�"，既无"能�"者，亦无"所�"境，但也�是一片空白，乃是觉性�一切处，��一切处，

  而"觉"�会有"�"个什么的染�。所以若修行还想�个清净的本性，或以为�到无念之境地就是清净本性，因还有"��"，所以乃属无明妄�，并未破�而觉悟。

   

  有些人�明此�，想�"�"个本性，"�"个实相，以至�是从妄念中间去找，就是想在��中"�"，因此有人以为妄念�顿时，就有机会去"�"得本性的"样�"，故一旦入定，"�"那无念之境，�以为那是清净本性。或也有人以为，清晨刚起床，最没有"分别心"，这是�性的好机会。.... ..如此五花八门的方法，尽是教人去"�"个本性，结果大家就想尽办法，逼尽心念，拚命往念头间去"�"，或往�念中求�，如此�力以"�"心去"�"境，�使"�"到了清净之境，还�能�性，因为实在"�"错了。

   

   

  大乘起信论云: "......��觉故，生三�相，与彼�觉相应�离。云何为三？

  一者无明业相。以��觉故心动，说�为业。觉则�动，动则有苦，果�离因故。

  二者能�相，以�动故能�，�动则无�。

  三者境界相，以�能�故境界妄现，离�则无境界。"

  以上所说，是无明妄动，有三�微细相状，��"三细"。由文中�知，"觉则�动"，"�动则无�"，"离�则无境界"。所以若觉悟之时，正是悟了根本没有"能�"者，也无"所�"境，因此哪还有什么清净"本性"�"�"? 哪有个"实相"�"�"? 故�性之"�"，应解为"觉"，也就是觉了"无��"，"无�得"，但觉�一切处，清清楚楚，欲�执一切处，如此乃称为"�性"。而且修行就是�破除"�"的染�，因此是�"离�"，而�是�去"�"，唯破了"�"，�能觉悟，�是�本性也。

  所以学佛修行，慎勿�文解义应亲近明师善知识学习，以�误入歧途。

• An Eternal Now

  6 Mar 09, 03:13

  Reminds me of what Guru Padmasambhava wrote in the Self-Liberation through Seeing with Naked Awareness

   

  Especially number 21 (or Chinese number 20).

  (there's a very nice Chinese recording of this text by a Female voice, though the translation isn't as good as the English one, but still nice: http://bbs.fjdh.com/thread-13945-1-1.html )

   

  18.  Then, as for the instruction for exhausting the six extremes and overthrowing them:
  Even though there exist a great many different views that do not agree among themselves,
  This “mind” which is your own intrinsic awareness is in fact self-originated primal awareness.
  And with regard to this, the observer and the process of observing are not two different things.
  When you look and observe, seeking the one who is looking and observing,
  since you search for this observer and do not find him,
  At that time your view is exhausted and overthrown.
  Thus, even though it is the end of your view, this is the beginning with respect to yourself.
  The view and the one who is viewing are not found to exist anywhere.
  Without it¡¯s falling excessively into emptiness and non-existence even at the beginning,
  At this very moment your own present awareness becomes lucidly clear.
  Just this is the view (or the way of seeing) of the Great Perfection.
  Therefore understanding and not understanding are not two different things.

  19.  Although there exist a great many different meditations that do not agree among themselves,
  your own ordinary present awareness is directly penetrating.
  The process of meditation and the one who meditates are not two different things.
  When you look for the meditator who is meditating or not meditating,
  since you have searched for this meditator and have not found him anywhere,
  at that time your meditation is exhausted and overthrown.
  Thus, even though it is the end of your meditation, this is the beginning with respect to yourself.
  The meditation and the meditator are not found to exist anywhere.
  Without it¡¯s falling under the power of delusion, drowsiness, or agitation,
  your immediate un-fabricated awareness becomes lucidly clear;
  and this unmodified state of even contemplation is concentration.
  Therefore remaining in a calm state or not remaining in it are not two different things.

  20.

  Although there exist a great many different kinds of behavior, which do not agree among themselves,
  your own self-originated primal awareness is the Unique Sphere.
  Behavior and the one who behaves are not two (different things).
  When you look for the one it is who behaves with action or without action,
  Since you have searched for the one who acts and have not found him anywhere,
  At that time your behavior is exhausted and overthrown.
  Thus, even though it is the end of your conduct and behavior, this is the beginning with respect to yourself.
  From the very beginning neither behavior nor the one who behaves have existed (as separate realities).
  Without its falling under the power of errors and inherited predispositions,
  your immediate awareness is an un-fabricated inherent clarity.
  Without accepting or rejecting anything, just letting things be as they are without trying to modify them,
  such conduct or behavior alone is pure.
  (Therefore) pure and impure action are not two (different things).

  21.  Although there exist great many different fruits that do not agree among themselves,
  the nature of the mind that is inherent awareness is (none other than) the spontaneously perfected Trikaya.
  What is realized and the one who realizes it are not two (different things).
  When you look for the fruit and for the one who has realized it,
  since you have searched for the realizer (of the fruit) and have not found him anywhere,
  at that time your fruit is exhausted and overthrown.
  Thus, even though it is an end to your fruition, still this is the beginning with respect to yourself.
  Both the fruition and the one who has attained the realization are found to not exist anywhere.
  Without its falling under the power of attachments or aversions or of hopes and fears,
  your immediate present awareness becomes spontaneously perfected inherent clarity.
  Understand that within yourself the Trikaya is fully manifest.
  (Therefore) this itself is the fruition of primordial Buddhahood.

   

  
  (For Chinese version each number is deducted by 1, so English 18 = Chinese 17 and so forth)
  
  �七
  下�的开示，将为你穷究六�边�，并推翻其说。
  �论当�的知�学说，立论何等分歧，
  所谓的心性，便是你的本觉，
  它是自然生起的无上觉性。
  应知，观者�观照本��二，
  当你观照，�妨寻找观者为�，
  若�寻�得，
  此一妄�便顿现其穷，而自然瓦解。
  这妄�一了，�是你�生的一刻。
  知���此知�之人并无分别，
  若能��入空�或空境，
  当下的觉性顿显空明，
  这便是大圆满�。
  于是，�论识与�识，亦无分别。
  
  �八
  �论当�的修行方法，立论何等分歧，
  你的日常觉心，具有�视观照的能力。
  应知，修�与修�者本��二，
  �论你在修行与�，�妨寻觅一番修�之人，
  若�寻而�得修�之主体，
  你的修�便顿现其穷，而自然瓦解。
  修�一旦放下，便是你�生的一刻。
  你若能既��幻境，也��沉散乱，
  当下无染的觉性自现光明朗净，
  这毫�造作的觉照，便是专一定境。
  如此，入定或�入定，本�二境。
  
  ��
  �论当�的行事标准，是何等的分歧，
  你本具的元觉，�是唯一本体。
  应知，行为与行者本�二事，
  �论你正在造作或无事，�妨观察一下，
  是�有一行者存在，
  若�寻行者而��得，
  你的行事便顿现其穷，而自然瓦解。
  造作�止的那一刻，便是你的新生。
  无始以�，事行与行事之人本无分别，
  你若能��入妄�，染�习气，
  当下的觉性剎那归于清净无染。
  既�相应，也�排斥，�顺事物，�加修整，
  唯此�行，方称清净无染。
  如此，净行与�净行，亦本��二。
  
  二�
  �论当�的悟境�果，是何等的分歧，
  心性的本质就是本觉，亦�本�圆满的法报化三身。
  应知，悟境与悟者本��二，
  你�妨寻找一下悟境�悟者。
  若�寻悟者而��得，
  你的悟境便顿现其穷，而自然瓦解。
  悟境一旦寂�，便是你新生的一刻。
  悟境与悟者皆觅��得，
  你���于执�或贪瞋惧情，
  当下的觉性便归于本�的清净无染。
  ��了悟法报化三身圆具于你内，
  此�无上佛果。