本覺直觀解脫法門26

2016/09/23



26.Appearances are not erroneous in themselves, but because of your grasping at them, errors come into existence.

But if you know that these thoughts only grasp at things which are mind, then they will be liberated by themselves.

Everything that appears is but a manifestation of mind.



Even though the entire external inanimate universe appears to you, it is but a manifestation of mind.



Even though all of the sentient beings of the six realms appear to you they are but a manifestation of mind.



Even though the happiness of humans and the delights of the Devas in heaven appear to you, they are but manifestations of mind.



Even though the sorrows of the three evil destinies appear to you, they are but manifestations of mind.



Even though the five poisons representing ignorance and the passions appear to you, they are but manifestations of mind.



Even though intrinsic awareness which is self-originated primal awareness appears to you, it is but a manifestation of mind.

Even though good thoughts along the way to Nirvana appear to you, they are but manifestations of mind.



Even though obstacles due to demons and evil spirits appears to you, they are but manifestations of mind.



Even though the gods and other excellent attainments appear to you, they are but manifestations of mind.



Even though various kinds of purity appear to you, they are but manifestations of mind.

E

ven though (the experience) of remaining in a state of one-pointed concentration without any discursive thoughts appears to you, it is but a manifestation of mind.



Even though the colors that are the characteristics of things appear to you, they are but manifestations of mind.



Even though a state without characteristics and without conceptual elaborations appears to you, it is but a manifestation of mind.



Even though the nonduality of the one and the many appears to you, it is but a manifestation of mind.



Even though existence and non-existence which are not created anywhere appear to you, they are but manifestations of mind.



There exist no appearances whatsoever that can be understood as not coming from mind.





外在現象界的顯相本身並沒有過錯，只因為你對它們產生了執著，無明煩惱才因此而生。



但是只要你覺知明白這些外在顯相只是你的大腦心智所執取的念頭想法，它就能自行的解脫消失。



所有事物的呈現就只是心的顯現。



即使整個外顯的大宇宙出現在你面前，這也只是你心的顯相。

即使所有六道有情眾生出現在你面前，它們也只是心的顯現。

即使你感受到人道的幸福快樂和天道天神們的喜悅，它們也只是心的顯現。

即使你看到了下三道的痛苦發生，它們只是心的顯現。

即使無明與貪愛的五毒(貪嗔癡慢疑)情緒顯現在你身上，它們只是心的顯現。

即使能還原到本覺佛性(與生俱來的原始覺性)，它們也只是心的顯現。

即使有感覺達到涅槃解脫之境的良善念頭出現在你心中，它們只是心的顯現。

即使遭遇到惡魔鬼道的障礙，這也只是心的顯現。

即使有天神般的神奇事蹟，它們也只是心的顯現。

你的心思會呈現不同層級的純淨度，它們也只是心的顯現。

即使你能讓自己的念頭完全不散漫，保持在專一止靜的狀態中，這也只是心的顯現。

即使你注意到事物特性的多采多姿，它們也只是心的顯現。

即使是你在一個無記空沒有任何概念的純淨狀態，它們也只是心的顯現。

無論你是在合一或多元的相對世界裡，它也只是心的顯現。

即使你相信存在主義或虛無主義，它們也只是心的顯現。



總之，沒有任何外在顯相不是來自於你自心的念頭想法。

化為道用

2019/09/23

從去年暑假右膝持續疼痛不穩定，期間以推拿及整骨方式調整了半年，時好時壞。有時拉拉筋練練核心好像又鬆些，練拳劍一旦用力就又緊繃。反反覆覆。還好，好友芳如及淑珠提醒，去西醫做了檢查，抽關節積水，照X光MRI，才知道是前十字韌帶斷裂合併半月板破裂，而且是兩腳都斷（應該是花蓮車禍時已斷裂而沒有發覺）。短期內強度高的練習偏重右側，問題才提前呈現在右膝。難怪長期以來單腳站立總是難以平衡。知道問題之後，就是一連串的整復計畫: 打PRP，短波及電療針灸止痛，復健運動，矯正床下肢訓練。每天自己熱敷按摩膝蓋周圍肌肉，睡前腳綁沙包練腿力，配合橫膈膜式呼吸啟動身體核心穩定機制。運動的強度大幅減低，只保留游泳及簡單的瑜珈伸展，瑜珈輪核心練習。今年一月以來３次的PRP注射療程，從4月開始半年的復健計畫，自己耐心安靜地配合著復健老師的療程，恢復還算良好。

就醫過程中試著找答案，也一直遇到貴人相助，真的感恩：涂復籌醫師，李思慧醫師，尤稚凱醫師，游恆毅醫師，朱順源及台北黃師傅，Gｉｎａ，及馬偕柯老師。

這段蟄伏養傷期間，因為受傷而變得謙卑：身體無常變化，不是人定勝天地強制運動。因為受傷 ，用自己受限的身體嘗試各種不同練習的方式，就像神農嚐百草一般，有時覺得自己多災多難的肉體，好像每受一次傷，就又更瞭解一塊身體的拼圖。只希望自己受傷復健的過程，所有衛教的知識與學習，都能化為道用，整合到自己『不傷害AHIMSA』的教學中…......

本覺直觀解脫法門24-25

2019/09/23

24. Moreover, as for this diversity of appearnaces, which represents relative truth, not even one of these appearances is actually created in reality, and so accordingly they disappear again.
All things, all phenomenal existence, everything  within Samsara and Nirvana, are merely appearances (or phenomena) which are perceived by the individual’s single nature of the mind.
On any particular occasion, when your own (internal) mind-stream undergoes changes, then there will arise appearances which you will perceive as external changes.
And , moreover, all of the beings inhabiting the six realms of rebirth perceive everything with their own distinct karmic vision.

25.The Tirthikas who are outsiders see all this in terms of the dualism of eternalism as against nihilism.
Each of the nine successive vehicles sees things in terms of its own view.
Thus, things are perceived in various different ways and may be elucidated in various different ways.
Because you grasped at these various (appearances that arise), becoming attached to them, errors have come into existence.
Yet with respect to all of these appearances of which you are aware in your mind, even though these appearances that you perceive do arise, if you do not grasp at them, then that is Buddhahood.



再者，現象界的森羅萬象是相對性的存在，事實上沒有一樣在實相界是真實發生的， 因此它也會跟著相對地消失。
所有現象界的一切，無論是娑婆或涅槃，都僅僅只是依著各人自心所感知而顯現出來的現象。
只要你自己內在的心念意識之流有所起伏變動，在某個因緣合和的時刻，現象就會因之生起，而你卻把它視為是來自外在的變動。
所有輪迴六道的眾生都是依著各自不同業力受限的方式來感知萬事萬物。


外道的人看所有事物都是以二元對立的角度，不是永恆不變的常見就是虛無主義的斷見。
九法界的眾生都有他各自不同受限的視野角度來感知世界。
所以萬事萬物都以各種不同的方式被感知著和被詮釋著。
因為你執取這些種種不斷生起的現象，對它們產生貪愛，這些無明的現象就變成真實的存在。但是你的心如果對這些升起的現象有所覺知， 即使這些被你感知到的現象真的生起， 只要你對它們不執著不緊緊執取， (能讓它隨著因緣生滅)，你就能成為像佛陀一樣的覺醒者了。

詩的沙漏

2019/7/14

緣生緣滅，曾有的曾經，已成歷史；

不執取，不追究，觀功念恩，放下即還原。

一世有一世的角色和功課。

 努力過後就無悔無怨。

若有，零極限四句偈「對不起、請原諒我、謝謝你、我愛你」，

往內在去清理淨化. 一切的源頭都由內不在外。

一點一滴，終見光明。

 

圖取自網路文章
 

 

 

很多很多的 愛，慢慢地隨著樂音湧現，

於是，可以再愛，再流動，不凝滯，沒障礙。

不勉強，沒有壓力，就是軽軽地,一步一步，move on！

 

 

 

 

本覺直觀解脫法門23

2019/05/12

23.You should look into what is self-arising and self-originated.

With respect to these appearances, in the beginning they must arise from somewhere, in between they must remain somewhere, and at the end they must go somewhere.  Yet when you look (into this matter), it is, for example, like a crow gazing into a well.

When he flies away from the well, (his reflection) also departs from the well and does not return.

In the same way, appearances arise from the mind;

They arise from the mind and are liberated into the mind.

The nature of the mind which (has the capacity) to know everything and be aware of everything is empty and clear; As is the case with the sky above, its emptiness and its clarity have been inseparable from the very beginning.

Self-originated primal awareness becomes manifest, and becoming systematically established as luminous clarity , just this is the Dharmata, the nature of reality.

Even though the indication of its existence is all phenomenal existence(which manifests externally to you),

You are aware of it in your own mind, and this latter is the nature of the mind.

Since it is aware and clear, it is understood to be like the sky.

However, even though we employ the example of the sky to indicate the nature of the mind, this is in fact only a metaphor or simile indication things in a one-sided fashion.

The nature of the mind, as well as being empty, is also intrinsically aware; everywhere it is clear.

But the sky is without any awareness; it is empty as an inanimate corpse is empty.

Therefore, the real meaning of “mind” is not indicated by the sky.

So without distraction, simply allow (the mind) to remain the the state of being just as it is.

      

你應該仔細的觀察，是什麼在自行升起和自己發生的。所有外顯的現象，一定是一開始從某處升起(生)，有一個停駐的過程(住)，最後達到某處而消失(滅)。舉例而言，現象界的顯現，就像是一隻烏鴉凝視著井水。當它飛離井邊，它的倒影也會從水面消失不再顯現（＊現象顯現的生住異滅）。

所以同樣地，外在現象(境界)是由你的心性所生起的；它們既然由心而生自然也應該從你的心來解脫。

心的本質(本覺)有能力明白所有的一切，並覺知:所有一切都是從空性中顯現出來的；就如同虛空，自始它就是空明不二的。自性生起的本覺顯而易見，在空明之中逐漸地有次第地顯現出來，這就是法身實相的本質。

要覺知本覺的存在必須完全從外顯的現象界來看（所以看起來像是在你之外），但其實還是要由你自己從內心覺知到本覺的存在，這才是心的本質。

因為它本來就是清楚明白的，所以被比喻像虛空。

然而即使我們以虛空來比喻心的本質，這也僅僅只是從單一角度的隱喻或相似的譬喻而已。

心的本質是空性的，是與生俱來就覺知的，永遠清明的。

實際上虛空並沒有覺知的能力；它的空就像沒有生命力的屍體般的空洞。

因此拿虛空來比喻心的真正涵意並不完全。
 

其實只要沒有任何分別心，單純的讓(心)保持在如其本然的狀態就是了。

是!我們三

2019/4/11

媽媽留下的許多飾品，一年多前由家中五位女眷抽籖排序，各自選取自己喜愛的做紀念。

我所選的，有不少是零碎不成對的耳環、扣飾。因為媽媽戴著它們的影像記憶，都還完整存在我腦海中。

交給好友Alice Liu, 請她重新設計，每隔一段時間，她就給出一份驚喜。

(https://www.facebook.com/daphne.chingi/posts/10213679663039216)

今日這件，就好像是巨蟹母親的一生：

像棵穩定紮根的樹，

小時候給予我們三兄妹成長的養分；

 

 

 

也像隻展翅飛翔的鳥，求學時期帶領我們兒女追求夢想；
 

 

 

 

 

 

更像是媽媽溫暖的手，無論生死，永遠護持著我們三!

  

  

 

 

 

 

 

每個過程，都是滿滿的愛!

 

 

 

謝謝媽媽! 

 

謝謝Alice Liu!

 

 

愛，永不止息!

https://youtu.be/R2TsrDo88LM 

有能無力II

2018/12/6

前一陣子為了參賽，積極練拳練劍。仗恃著自己有瑜珈底蘊的柔軟，常常心急著進入練習，沒有足夠的暖身，打完拳劍後又沒有好好收功，把用力的筋肉放鬆…從七月底至今，膝蓋疼痛到蹲坐都有困難。治療過程中一直找方法，時好時壞。只要一練習拳劍，右膝蓋就又卡卡不適。直到參加瑜珈輪師訓三天研習，核心運動超多，膝蓋反而有好轉。 原來是沒有回到核心！

最近身體的運動，因為有疼痛，所以有更細緻的覺知。原來用拙力練太極，也是一種我執的展現。『默識揣摩』『用意不用力』『神宜內斂』在在提醒自己：練太極，也是一種要在自己身心下功夫的運動。有一點想展現，想用力的念頭，便已失去了太極陰陽平衡的本意。『為而無為』『無為而為』的身體運作，就是讓身體動在覺知裡，腰胯為軸，四肢為輪，一為主動，一 為被動，鬆沉至底，自然可藉力使力;而不是使勁地用腿力去找平衡。練劍的許多單腳站立平衡，越是用力，越是容易傾倒。如果回到核心，找到腿往下紮根的力量，再和『立身中正』『虛靈頂勁』的往上拔伸的力量平衡住，就能穩若泰山。

 

 

所以，找平衡，減去用拙力的習慣，謙卑地照著順序來：暖身，練功，收功; 練習中體會：effortless effort 不用力的力量，不要有一點想要怎麼耍弄的念頭，在平靜安和的心情中行拳練劍。讓身體還原到這份存在的運作本能，減去我執業力在造作的用力與掙扎。就這樣小心地練習著。沒有膝蓋疼痛的這幾個月，還無法有這樣的體會。

 

 

而太極的鬆沉柔軟，和走solo walking行禪時的體會，也略有相似。走到靜定時，身動心不動，身體的動作，回到單純的本能：動，不必刻意，它自然會動；腦海中的念頭，不必叫它念佛或不想，或繼續有浮想，也任由它起起滅滅在那裡，這份身心成了很單純的存在，行如風，立如鐘，眼睛所看到的盡是美好明亮的事物，心中所感受到的是純然的寂靜安好。有時僅僅是鬆鬆地站在那裡，就能看到平常事物裡的美妙顯現：也許是一朵小花，也許是天空中飄過的雲影，也許是狗兒眼神中的一絲歡樂，都讓我的心變的更柔軟更放鬆……我在天地之中，世界在我的心中，就這樣有『能』無『力』地站著，走著，呼吸著，生活著！