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V important for dhamma teachers to teach students to recognise their mind.
It’s No.1 agenda.
Once it’s recognised,
The mind is there all the time, can’t even run away!🫣
It’s No.1 agenda.
Once it’s recognised,
The mind is there all the time, can’t even run away!🫣
5 Comments
William Lim
What is Mind?
Is it thoughts?
Is it "consciouness"?
Is it awareness?
Is it me?
Yin Ling
William Lim haha what do u think ?
Soh Wei Yu
You
said before birth who am i leads to conceptuality for you. I told you
that you should change your koan to “before thinking, what am I?”
There is a similar koan in the past
元音老人
从前有一位师父参“如何是父母未生前本来面目？”参了多年，未能开悟。后来碰到一位大德，请他慈悲指示个方便。大德问：“你参什么话头？”他答道：“我参如何是我父母未生前的本来面目？”大德道：“你参得太远了，应向近处看。”他问：“怎么向近处看？”大德道：“不要看父母未生前，须看一念未生以前是什么？”禅者言下大悟。
大家坐在这里，请看这一念未生前是什么？它在各人面门放光，朗照一切而毫无粘着，无知无见而又非同木石，这是什么？就在这里猛着精彩，就是悟道。所以说“至道无难，言端语端”啊！
SOHU.COM
元音老人：《碧岩录》讲座第二则（19）_大德
Soh Wei Yu
Soh's translation:
Yuan Yin Lao Ren:
In
the past there was a Master who contemplated, "what is the original
face before my parents were born?" He contemplated for many years, but
did not awaken. Later on he encountered a great noble person and
requested for his compassionate guidance. The noble one asked: "What
koan did you contemplate?" He replied: "I contemplated what is the
original face before my parents were born?" Noble one replied: "You
contemplated too far away, should look nearby." He asked: "How should I
look nearby?" Noble one replied: "Don't look into what is before your
parents were born, need to look at: before a thought arise, what is it?"
The Zen practitioner immediately attained great awakening.
Everyone
that is sitting here, please look at what is this before a moment of
thought's arising? IT is radiating light in front of everybody's [sense]
doors, the brightness radiates everything yet is without the slightest
clinging, nothing is known and nothing is seen yet it is not similar to
wood and stones, what is This? IT is right here shining in its
brilliancy, this is awakening to the Way. Therefore it is said, "the
great way is not difficult, just cease speech and words"!
J.P. Hamilton
Me: Does the mind person use mind eyes to see the mind things?
My friend Danny: Dude, what?
Also:
"万物皆空，佛性不空是对初学佛人讲的；万法即佛性是对悟后人说的。二者不可混为一谈。 " -
元音老人
“大随禅师答此僧问，是令其反躬自究，而悟物我不二之理，大师若不彻悟性相一体，焉能顺其语脉下搭，轻令此僧言下知归？故投子装香作礼，而称其为古佛再世也。
禅师家如功夫未到物我不二之地，出言吐语难免不闹笑话。
兹举一例：
昔禅者冯济川，见明月庵壁间画一髑髅，乃于旁题一颂云：“尸在这里，其人何在？乃知一灵，不居皮袋。”观其颂，彼只悟常理，色身不是真我，性灵乃真我。性灵是常住不灭，可以离开肉体自由来去，不为肉体所拘的。所以说：“乃知一灵，不居皮袋。”尚未悟物我不二，性相一体之秘。
大慧杲禅师来庵，见之不肯，另作一颂云：“即此形骸，即是其人；一灵皮袋，皮袋一灵。”真悟道人，深知一即一切，一切即一，无自他之分，物我之隔。故宗下常言“拈一茎草作丈六金身”，即此意也。
同样一个案例，在悟道人指授下，风光即迥不相同。昔裴休相国，随侍黄檗禅师次，见壁间达摩大师像，问禅师曰：“像在这里，人今何在？”师召裴休曰：“裴休。”休应诺。师曰：“不在别处。”休当下有省。在明眼大师指授下悟来，多少庆快！此参禅所以贵有名师指授也。
从此可知，悟道就是悟物我不二。如果尚存向外驰求之意，希望有得之心，常在揣摩法身如何才是，拟度报身、化身如何获得，那就还在弄影，未曾真悟本来，不名道人。"
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元音老人
- Yuan Yin Lao Ren left behind tens of thousands of sarira (colorful relics - https://en.wikipedia.org/wiki/%C5%9Aar%C4%ABra)Another Chinese teacher clearly expressing anatta.John Tan, “Yes very good. But difficult to translate 境”元音老人, 1990, full article in http://www.book853.com/show.aspx?page=2&&id=1380&cid=22Excerpt:良由真心如鏡光，一切色、聲、香、味、觸、法，皆如鏡中所現之影。凡夫愚昧無知，背鏡光而取影，造業受報，生死不了；二乘聖人，雖不著塵境，但又背鏡影而住光，以有所住，又成法妄，只了分段生死，不了變易生死；一乘學者，悟透佛法、世法，不即鏡影，亦不離鏡影。以一切影像皆是鏡光所成，鏡即是影，影即是鏡；離鏡無影，離影無鏡，既不可背鏡住影，亦無須離影求鏡。既深知影鏡皆無所住，當能心無愛憎之情，境無取捨之住。故學者不必怕妄，但深契一乘玄旨，於境無取無捨，無喜無瞋，則妄自除矣。.....第七句：「問心何來？因境而起。」「心本無生因境有！」這是毘舍浮佛的名言？我人之心—即思想本來沒有因對境而生起影像，執著不捨，才生起妄想，這就是心。這個心是根—心、塵—境集合而生起的，所以叫作「集起為心」，它是六塵落謝的影子，純屬虛幻，無有實體。佛經中所說的「一切唯心造」和「三界唯心，萬法唯識」的「心」字就是指這個由客觀外境反映而生起的虛幻影像心，所以它也是外境，也是客體，而且也不離物質，不可把它看作主觀的心！當作主宰世界的真神而寶貝它。我們做功夫，既要不著森羅萬象的外境！更要把這幻影妄心銷盡。所謂內而身心，外而世界一起銷殞，妙明真心，方才現前。反是，把這虛幻心當作主觀實體！真性就被掩沒不見了。因之！我們所說「一切唯心造」的「心」字！是把它視作被消滅的客觀對象來處理的！並非說它是萬物的主宰者，這要請廣大學佛者搞清楚，不要誤會才好！第八句：「境亦不有！同屬幻影！」經云：「心不自心，因境故心；境不自境，因心故境。」這就把心與境，境與心的相因相成的關係說得一清二楚。心既因境而有，境亦不能離心獨立，因境係因緣生！無有自體。比如鏡影！雖有萬別千差之相，如無鏡光，影不能現；境亦如是，無心境無成，即或有美景佳境，無心領受鑒賞，有亦同無。以境不自境，不自謂為美妙勝境也。心與境既相對而生，離一即無，則境與心，皆非真實，同屬虛幻之影明矣。或許有人要說，娑婆世界所有景物，皆我人共業所招的業果，假而非真，謂為幻影，可以說得；至於西方極樂世界，乃阿彌陀佛多生歷劫精勤修行，為廣大眾生造福，積累功德，緣熟果滿所感之真境，似不可謂為幻影。關於這一點，確應好好討論一下。因為現在修淨土的人很多，如不把淨土真相搞清楚，不明白淨土究竟是怎麼一回事，修行起來不易得力，更談不到深證念佛三昧，上品往生了。首先就相來說，娑婆是業障眾生造業所招的五濁惡果，而極樂是彌陀願滿德圓所感的清淨世界，故一是穢濁醜惡，一是美妙莊嚴，大有區別。但土從心生，離心無土，離土無心；心即土，土即心。故經云：「欲淨其土，先淨其心！」「隨其心淨，即佛土淨！」是教我人識得淨土為何物，好下手用功證取，以免徒取外相，流入歧途。既然土外無心，心外無土，心土不相分離，而一真法界—真心—又在聖不增，在凡不減，則極樂淨土係從淨妙真心中流出，而娑婆穢土離清淨佛性亦何可得？以是，極樂雖淨，娑婆雖穢，同是真心中顯現之影像，猶如鏡光中顯現之影，雖有形式之殊，淨穢之別，但皆如水中之月，了不可得，絕不可因極樂為淨月影而妄謂可得也。次就真假來說，『金剛經』謂：「凡所有相，皆是虛妄！」以相如上文所說皆鏡中之影了不可得，故假而非真，絕不因淨、穢、美、醜而分真假，所以極樂國土，雖盡善盡美，亦是虛妄之相。進一步來說，說真道假，皆是我等凡夫執相立名，妄加分別之過。以所謂真假，乃相對而有，離一即不可得，故皆假名。真假既相對而有，則說真之時，假即在其中矣；說假之時，真亦在其中矣。諺云：「假作真時真亦假。」於無真假處妄作真假，寧非庸人自擾？復次，鏡必顯影故，有真心不無假相，無相無從顯示真心，故『彌陀經』宣示極樂莊嚴；影不離鏡故，有假相不無真心，無真心無從成其假相，故『金剛經』顯示妙體，一法不立。性相既不相離，密切有如水之與波，故見相即見性，無有一物可當情，故謂全假即真；見性不廢相，圓成差別妙用，故謂全真即假。真假假真，全是我人妄心作祟，實則靈妙真心，一物不立，有何真假之可言哉？故如說極樂世界是真，則娑婆世界亦真；如謂娑婆係假，則極樂亦假。故淨穢二土皆從一真法界中流出，絕不可因在纏凡夫，迷昧真心，造業受報，而否定其靈性，謂所現穢土業相，非從佛性真心中宣流也。再說極樂世界，有四土九品之別。最下層凡聖同居土，雖有種種莊嚴妙相，但方便有餘土與實報莊嚴土，則土愈高而相愈清淡妙微，至最高常寂光淨土，則更淨妙微明而一相不立。雖一相不立，亦不出上述三土之外。故執相修行者，只得下品往生，空相見性者，始能往生上品。以是真修淨土者，既不執相，亦不廢相，只一切放下，端身正坐，誠心敬意，執持名號，以呼吸為數珠，晝夜六時，綿綿密密念去，久久不懈，自得念佛三昧。到那時，不等命終生西，已早預上品蓮位矣。book853.com淺釋_『悟心銘』淺釋 元音老人著2 Comments
Comments
2008, John Tan:(12:34 AM) Thusness: 元音老人(12:38 AM) Thusness: Too bad. He is the level of practitioner I m looking for.(12:38 AM) Thusness: But dead liao.(12:48 AM) Thusness: One that broke the stage 5 and understand 6 but no philosophical concepts(12:48 AM) Thusness: Direct experience(12:50 AM) Thusness: he is the sort of practitioner I seek for.(12:50 AM) Thusness: Self liberation - Reply
- 1h
- Edited
Here's another passage that Thusness told me to post - this is by Yuan Yin Lao Ren (元音老人）. A well known teacher in China with tens of thousands of students who received his teachings, he belongs to a Vajrayana lineage but teaches Mahamudra, Dzogchen, Zen, and Pure Land alike. He transmits the "Heart of Mind's Centre" (心中心) Dharma, and tantric practices involving mudras and mantras. He passed away peacefully into Nirvana in 2000 at the age of 96 in a sitting posture, as predicted by himself five years earlier.
A few excerpts with my translation based on http://club.fjdh.com/html/49/22649-191220.html
16问：什么是心中心法？
16th Question: What is the dharma of the "Heart of Mind's Centre"?
答：全名是“心中心又心”，即假心，真心，真假心都不可得的心，即证悟妙心。心中心法是大圆满法中的精髓，是中心的中心，是借假心打开真心，彻显妙心的无上大法。
Answer: The full name is "心中心又心" (not sure how to translate this), it is the mind whereby false and true minds are not obtainable, it is to attain realization of the marvellous mind. The dharma of the Heart of Mind's Centre is the quintessence of the Great Perfection (Dzogchen). It is the Core of the Core, it borrows the false mind to open/reveal the true mind, revealing the supreme great dharma of marvellous mind.
75问：万法皆空，唯有佛性不空。这样的话，佛性与万物岂不看作二物了？
75th Question: The ten thousand dharmas are empty, only the Buddha-nature is not empty. With regards to such a saying, isn't that conceiving Buddha-nature and the ten thousand dharmas to be two things?
答：万物皆空，佛性不空是对初学佛人讲的；万法即佛性是对悟后人说的。二者不可混为一谈。
Answer: Ten thousand dharmas are empty, Buddha-nature is not empty, such a saying is spoken to beginner Buddhists. That the ten thousand dharmas are Buddha-nature is spoken to realized beings. These two [sayings] should not be muddled up as one.
85问：不忘失本来，就是要在觉知上用功。做事时知是本性的妙用，无事时灵知觉性并不曾减少，自然就随时间因缘而成大道吗？
85th Question: Not forgetting the Original [nature], that is to be diligent/put in effort in the Knowing Awareness. When doing work, Knowing is original nature's marvellous activities, when there is no work, the essence of spirit/intelligent awareness has never decreased, does it naturally accomplish the Great Way in accordance with time and conditions?
答：不对！古人云：“但尽凡情，别无圣解”，你时时执在灵知性上，就是有所住着。须不着一切相，随缘起用才是。灵知觉性亦不可着。在觉知上用功更是大错。
Answer: Wrong! As the ancients say, "only exhausting mundane passion, there is no other sacred understanding". If you always attach onto the essence of spirit/intelligent knowingness, that is to have an attachment. One should be devoid of any attachments to images, and manifest activities according to conditions. Spirit/intelligent awareness cannot be attached to. To put in effort on that aware knowingness is an even greater error.
87问：要归无所得，一切皆了不可得。但是，空空然而有觉知的光景不是还在吗？若将此扫光，岂不断灭了？
87th Question: We should return to non-obtainability, everything is not obtainable. However, even in this state of vacuity, isn't there still a scene of Knowing Awareness? If we sweep away this Knowing Awareness, isn't that the same as annihilation?
答：不是将此灵觉扫光，而是不住此灵觉。以不住故，即无能觉与所觉，故归无所得也。有个觉知的光景，早不是了，还说什么空空然？
Answer: It's not about sweeping away spirit/intelligent awareness, it is about not being attached to this spirit/intelligent awareness. And on the basis of non-abiding, there is neither a subject that is being aware/a knower, nor an object of awareness, that is returning to non-obtainability. If there is still a "scene of awareness", that is already not it, what more about "vacuity"?
88问：这个无相的性体，尽管无相，但可以于无念时体会到它。是吗？
88th Question: With regards to this formless nature-substance, despite being formless as it is, nevertheless we can experience it in a state of thoughtlessness. Is that so?
答：不对！不仅于无念时体会，更须于作用事相上体会。因作用与事相皆是自性的显现，相即性，性即相，不可分离。若仅于无念时体会，岂不落死水一潭么？
Answer: Wrong! It is not just about experiencing it in a state of thoughtlessness, it is even more important to experience it in functions and events. This is because functions and events are the display of one's nature, appearance is nature, nature is appearance, it is inseparable. If it is only experienced in a state of thoughtlessness, isn't that to fall into a pool of dead water?
89问：古代禅师开悟偈中曾写到：“渠今正是我，我今不是渠。”又：“春到花香处处秀，山河大地是如来。”这不是空有不二的注脚吗？
89th Question: The ancient Ch'an masters wrote a poem of enlightenment that says, "It is now me, yet I am now not it", and furthermore: "When spring comes the scent of flowers permeates everywhere, mountains and rivers and the great earth are Buddha [the thus come one]". Isn't this a footnote on the non-duality of emptiness and form?
答：不可一概而论。上偈的“我今不是渠”，须认清宾主，不可儱侗颟顸认为是不二。当证体时，一物不立；但启用时，物物显现而不住。证体启用合起来即是“山河大地是如来”了。证体不是住在真如位上不动，死在那里，而是活泼妙用，应物随缘而无所住的。
Answer: We cannot lump different things together. In the poem above, "I am now not it", one should recognise clearly the host and guest, we cannot ignorantly and carelessly treat them as not two. When we have realized the essence, not one thing is established; when giving rise to functions, every phenomena manifest without abiding. Realizing the essence and giving rise to function combined together is "mountains, rivers and the great earth are the Thus Come One". Attaining the essence is not about abiding in the seat of True Suchness without movement, or to die/become rigid/inflexible at that place, instead it is lively, giving rise to marvellous activities, responding with phenomena according to conditions without a place of abidance.
