Showing posts with label Zen Master Hui Lü. Show all posts
Showing posts with label Zen Master Hui Lü. Show all posts
性空與緣起的關係

 


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July 2023 Compilation of Venerable Hui Lu's Writings

John Tan commented: Very good 👍
HL's expressions can integrate dependent arising, emptiness and empty clarity into a single taste.  However the 开示录2, second and third line can be refined imo.

故舉⼀海，即印百川 this part is good.
百川會歸⼤海者，華嚴三昧也 this part should be refined.

舉⼀海，印百川。
舉⼀川，印大海。
超脱离歸，華嚴三昧也

 When we talk about dependent arising, we must not fall into entrance and exit, coming and going.

 And 舉 here means entire body-mind exertion.

 

 Note: see ChatGPT translation at the bottom

Compilation of recent writings by Venerable Hui Lu:

慧律法師2023.7.1開示節錄1
華嚴經義海百門重點有二：
一、守住緣起的因果法則。
二、守住一心真如的本體法界。
緣起是站在因緣果的角度而立，
性空是站在第一義諦大空一心真如，
人空、法空、空空而立的。
在緣起法裡面不能壞因果，
所作所為不能違背良心，
不能違背因果。
在性空的角度來講，
所作所為不能違背一真。
你有佛性，真心本如，
不可以違背。
能所不斷就違背一真，
違背你的本性。
妄念不斷，妄執不斷，妄分別不斷，
就違背了你的一真，
因為你也是佛。
緣起就是性空，
性空正是緣起，
華嚴經把它擴大到法界，
這緣起，因緣果的建立是在無自性，
正是一心真如擴大，
變成整個法界都無自性。
所以守住兩個角度，
其實是一，是不二。
守住因果法則，
做事不能昧著良心、良知，
講話也不能昧著良知、良心，
諸位，別人不知道你的虛偽，
但是你正在欺騙你的真如自性，
你自己很清楚。
慧律法師2023.7.1開示節錄2
我們所有語言文字都是叫你看開一點，。
要看破，同時懂得放下。
把佛法的智慧運用在緣起裡面，
緣起正是一真，一真正是緣起，
那麼，你今生今世坐在台下的生命，
就有真實的意義。
要知曉萬法其實只是鏡中之像，
不勞你如此的妄執妄分別，
不勞你如此的說謊，
也不必要對這個現起的假相太過住著。
我們要了解，
一切法都是在破除煩惱障和所知障，
這兩個障礙。
煩惱少一點了，
學佛就成功。
所知障少一點了，
你學佛就慢慢地走向成功。
而不是聽一聽，裝沒事，
好像懂，其實是原地打轉，
不身體力行的，
跟不懂是沒什麼兩樣的。
慧律法師2023.7.1開示節錄3
執著就會把生命變成累贅，
就沒有任何的意義。
對得取捨不斷，
對得很痛苦，
縱然你的理由充足，
對得很忿怒，
失去了理性的對，
倒不如回歸到理性、感性平衡，
如如不動的佛陀的境界。
什麼事就保持如如不動，
不取於相，
這個是最高的境界。
生命總要有一個指導，
要用一身真如法界來指導你的身口意，
回歸到一真，
一個真心本如，
這樣漸次第的讓你成就無上正等正覺。
慧律法師2023.7.1開示節錄4
修行的重點有兩個：
一、要懂得踩煞車。
你正在起貪念，
要懂得踩煞車。
你正在忿怒，
一定要懂得踩煞車，
再不踩煞車，
那種子就一直變成生死，
起無明，道理也講不通。
二、要化有為無。
知道緣起其實就是性空，
你能夠「無」，
有第一義諦大空，
就有出世間的智慧。
修行的關鍵在化有為無，
現在有爭執，其實無性。
現在有貪婪，其實無自性。
現在暴怒、瞋恨心，
其實無自性。
眾生因為不了解只是緣起，
所以他認為「有」，
有一種東西可以帶走，
到最後只有帶走你的業力。
慧律法師2023.7.1開示節錄5
供養是一種喜悅的心。
我們之所以布施，
是為了昇華自己，
並不是說我要獲得到什麼，
這是凡夫的觀念。
我今天之所以布施
是為了昇華我自己，
趣向於無上正等正覺，
所以我施捨。
施捨的重點在捨掉妄執，
捨掉內心裡面的著相，
捨掉無量劫來的無明，
叫作布施。
並不是說我今天布施是為了別人對我好，
這成了一種對價關係，
是商場的交易。
道場是絕對的價值真理，
並不是對價關係。
來三寶地，這個要先弄清楚。
慧律法師2023.7.1開示節錄6
什麼是佛法？就是心靈的革命。
佛法是自性上心靈的一種昇華，
所以它是一種內在心靈寧靜的革命。
心不妄執，智慧即現。
慧律法師2023.7.1開示節錄7
心淨則國土淨，
心性不空，哪來的淨土？
我指的是究竟的常寂光淨土。
塵性要空，智慧淨土就會現前。
身淨、語淨、意淨，則國土淨。
空去所有妄想、顛倒、執著，
名為見到真正的淨土。
慧律法師2023.7.1開示節錄8
所謂四威儀：
行，就是自利行、利他行。
聽經聞法是自利行，
弘法利生是利他行，
自利利他叫作「行」。
住，就是一切法無生，
你心就安住。
若不能體會一切法無生，
你心就安不住。
坐，等同如如不動，
就是空性的意思，
體悟空性名為坐。
臥，就是心入寂滅，
入大寂滅名為臥。
所以，什麼叫作行住坐臥？
行者，自利利他行。
住者，一切法無生。
坐者，萬法皆空。
臥者，入於如來大寂滅的智境。

慧律法師2023.7.1開示節錄1
華嚴經義海百門重點有二：
一、守住緣起的因果法則。
二、守住一心真如的本體法界。
緣起是站在因緣果的角度而立，
性空是站在第一義諦大空一心真如，
人空、法空、空空而立的。
在緣起法裡面不能壞因果，
所作所為不能違背良心，
不能違背因果。
在性空的角度來講，
所作所為不能違背一真。
你有佛性，真心本如，
不可以違背。
能所不斷就違背一真，
違背你的本性。
妄念不斷，妄執不斷，妄分別不斷，
就違背了你的一真，
因為你也是佛。
緣起就是性空，
性空正是緣起，
華嚴經把它擴大到法界，
這緣起，因緣果的建立是在無自性，
正是一心真如擴大，
變成整個法界都無自性。
所以守住兩個角度，
其實是一，是不二。
守住因果法則，
做事不能昧著良心、良知，
講話也不能昧著良知、良心，
諸位，別人不知道你的虛偽，
但是你正在欺騙你的真如自性，
你自己很清楚。
慧律法師2023.7.1開示節錄2
我們所有語言文字都是叫你看開一點，。
要看破，同時懂得放下。
把佛法的智慧運用在緣起裡面，
緣起正是一真，一真正是緣起，
那麼，你今生今世坐在台下的生命，
就有真實的意義。
要知曉萬法其實只是鏡中之像，
不勞你如此的妄執妄分別，
不勞你如此的說謊，
也不必要對這個現起的假相太過住著。
我們要了解，
一切法都是在破除煩惱障和所知障，
這兩個障礙。
煩惱少一點了，
學佛就成功。
所知障少一點了，
你學佛就慢慢地走向成功。
而不是聽一聽，裝沒事，
好像懂，其實是原地打轉，
不身體力行的，
跟不懂是沒什麼兩樣的。
慧律法師2023.7.1開示節錄3
執著就會把生命變成累贅，
就沒有任何的意義。
對得取捨不斷，
對得很痛苦，
縱然你的理由充足，
對得很忿怒，
失去了理性的對，
倒不如回歸到理性、感性平衡，
如如不動的佛陀的境界。
什麼事就保持如如不動，
不取於相，
這個是最高的境界。
生命總要有一個指導，
要用一身真如法界來指導你的身口意，
回歸到一真，
一個真心本如，
這樣漸次第的讓你成就無上正等正覺。
慧律法師2023.7.1開示節錄4
修行的重點有兩個：
一、要懂得踩煞車。
你正在起貪念，
要懂得踩煞車。
你正在忿怒，
一定要懂得踩煞車，
再不踩煞車，
那種子就一直變成生死，
起無明，道理也講不通。
二、要化有為無。
知道緣起其實就是性空，
你能夠「無」，
有第一義諦大空，
就有出世間的智慧。
修行的關鍵在化有為無，
現在有爭執，其實無性。
現在有貪婪，其實無自性。
現在暴怒、瞋恨心，
其實無自性。
眾生因為不了解只是緣起，
所以他認為「有」，
有一種東西可以帶走，
到最後只有帶走你的業力。
慧律法師2023.7.1開示節錄5
供養是一種喜悅的心。
我們之所以布施，
是為了昇華自己，
並不是說我要獲得到什麼，
這是凡夫的觀念。
我今天之所以布施
是為了昇華我自己，
趣向於無上正等正覺，
所以我施捨。
施捨的重點在捨掉妄執，
捨掉內心裡面的著相，
捨掉無量劫來的無明，
叫作布施。
並不是說我今天布施是為了別人對我好，
這成了一種對價關係，
是商場的交易。
道場是絕對的價值真理，
並不是對價關係。
來三寶地，這個要先弄清楚。
慧律法師2023.7.1開示節錄6
什麼是佛法？就是心靈的革命。
佛法是自性上心靈的一種昇華，
所以它是一種內在心靈寧靜的革命。
心不妄執，智慧即現。
慧律法師2023.7.1開示節錄7
心淨則國土淨，
心性不空，哪來的淨土？
我指的是究竟的常寂光淨土。
塵性要空，智慧淨土就會現前。
身淨、語淨、意淨，則國土淨。
空去所有妄想、顛倒、執著，
名為見到真正的淨土。
慧律法師2023.7.1開示節錄8
所謂四威儀：
行，就是自利行、利他行。
聽經聞法是自利行，
弘法利生是利他行，
自利利他叫作「行」。
住，就是一切法無生，
你心就安住。
若不能體會一切法無生，
你心就安不住。
坐，等同如如不動，
就是空性的意思，
體悟空性名為坐。
臥，就是心入寂滅，
入大寂滅名為臥。
所以，什麼叫作行住坐臥？
行者，自利利他行。
住者，一切法無生。
坐者，萬法皆空。
臥者，入於如來大寂滅的智境。
 
 
 
慧律法師2023.7.22開示節錄1
修行沒辦法造假，
你有宿世的無漏善根，速度就快。
你沒有宿世的善根，
修學佛道速度就慢。
你想走弘法的路線，
第一個，你的心靈要放在法界。
因為既然要弘法，
初發心即成等正覺，
心放在法界，
法界並沒有來也沒有去，
也沒有中間，也沒有終點。
初發心等如法界虛空，不增不減。
中間，等如法界，等如虛空，不增不減。
終極點，等如法界虛空，不增不減。
初發心即成等正覺，
等正覺不離初發心。
如果你想走弘法的路線，
必須有大無我、犧牲奉獻，
而且是只有付出，沒有半點希求，
包括名啊利啊，
包括對價的關係統統沒有。
慧律法師2023.7.22開示節錄2
了塵當下無自性，
本來就無生，
一切法本來就空寂一味。
這個「一味」叫做絕待，
並不是比較。
要了解佛陀是證量解脫的聖人，
他是絕待的心性流露，
而沒有辦法用語言，
所以叫做一味。
這個一，在強調它的寂滅。
佛陀的心靈是統一性的、
和諧性的、不增不減性的，
佛陀了悟這世間無一不是因緣法，
既是因緣法，就是空性，
所以佛陀走到任何的時間、空間，
都了悟空無自性，
這個叫做一味。
慧律法師2023.7.22開示節錄3
二乘人為什麼受限於叫做二乘？
因為要發大菩提，
度盡法界緣起的眾生，
他沒有做到緣起的圓滿相，
叫做二乘人。
那麼，大乘就是一個統一性的，
但是不夠圓滿。
唯佛是圓滿。
我們就把見法為實，名為小乘。
見法緣起，名為中乘。
了當下無性，本空寂一味，
名為大乘，姑且這麼說。
法無一二三，
根器自有三乘，
還是根性的問題。
今法是一，
這個「一」不是一，
是因為法法空無自性，
方便說叫做一。
修學佛道的人，
因為根器不同，
方便分成三種根性。
並不是修學佛道的有三種根器，
令這個法變成有三種的差異。
也不是說因為法是一，
令修學佛道就叫做一乘，
不是這個意思。
只是因為眾生根性不同，
自然就分為三乘，
而並不是法有三種，
當知究竟為一，
一乘法其實方便叫做三乘法，
因為令三乘所學的歸一個
究竟空無自性寂滅的，
所以，佛陀的心是寧靜的，
是安詳的。
這個安詳是人類最幸福的一種枕頭。
因為每天睡覺，他都是很幸福，
何以故？
無一物。
三即一乘，就是方便而立三乘，
其實就是一乘。
只是因為隨應根器的不同，
而這個法分為有三。
慧律法師2023.7.22開示節錄4
所有眾生痛苦的因緣，
造業的因緣，
輪迴不息的因緣，
修行障道的因緣，
都在這一句話：
沒有辦法止息能緣慮的分別心。
學佛的人，
關鍵都在一句話，
懂得放下，懂得離一切相，
二六時中沒有攀緣之心，
修行就抓到重點了。
慧律法師2023.7.22開示節錄5
究極無上菩提簡單講，
就是必須在複雜的緣起裡面過日子。
眾生複雜，正是菩提正道。
最惡劣的，正是菩薩之處。
菩薩沒有敵人。
慧律法師2023.7.22開示節錄6
只說萬法皆空，就壞了緣起，
只說萬法皆有，就壞了性空。
所以離空邊、有邊，也不住於中道。
兩邊沒有，就沒有所謂中道，
方乃契入中道。
中道就是無道，
沒有左邊，沒有右邊，
沒有中間。
沒有空，沒有有，沒有中，
叫做中道。
入中道的人，了諸法空無自性。
那麼，空無自性就是我們的真心。
所以，真心就是無性。
無性就是說你了解法無定法，
那麼，就知道沒有東西可以攀緣。
萬法能隨緣過日子。
慧律法師2023.7.22開示節錄7
眾生一定會有紛爭，
只要衝突不要太嚴重，
然後再慢慢從衝突當中去學習和諧，
因為法界本來就是這樣子，
在矛盾當中去完成統一，
那個就是佛陀。
華嚴的思想是絕待，
華嚴講的就是法界緣起，
生活在娑婆世界要了解他是緣起，
縱使對立的世間，
從對立的矛盾當中，
以此為增上緣，
變成佛道的逆增上緣，
正是修行的時候。
什麼人都順著你，
你不能成佛的，
因為沒有逆境可以磨練。
什麼人都逆著你，
沒有人鼓勵，
你才走到半路，
心靈就會枯萎而死。
慧律法師2023.7.22開示節錄8
世界上最好的語言，
最棒的語言，就是態度。
態度至誠和善，
這個就是最棒的語言。
最棒的語言就是不須要語言。
最棒的禮物就是不須要真正的禮物。
也就是你的態度要誠懇，
還有柔和的語言，
堅持不傷人。
慧律法師2023.7.22開示節錄9
一切法無相就是世間的真相。
慧律法師2023.7.22開示節錄10
生命，它是一種觀念，
正確的觀念就有正確的幸福。
今天你坐在這裡，
就是要奠定正確的觀念，
正確的知識，正確的常識，
正確的佛陀的知見。
為什麼？
就是要建立永恆的幸福。
緣起法沒有連接性空，
沒有永恆的幸福。
所有的緣起連接到性空，
永恆的智慧，
這個叫做永遠的幸福。
慧律法師2023.7.22開示節錄11
性空不礙緣起，
能緣不可得，
所緣不可得，
但是不可以壞能所，
了能所無性，
就是佛陀的真心。
所以佛法不是破壞者，
它是順著這個緣起，
你今天不懂得緣起，
你的婚姻一定不幸。
記得，順著因緣去解脫。
而不是因緣已經造成，
卻牢騷抱怨，暴力破壞。
慧律法師2023.7.22開示節錄12
空性具有法界緣起恒沙功德，
講恒沙功德，就是法界緣起，
要不然什麼叫功德？
諸位，實踐叫做功德。
不能只有空談理論，
智慧叫做性空，
我們常常講功不唐捐，就是要實踐啊！
為什麼你坐在這裡叫功不唐捐？
它是正向的緣起。
你今天得聞華嚴智慧的法界緣起，
這個金剛種功不唐捐。
經百千萬劫，它都不會消失，
這叫做無漏的金剛種。
世俗的財產這輩子花一花就過了，
是不是？
為什麼經典裡面講：
諸供養當中，法供養為最？
一切的供養當中，以法的供養功德最大。
一個人在人生失去方向的時候，
有時候一句話，剛好他要的，
不只是救了他一命，
而是救了他全家。
慧律法師2023.7.22開示節錄13
所有的方便如果不入於真實，
就沒有意義。
所有的緣起不入於性空，
就沒有意義。
煮飯沒有性空的道理，
煮飯只是結個緣。
參加法會沒有性空的真理，
只能說拜拜佛運動也不錯，
種種善根。
性空，是大智的種子啊！
拜佛是為了開智慧，
又不是參加奧運。
對不對？
性空才能入於實際理趣。
在佛門裡面要得到種種的真實，
真實就是大智的性空。
慧律法師2023.7.22開示節錄14
見塵相，著，就是邪見，
著相就是邪見。
見塵空，就是正見。
正見絕對也沒有立一個正，
見塵相住著，就是邪。
見塵相性空，就是正。
見塵相空，唯一個真心。
所以邪正就是著與不住著，
正見就是無見，
沒有能見，沒有所見，
這裡有四著重點：
沒有能見，沒有所見，
不落入有見，不落入無見，
名為正見。
慧律法師2023.7.22開示節錄15
千萬不要誤認為心外有法，
心外有法就有攀緣，就有愛恨之心，
我們現在存活的人生，從你出生到今天，
用你的心靈記憶寫你自己精彩的人生，
記憶變成你的人生。
你以前的攀緣，看不破的，現在也是記憶。
記憶就是影像，影像就變成你心中的歷史的一頁。
所以我們把心中的影子，心中的語言文字、陰影，
變成我們一輩子的依靠。
剛好依靠錯誤，所以我們因為心外有法而顯這個愛恨。
其實，心外無法，愛恨不可得，沒有任何的意義。
但是問題來了，這個緣起不好過，
沒有這個緣起，你就沒有辦法今天坐在這個地方，
所以你有今天緣起，你才有明天的希望啊！
所以，之所以修行難，就難在這個地方。
你要除業報，記得，
心外無法，不要去攀緣，平淡地過日子。
怎麼樣能夠除業報呢？
從今日起，攀緣的心放下，業報即除。
簡單講，本來無一物，何處惹塵埃？
慧律法師2023.7.22開示節錄16
所謂最難放下的，是放下貪瞋癡，放下愛恨，
不是叫你放下如來的大智慧，
不是叫你放下勝善知識，
不是這個意思。
放掉惡，留有聖潔的善。
慧律法師2023.7.22開示節錄17
人很可怕的，為了那一點死要面子，
死要虛偽的尊嚴，寧可不要佛陀的正見真理。
眾生對於錯誤為什麼一直堅持？
就是臉拉不下來， 這是最大問題。
所以死要面子的人是真理的送終者，
他可以把真理掩蓋，埋在棺材裡面，
但是，他就是要面子，就是死在炫耀，
為了得到虛偽的掌聲和榮耀，
而不知道自己負的因果有多大，
斷眾生的法身慧命，你扛不起的。
奉勸所有的法師、居士，要說法，行！
你要依據如來的正見。
要依據祖師的知見。
慧律法師2023.7.22開示節錄18
萬法都是一真法界，
沒有什麼複雜的。
把複雜的變成一真心，
就叫做學佛。
把一個真心變得很複雜，
爭執不斷，那個叫凡夫。
慧律法師2023.7.22開示節錄19
如果還沒有像佛一樣破除能所，
對事情的看法就很重要。
你的看法是負面的，你就痛苦不堪。
你的看法是健康的，你的心靈就快樂。
凡事負面思考，你的心就有陰影。
聽經聞法，擁有健康的心靈，
不會著於陰影，
會知道逆增上緣的可貴，也懂得謙卑，
了解別人的讚歎不代表自己的成就，
哇！那不得了，
所以你還沒有到佛的境界，先要有健康的看法。
慧律法師2023.7.22開示節錄20
真心叫做頭，
知見叫做頭上安頭。
起有見，起無見，
都是頭上安頭，都是心垢，
那就見不到如來的真心。
是故如來的正見是清淨的，
清淨什麼意思？
是無一物。
只要頭上安頭，見就是垢。
你有種種的看法就是心垢。
落入有見，心垢；
落入無見，心垢；
落入亦有亦無見，心垢；
落入非有非無見，心垢；
落入凡夫見，心垢；
落入聖人見，心垢。
眾生因為取相的妄見，
不知道萬法無能所，
執塵有實體可見，
就是妄見。
諸位，你看出去的東西，
沒有一樣是你的。
你看出去的東西，
沒有一樣是真的。
記得，隨緣過日，
不要忘記自己的時空，
你扮演什麼角色，
該扛起的責任，
就必須負責到底，
你不能說凡所有相皆是虛妄，
就變成一種錯誤的消極。
不！佛法是緣起的積極，
他是理性的主人，
不是感性的奴隸。
師父，你怎會主動？
為什麼為大家說法？
因為這是我生命當中真理的全部啊！
我為法師而活著，榮耀；
我為在家居士而活著，榮耀；
我為無量無邊眾生法身慧命而活，榮耀。
這不須要人家教，對不對？
我們也不須要有對價關係，是不是？
心靈的喜悅跟安詳，
是我們真如自性最佳的禮物。
自己賞給自己最佳的禮物，就是喜悅。
自己賞給自己最佳的禮物，就是安詳。
慧律法師2023.7.22開示節錄21
學佛，一句話：
化有為無，就成阿耨多羅三藐三菩提。
學三藏十二部經典，
不能離開這句關鍵的話，
把有化為無，
把紛爭化為清涼，
不要對命運有所爭吵。
 
 
 
The ChatGPT translation is far from perfect but can give an idea of what the above is pointing at: 

ChatGPT
!

The excerpts from Master Hui Lu's teachings on July 1, 2023, are profound and encompass various aspects of Buddhist philosophy. Here is a translation:

  1. The Avatamsaka Sutra (Flower Garland Sutra) has two key points: First, uphold the principle of dependent origination and causality. Second, sustain the fundamental Dharmadhatu of One Mind Suchness true nature of the mind.

  2. Dependent origination is understood from the perspective of cause, condition, and effect, whereas emptiness is viewed from the ultimate truth of the vast emptiness of the true nature of mind, encompassing the emptiness of people, phenomena, and emptiness itself.

  3. In the realm of dependent origination, one must not violate the law of causality, act against one's conscience, or contravene the principles of cause and effect.

  4. From the perspective of emptiness, actions must not contravene the ultimate truth. The Buddha nature and true mind should not be betrayed. Not cutting off subject and object is to violate One True [Suchness], violating your true nature.

  5. Dependent origination is essentially emptiness, and emptiness is indeed dependent origination. The Avatamsaka Sutra expands this to the realm of Dharma (law or principle), where the establishment of cause, condition, and effect is inherently without self-nature, reflecting the expansion of the true mind into the entire realm of Dharma without self-nature.

  6. Therefore, maintaining both perspectives is essentially maintaining unity, not duality. Upholding the law of causality involves acting and speaking without deceiving one's conscience and wisdom. Others may not know your deceit, but you are deceiving your true nature, which you are well aware of.

  7. All language and text are meant to enlighten us to see through the illusions and understand the importance of letting go. Applying the wisdom of Buddhism in the context of dependent origination, where dependent origination is the ultimate truth and vice versa, gives real meaning to our lives.

  8. It is crucial to understand that all phenomena aim to eliminate the obstacles of afflictions and ignorance (Soh: afflictive and knowledge obscurations, see https://www.rigpawiki.org/index.php?title=Two_obscurations). Reducing these obstacles leads to successful Buddhist practice. Merely listening without genuine practice is no different from not understanding at all.

  9. Attachment turns life into a burden, devoid of meaning. Being constantly attached to gains and losses, suffering, and anger devoid of rationality is inferior to returning to a state of rational, emotional balance, and the unmovable state of the Buddha. Maintaining an unmovable state without attachment to appearances is the highest state.

  10. Life requires guidance. One should use the true nature of the Dharma realm to guide one's body, speech, and mind, returning to the ultimate truth and the true mind. This gradual process leads to supreme enlightenment.

  11. The essence of practice involves two key points: First, knowing when to apply the brakes when experiencing greed or anger. Failure to do so turns these seeds into endless cycles of ignorance and unreason. Second, transforming existence into non-existence. Understanding that dependent origination is essentially emptiness, and that current disputes, greed, and anger have no self-nature, is crucial. Beings, not understanding this, believe in the existence of things that can only lead to the carrying of karma.

  12. Offering is an act of joy. The purpose of giving is self-transcendence, not for gaining something in return, which is a worldly view. The focus of giving is to relinquish false attachments, inner clinging, and the ignorance of countless eons. It is not about expecting others to treat you well in return, which would reduce it to a transactional relationship. The Dharma place represents absolute truth, not a transactional relationship.

  13. What is Buddhism? It is a revolution of the mind, a sublimation of one's intrinsic nature, leading to inner peace and wisdom. When the mind is free from delusions, wisdom manifests.

  14. If the mind is pure, the land will be pure. The ultimate Pure Land of Constant Peace and Light can only manifest when the mind is free from dust-like defilements. When the body, speech, and mind are pure, the Pure Land manifests. Freeing oneself from all delusions and attachments reveals the true Pure Land.

  15. The four dignities of a practitioner are: Walking, which includes actions for self-benefit and benefiting others. Listening to the teachings benefits oneself, while propagating the teachings benefits others. Dwelling is to realize the non-arising of all phenomena, allowing the mind to rest in peace. Sitting is equivalent to unmovability and understanding emptiness. Lying down represents entering into the tranquility of cessation.

  16. In the context of practicing the Dharma, one cannot fake progress. If one has virtuous roots from past lives, progress in learning the Buddha's way is faster. Without these roots, progress is slower. To follow the path of propagating the Dharma, one must place their mind in the realm of Dharma, which neither comes nor goes and has no beginning or end. The initial aspiration for enlightenment is equal to the infinite realm of Dharma. This aspiration never departs from enlightenment. To propagate the Dharma, one must have a selfless attitude, willing to sacrifice without expecting anything in return, including fame or material benefits.

  17. Understanding the emptiness of all phenomena right now, as they inherently lack self-nature and are inherently empty and tranquil, is crucial. This 'one taste' or uniformity emphasizes the cessation and unification of the Buddha's mind, which understands all phenomena as dependent and therefore empty. The Buddha's realization that all phenomena lack inherent nature applies to all times and spaces.

  18. Why are followers of the two vehicles limited? It's because they have not fully realized the dependent origination of all beings in the Dharma realm. The Mahayana is unified but not fully complete; only the Buddha is complete. We regard seeing phenomena as real as the lesser vehicle, understanding phenomena as dependent origination as the middle vehicle, and realizing the inherent emptiness and tranquility of phenomena as the greater vehicle. Though Dharma is one, beings have different capacities, leading to the three vehicles. However, these capacities do not change the oneness of the Dharma.

  19. All suffering, the creation of karma, the endless cycle of reincarnation, and obstacles in practice stem from the inability to stop the discriminating mind. The key to Buddhist practice is to let go and detach from all appearances, maintaining a non-attached mind at all times.

  20. Ultimate enlightenment, in essence, requires living amidst the complexities of dependent origination. Complexity signifies the true path of enlightenment. The worst situations are where Bodhisattvas thrive, as they have no enemies.

  21. Emphasizing only the emptiness of all phenomena destroys the principle of dependent origination, while focusing solely on their existence negates their emptiness. Thus, avoiding both extremes and not dwelling in the middle way is the key to entering the true middle way, which is beyond concepts of emptiness, existence, and even the middle way itself. Understanding the emptiness of all phenomena reveals our true mind, which is beyond characteristics and concepts.

  22. Conflicts among beings are inevitable. Learning to harmonize from these conflicts, as the Dharma realm inherently involves contradictions, is the essence of the Buddha's teachings. The Avatamsaka Sutra's concept of absolute equality emphasizes understanding the world as dependent origination. Life in this world, despite its contradictions, provides opportunities for spiritual growth. Those who face only agreement cannot attain Buddhahood, as adversity is necessary for spiritual development. Those constantly opposed without support may find their spirit withering away.

  23. The most powerful language in the world is attitude. A sincere and kind attitude is the best form of communication, surpassing the need for words. The best gifts are those that do not require physical presents but the sincerity and gentleness of one's attitude, avoiding harm to others.

  24. The ultimate truth of the world is that all phenomena lack inherent characteristics. This understanding is key to recognizing the true nature of reality.

  25. Life is a concept, and correct concepts lead to genuine happiness. Establishing correct concepts, knowledge, common sense, and insights of the Buddha is essential for lasting happiness. Connecting dependent origination with emptiness brings eternal wisdom and happiness.

  26. Emptiness does not hinder dependent origination. While phenomena and their objects of perception are unattainable, one should not destroy the relationship between subject and object. Realizing that subject and object has no [inherent] nature is the true mind of the Buddha. Buddhism is not about destruction but about following dependent origination. Without understanding this, relationships and marriages are doomed to fail. Remember, liberation comes from following causality, not from resentment and destruction when things go wrong.

  27. Emptiness encompasses the countless virtues of the Dharma realm. Practicing these virtues, rather than mere theoretical discussion, is essential. Being present in this moment, hearing the wisdom of the Avatamsaka Sutra, is like planting an indestructible seed that will not perish over countless eons. Worldly possessions are transient, but the teachings of the Dharma are the greatest form of offering. Sometimes, a single word can save not just one life but an entire family.

  28. If expedient means do not lead to truth, they are meaningless. All phenomena, if not understood in the context of emptiness, are pointless. Cooking rice or attending religious ceremonies without understanding emptiness are mere activities. Emptiness is the seed of great wisdom. Understanding and practicing the Dharma leads to the realization of ultimate truth and wisdom.

    Excerpt 14: "Seeing the form of dust and attaching, that is heretical view, Attaching to form is heretical view. Seeing the emptiness of dust, that is right view. Right view does not establish a 'right' at all, Dwelling in the form of dust is heresy. Seeing the nature of dust's form as emptiness, that is right. Seeing the emptiness of dust's form, is the only true mind. Therefore, right and wrong are about attaching and not dwelling, Right view is no view, There is no seer, nothing seen, Here are four emphases: No seer, nothing seen, Not falling into having view, not falling into not having view, This is called right view."

    Excerpt 15: "Do not mistakenly think there is Dharma outside the mind, If there is Dharma outside the mind, there are attachments, there are emotions of love and hate, Our current living life, from your birth to today, Write your splendid life with the memory of your mind, Memory becomes your life. Your previous attachments, now not seen through, are also memories. Memory is imagery, imagery becomes a page in the history of your heart. Thus, we take the shadows in our heart, the words and shadows, And make them the reliance of our lifetime. Just relying on the wrong, thus we manifest love and hate because of external Dharma. In fact, there is no Dharma outside the mind, love and hate are unattainable, without any meaning. But the problem comes, this conditioned genesis is hard to pass, Without this conditioned genesis, you wouldn't be able to sit here today, So you have today's conditioned genesis, then you have hope for tomorrow! Therefore, the reason why cultivation is difficult, is difficult in this place. You want to remove karmic retribution, remember, There is no Dharma outside the mind, do not attach, live your days plainly. How can you remove your karmic retribution? From today onwards, put down the heart of attachment, karmic retribution will be removed. Simply put, originally there was not one thing, where can dust alight?"

    Excerpt 16: "What is called the hardest to put down, is to put down greed, anger, and ignorance, to put down love and hate, It's not telling you to put down the great wisdom of the Tathagata, It's not telling you to put down the knowledge of virtuous mentors, It's not this meaning. Discard evil, retain the holy good."

    Excerpt 17: "People are very scary, for that bit of dying for face, Dying for false dignity, rather not wanting the Buddha's right view truth. Why do sentient beings persist in error? It's because the face can't come down, this is the biggest problem. Therefore, those who die for face are the enders of truth, He can cover the truth, bury it in the coffin, But, he just wants face, just dies in showing off, For the sake of obtaining false applause and glory, And doesn't know the magnitude of the causality he bears, Severing the Dharmakaya wisdom life of sentient beings, you can't bear it. I advise all Dharma masters, lay practitioners, to speak Dharma, go! You should according to the Tathagata's right view. According to the Ancestors' knowledge."

    Excerpt 18: "All Dharma is one true Dharma realm, Nothing is complicated. Turn the complicated into one true mind, That is called learning Buddhism. Turn one true mind into very complicated, Constant disputes, that is called a mundane person."

    Excerpt 19: "If you have not yet broken through like the Buddha, the able and the so, Your view of things is very important. Your view is negative, then you are in unbearable pain. Your view is healthy, then your mind is happy. Everything negative thinking, your heart has a shadow. Hear the sutras, hear the Dharma, have a healthy mind, Will not attach to shadows, Will know the value of adverse increasing conditions, also understand humility, Understand others' praise does not represent your achievement, Wow! That's incredible, So you have not yet reached the Buddha's realm, first have a healthy view."

    Excerpt 20: "The true mind is called the head, Knowledge is called adding a head on top of the head. Arising having view, arising not having view, Both are adding a head on top of the head, both are mind impurities, Then cannot see the Tathagata's true mind. Thus the Tathagata's right view is pure, What does pure mean? It is without one thing. As long as adding a head on top of the head, the view is impurity. You have various views, that is mind impurity. Fall into having view, mind impurity; Fall into not having view, mind impurity; Fall into both having and not having view, mind impurity; Fall into neither having nor not having view, mind impurity; Fall into mundane view, mind impurity; Fall into holy view, mind impurity. Sentient beings due to grasping form's delusion view, Do not know all Dharma has no able and so, Clinging to dust as having real substance to see, That is delusion view. Ladies and gentlemen, the things you see out there, Not one thing is yours. The things you see out there, Not one thing is real. Remember, pass your days according to conditions, Do not forget your own time and space, The role you play, The responsibility you should bear, You must be responsible to the end, You cannot say all forms are false, Then become a kind of mistaken negative. No! Buddhism is conditioned genesis's positive, He is the master of rationality, Not the slave of sensibility. Master, how can you be proactive? Why speak Dharma for everyone? Because this is the entirety of truth in my life! I live for the sake of Dharma masters, glory; I live for the sake of lay practitioners, glory; I live for the sake of the Dharmakaya wisdom life of boundless sentient beings, glory. This does not need others to teach, right? We also do not need to have a transactional relationship, right? The joy and peace of mind, Are the best gifts of our Tathagata self-nature. Give yourself the best gift, which is joy. Give yourself the best gift, which is peace."

    Excerpt 21: "Learning Buddhism, in one sentence: Transforming existence into non-existence, then achieve Anuttarā Samyaksaṃbodhi. Study the Tripitaka and twelve divisions of scriptures, Cannot depart from this key sentence, Transform the existence into non-existence, Transform disputes into coolness, Do not argue with fate."

 
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Dharma Protectors

I firmly believe, and have experienced many miracles, encounters and visions, that dharma protectors and Buddhas and bodhisattvas have helped me many times in my life. 


Wrote to John Tan recently, “ Sometimes or even often i have dreams that i feel are inspired by bodhisattvas or dharma protectors.. even today i fell asleep after i woke up but felt a presence or sensation of someone like lifting me up from my neck like a noose lol but wasnt like a frightening or v bad experience. After that i felt awake and woke up. Otherwise might be late for work etc.. and i still had time to answer some online ppl”

Someone asked me to translate this passage in my sharing to the AtR admin group, so I did.


my translation of https://www.youtube.com/watch?v=1cDDkVwY2lI hui lu fa fashi


"moving on. our clothes, food, lodging, even though it is not good, however practice is pure abiding, our mind are also free of whatsoever, free of any matters/businesses, because all dharmas are empty. everyday it is like this, experientially realize all things are empty in nature, however our mind peacefully abides in the place of purity, turning the evil world of five turpidities into mind's bliss world [sukhavati], therefore our mind does not grasp on a single phenomena, mind is also free of any matters that it clings to, everyday it lives in such days of such purity, free of any hang ups, this is the place of purity.

however, householders are not like [monastic] monasteries, are filled with matters that troubles the mind. all of us here, laymen and laywomen 100+ in number, in all these 3 days we live in pure bliss world [sukhavati]. for everyone that arrived here, participating in the 8 precepts, even if you wish to break the precepts you do not even have that opportunity to do so. in this place there is not a single drop of alcohol, isn't that right? in this place, men and women are totally segregated, you cannot possibly commit [breaking of precepts] anything. furthermore, killing, what being is there for you to kill? unless you accidentally step on one or two ants, you are unable to use a magnifying glass to magnify them. stealing, what can you steal? everybody never brought much money. isn't that so? even if you have money, perhaps you have given them away in dana. there is not much money to take away, so what can you steal? so here, the 8 precepts more or less cannot be broken, you do not have the opportunity to break them. you can't even take a step out [of the monastery]. so this is the purest place.

master hsu yun did chao2 shan1 (mountain pilgrimage）, only took small belongings in bag, went through tough days suffering cold and hunger,... took things one day at a time ... mind is without grasping. always have dragons [nagas] and celestial beings [devas] sustaining/helping him. but we just don't have such great vows/aspirations, no matter what we do, we are afraid. if we have aspirations/vows, then whatever matters can be accomplished. this message, shifu encourages all to make an effort/to strive.

when i became a monastic, i personally made such a great vow: in this life of mine, i must master and penetrate the three baskets (tripitakas - sutra, vinaya and abhidharma), i must realize the nature of mind in this life, i must spread and promote the buddha's true dharma.

when i set this aspiration/vow, whenever i faced the greatest difficulties, in many instances i almost died from illnesses, buddhas and bodhisattvas came to help shifu. i have told teacher mai, in this life i died about ten times. but never managed to die. at least died ten times, every time it was extremely serious. based on normal reasoning, one cannot survive this, yet i revived. once you have set great vows/aspirations, so persistent, very strangely, your blessings/merits will keep coming. this is what i deeply feel. in the past there was someone in monastery helping out in the kitchen, when helping out he set great aspiration, no matter how tough/how much suffering, he cooked. later on both hands became injured, searched for many doctors but was unable to heal. later we introduced him a doctor, once he tui-na one time, [was healed]. his blessings/merits was just great.

therefore, when one has great aspirations, no matter how tough the difficulties he/she face, very strangely, the buddhas and bodhisattvas, the nagas and devas and dharma protectors will protect him/her.

let me give another example. this is not blowing one's own horn. once a lady was possessed by demons. she was brought to the lei yin monastery, i was there, that was a very long time ago. when she came she was rolling around on the floor, and the words that came out of her were not human words. she was possessed by a spirit that entered her body. this lady's voice is not good, was very distant from shifu. she stood at a very far location, kept wanting to speak. yet her words were so soft. i said, you are so far away, how can i hear what you said? you are so far away, how can i hear what you are saying? come a bit nearer, come over a bit nearer. she said: i am unable to come near to your body. you are surrounded by Caturmahārājakayikas (the four heavenly kings, buddhism's main dharma protectors) who are standing beside you. i am unable to come near to you, i just do not have any way. Shifu is not saying this to blow one's own horn, but rather to point out that when you make great aspiration, bodhicitta, do not think about how the outcomes will be like, only that the aspiration be coming from a pure heart, that it is true bodhicitta aspiration (Soh: on bodhicitta, see https://www.dalailama.com/news/2019/generating-the-awakening-mind ), then naturally, there will be the nagas, devas and dharma protectors that will be protecting and helping you. because our human eyes are unable to see them, therefore, although shifu in this life faced disasters after disasters. yet, i was able to resolve them each time.

some of those who did not make such great aspirations, like another bhikshu, i advised him: you should make great vow/aspiration. he said, aiya, venerable hui lu, i do not have your talent/capability. after one great illness, liver illness, just once, based on those circumstances you should be able to do [procedures?] and find a doctor to help, but just once, he died. he died for many years.

so this is saying: a person, although our human eyes are unable to see, this force of karma, wholesome karma, bodhi karma, are always upon our body, always functioning, yet our fleshy eyes are unable to see them. therefore, why do we say you need to give rise to great aspiration, take up hardship? in buddhism, you should never be afraid to take up hardship. never be afraid of taking hardship. if you are able to take up hardship, your blessings and merits will be greater. be willing to do/act and truly practice. then, the nagas and devas will do dharma protection [for you]. your worldly eyes cannot see them, but the devas and nagas and the eight classes of beings can see [you]."

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Buddhism is not panpsychism, Ven Hui Lu video on 情与无情，同圆种智

 

Soh Wei Yu

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Yes. It does not mean panpsychism.. Buddhism is not a philosophy of panpsychism. It is much more profound than that.
John Tan, Yin Ling and 1 other
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  • Yin Ling
    ytd I was watching a film called AWARE with my partner and this film they go on and on about panpsychism, plant consciousness, scientist investigating neuron producing consciousness that makes me SO frustrated lol, I ask my partner to skip and skip to Matthieu Richard part that he was SOooo annoyed with me lol. I mean.. it doesnt make sense!
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    • William Lim
      More compassion my dear 😂 You just said yesterday that even the Buddha said not everyone is ready for emptiness teaching. To be an effective teacher, you have to understand (and accommodate) the level of the student 🙏🏼
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    • Yin Ling
      William Lim ahahaha yeah he scold me saying I am not open minded!
      Im like but they are the ones not open minded! 🤣
      Then we change film 🤣
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  • John Tan
    I like 慧律法师 a lot. There is another video by him also about 情与无情，同圆种智 but explanation not as good as this one. He spoke of 一合相 in that youtube.
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Soh Wei Yu
Copying Yin Ling's translations over
Yin Ling is feeling chill.
6h
·
“所有的相都是能量的表相，
能量的冷却就是我们的物质
物质的高速就化做能量
All forms are appearances of energy,
when energy cools, it becomes our material forms.
but when material forms vibrate in high speed it becomes energy"
”若人识得心，大地无寸土“
If one understand the heart (of the dharma), there is not even a particle of sand in the whole universe.
所有的法界，都是我们的真如自性
All dharmas, are our own empty clarity.
This IMO explain Kevatta Sutta really well. It is not intellectual, it is this kind of direct experience. this is from Surangama sutta. （楞严经）
There are so few teachers who transmit the dharma like that.. via direct felt sense, they just keep transmitting their own wisdom and allows you to feel into the dharma experientially. We want to aim for this as practitioners. There is no room for inference in death and bardos.
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