學習《神愛世人》 （第四集） 2018/8/30 英國威爾士三一聖大衛大學．蘭彼得校區 檔名：21-786-0004_en
Learning ‘God Loves All Beings’ (Episode 4) 30.08.2018 University of Wales, Trinity Saint David．Lampeter No: 21-786-0004_en
諸位法師、諸位同學，大家好。今天我們繼續來談《神愛世人》。
Venerables, fellow students, my warmest greetings to you all. We will continue to talk about ‘God Loves All Beings’.
宗教團結的深化，必須要建立在各宗教彼此深入學習對方的經典，在這個基礎上才能夠達成。各宗教的傳教師與信徒們，都可以認識到彼此經典的共通之處，彼此都是同一位真神的子民。
The deepening of religious cohesion must be on the basis of all religious groups delving into one another’s sacred texts. Only with this basis can we succeed. In so doing, the preachers and followers of all faiths will come to understand the commonalities among the sacred texts of one another’s religion and that they are all the children of one true God.
有鑑於對於各宗教經典的認識與學習是如此的重要，我們這一次從世界十一大宗教的聖典之中，擷取出各宗教經典中的一些精華經句，讓讀者認識到，眾神確實是一體的，他們都擁有著一體不二的大愛、一體不二的真心。這是我們學習的基礎、是我們學習的核心，否則的話，宗教團結的意義就失掉了。《神愛世人》這個小冊子，可以幫助我們契入境界。
Considering the great importance of understanding and learning the sacred texts of each religion, we selected a number of excerpts of the most essential teachings from the sacred texts of eleven major religions in the world. They enable readers to understand that all divinities are truly one entity and that they all have the same universal love and true mind. This is the basis of our study as well as the core of it. Otherwise, the significance of religious cohesion would be lost. The booklet ‘God Loves All Beings’ helps us reach this state of mutual understanding.
我們知道，學習的根夾在這一句話裡頭：一體不二的大愛、一體不二的真心。首先肯定，完全沒有懷疑，從經典上認識，每個宗教都建立在神聖教誨的基礎上。我們要怎樣把這個愛找到？這個愛，神聖的愛，是從真心流露出來的，妄心裡頭沒有。什麼叫妄心？有分別、有執著是妄心；或者我們總的說一句，起心動念是妄心，分別、執著是妄心。必須要把這個妄心放下，真心就現前。真心就是上帝的愛心；真心，一切眾生跟上帝沒有兩樣。
We know that the roots of learning lie in the sentence ‘all divinities have the same universal love and true mind’. First of all, we must be without any doubt that, according to the scriptures, every religion is based on sacred teachings. So how do we find this love? This love, the sacred love, comes from our true mind, but not from our false mind. So what is a false mind? It is a mind with differentiation and attachment. Or to sum up, a mind that gives rise to random thought is a false mind, a mind that has differentiation and attachment is a false mind. We must let go of the false mind and then the true mind will appear. God’s love for all is the manifestation of a true mind, and there is no difference between the true mind of all beings and that of God.
所以說到最後，我們會體認到，經教裡面所說的這些句子，我們節錄下來了，往下我們都能看到，不但眾神是一體，整個宇宙是真心所現，妄心所變。真心顯露的是天堂、是極樂世界，妄心所現的是十法界；十法界跟極樂世界、跟天堂，也是一不是二。
It is why in the end we will understand what these excerpts from various scriptures tell us: not only all divinities are one entity, but the entire universe arise due to the true mind and the universe changes in accordance to the false mind. The true mind reveals Heaven and the Land of Ultimate Bliss whereas the false mind changes them into the ten dharma-realms (our universe is included within). The ten dharma-realms, the Land of Ultimate Bliss and Heaven are one, not two.
經典上都說得好，「凡所有相，皆是虛妄」，這是真的不是假的。我們能把虛妄的放下，不要放在心上，這個時候我們的心就是真心。那些開悟的人、明心見性的人，跟我們的差別在哪裡？就在這個地方。明心見性的人，眼見色，不起心不動念，看得清清楚楚、了了分明；耳聽聲音，聽得清楚、聽得明白，也是不起心不動念。我們從這裡就了解，古聖先賢他們修行證果的祕訣在哪裡。搞清楚了、搞明白了，要學！學就叫功夫、學就叫修行。行就是動，行動。凡夫的行動，裡面有妄想、分別、執著，有煩惱、有習氣；明心見性的人，他六根在六塵境界上，真正是不起心不動念、不分別不執著，差別就在此地。
It is stated in a Buddhist sutra that ‘All phenomena is illusive and unreal’. This is true, not false. When we let go of all that is illusive and unreal, remove them from our minds, at this very moment, our minds are the true mind. What is the difference between us and those who have attained enlightenment and witnessed the true nature? It lies right here. When they see anything, no thought arises in their minds but they can see it all clearly and thoroughly. When they hear anything, they can hear it all clearly but no thought arises in their minds. From here, we can see the secret of the cultivation and attainment of ancient sages. Once we fully and clearly understand what it is, we also want to learn it! To learn it is to attain the ability, to learn is to do or practise it. When ordinary people do something, there are wandering thoughts, differentiation and attachment as well as afflictions and aquired habits in their minds. As for those who have attained enlightenment and attained their true nature, there are no thought, differentiation and attachment when their six sense are in contact with worldly phenomena This is the difference.
明心見性不是要離開世間，那你就錯了！世間是離不開的，真妄是在一體，你怎麼能離得開？怎麼辦？佛菩薩教給我們，所有宗教的教主、上帝，以及上帝的使者、教化六道眾生這些大德、大師，他們不但教給我們，而且給我們做模範、做榜樣；我們能契入他們的境界，俗話說「得道」，你得到了，得到什麼？你得到明心見性的道路，你就曉得怎麼走法，就是六根在六塵境界上學習。眼見色是修行，是學習明心見性。現在開始下手，就是所見的色相，不分別、不執著、不放在心上，就對了。
If anyone thinks that they must leave this world in order to attain enlightenment, then they are completely wrong! They cannot leave this world to attain it. Truth and falsehood are one and the same, how could they leave the world to attain awakening? So what should we do? Well, Buddhas, bodhisattvas, the founders of all religions, God as well as God’s messengers and those who taught and reformed all beings in the six realms, all of them not only taught us but also were good role models for us. So when the state of our minds is the same as that of theirs, we will have attained the right “Path”. What shall we have attained? We shall have attained the path to attaining enlightenment. By then, we shall know how to get there, that is, how to use our six senses when in contact with this world to properly conduct our learning. For example, when our eyes see a form or a phenomenon, it is a chance to cultivate ourselves and learning to attain enlightenment . Start from this moment onward, whenever we see any form or phenomenon, be it beautiful or ugly, we do not differentiate the form, nor do we have any attachment to it, and lastly, we let go of the form from our minds. This is the right way to cultivate.
一般凡夫他的問題在哪裡？問題是把所有的現象，真的、假的，統統放在心上。他不知道真心、本性裡面是清淨的，一塵不染，雖見色，沒放在心上；雖聞聲，也沒有放在心上；乃至於鼻嗅香、舌嘗味，都不放在心上。所以稱它叫一如、真如。真如是什麼意思？真妄是一不是二，叫一如、叫真如。不起分別、不生執著，這是入門的地方，要用功夫去練。你真正做到了，方東美先生教我的一句話你也得到了，「學佛是人生最高的享受」，得到了；我得到了、你也得到了、他也得到了、人人得到了。怎麼得到的？不起心不動念、不分別不執著、不放在心上，就對了。放在心上的是凡夫，把真心變成妄心，把本性變成習性，問題就出在這裡。我證實了方先生這句話，「人生最高的享受」。
And what would ordinary people do? Ordinary people cannot let go of any form or phenomenon, true or false. Everything is on their minds. They do not know that the true mind or self-nature is pure without a single speck of dust. Although a person with a true mind sees a form or phenomenon, that form touches not the mind within; although they hear a sound, that sound is not present in the mind. As for what they smell or taste, they let go of it. It is why it is called ‘one self-nature’ or the ‘true self-nature’. What does ‘true self-nature’ mean? True and false are one, not two, and they are called ‘one self-nature’ or the ‘true self-nature’. Do not differentiate or be attached to anything---this is where we start our learning. We need to practise it with genuine effort. When you can truly practise it, you will attain what Professor Fang Dongmei told me – ‘Practising the Buddha’s teachings is the highest enjoyment of one’s life’. I attain it, you attain it, they attain it, and everyone attains it. How is it attained? Stop from having wandering thoughts, no more differentiation, no more attachment and do let go of everything on your mind. This is the right way. Those who cannot let go of things are ordinary people. They have changed their true mind into false mind and changed their self-nature into habitual nature. This is where the problem is. I can testify what Professor Fang said – ‘the highest enjoyment of one’s life’.
有人問我：我修了幾十年了，煩惱重重，沒有得到安樂，你是怎麼得到的？我告訴他：你要跟我學，你也會得到，學什麼？不放在心上。這句話說得容易，做起來很難。為什麼？你已經把起心動念、分別執著養成一種習慣；眼見色立刻就起心動念，耳聞聲立刻也起心動念，六根在六塵境界上，個個都忙著起心動念，這麻煩可大了！心上有起心動念叫做妄心，不是真心。把起心動念放下、分別執著放下，心上什麼都沒有，那是真心、那是自性。千經萬論幫助我們認識諸法實相，一切法的真相認識；認識之後，認識是在解，信、解、行、證，認識是在解，你沒修行。行是什麼？是放下。這一放下，你的認識就變成智慧，不是煩惱。
Someone asked me, ‘I’ve cultivated for decades, but I still have much afflictions and without peace or happiness. How did you do it?’ I told him, ‘If you learn from me, you’ll also achieve it. What do you need to learn? Let go of things from your mind.’ This sentence is easy to say, but hard to do. Why? It is because you have developed a habit of thinking, differentiating and being attached to various things. Whenever you see or hear something, thoughts immediately arise in your mind. When your six senses are in contact with the world, all of them are busy with creating more wanderingthoughts. This is where the real trouble is! So long as thoughts are arising in our minds, our minds are the false mind, not the true mind anymore. Let go of wandering thoughts, let go of thoughts of differentiation and let go of attachment. Let go of everything in the mind. This is the true mind and this is self-nature. Numerous sutras and sacred texts help us understand the true reality of all phenomena in the world. Once we understand the truth, as mentioned in the previous lesson, the four learning steps are believing, understanding, practising and attaining. The step of “understanding” is only knowing the truth but without the practise. So what do we practised? “Let go” is the practise. Once you let go of things, your understanding will turn into wisdom and it is no longer afflictions.
放下是你的修行。所以我向章嘉大師請教，佛門有沒有方法讓我們很快就契入？他老人家聽了我這個問題之後，看著我，我看著他，我們兩個對看了半個小時。他看著我，我不知道什麼意思，他是在等我靜下來，不靜下來，老師講的你不相信。半個小時就像入定一樣，定了半個小時，心清淨了，沒有雜念了，他說了一個字：有。那我們的注意力就集中了，又錯了，又起心動念了，他就又不說了，大概又看了十分鐘。前面三十分鐘，定下來了，他說個有，我們的心又動了、又起分別執著，有了，所以他就不講了。十分鐘之後，我就又定下來，告訴我：「看得破、放得下，看破幫助你放下，放下幫助你看破。」我就明白這個方法了，佛法的修行是什麼？看破、放下，看破是智慧，放下是功夫。
Learn to “let go” is how you should cultivate yourself. I sought guidance from my teacher, the Changkya Khutukhtu, ‘Is there a quicker way of getting into Buddhism?’ Having heard my question, he looked at me. And I looked at him back. We looked at one another in silence for half an hour. I did not know what he meant by looking at me at that time. Later, I realised that he was waiting for my mind to settle down. If my mind did not settle down, I would not take in his words and I would not have believed what my teacher said. That half an hour was much like entering into meditation for me. After that, my mind was pure without any thought. He then said one word, ‘Yes.’ Well, hearing his answer, I immediately focused my attention to what he was about to say. Wrong move! Because wandering thoughts arised in my mind. Once again, he stopped speaking. This time, he waited for about 10 minutes. You see, in the first 30 minutes, I settled down my mind and he said one word ‘yes’. After that, my mind was stirred and random thoughts together with differentiation and attachment was present. As I had all of those, he did not speak further. Ten minutes later, my mind settled down again. He then told me, “See through and let go”. “See through the truth of everything will help you let go of them. Letting go of things helps you see through them.” Then, I understood the method. What is the cultivation and practice of Buddhism? It is to see through things and let go of them. Seeing through things is wisdom, and letting go of them is real practise.
在日常生活當中，你要想得到受用，不能不把人事統統放下，不放在心上，你就有智慧。好處太多了！你能慢慢的入佛境界，佛菩薩明心見性，你也明心見性了。明心見性是自性本有的，不是外頭來的。功夫也是本有的，功夫是禪定，心裡有事就不定了；妄想、分別、執著統統放下，心定下來。定生智慧，智慧是自性本有的。然後經愈看愈深入，它的深度、它的廣度慢慢你就看到。這個我們不能不知道，希望同學們慢慢琢磨。
In our daily lives, if you want to benefit from the practice of the Buddha’s teachings, you must let go of all affairs. Letting go will help us gain wisdom. There are just too many benefits from such practice. Gradually, you will attain the state of the minds of Buddhas. Buddhas and bodhisattvas have attained enlightenment. You will also attain it. Enlightenment is something innate to our self-nature, and it is not gained from outside. The ability to practise is also innate to us and it is also meditative concentration. When there is something on our minds, we cannot enter into meditative concentrate. So when we let go of wandering thoughts, differentiation and attachment, our minds will be able to achieve meditative concentration. Meditative concentration gives rise to wisdom, which is innate in our self-nature. Subsequently, we shall be able to delve deeper into the sutras and gradually grasp the width and depth of them. This is something we must know. I hope that fellow students can slowly contemplate it.
最好，這是福報，一生能夠不管人、不管事、不管錢。把人放下、把事放下，事來的時候做，做完了不放在心上，錢放下。方先生這句話，「學佛是人生最高的享受」，你就體會到了。
It is best kind of fortune if we do not have to manage people, affairs and money in our lifetime. We should learn to let go of people and affairs. So when there is something we have to do, we do it properly but let go of all of it after we are done. We let go of money too. At that moment, you will fully experience what Professor Fang said ‘Practising the Buddha’s teachings is the highest enjoyment in one’s life’.
時間到了，我們就學習到此地。
OK, time is up. This is it for today. Thank you.