修法非虚   林钰堂     

 

 

修习佛法的念诵、观想之时,周遭感受到的依然是平常事物,行者难免隐隐地有修法欠缺「实在」的感觉。而这种潜在并且难以自己察觉的心态,却是通达证悟的障碍;虽然可能在久修深入之后,克服此障或此障自己消逝,但是行者已为此障虚耗多时。因此本篇略述「修法非虚」之理,以期能多少帮助行人早获觉道上的进展。

依「空性」之理,则一切事物「非实非虚」。「修法非虚」,则依「法界缘起」而论。

法界整体所有因缘之种种组合及演变,皆恆同在,而只有或显或隐之相而已。弥陀净土、本尊坛城皆为法界整体因缘组合之一面。行者修法之际,虽然处于世间相之中,在法界整体上,已同时进入与净土、坛城因缘交会之境;因此,不论念诵、结印、观想……,任何修持,只要菩提心真实,即为在净土、坛城中,「一步一脚印」之因缘作为。此即「修法非虚」之理。

明乎此理,行者在修法时,应不顾周遭感受之境相,而确切认定已置身于净土、坛城内。此种「不实感」之自障一除,便易与本来一体之弥陀、本尊相应。依此行之,待因缘聚合圆满,便会显现法界之「证悟」面。

                      

二○一七年八月十三日
养和斋    于加州


 

 

Dharma Practices Not Vacuous

Yutang Lin

 

While engaging in recitation or visualization of Dharma practices, the physical surroundings are still the same ordinary objects, and hence a practitioner couldn’t help having, even if unnoticeably, a sense of lacking ″being real″ in the practices engaged. And yet this kind of hidden mental attitude, that is difficult to be recognized by oneself, forms a hindrance toward thorough enlightenment. Even though, after long years of engaging in serious practices and having penetrating profoundly into Dharma realms, one may conquer such hindrances or such hindrances may vanish on their own; nevertheless, the practitioner has already wasted too much time over it. Therefore, in this essay I would like to set forth briefly the reasons why ″Dharma practices are not vacuous″ so that some Dharma practitioners might get some help in attaining realizations sooner on the enlightenment path.

According to the teaching on ″Blank Essence″, all things are ″neither real nor vacuous″. ″Dharma Practices Not Vacuous″ is argued here according to the teaching that ″All in the Dharmadhatu are causally interdependent″.

All sorts of combination and transformation of all causal conditions in the whole Dharmadhatu are eternally concurrent, and they differ only in being revealed or concealed. Amitabha Buddha’s Pureland or Yidam’s Mandala is also one face of the myriad combinations of all causal conditions in the Dharmadhatu. While engaging in Dharma practices, even though a practitioner is physically still amid the worldly realm of ordinary sensations, in the Dharmadhatu realm he is concurrently entering into the causal combination of all conditions that form the Pureland or Mandala; therefore, be it recitation, mudra-forming, visualization, etc., any Dharma practice, as long as it is engaged with genuine Bodhicitta, is a ″one step, one footprint″ concrete deed of causation in the Pureland or Mandala. This is the reason why ″Dharma Practices Not Vacuous″.

When this reasoning is clearly comprehended, while engaging in Dharma practices a practitioner should simply ignore the environment as one ordinarily sensed, and instead realize firmly that one is already in the Pureland or Mandala. Once this kind of self-incurred ″sense of being unreal″ has been uprooted, it will become easy and ready for one to merge into communion with Amitabha Buddha or Yidam in the original oneness-of-all. Walking down the enlightenment path along this track, when gathering and meeting of all causal conditions are perfect, the ″realization of enlightenment″ face of the Dharmadhatu will reveal itself.

 

Written in Chinese and translated into English on August 13, 2017
El Cerrito, California


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