(one)Case article
The monk asked Zen Master Changqing Da'an, Fuzhou, and said, "What if the great use appears, if there is no rules?”
(When you recognize the phenomenon of being confused about the great intentions and uses of the mind, it is said to be great uses, and it is all about the self-nature and self-responsiveness. How can you say that you do not have any rules? )
The master said, "You can only use it!”
(Rationality responds to all kinds of causes, so why do you need to use it with delusions? )
The monk took off his arms and walked around the master three times.
(He has not realized the state of emptiness and dependent origination, but he is attached to the law of action, and does not accept the teachings. )
The master said: "Why not take the best things?”
(Going forward, thousands of saints do not pass on, you should further prove and obtain. )
The monk intends to speak.
(If you are addicted to the method of action, you cannot understand the teachings of Zen masters with wisdom. )
The master then beat him and said, "This wild fox spirit goes out!"”
(If you use your mind and do not leave the devil's path, you should have correct knowledge and views, or ask good teachers for advice, be careful!Be careful! )
(two)Xuanxiang's explanation
1.Preface
Few people who practice Buddhism can understand the complete concept of practicing Buddhism. Most of them tend to be the Dharma taught by Master, and some are limited to one Dharma for life. In this way, if you have initial achievements, you cannot complete all the Dharma taught by the Buddha.Looking at the entire Buddhist practice, the World Honored One has clearly listed it in the Great Prajna Sutra. In the sutra, the Prajna Paramita wisdom is used to learn all the laws without attachment. Therefore, when you have good roots and do good deeds, you have no attachment when you have the six senses and dust consciousness combined with the contact and contact, you have no attachment when you have no attachment when you have the worldly Brahmacharya meditations, and you have no attachment to the Four Noble Truths and the Twelve Consciousnesses. For the practice and verification of the thirty-seven paths, you can complete the Four Mindfulness, Four Right Erections, Four Divine Feets, Five Roots, Five Powers, Seven Equal Enlightenment Strategy, and Eight Holy Path Strategy, these thirty-seven Bodhi Parts are also unavailable.Do not cling to the eighteen emptiness principles, nor do you cling to the three liberation gates such as the gate of emptiness and liberation, the gate of formless liberation, and the gate of no wishes. Do not cling to the four meditations, four immeasurable, and four formless concentrations, and do not cling to the four meditations and eight concentrations, eight backs and abandonment, eight perfect places, nine stages of concentration, and ten perpetuations.Do not cling to the Samadhi of seeking and observing, the Samadhi of seeking and observing, the Samadhi of seeking and observing.Do not attach to the view of impure, the view of the pervasive, all wisdom, and samata and vernacular.Do not attach to the six paramitas and the ten Prajna paramitas, do not attach to the four things, the four dignity, the three wisdoms, the five eyes, and the six supernatural powers.Not attached to the Seven Sacred Wealth (Faith, precepts, anger, shame, hearing, giving, wisdom )、Nine sentient beings are wisdom, Dharani Gate, and Samadhi Gate.If a practitioner of the Bodhisattva level can cultivate to the ten faiths, ten abides, ten practices, ten dedication, ten stages, and ten forbearance, he will also know that it is impossible to obtain and has no attachment.All Bodhisattvas must be able to abide in the Prajna Paramita and make it convenient for nothing to gain. Although they complete the ten powers of the Tathagata, the four fearless, the four unobstructed interpretations, the eighteen Buddhas' uncommon Dharma, the thirty-two great masters, and the eighty followers' good, they have no attachments.If a practitioner of the Buddha's realm can obtain the Dharma without forgetting, always abstaining from the nature of abandonment, all wisdom, the wisdom of the path, all wisdom, and all subtle wisdom of all appearances, and can also be without attachment. Although he is perfect, great compassion, great compassion, great joy, great giving, and the infinite and boundless Buddhist Dharma, he knows that such Dharma cannot be obtained, he can be without attachment.
Zen practitioners have sharp wisdom and can obtain the true essence of the Buddha's teachings. Although they have not reached the level of equal enlightenment, ultimate enlightenment, and wonderful enlightenment in the Buddha's realm, they can also learn all dharmas with the wisdom of Prajna Paramita, and they can truly not cling to all dharmas.The practitioner can achieve the ability to use the mind without removing the demonic appearances of the five aggregates, and only takes the great use of the true nature to do things, and can always get rid of all attachments to the attachment of dharma.The great use is to be based on the true nature and to be able to be based on the true nature and to be able to be clear and undeceptive, let one's own ability respond to the conditions and not have a single thought to dominate one's own Buddha nature. Such great use can perfect all dharmas, so that all beings and enemies can benefit one's own Dharma, which is a great joy.
2.Explanation of the topic
This case is called "Great Use, Not Use". According to the four verses of the Diamond Sutra, when the enlightened practitioner has not realized his mind, when he encounters an environment and responds to the conditions, his inner delusions will follow him, and he will have bad habits such as anger, competitive spirit, arrogance, and slander. He may even cause harm to cause evil karma and do not realize it.If the practitioner's mind is clear, this mind is the most holy and spiritual. When encountering conditions, he can follow the conditions without any false habits. In this way, he has truly realized the true mind, and can always be awakened and not ignorant, so that the true nature can be the main action, which is called realizing the empty mind.These people have already achieved enlightenment in their minds. At this time, the practitioner's six senses are unspotted in the six dusts, and they can not fall into words and words. The six senses face all the environments can be content with their hearts, and they will not be able to practice in the world with their eloquence.
If the practitioner is unaware of his mind, he will fall into the use of acts. Regardless of doing good and evil deeds, the use of acts is the use of creating karma, and they are all the use of defilements. Of course, there will be risks of retribution. Therefore, Zen practitioners do not agree with the use of acts, and let the true nature use it without using it.If a practitioner understands the emptiness of his mind, he will naturally not use his mind and let the true nature act in order to enter the third level of enlightenment of "emptiness" and enter the state of the Anaga saint's indifference and constant action.
《The Diamond Sutra says: "The self-nature is silent and still, and it is moved and then understood. It changes infinitely, its power is unpredictable, it is clear and clear, it is conscious and self-aware, it is silent, and it is always done. It is called Wukong."This is an explanation of the state of seeing the nature of the practitioner who has realized the nature. Since the practitioner can realize the true emptiness, he can achieve the use of divine transformation after realizing the emptiness of his own nature. This is beyond the scope of "large use but not use".It is also because Wukong practitioners can have the five supernatural powers if they can change things. (Heavenly eyes, heavenly ears, other hearts, fate, divine foot power, etc. ),Therefore, a truly "understanding the mind and seeing the nature" must have the emergence of the five supernatural powers. If you do not have the five supernatural powers and say that you have "seeing the nature", it is really a great lie, and falling into hell is a part. The practitioner should be careful.Those who prove that the mind sees the nature are higher than those of the four meditations of the world of meditation in the form world, so they have obtained the fruit of Anagas. The mind has eliminated the five divisions of body view, precepts, doubts, greed, and anger. At the end of their life, they should be born in the five pure heavens above the four meditations, but they have not attained the fruit of Arhat.
3.Language style explanation
The monk asked Zen Master Changqing Da'an, Fuzhou, and said, "What if the great use appears, if there is no rules?”
One day, a monk asked Zen Master Da'an, Changqingyuan, Fuzhou, and said, "The great purpose appears in the heart. If there is no way to keep the rules, what should we do at this time?"This monk was not clear about the meaning of great use, and thought that the method of action appeared in his heart was a great use, because the method of action had no laws. One reason was that the mind was not pure, the other was that the concentration was insufficient, and the body and mind could not be independent. Of course, the phenomenon of the method of not having laws was revealed.Fuzhou is located in Fujian Province, and Changqingyuan is located in Yishan, Minhou County, in the early years of Xiantong in the Tang Dynasty. (860)By Zen Master Da'an (793~883)The creation was originally named Yishan Zen Temple.During the late Tang and Five Dynasties, Master Huiling (854~932)When he was appointed as the abbot, he was renamed Changqingyuan.By the Song Dynasty, the courtyard was prosperous and the Zen style was prosperous.By the Ming Dynasty, the courtyard was changed to a temple, and during the Chongzhen period, (1628~1644)The Taoist Zen Master of Guangdong (1601~1660)The abbot, afterwards, was mostly the affairs of the monks in Guangdong, and established a different Zen style in central Fujian.
The notation says, "The phenomenon of being confused about the great intentions and uses of the mind. Since it is said to be great uses, it all belongs to the self-nature and self-responsiveness. How can it be said that there is no way to keep the rules?"When a practitioner realizes that the mind is empty, the true nature is the main body of action without delusions. This true nature is related to fate, and does not do anything, and is harmonious and unbiased. How can one say that the great use does not exist in the rules? They are all acted people, and they are not the uses of the true nature, and of course they do not exist in the rules!
The Zen master said, "You can use it only!”
Zen Master Da'an replied, "If you talk about great uses, you can use them but use them!"This monk really does not know that the self-nature can be called a great use at the first time. This great use is the use of the true nature to act. It is not the use of the practice of the mind and law, so it cannot achieve great use by itself.On the other hand, some Buddhist disciples who practice some practical methods to think that the ultimate is not to realize the emptiness of the mind, let alone the enlightenment of emptiness of nature.
The notes say: "Rationality responds to all kinds of causes, so why do you need to use it with delusions!"As the Diamond Sutra says, "The self-nature is silent and unmoving, and it is moved and then enlightened, and it changes infinitely, its power is unpredictable, it is clear and clear, it is conscious and self-aware, it is silent, and it is always done. It is called Wukong."Only those who have this state can have great functions, which cannot be known by some people who practice and act, and those who have actuate the use of actuation are considered great uses.
The monk took off his arms and walked around the master three times.
This monk did not obey the Zen master's words, so he took off the monk's robe from his shoulder, exposed his arms, and surrounded the Zen master three times.If you cannot actually prove it and do not seek advice humbly, it is not true that you have the eyes of Taoism, nor does it have the guardians of good gods.
The notes say: "I have not realized the state of emptiness and dependent origination, but I am attached to the law of action, and I do not accept the teachings."The practitioner's mind first goes away from the body and sees it, realizes that the body is empty, and then his mind and eyes are wide open, and he can first show the most holy and spiritual true heart. When he encounters the situation, he seems to have it, but the fate is still gone. When he realizes the true heart, he will have no delusions to follow when encountering the situation and encountering the situation and the fate. Only the true nature is the main action, which can be called realizing that the mind is empty.
The Zen master said: "Why not take the best things?”
Zen Master Da'an said:「Why not realize the things that are higher?"If you realize the emptiness of the mind in this way, you can obtain evidence from the Tao.The notes say: "All the way, the thousand saints will not be passed on, and you should further prove and obtain."Those who have realized the "empt mind" will realize the "empt nature" along the way. This process cannot be taught by people, but must be realized through their own nature.
The monk intends to speak.
This monk misunderstood the Zen master's meaning, "Why not take the best things?"It means that you can attain enlightenment through the Tao.This monk didn't know the essence, but wanted to express his meaning through his mouth.The notation says: "If you are addicted to the method of action, you cannot understand the teachings of Zen masters with wisdom."Those who are not truly enlightened do not have the eyes of wisdom, so they often have the intention of misunderstanding the Zen master.
The master then beat him and said, "This wild fox spirit goes out!"”
When the monk was about to speak, Zen Master Da'an immediately attacked and blocked his mouth, saying, "You who are confused by the wild fox spirit and who think you are enlightened and proven, get out of here!"Generally, when the cause and condition of the practitioners who are not willing to be lonely, they forcefully expose themselves to their own efforts and practice great practice. Their behaviors, behaviors, and language often cause unnecessary troubles, and they also promote immature knowledge and views, which will ruin the wisdom and life of the people. They are really confused by ghosts and monsters.
The notes say: "If you use your mind and do not leave the devil's path, you should have correct knowledge and views, or ask good teachers for advice, be careful!Be careful!"Learning Buddhism should be confirmed from the four verses of the Diamond Sutra and the four stages of emptiness, emptiness, emptiness, emptiness, and emptiness. Only then can you obtain the foundation of the Bodhisattva Path (stone )That's all, there are fifty holy positions to be confirmed in the future, so ignorant practitioners will be arrogant and cannot be taught by good teachers. Sometimes they will be arrogant and condemned, commit the cause of slandering the sages and sages, and destroy themselves in the path of practice.
(2005.11.29.Written in Fal )