V 10-25 Don’t contemplate Wholesome or Unwholesome Thoughts to find One’s True Inherent Nature 善恶俱不思

Disclaimer: The translations are not official nor endorsed by 2OR, so please just treat it as a ‘fan-based’ translation. The Buddha-Dharma is profound. No matter how you convey it, it won’t be completely perfect. Because the Buddha-Dharma is an experience, it’s an awakening 【佛法深奥无比,怎么写,都不会是究竟圆满。佛法是一种悟】. Please enjoy, and I hope it serves as a good filler until the official English version comes out.


我们做人善恶俱不思,方证菩提身。师父跟大家讲过,善恶都不要去想,很多人说:“师父,恶不去想,善也不能去想吗?”不要去想,意思就是做好事已经形成了一个习惯,不要去想,我今天去帮助别人,要想吗?今天像你们这些孩子来了,帮人家把板凳放好,看见别人打招呼,还要去想吗?“哎呀,我是学佛人,我必须合掌,我看见佛友必须要尊敬他。”你要想吗?善恶俱不思,自然出来了。恶的想都不去想,这种不应该做的事情,我作为一个人,能不能去想啊?不去想。好的东西要想吗?也不要想,自然在心中有了,就出来了,叫善恶俱不思,方证菩提身,那你才是菩萨。

When we don’t have wholesome and unwholesome thoughts, we awaken the Bodhi-body. Master had mentioned this before, don’t think about wholesomeness nor unwholesomeness. Many people said, “Master, I understand that we shouldn’t have unwholesome thoughts, but why can’t we also think of wholesome thoughts?” When he said that you shouldn’t think, what he meant is that your wholesome deeds should form into habitual behaviour. Don’t think of thoughts like, “Today, I’m going to help others.” Do you really have to think about it? Like how some of you volunteer workers when you take out a stool for others, and you see them greet you. Do you think, “I’m a Buddhist; I must place my hands together? When I see other fellow Buddhists, I must respect them?” Do you have to actively think that? Don’t have wholesome nor unwholesome thoughts, and you will act naturally. Don’t have unwholesome thoughts. As a morally upright person, one shouldn’t do these unwholesome acts; hence how could one think of it? Don’t. What about wholesome thoughts? You shouldn’t have those too. What is natural will develop in your mind naturally. That’s why when we don’t have wholesome and unwholesome thoughts, we awaken the Bodhi-body, and we become a Bodhisattva.


悟者识本性,迷者永轮回。开悟的人知道自己的本性,迷惑的人永远在轮回当中。跟老公吵过一次架,知道老公为什么会发脾气,懂得他发脾气的原因之后,你就是悟者,你就知道以后要当心这方面,那你以后就不会再跟老公吵架了,这不就是不要轮回了吗?很多女人,吵架过后就忘记了,过几天又吵了,哎呀,我真傻,我又做这件事情了,我又跟他讲好话了,很多男人捧不起的,你说他几句好话,他马上又要骂人了。好了,你记住不吵架,你就不会轮回了。很多女人就是这样的:“老公啊,你真好。”好了,你的骨头一轻,他就又来劲了。你马上后悔:“我真是神经病,我怎么又这样了?”这种吵架也是轮回啊。明心方见性,见性即如来。心里明白的人可以见到菩萨啊,见到本性的人就是见到如来、见到佛,大佛啊。

The awakened person knows their inherent nature, while the deluded person will be eternally trapped in the cycle of death and rebirth. After you have argued with your husband, you should realise what triggered his hot temper. And after you know the cause, you would be warier of it so that you avoid getting into another heated argument over it. That way, you won’t repeat the cycle again, isn’t that right? Many women forget about it after they quarrelled, so they quarrel again after a few days. “Oh, I’m so foolish; I complimented him again.” Did you know some men can’t be complimented? When you talk about some good things about them, they think that you’re being sarcastic about it and become antagonistic. Alright, take note, if you know what’s the cause of the argument, then you won’t repeat the cycle. Some women are like so, “Oh, husband, you are so great.” But the tonality shows signs of disrespect, so they lose their temper with you. Then you immediately regret it, “I must be out of my mind; why did I act like that again?” That is also a kind of cycle. A clear mind will encounter the true nature; the true nature is the same as the Thus Come One. Those who are clear-minded could see the Bodhisattva. Those who can see one’s inherent nature are the same as seeing the Thus Come One and the Buddha.


心本非心无明暗。我的心本非心,我的心不是心,没有光明,没有黑暗。犹如我这个心照见五蕴皆空,我的心就是空的;照见善良、慈悲,我的心就是大慈大悲;你的心去照那些恶的东西,你的心就呈现恶念恶缘。所以,心有时候如浮云遮大日,这么大的太阳,有时候云可以把它遮住,你在下面照样晒不到太阳。性自如如不相见,什么意思呢?你的本性好像是天天在,但是你没有机会见到它。这么善良的心你们到哪里去了?现在社会上的人几个人有良心啊?就是没有善良的心啊。如如就是见不到了,所以现在善良的人越来越少。光明遍照汝不知,实际上,太阳的光明天天照耀着你们,你们却不知道,本自无心不用解,我们人本来就是没有心的,不是说你没有这颗心,而是你没有意念善和恶的心。

‘The mind originally has no concept of mind nor light nor darkness’. My mind originally isn’t the mind that it is now, nor does it exist. It has no light nor darkness. Just like how our mind contemplates that the five aggregates are empty, my mind is also empty. If we contemplate kindness and compassion, then our mind is greatly merciful and compassionate. If your mind contemplates evil, then your mind will manifest unwholesome thoughts and affinities. That’s why the mind is likened to floating clouds that cover up the sun. The sun is big, but sometimes the clouds could cover it up so that you aren’t exposed to it on the ground. One’s nature seems like it’s always unseen. What does that mean? Your inherent nature seems like it's always there, but you have no chance to see it. Where did your conscience go? How many people in society possess a good conscience? Many people have lost their kind-heartedness, that’s why there are fewer kind-hearted people. The light is always shining on you like the sun, but you don’t notice or pay attention to it. ‘There is no need to solve anything that comes from a non-mindful act.’ We originally don’t possess a mind. Not to say that you don’t have a mind. Instead, you didn’t harbour any concept of good or evil.


我们刚生出来的时候知道什么叫善、什么叫恶吗?有个实验室私下做过一个实验,在一个小孩子刚生出来的时候就教他偷东西,而且告诉他偷东西是对的,后来这个孩子有一次偷东西被警察抓到了,警察问他:“你为什么要偷东西?你知道这是不对的吗?”他说:“不,这是对的,因为我没有这个东西,我必须从人家这里拿到。”小孩就是这个概念,这个就是本性没有了,其实每个人都是这样的,照到善就是善,照到恶就是恶。证得本心不言得。如果你把自己的良心、本性挖出来生活,你不能说这是你得到的,你拥有本心,怎么是你得到的呢?这是你本来就有的东西,是你藏在家里找不到了,你现在把良心挖出来了,做好人、做好事,你变得越来越善良了,这难道是你得到的东西吗?这是你本来就有的善良的心啊。

When we were born, did we know what is good or evil? A lab conducted a test privately before, where they taught a recently born child how to steal and told the boy that stealing was the right thing to do. Later on in the future, one day, that boy was caught stealing by the police. When the police asked him, “Why did you steal? Don’t you know that stealing is wrong?” The boy replied, “No, it is right. Because I don’t have that thing, I must take it from another person.” The boy’s concept of that act was that. He had lost his inherent nature. In reality, everybody is like that. When one’s mind sees wholesomeness, it becomes wholesome. When it sees unwholesomeness, it becomes unwholesome. ‘When one acquires their inherent nature, one can’t say that they have acquired it’. If you excavated your conscience and inherent nature and use it in your daily life, you can’t say that you’ve acquired it. You originally possess it, so how can you say that you’ve acquired it? It originally belonged to you, it was just hidden inside your house, and you couldn’t find it. Now, after you found it, you have become a kind-hearted person who does good deeds. Could you say that it is something you gained? That is your original conscience.


学佛人不要因为那些欲望而迷失自己的真性,欲望会让你们迷失自己的真性,你们会找不到回家的路。师父举个简单例子,你今天放假了,拿到钱了,孩子等着你,老婆等着你这点钱,在你往回家走的时候,你拿着这点钱,你有欲望了,看见赌场想进去赌一把,看见好吃的东西,想买点吃吃,看见酒吧,想进去喝点酒,不知道老婆和孩子都在家里等着你呢,那你就赌吧、吃吧、喝吧,喝得稀里糊涂的,把钱用完了,从酒吧里出来,风一吹,人清醒了,突然想起:我怎么回家啊?我回不了家了,听得懂吗?都是欲望害了你。很多人懂得克制自己,明白这点钱是我救命的钱,我一定要拿回家去养老婆、养孩子,真的,不能乱来的。

Buddhists mustn’t allow themselves to lose their true nature due to their desires. Desires will make you lose your true nature, and you wouldn’t be able to find the path back home. Master illustrates this with an example. Suppose that you are on your day off and you received your paycheck. Your child and wife are waiting for your money at home. As you return home with the paycheck in your pocket, your desires start to rise. You see a casino on the other side of the road, so you decide to go in and gamble a few rounds to see if you’re lucky. Then you see a few delicious snacks, so you buy a few. Then you see the bar, so you decide to buy yourself a couple of drinks. You have forgotten that your family are waiting for you at home. So you keep indulging yourself and spend your money until it’s gone. When you finally leave the bar, a breeze suddenly blows, and you come to your senses and recall your family. “How can I return home like this? I can’t go back.” Do you understand? Desires ruin you. Many people know how to control themselves and know that the little money they earn is used to sustain their families and livelihoods. So really, you mustn’t be reckless.


希望你们要懂得,我们做人不能迷失自己的真性,我们要理解宇宙的真谛,宇宙的真谛就是让我们觉悟,不要被这个世界所迷惑。如果我们生生世世就在人间轮回,我们就迷失了佛的本性。学佛也是这样,沉迷在人间的欲望之中,最后回不得家乡,见不得爹娘。

Master hopes that you understand that, as morally upright people, we mustn’t lose our true nature. We must understand the true meaning of the universe. The true meaning of the universe is that everything is to make you come to a realisation. So don’t let this world delude you. We will lose our Buddha's inherent nature if we are eternally bound in this endless cycle of death and rebirth in the Human Realm. Learning Buddhism is the same. If we keep being enthralled by the desires of the Human Realm, we can never return home (Heaven).


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