V 11-30 When Karmic Affinity is Born and Ceased, the Self is Empty 在缘生缘灭时我空

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.

学佛人要懂得怎么样修行。很多人说“我在修 行”,但是他不懂怎么修啊,以为修行就是念经。怎么 样修行?师父只能跟你们分成很多部分来讲,因为要讲 起来的话,讲一辈子都讲不完。今天先跟大家说怎么样 修出世法,让大家明白什么叫入世法、什么叫出世法。 修出世法的意思就是说,不要在六道当中轮回,我们不 能在六道当中轮回打转。那么怎么样能修出六道呢?

Buddhists must know how to cultivate. Many people exclaim that they’re cultivating, but they don’t understand how to do it properly. They think that cultivation is about reciting sutras. How do we cultivate? Master could only separate it into many parts and teach you because the subject of cultivation can’t be explained completely in a single lifetime. Here, Master will first teach the basics about ‘Worldly Dharma’ and ‘Transcendental Dharma’. The cultivation of transcendental Dharma is about liberating our spirit from samara, and no longer transmigrate within it. How do we liberate ourselves from samsara?

首先,要明白这个世界苦大于乐。这个世界非常 苦,所以人生的根本,其实讲到底就是一个“苦”字, 所以一个人到最后走的时候,他的总结不会说他很快 乐,他太苦了。所以很多老妈妈、老伯伯,你跟他们 讲,他们一开口就是他们很苦,他们这辈子就是来还债 的,他们这辈子就是在苦水里泡大的……每个人都是这 样的。所以要懂得这个根。用简单的白话来讲,就是生老病死谁也跑不掉,只要你是人,它就是你离不开的一 个死结,这是非常痛苦的。

Firstly, one must understand that suffering is greater than happiness in this world. This world is filled with hardships and suffering; that’s why the most fundamental nature of life is ‘pain’. That’s why when a person approaches death, and they sum up their life, they usually wouldn’t say that they are very happy, but instead talk about their pain. That’s why many old mothers and fathers would say how their life is hard and how much they had to endure over the years. It’s because they’re here to repay karmic debts, so they were immersed in the sea of suffering throughout their lives. Everybody is the same. That’s why one must understand this fundamental nature. In other words, one can’t escape from the cycle of ‘birth, old age, sickness and death’. As long as you’re a human, you can’t get out of this dead knot; this is extremely painful.

当一个人知道自己要死的时 候,他会非常地痛苦。生病苦不苦?今天医生叫你开 刀,明天叫你放疗,后天叫你化疗,你是一点办法都没 有,真是生不如死,你说:“医生,让我死掉算了。” “不行。”他就是拖着,这一切都是人间的苦难。师父 告诉大家,这个死结是人生的必经之路,可是很多人吃 喝玩乐还很开心呢。

When a person knows that they will die soon, they would under a lot of pain. Aren’t you in pain when you fall ill? If a doctor says that they must perform surgery on you today, then say that you must undergo radiotherapy tomorrow, then chemotherapy on the day after, you have no choice. To live is no better than to die. You respond, “Doctor, could you just leave me to die?” “I can’t,” the doctor will keep postponing your death. All of this is part of the suffering in the human realm. Master tells you all that this dead knot is a compulsory path of life. But there are still many people who still indulge themselves in various kinds of entertainment and think that they are happy.

人的这一生实际上就是活在缘生缘灭当中。缘生缘 灭是什么意思呢?缘分把你生出来,缘分让你投了胎, 让你有父母,然后缘分又让你变得孤独——父母的离异 或者家庭的破裂,然后兄弟姐妹的争执,然后慢慢地读 书、长大……一切都在缘分当中。结婚之前生出结婚的 缘,等到两个人恶缘相加,最后离婚了,那么你这个婚 姻的缘分就灭掉了。

In reality, in our entire life, we live within the birth and cessation of karmic affinities. What’s the meaning of ‘birth and cessation of karmic affinities’? It’s your karmic affinity that caused you to reincarnate and be born, it’s your karmic affinity that leads you to have the parents that you have, and it’s karmic affinity again that leads you to become lonely – like the divorce of your parents, or the breakup of your family, the conflicts between you and your siblings, and when you gradually study and grow older etc. All of this is within the net of karmic affinities. Before you were married, the karmic affinity of getting married was born, then when your unwholesome karmic affinities are amplified and finally divorce, the karmic affinity of your marriage has ceased.

在大大小小的缘生缘灭当中,缘分 在人间相互转变、延续不断,所以一个人的一生就是缘 分在不停地相互转变、延续不断。今天父亲把妈妈骂 了,明天妈妈又把父亲骂了,今天孩子惹爸爸妈妈生 气,过几天爸爸妈妈又对孩子不好……一切都是缘分。 今天身体好了,过几天又不好了,所以缘分延续不断, 一直到最后一切皆成空,全部都是空的,人死掉后什么 都没有了。

There are major and minor karmic affinities within, they are interconnected and mutually affect each other, and they are like a chain with no end in sight. That’s why a person’s life is continually embroiled within their karmic affinities with no end in sight. Today, your father might scold your mother, so tomorrow your mother will scold back at your father. Today, the son made his parents angry, so in a few days later, the parents don’t treat the son kindly etc. All of this is karmic affinity. Today you might be in good health, but then you fall ill after a few days, that’s why karmic affinity is continuous without end until everything becomes empty. When one dies, everything becomes empty.

佛法中的因缘认为这个世界一切都是空的,空到最 后连“我”都是空的,所以叫“我空”。师父问你们, 你们生出来的时候有名字吗?你们来到这个世界,又不 是说带着名字来的,来到这个世界,什么都没有,叫 “我空”。然后,一切法也为空。你们说,这个世界上 哪一件事情不是空的?爸爸妈妈做你的父母亲,最后爸 爸妈妈死了,也就空掉没有了。你还记得你的爷爷奶 奶、爷爷奶奶的爷爷奶奶吗?谁都不记得他们的名字 了,空掉了,结束了。最后连你自己死了,你自己的这 个名字都没了,空了,被人家遗忘在山上的墓地里面。

In the Buddha-Dharma, it says that all karmic affinities and everything in this world is empty. At the end of emptiness, even the self becomes empty. Master asks you when you were born, did you have a name? When you came to this world, you didn’t bring a name or anything here, when you have nothing, that’s ‘self-emptiness’. Then every Dharma becomes empty. What do you think? In this world, is there anything that is not empty? Your father and mother became your parents; then in the end, they pass away, don’t they become empty? Do you still remember your grandfather and grandmother, and their grandfather and grandmother? Nobody remembers their name anymore? It’s empty; it’s ceased. Then even you die, your name is gone, it becomes empty, and you are forgotten and is left in your funeral up in the mountains.

佛法讲的话很厉害,佛法讲“我空”,大家还能够 理解,我没有了,这个世界上的一切物质,在我离开之 后什么都没有了。那么还有一个东西,好比“法”,你 总有吧?比方说“心灵法门”,这个法留在这个世界, 可以一直传承下去,但是能传承多少年呢?自古以来, 很多法门可以传到今天,但是又有很多的法门传不到今 天,这是为什么呢?因为法门是一条路,它是给你走 的,等到大家都走得差不多了,这条路没有人再走了, 这条路就没了。

The things that the Buddha-Dharma expounds are incredible that laypeople could understand. ‘Self-emptiness’ means that one is empty, that everything material in this world becomes empty once we pass away. Then what about the Dharma, surely that exists, right? For example, ‘Guan Yin Citta Dharma Door’, although this Dharma could keep existing in this world and pass on to future generations, how long would it last? From the ancient past, there are many Dharma Doors (cultivation practices) that have been passed on to this day, but there are also many other cultivation practices that have disappeared, why is that? That’s because cultivation practices are but a path for somebody to walk on. When nobody walks on the path anymore, then it disappears.

所以佛法讲,连“法”都是空的,道理 就是这么简单。这是非常高深的认识,这是一种智慧、 一种境界。师父举个例子,你们现在在学佛法,跟着师 父学习心灵法门,那么等到你们以后死了,是不是你学 的法也空了?没了,因为这个法本来是帮助你上天的, 那你最后已经靠这个心灵法门上了天,是不是这个法对 你来讲就没了?是不是一切法都是空的?

That’s why the Buddha-Dharma expounds that even the Dharma is empty, the principle is simple. It is a profound understanding; it is a kind of wisdom, a kind of spiritual vision. Here’s an example, you are now learning the Buddha-Dharma and following Master’s teachings of Guan Yin Citta. But when you die, doesn’t the Dharma that you learn become empty? It’s gone. That’s because the Dharma is originally there to help you ascend to heaven. Then after you have reached heaven due to Guan Yin Citta’s teachings, it’s of no further use to you, and you no longer need it? Doesn’t it imply that all Dharma is empty?

学佛人要懂得利他,就是帮助别人。如果一个学佛 人不能利他、帮助众生,你就永远不会“我空”,你的 想法不会空的,所以“法”也空不了。很多人很执著, 觉得自己学了这个法门,学了那个法门,觉得自己怎么 样了,所以法门跟法门斗来斗去,实际上这就是执著。 你的人都没有了,哪有法?举个简单例子,你都感觉自 己隐身了,哪来的衣服啊?衣服自然也看不见。我们学 佛人连自己要修心的心都要明心见性,变为无我。

Buddhists must know to benefit others and to help others. If a Buddhist is unable to benefit and help sentient beings, then you will never reach the state of ‘self-emptiness’. Your ideas won’t become empty, so the ‘Dharma’ is also not empty. Many people are obsessed. They think that because they have learnt something about this Buddhist practice and that Buddhist practice, they feel that they’re intellectually superior and make various remarks based on their subjective view regarding different Buddhist practices. That is a sign of attachment. If you are gone, where is the Dharma? Here’s another example, if you feel that you’re invisible, what is the meaning of putting on clothes? Because your clothes also become invisible. When cultivating the mind, we Buddhists must even not be attached to the mind to see our true nature and become selfless.

很多人一直不理解佛法的高深境界。师父曾经跟你 们解释过,要善恶俱不思,就是修到一定境界的时候, 善的、恶的都不要去想。很多人经常问:“师父,恶可 以不想,但是善为什么也不要去想呢?”因为这个善已 经深深地进入你的八识田中,你做这个事情的时候,你 已经没有觉得它是一件善事了,你做的事情就都是善 事。就像你们现在做很多事情,如果你说 “我在做善 事了”,说明你脑子里还有善和恶的念头。

Many people constantly misunderstand the profound level of spirituality of the Buddha-Dharma. Master has once explained to you before that one’s mind must be devoid of the notion of what’s considered benevolent or evil. In other words, when one’s level of spirituality has reached a certain level, one must not think of what’s benevolent and what’s evil. Many people frequently ask, “Master, I can refrain from thinking about evil, but why must we also refrain from thinking about benevolence?” It’s because this benevolent thought has already entered deeply into your eighth consciousness. So when you are doing the benevolent act, you no longer feel that it’s considered a benevolent deed, but what you’re doing is benevolent. So like you are doing many things, if you think that what you’re doing is benevolent, it implies that there is still a differentiation of good and evil inside your mind.

很多妈妈说 “我给你们孩子天天做家务,我给你们天天做饭做 菜”,其实妈妈天天这么做,她没有感觉自己在做,因 为这是应该的,做的时间长了,她也没说这是好事。给 孩子做饭做菜,那肯定是个好事,对不对?她没有想自 己在做好事。修心的人就是说,我天天念经,我已经没 有觉得自己是在念经学佛了,我把这个都忘记了,我就 知道念经,好好做好事。这就是不思善不思恶的成佛之 道。这叫什么?这就叫连修心的心都没有,你就成道 了。

Many mothers say that they serve and make food for their children every day. But although they say it, because they do it every day, they don’t have any kind of feeling when they do it. That’s because that’s their duty, and after a while, they won’t say that it’s considered a good deed. But serving and providing food for their children is definitely a good deed, isn’t that right? But she won’t think that it’s a good deed. Cultivators are the same; they say that because they recite sutras every day, they no longer feel that they’re reciting sutras and practising Buddhism. It becomes second-nature; they have forgotten about it; they only know that they must recite sutras and perform benevolent deeds. That is the path of ‘non-mindfulness of good and evil’ to Buddhahood. What does that mean? If you cultivate without the mindfulness that you are cultivating, then you have succeeded.

Guan Yin Citta Buddhism in Plain Terms Volume 11 Chapter 30

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