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恭錄劉芳村講師_六祖壇經_第8片（課程英文文字檔摘錄）_台南同義宮_98/11/21
（課程摘錄）
(感謝天恩師德公益分享感恩原創
感謝美國前賢無私分享翻譯英文文字檔我們轉貼的）
English Translation
The Dharma of True Nature/True Principle
Hosted by Taiwan Headquarter Temple, Fa-Yi-Tong-Yi Lecturer: Liu Fang Chun
Topics: The Confucian Four Books, Holy Bible, and Verses from classics, sutra & various Ch’an Masters
Date of Lecture: November 21, 2009
◎第三句本來開始修持的時候是觀心無常，這個時候「觀心但有名字，名字性離」，心只有名字没有實在的心，連那個名字的性都離開了。所以没有心，各位前賢，没有心的心是什麼心? 没有心的心就是佛心，就是我們的佛性。所以我們有心都是妄心， 那個都不真。
3. 觀心但有名字，名字性離 The third line is to observe the mind/heart which only appears in name, the name is non-dependent, self sufficient Buddha/True Nature. In the beginning, we said to observe the heart as being unpredictable. The nature of the name is already dispelled therefore there is no more heart. Everyone. What kind of heart is a heart that is without a heart? It is our Buddha Nature. With a heart, it is a delusional heart and unreal.
◎第四句本來是觀法無我，可是在大乘裡面就是「觀法不得善法，不得不善法」，這樣什麼法? 所以大乘佛法的四念處全部完全進入我們那個不生不滅的真心佛性本體， 已經没有善法、也没有不善法，没有善惡，没有對待、没有分別，已經回到我們獨 一無二的佛性本體回來了，所以釋迦牟尼佛教導弟子是從四念處開始。
4. The fourth line is to observe the dharma that is free of the ‘I’. However, in the recording of the Supreme Buddha Dharma, it talks about obtaining neither the good dharma nor the non-good dharma. What kind of dharma is this? Therefore, the Buddha Dharma of the Supreme Buddha Dharma penetrates completely into our Essence of True Buddha Nature that cannot be created or destroyed. This is a state where there are no dualistic divisions such as good dharma and non-good dharma, discriminations, preferential treatments, attachments and desire, and one has returned to one’s Absolute Oneness which is our Essence of True Buddha Nature.
This is how Sakyamuni Buddha taught his disciples where He started with the Four Foundations of Mindfulness, and then we need to truly understand the real meanings of the sutras.When I read the Hua Suo Sutra, one verse goes like this: “Ru Lai (Buddha) does not fight (contend)along with the shi jian 世間（shi means past, present or future; jian means east, west, south and north）, the shi jian fights (contends) with me.” Everyone, what does this verse mean? On the surface, it seems to say that Sakyamuni Buddha does not fight (contend) with us here on the earthly world but our shi jian wants to fight (contend with) him. However, the true meaning of this verse is not so. Everyone has a Ru Lai which simply refers to our True Buddha Nature, not specifically to Sakyamuni Buddha, and our True Buddha Nature is very well cultivated and as soon as our portals (eyes, ears, nose, mouth, body and mind)
want to fight (contend) with our Buddha Nature, our Buddha Nature will definitely yield and back off. Therefore, our Buddha Nature does not fight (contend) with the past, present, future, east, west, north and south. All of the earthly forms and matters want to fight (contend with) our Buddha Nature which just backs off and let them be. E.g. the nose smells the fried chicken and wants to buy it and eat a lot; our Buddha Nature will yield and let the nose take over. Understand?
◎然後我們看佛經就是要了解裡面的涵義，在「華手經」裡面有一句:「如來不與世間共諍， 世間與我諍」。各位前賢，什麼意思?字面上的意思好像是講釋迦牟尼佛不跟我們凡 塵來爭，可是凡塵都要跟他爭，字面上好像是這樣意思，可是它實際的涵義不是， 因為我們每一個人都有如來。每一個人都有真心佛性，我們的真心佛性修養非常好， 只要我們的感官──眼睛、耳朵、鼻子、嘴巴、身體，只要感官跟佛性在爭，佛性 一定退位，祂一定讓，所以祂不與世間共爭，這個世就是過去、現在、未來，間就 是東西南北，所以凡塵跟要跟我們佛性爭，佛性都不跟這些現象爭，所以祂都退位。 這樣了解意思嗎? 是不是文字的意思，跟實際的涵義差別很大，對不對?
所以我們 從文字實在是看不出它的奧妙，可是我們從實際裡面他所講的涵義來看，會說:「對 喔!我們就是要啟發我們那個如來出來當家」，要不要?不要給眼睛、耳朵、鼻子、 嘴巴、身體當家，因為這個感官當家都會造業，喜歡看、喜歡聽、喜歡聞、喜歡吃、 喜歡摸、喜歡想，都没有好處，好處很少，都是壞事，都要拉我們到地獄去的，我們受不受影響? 影響很大對不對?所以我們要啟發如來，我們請如來當家，讓感官休息，你是奴才婢女，你不要佔大位要指揮，我們習性當家已經非常久了，要佛性出來都很不容易，我們一定要朝這個方向去努力，請如來出來當家。
Doesn’t the true meaning differ greatly from the surface (literal meaning) of the words in this verse?
We indeed cannot see its true meaning based on the surface (literal meaning) of the words but if we actually understand it from the true meaning of what it is referring to, we will realize that we need to inspire our Ru Lai (Buddha Nature) to come out and lead us. Do we have to? Don’t let the eyes, ears, nose, mouth, body and mind be in charge of us because they will create karma. What one likes to see, hear, smell, taste, touch and think usually doesn’t bring out good deeds in oneself, very few are good. Those pull us to the underworld and will that affect us? Yes, very much so. We must inspire our Buddha Nature to let it come out and be in charge of what we do, and let the portals rest. Tell them that they are just the maids and butlers (servants and slaves) and don’t take up the position of our own master. It is very difficult for our Buddha Nature to be in charge because our habitual nature has led us for too long. We must work hard toward this direction to invite our Buddha Nature to come out and lead us.
接下來，我們之前不是有抄很多嗎? 開始的時候不是講:「一切眾生，從無始來，生死相續，皆由不知常住真心，性淨明體，用諸妄想，此想不真，故有輪轉」。
我們從這個說裡面我們就了解，原來是我們自己在生活之中用錯了，一切眾生從無始以來， 不知從什麼時候開始，太久了，都沒有開始的時候; 生死相續就是六道輪迴，為什麼六道輪迴呢? 皆由不知，原因就是不知道我們有常住的、没有離開的真心，不是妄心喔，是真心，常住真心; 性淨明體，我們的佛性很清淨，而且體很光明，就是不知道這八個字，現在知道了嗎? 知道常住真心了嗎? 知道性淨明體了嗎? 你看這麼没力。所以這個叫做不肯當下承擔，本來就是不生不滅真心佛性就是我們當下啊! 你不肯承擔啊! 肯不肯啊? 要當下承擔那個不生不滅的真心佛性。
所以我們了解原來用諸妄想，此想不真，故有輪轉，六道輪迴就是這樣「用妄心在六道輪迴」。還要不要用?(不要)，真的嗎? 要跟自己講，當您在用妄心的時候，這個心不能用，要 用真心，真心是常住的，它没有一秒鐘離開，只要我們肯用它，它就出來，要用常住真心。
Next, let’s talk about the verses we have copied down from the classics in previous lectures. One of the paragraphs goes like this: “all sentient beings come from the beginning-less. We have been reincarnated in the six paths because we don’t know that we have a constant-abiding True Heart, which is not the delusional heart.
It is real. Our Buddha Nature is very tranquil and our Essence is very bright. This is called the constant-abiding True Heart.” Do you know it now? We will understand our Essence once our True Nature is tranquil, do you understand it now? No? Hm…this is called not being willing to shoulder it in the very present thought.
Our very present thought is the True Buddha Nature that cannot be created or destroyed, but you are reluctant to shoulder it. Yes or no? We need to own up to it. We do not know that we have a True Buddha Nature and have been using the delusional heart which is why we have been recycled in the six paths of reincarnation endlessly. Are we this way?
We need to tell ourselves to use the True Heart when we are using the delusional heart.
The True Heart is constant-abiding and does not depart us even for one second and as long as we are willing to use it, it will emerge. Use our True Heart that is constant-abiding.
「十方如來，同一道故，出離生死，皆以直心，心言直故，如是、西南、西北、東南、上、下叫十方，十方如來 都同一道，同一個，同一個方式、方法，然後出離生死(離開六道輪迴)。皆以直心， 都是用直心，我們在生活的時候，第一個呈現的就是直心，可是直心呈現的時間非 常的短，我們很快就加入我們的心意識，心就變了。所以直心我們要掌握，因為直心是從佛性直接生發，所以就用這個心來修道，就是不生不滅的真心。心言直故， 心也直，嘴巴也直，講出來跟心想的都一樣，没有兩樣。
The second verse is about all of the Ru Lai (Buddhas) from the ten directions (east, west, south, north, southeast, southwest, northeast, northwest, above and below) who used the same method to transcend the six paths of reincarnation which is the Straight/True Heart. They all use the Straight (or instant /
spontaneous) Heart.
The very first heart/mind revealed in daily living is our straight heart, but the duration of this straight mind/heart is very short and then we add in our mind, thought and consciousness very quickly, and our straight mind/heart is skewed. Therefore, we have to grasp the straight heart/mind which is developed directly from within our Buddha Nature.
We need to use this straight heart to cultivate the Dao. That way, our heart/mind is straight and our mouth is straight meaning our heart and mouth are in accord with each other saying the same thing. Right now, the most common phenomenon is the inconsistency manifested between our heart/mind and mouth. What we say and what our heart/mind thinks are two different things.
我現在凡塵最可議的就是心口不一，心裡想的跟嘴巴講的完全是兩回事，想要騙人，想了很多很好聽的話， 才騙得動，對嗎? 所以他的心跟言不相合，心口不一，這個是造罪。他自己在造罪， 可是心裡很高興，已經得到了多少多少，都不知道後面要還人家幾十倍，幾百倍，不值得高興，要很悲傷，那個利息太高了，你騙人家一百萬，還一千萬都還不完， 划不來的，所以我們不要那個樣子，不要造了業還很高興，所以我們吃虧真的就是還債，不要難過。各位吃虧會覺得難過呢?還是高興? 還是難過比較多。那個現實， 人之常情，一定就是這個樣子。
所以我們要了解培養心口如一，我們在凡塵最重要的就是保持一個誠，學天地那個誠，因為白天黑暗、春夏秋冬，天地運轉的都誠， 地種胡瓜就生胡瓜，種絲瓜就生絲瓜，它也都是很誠，不會你種絲瓜長胡瓜給你吃， 那我們就學天地的誠。因為誠，跟我們交往的人，他就會信任，你講話花言巧語， 不誠。人家以後就不跟你交往，
所以人的最基本就是要誠，要很誠心。我們心言直， 如是乃至終始地位，如是就省略中間很多，終始地位，終就是結果，始就是開始。 中間永無諸委曲相，我們修道都没有彎彎曲曲，都是很直心的，都是很誠心誠意的 來，這就是講我們抄的第二句。
For example, some people think about one thing, and say something else, their words do not agree with their heart and they are creating karma but are still so happy. That is not something we should be happy about, we should be sad instead because the price (interest) for it will be too high (e.g. one lies and creates karma, he may think he gains something but the karma will find him later. There is a price to pay).
We cheat others for $100,000 and have to pay more than $1,000,000.00 in return which may not even be enough; therefore it is not worth it. Being taken advantage is really to help us repay our karma and don’t feel sad. Does everyone feel happy or sad when they are taken advantage of by others? We will definitely be sad, right? So realistic (short-sighted), we are living on the earthly world after all, right?
We need to understand that it is very important for us to nurture and develop consistency between our heart and mouth. The most important thing for one to have is sincerity while living on the earthly world; learn from the sincerity of
Heaven and Earth. Regardless of day, night, spring, summer, fall and winter,Heaven and Earth deliver their natural operations (manifestations) sincerely (truthfully, honestly).
Whatever we plant on the ground is what we will reap; the earth is very sincere (truthful, honest) and will not give us a melon if we sow the seed of tree. We need to be sincere like Heaven and Earth because when we manifest sincerity, those who deal with us will trust us. If we are not sincere and speak flattery and engage in embellishing talks, people will not deal with us in the future. Having a sincere heart is the basic quality a person must have. We will not have curvy (meandering) roads in Dao cultivation, it is straight.
※非常感謝天恩師德，活佛恩師慈悲開設性理心法班，諸佛菩薩慈悲諸多的因緣聚會，劉講師慈悲傳達解說最上乘佛法殊勝，以及感恩各位前賢慈悲布施，感恩十方諸佛供養。
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