圖 / 靈鷲山網路電視台文 / 文獻中心
所以我們在學佛時，除了要具足正知見外，更要常常覺知到我們的心念在哪裡！是在六根、六塵、六識裡面呢？還是在五蘊上呢？都不是。所以，我們不要在 這上面用功，要擺脫身見，擺脫對身體六根、六塵的執著、擺脫六識的分別，離開色、受、想、行、識五蘊的分別、執著，明白世間一切有為法，如夢幻泡影，如露 亦如電，所有世間一切都是會成住壞空、生住異滅、生老病死的，都是幻滅無常。要見相非相，才能慢慢具足般若空性的智慧，找回原本的自己，成就佛道。
Learning Prajna Wisdom that Transcends all Forms
As long as we have not yet studied Buddhism, we are not clear about the essence of life. Following our own desires, whims and habits, we get lost in the Karma that we have created ourselves. Being tossed around by the current of constantly changing external things, we keep revolving in the cycle of birth and death. The study and practice of Buddhism helps us recognize the essence of life, and to reclaim that which has been ours from the very beginning, namely our luminous and transparent heart/mind, the mind of enlightenment. When we learn how to get to know it, understand and hold on to it, we also learn how to transform our troubles and impurities into pure wisdom. Reclaiming our mind of enlightenment and always abiding in it, we enlighten ourselves and others.
The Buddha tells us that all our troubles and karmic hindrances arise from our own confused heart/mind. When there is no way for us to know the origin of things, we are constantly taken in by the five skandhas (building blocks that constitute the world of form) –bodily form, sensations, perceptions, impulse and consciousness. When we study Buddhism, we first develop Right Views. With Right Views we understand that our heart/mind is unborn and never dies, that it is the true form without form, that it transcends all phenomenal things. How does it transcend them? It does so by completely dropping off heart and mind, by dropping off all of the usual functions of our consciousness, all forms of dualistic thinking. This includes dropping off the notion of a self, together with the clinging to that fictitious self.
So then - what am “I”? Am I the five skandhas? The five skandhas – bodily form, sensations, perceptions, impulse and consciousness are nothing but an idol, an agglomeration of wrong perceptions. Are the five skandhas really me? Bodily form – the external phenomena that I see--- do these constitute “me”? Sensations – the feelings that I develop towards those phenomena – are these “me”? Perceptions – my thoughts---are these “me”? Impulse – my actions--- are these “me”? Consciousness – my consciousness of things and of myself--- is this “me”? Of course not, since all these are nothing but appearances of phenomena. The five skandhas therefore are not “me”, nor am I to be found in those five skandhas. The same is true for our six sense organs and the consciousness connected to them. I am not eye, ear, nose, tongue, body or mind. Neither am I color, sound, smell, taste, touch or thing.
When we study Buddhism, not only do we develop Right Views, but also learn to know where our heart and thoughts are at any given moment. Are they in the six senses, their objects or the consciousness about those sense-objects? Or are they in the five skandhas? Let us not to spend so much effort on these things. Rather, let us engage in practice to abolish our habit of seeing things as things. Let us engage in the practice of cutting off our attachment to the six senses, their objects, and to the consciousness that discriminates between them. Let us engage in practice to cut our clinging to the five skandas – bodily form, sensations, perceptions, impulse, and the consciousness that discriminates between them. Understand that all phenomena are like a dream or like bubbles, like dew or like a flash of lightning. Understand that everything in this world that comes into existence returns to nothing; that our existence is marked by birth, old age, illness and death, that everything is impermanent. It is only when we learn to see form as no-form that we start developing the Prajna wisdom of Emptiness, which enables us to return home to our original Self, and accomplish the way of the Buddha.
Dharma Master Hsin Tao
(Translated by Maria Reis Habito)