小靜於林， 大靜於市，大大靜於正行(及正不行)。
External tranquility found in nature, inner tran
quility cultivated in city, ultimate tranquility realised in wise action (& inaction).
實際理地不著一塵，萬行門中不捨一法。
– 禪宗祖師
Ultimate reality is not bounded by any manifestation, yet actual practice embraces all of them.
– Zen Master
action without awareness is child, action with awareness is adult
stillness with awareness is deep sleep/meditation, stillness without awareness is samadhi
Where is Dao? …shh……
Zen!
有尋無伺是孩兒, 有尋有伺成年人;
無尋有伺深睡思, 無尋無伺無想天;
道在當中那一個? …噓……
禪!
佛為心、道為骨、儒為表，大度看世界；技在手、能在身、思在腦，從容過生活。
– 南懷瑾老師 (1918-2012)
Buddhist heart, Taoist bones, Confucius persona, compassionately perceive the world;
Skills on hands, abilities in body, thinking via the brain, serenely live life.
– Master Nan-Huai-Chin (1918-2012)
Dear readers,
After 26 months of discussion and exploration, we have finally completed our online discussion on the core teachings of the three great classics in Chinese Civilization.
With the focus on personal and spiritual cultivation, we first learnt about the transcendental reality and the way towards it from Laozi’s Daodejing. After understanding our self, and going beyond it, we then learnt the importance of fulfilling our personal, family and social responsibility in the world through practical advises from Confucius’s Analects. Finally, after mastering the world and the reality beyond it, we learnt from the Buddhist Diamond Sutra that all teachings and phenomena, no matter how extraordinary and spectacular, are temporary like dreams and bubble and therefore are not to be attached.
If we can gain a throughout understanding of these three classics, and integrate them into our daily life, then a solid foundation is laid on the roadway of personal and spiritual cultivation. Hopefully these discussions could serve as an opening door and overall guidance for further studies and practice.
This concludes this series of our online classes. As Laozi said, “excessive speeches exhaust our reason, it’s better to stay centered.” The foundation understanding of cultivation has been laid and it is time for practice and integration into our life. If you have further question on the topics mentioned, you may contact me for advice or further discussion. Thank you for your interest and support all along.
Best wishes to you in your life, studies, and practices.
Regards,
Li Siming
March 2014
With every beginning this is an end. After 9 months of exploration and discussion, we have finally come to the end of this classic. In this last chapter, the Buddha reiterates the blessings of following and sharing this sutra, and reminds us again that we should not attached to various forms when sharing the wisdom of this Sutra. Why? The Buddha summarizes this into a four-line stanzas:
一切有为法 如梦幻泡影 如露亦如电 应作如是观
All self-based phenomena, are like bubbles and dreams;
like dews and lightening, should perceived as such.
* * *
应化非真分第三十二
须菩提！若有人以满无量阿僧祇世界七宝持用布施，若有善男子、善女人，发菩萨心者，持于此经，乃至四句偈等，受持读诵，为人演说，其福胜彼。
“Subhuti, if on the one hand, someone gave away in alms (dana) the seven treasures inquantities sufficient to fill all the worlds in uncount-able aeons, and if on the other hand, a virtuous man or woman developed the Bodhi-mind, and received, held (in mind), read and recited even a four-line stanza of this sutra and expounded it to others, the latter’s merit would surpass that of the former.
云何为人演说，不取于相，如如不动。何以故？
一切有为法 如梦幻泡影 如露亦如电 应作如是观
“In what manner should it be taught to others? By teaching it without attachment to form with the immutability of the absolute. “Why is it?
“Because: All phenomena are like a dream, an illusion, a bubble and a shadow, Like dew and lightning. Thus should you meditate upon them.”
佛说是经已，长老须菩提及诸比丘、比丘尼、优婆塞、优婆夷、一切世间、天、人、阿修罗，闻佛所说，皆大欢喜，信受奉行。
When the Buddha had finished expounding this sutra, the elder Subhuti, together with bhiksus, bhiksunis, upasakas, upasikas, and all the worlds of devas, men and asuras who had listened to His teaching, were filled with joy and believed received and observed it.
When the Buddha about to conclude this sutra, he tested his student Subuti and asked: “when someone talk of the notions of self, others, living beings, and immortality, does s/he understand what i teach?” Subhuti answered: “no, because these notions too, are merely names and mental conceptualization, are not to be attached, and not to be understood as the ultimate truth from the Buddha.” The Buddha compassionately furthered: “Whoever made the intention of supreme enlightenment, should perceive as such, see as such, understand as such, and do not let teachings develop into fixed notions. And same applies to this conclusion as well.
Once we embark on the journey to truth and spiritual enlightenment, teachers teachings knowledge method pathway technique experience will come. They are all to be treasured, but not to be attached. If we perceive them, see them, believe them, and understand them as this Sutra suggests, we will be walking on solid path.
* * *
知见不生分第三十一
须菩提！若人言：佛说我见、人见、众生见、寿者见。
须菩提！于意云何？是人解我所说义不？
“Subhuti, what do you think? If someone says: ‘The Buddha speaks of the view of an ego, a personality, a being and a life,
“Subhuti, does that person understand what I mean?”
不也，世尊！是人不解如来所说义。何以故？
世尊说：我见、人见、众生见、寿者见，即非我见、人见、众生见、寿者见，是名我见、人见、众生见、寿者见。
“No, World Honoured one, that person does not understand. Why?”
“Because (when) the Tathagata speaks of the view of an ego, a Personality, a being and a life, it is not really, (but) is (expediently) called the view of an ego, a personality a being and a life.”
须菩提！发阿耨多罗三藐三菩提心者，于一切法，应如是知，如是见，如是信解，不生法相。
须菩提！所言法相者，如来说即非法相，是名法相。
“Subhuti, he who develops the Supreme Enlightenment Mind, should thus know, see, believe and comprehend (all things); he should not set up the perception of things (dharma-laksana) in his mind.”
“Subhuti, the so-called form of things (dharma-laksana), the Tathagata says is not, but is, (expediently) called the form of things.”
In advanced meditative state, one sees the limitless universe. Is this real? Is it the end? Some arrives there and claim it is so. The Buddha says in this chapter: despite of its magnificence and splendor, it is not the ultimate, as when we attach ourselves with it, we becomes and limits to it. Therefore the Buddha merely describes the state, and discern it as a temporary phenomenon just like names.
Having said so, encountering such phenomenon already indicates some achievement in internal work. We need to remain aware, and keep going in our inner and outer work.
* * *
一合理相分第三十
须菩提！若善男子、善女人，以三千大千世界碎为微尘，于意云何？是微尘众宁为多不？
“Subhuti. what do you think? If a virtuous man or woman reduced to dust all the worlds in the Universe, would those particles of dust many?”
甚多，世尊！何以故？
若是微尘众实有者，佛则（即）不说是微尘众，所以者何？
佛说：微尘众即非微尘众，是名微尘众。
世尊！如来所说三千大千世界，则（即）非世界，是名世界。何以故？
若世界实有者 ，则（即）是一合相。
如来说：一合相，则(即)非一合相，是名一合相。
Subhuti replied: “Many, World Honored One. Why?
Because if they really existed, the Buddha would not say they were particles of dust. And why?
Because when the Buddha speaks of particles of dust, they are not, but are (expediently) called, particles of dust.
World Honoured One, when the Tathagata speaks of worlds, they are not,，but are (expediently) called, worlds. Why?
“Because if they really exist, they are just agglomerations.
“The Tathagata speaks of agglomerations which are not, but are (expediently) called, agglomerations.”
须菩提！一合相者，则（即）是不可说，但凡夫之人贪著其事。
“Subhuti, that which is called an agglomeration cannot be spoken of, but the vulgar man has longing for and attachment to this thing.
Tathagata in Chinese is “如来”, which means “as is”, or “as is originally is”. This “original is” is a state prior to all mentalizations and descriptions, and is beyond the descriptions of coming and going, sitting or lying, a he or a she, etc, which are identifications built on the notions of time and space, and on the notion of “self” vs. others. Therefore, whoever say here comes the Tathagata, or the Tathagata is sitting, lying, eating, or even teaching, does not really understand the real meaning of Tathagata.
* * *
威仪寂静分第二十九
须菩提！若有人言：如来若来若去、若坐若卧，是人不解我所说义。
何以故？如来者，无所从来，亦无所去，故名如来。
“Subhuti, if someone says the Tathagata comes or goes, sits or lies, he does not understand what I mean.
“Why? Because the Tathagata has neither whence (to come) nor whither (to go); therefore, He is called the Tathagata.
There is virtue in practicing charity, which follows the law of karma (law of attraction);
Ordinary people claims the virtue as theirs, which reinforces and continues the “self” and its way of life; Bodhisattva dedicates the virtue for the well-being, fulfillment, growth, transcendence, and liberation of themselves and all beings.
* * *
不受不贪分第二十八
须菩提！若菩萨以满恒河沙等世界七宝，持用布施；若复有人知一切法无我，得成于忍，此菩萨胜前菩萨所得功德。何以故？
须菩提！以诸菩萨不受福德故。
“Subhuti, if (on the one hand) a Bodhisattva gave in his practice of dana, all the seven treasures in quantities sufficient to fill worlds as many as sand-grains in the Ganges, and (on the other hand) another man comprehended that all dharmas were egoless and thereby achieved perfection of patience (ksanti), the latter’s merit would surpass that of the former. “Why?
“Because, Subhuti, all Bodhisattvas do not receive reward for their merits.”
须菩提白佛言：世尊！云何菩萨不受福德？
Subhuti asked the Buddha: “World Honored One, why do Bodhisattvas not receive reward for their merits?”
须菩提！菩萨所作福德，不应贪著，是故说不受福德。
“Subhuti, Bodhisattvas should have no longing and no attachment when they practise meritorious virtues; therefore, they do not receive a reward.
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