|
ทีนี้เรามา ออกทะเล กัน เราจะมาแปะให้ดูว่า เรื่องละกิเลศ แท้จริงๆแล้วมันเป็นเรื่อง the law of causality relating to both delusion and enlightenment ในการทำสมาธิ ไม่ใช่สอนให้ think negative อย่างที่คนไทยหลายๆคนตีความกันผิดๆ...แล้วเอาไปใช้กันในทางผิดๆ...
ลองมาดูการตีความ Surangama Sutra ตามแนวคิดของมหายาน กัน
We take refuge in the Buddha, We take refuge in the Dharma, We take refuge in the Sangha, We take refuge in the Triple Gem within ourselves.
This important sermon contains the essence of the Buddhas teaching and, as foretold by Him, will be the first sutra to disappear in the Dharma ending age. It reveals the law of causality relating to both delusion and enlightenment and teaches the methods of practice and realization to destroy forever the roots of birth and death. It aims at breaking up alaya, the store consciousness, whose three characteristics are: selfevidencing, perception and form, by means of the three meditative studies of noumenon which is immaterial, of phenomenon which is unreal and of the Mean which is inclusive of both, and leads to the all-embracing Suragama samadhi which is the gateway to Perfect Enlightenment and reveals the nature of the Tathagata store of One Reality. In the practice of the Suragama samadhi to wipe out the store consciousness, we should know that the latter has been under delusion for a very long time and that it is very difficult to transmute it into the Great Mirror Wisdom. Hence the Buddha uses two of its characteristics, perception and form, to explain the falseness of both so that we can relinquish our attachment to them and break its first characteristic, selfevidencing. The illusion of form which includes the body and mind made of the five aggregates and the visible world is tackled first by returning each of its aspects to where it arises to prove its unreality. Then the illusion of perception is wiped out by revealing its essence, or alaya, which like a second moon is also an illusory creation. Hence the Buddha says: When seeing (perceives) seeing, seeing is not seeing (for) seeing strays from seeing; seeing cannot reach it, which Han Shan ably interprets thus: When the absolute seeing perceives the essence of seeing, the former is not the latter which still differs from it; how then can false seeing reach that absolute seeing? Absolute seeing is likened to the real moon in the sky; the essence of seeing to a second moon seen by bad eyes; and false seeing to the moons reflection in water. In other words, the true moon stands for basic Enlightenment; the second moon for alaya, or the essence of seeing which is close to the true moon; and the moon in water for perception, an illusion which is very far from the real moon. As to alaya which is the unenlightened aspect of the self-nature, we cannot lightly dismiss it as non-existent; and this is why the Buddha avoids mentioning it for, as He says in His gatha:
Old habits flow like torrents in alayas subtle consciousness. Since the real yet unreal can create confusion I have refrained from revealing it to you.
แก้ไขเมื่อ 17 ก.พ. 54 22:21:15
แก้ไขเมื่อ 17 ก.พ. 54 22:20:45
แก้ไขเมื่อ 17 ก.พ. 54 22:20:09
จากคุณ |
:
fortuneteller
|
เขียนเมื่อ |
:
17 ก.พ. 54 22:19:21
|
|
|
|
|