见、修与日常生活之一致性

林钰堂上师之英语演讲
弟子智莲以波兰语传译
于波兰.华沙.噶玛噶举中心
二〇一八年五月廿六日

林上师审订
弟子疾呼笔录及初校中译
弟子无尽光中译

MP3

晚上好!噶玛噶举中心的赞助人,托马斯亲善地邀请我来此中心举办一些法务活动,他也请我演讲今晚的题目。我不确切记得他的问题是什么,但我明白他要问的是什么,所以我把题目订为, 见、修与日常生活之一致性」。就见、修与日常生活而言,从我们自己的生活经验就可以知道,即便我们有一些见地、有一些原则,但是,当实践时,实际运用我们相信的原则,就免不了要容许例外情况。然后在日常生活中,因为不是每个人都想得一样,所以,最终我们必须做出妥协。所以,在世俗生活中,这个问题、这个一致性就已经是这么困难了。现在,当我们谈到佛法,困难就更大,甚至更严重;为什么?因为,举例来说,佛法的基本教导是说「无我」,而在我们的修行中,我们有几个人能忘掉「自我」?我们喜欢说,哦,这个我已经做了这么多年了,我已经积累了这么多的修持;那还是「我」。然后,在日常生活中,社会是基于「个体」的观念,和「你的责任」、「你的义务」、「谁会从中得利」。所以,这和佛法所说的无我」是完全相反的。那么,我们如何能在生活中遵循佛法的教导呢?整个社会都不接受那一套。即便我们说,哦,那么我避开俗务,我只专注于佛法——在佛法里仍然存在诸多问题。

首先,我们应该遵循哪种见地?因为有些人说,哦,只有释迦牟尼佛原始的教导才是佛法,其余的,有别的东西混入,那不是佛法。然后,还有像,啊,在英文里叫做「仁(禅之日语发音) ,在中文里叫做「禅」,禅宗,其基本态度是说,哦,我们应当不要依赖任何文字、任何佛经。所以,你想要谈论见地,他们说,抛弃所有的见地!然后,在见地和修持之间,例如,曾有喇嘛说,啊,无常,所以,他给了关于无常的教导。然后,弟子问,无常之后呢?(智莲:您说的「之后」是什么意思……)哦,无常之后我们该做什么?但他说,哦,既然是无常,那么,你还期待什么?无常之后就没有任何东西;只是诸行无常——你不用执着于任何东西。但是,我们怎能修持这样的见地?并不是说这个见地是错的,但对我们大多数人来说,我们不知道如何依之修持。

所以,首先,我提出了所有这些困难,以便我们知道为什么人们要我谈论这个问题。因为当他们试图使见地、修持和日常生活达到一致时,这确实是很难的。所以,我会基于我对这个问题的经验提出我的见解,希望或许它可以帮助你在见地、修持和日常生活中找到一致性。而我认为达到这点的方法,不是说,你知道,试图说,哦,哪个的宗派是对的、哪个的见地更好,我不这么做,因为那种方式没有止境。我们有《大藏经》;谁能真正读懂,又把它们都读遍呢?我的方法是说,让我们看看释迦牟尼佛,因为祂是每个人必须承认为达到圆满证悟的人,对吧?每个佛教徒。所以,让我们看看,「祂达到圆满证悟」是什么意思?还有,所有的教导都是在圆满证悟之后出现的,所以在这个意义上,在圆满证悟前是没有(任何佛法的)见地的。并且,紧接着证悟之后,世尊沉默了整整一周;为什么?祂知道这对普通人来说是无法表达的。然后,当祂试图给一些教导来帮助别人,祂也必须考虑谁会有可能理解祂想试图向他们展示的道理。

为何圆满证悟这么难(解)?佛经不是教我们说,哦,这是我们本有的——我们将不会获得任何新的东西。它已经在这里了,但为何我们不能理解它?如果它已经是你的,岂不是应该很方便吗?你的钱你就从你的口袋拿出来,为什么这么难?所以,让我们再看看释迦牟尼是如何达到圆满证悟的。首先,祂是位王子;祂有人生中所有的好东西。祂正处在盛年——祂不是体弱,没生病,祂离那些,你知道,病、老、死还很远。然而,祂放弃所有一切,而步入森林。所以,首先,我们自问,我们中有多少人能把证悟这么认真地当一回事——你放弃一切只为了这个,即使你在舒服的环境里;你没什么可担忧的,但你把这些都抛弃了?所以,首先,祂把这个问题看得那么地认真。祂认为这是人生中最重要的事,这是第一点。然后,第二点,祂达到圆满证悟是在祂放弃了一切之后,并且祂很努力地为此辛勤,尝试了许多修法达六年之久。然后终于,佛经说,当祂坐在菩提树下,在夜里的某个时候,祂看到星星,就在那一刻,祂证悟了。但是,祂每晚都看到星星,为什么不在那时之前?为何一定要在那一刻?是什么令之不同?为什么——看星星的时候,之前不是证悟,而在此刻是圆满证悟?

我不是释迦牟尼;我也还没达到圆满证悟。所以,我要说的都是基于我对教法理解的经验,并且把它们应用于实践,然后逐渐理解到,哦,是这么回事。在祂看到星星那一刻并且说是圆满证悟,和之前祂看到星星的差别在于,之前他看星星都是「我在看星星」,但在那一刻,没有「我」,只是——一切一体。所有东西——你知道,我和其他东西的最细微的分别消失了。在那时一切都是一体。但这不是神秘的,为什么?即便是此刻,你经验的一切,即使是有限的,以及受限于我们的感官,但是整体是,不需任何努力就出现,它是——没有任何区别。所有的区别——他说,哦,这是声音,这是我看到的,那是在你开始动念头之后。在你动念头之前,你根本不用去想,它们只是整体同时一起显现,它是一体。

而祂花了那么庞大的努力和时间才达到那境界的原因是,我们都知道,尤其是当今,我们能容易地见识不同的文化、不同的族群,你知道,由于通讯之便利,因而我们看到人们是差异的。但是,基本上都是一样的,是什么使我们不同?因为我们生在世界上的不同区域、不同文化、不同见解中,你逐渐,你知道,通过你对某些观点的执取,建立起一个心理上的「我」——你认为这样才是对的,那样不行;我喜欢这个,我不喜欢那个,然后你被所有这些限定了。例如,现在我们在谈话,但外面有声音,而且,在我提出来前,你可能没听到外面的声音,你听不到,因为你想听我说的话。你已经,你知道,对于要吸收什么做了选择。而且,你如何才能从所有这些中解脱出来呢?从这些你已经内化的自限里。并且,在社会里你有你的地位,你的人际关係,你知道,所以,你们总是基于那些假定来互动,而人们,当然,试图做不冒犯别人,又对我们自己或者大家较好的事。所以,你总是透过自己的见解来行动,而这就决定了此刻你是什么人,此刻你会如何反应。所以,你远离了你所处的实际、你所处的真实经验。你被你的见解局限了,并且你的见解也限定了你的身体,而你并不察觉这点。但是,经过多年的修持,遵循佛法的教导,例如,哦,本来无「我」,所以,我们学着去开放,去放捨执着,而且所有的佛法修持都是试图让你做重复的事情,然后逐渐,你就没有时间去思考你的旧习气、旧成见,你对它们的执取开始松动。并且,当你的心地松开,你也会体验到身体的放松。而经过多年的修持,才逐渐可能究竟达到你甚至不能执取任何东西。

举个例子,现在每当我做演讲,我都不准备稿子,并且即使演讲前我就这个题目想了很多遍,我也记不住。它不在这里(上师指着他的头),而你听到的就正是我此刻在心中有的,我没有别的念头,除了我正告诉你的这些。这是多年,几十年修持的结果,以及(从事)佛法服务,因为当佛法服务是纯粹地奉献给大众的时候,你知道,你就自然而然变成这样。所以,这是可能的。但是,为何佛陀要试图把这个传达给其他人会这么难呢?因为在那个境界中,你知道,没有分别;但,无论我试图告诉你什么,你所能理解的都仍然是(基于)「你」和「我」(的分别),你知道。你对我说这个,也许你想从我这里得到某些好处;有其他的东西掺杂进来,你不能真正理解我试图告诉你的。所以,祂必须,你知道,设计一些教法。并且,如果你懂得这个,在某种意义上,这是容易的;为什么?你只需要知道说,唯一的见地是说,究竟地、本来地,我们是不受任何心理约束的;基本上,是像这样的——一切其实是一体。而这听起来很奇怪,一切怎么能是一体呢?但是,在我们修持那么多年之后,我们为根本不认识的人祈祷,大洋那边的,任何地方,而他们感受到了某些东西,他们甚至感受到加持的力量降临到他们;这是怎么回事?不是因为有一个那么有能量的「我」在这里;不是的,不是的,我不知道是怎么回事。但是,因为本来就是一体,在我心里,大洋、大洲的所有距离都消失了,然后,当你祈祷时,他们感受到了加持。

现在,我用一个例子来试着帮你理解「无我」和「本来无限」的基本见地。例如,我们都知道像「一滴河水」或「一滴海水」的概念。并且,当然,我们可以到河岸或沙滩、海岸,为你取水,然后看到一滴。但,如果在河水里,在海洋里,那一滴水在哪里?因为,比如说,你在大海中央,你就无能为力,到处都只是水,你连方向都分不清。「一滴海水」只是想象中的概念——在大海中哪里找得到?同样地,现在我们说,哦,我有个「自我」,「我」是这个,「我」是那个。但是,在你所有经验的整体里,实际上「我」到底在哪里?它只是个想象的概念,其实只有整体的经验,而那就是海洋,并且这海洋其实是无限的。我们习惯于,一旦进入房间,你就被这个房间限制住了。但是,通过修持,如果你知道你其实不被这个房间限制着,那么,你的感受会逐渐超越这个,实际上是无限的。

然后,假设你通过这个而了解,哦,基本上是说,「我」只是个概念,并没有实质,而且其实这(经验的整体)是无限的。但接下来,在日常生活中,你知道,假如我打你,你就会生气,对不对?所以,我们如果要真地从我们的现状中——你知道,习于执取和构建,对我们自己形成了一种牢笼,一个心理上的牢笼——解脱是不容易的,并非易事。但是,这并不是绝望的。解脱的道路是,你知道,你採用——不需要有许多修法——一个简单的,坚持去做,并参预一些佛法服务,因为这只是付出,没有、没有——不是为了你自己,你知道,然后,渐渐地,你就会——你的心就会从只是老想着自己解脱出来。

还有,当你在进行佛法修持时,我们再看看释迦牟尼佛。在祂证悟之后,祂开始弘法,祂没有说,哦,我要解决你们所有的世间问题,或者改善你们的经济状况;没有,祂没有试图做这类事情。为何不做这些——因为这些是我们生活中实在的痛苦、实在的问题?祂应该是最慈悲的,为何祂没有试图去解决这些呢?因为,只要人们仍然坚持他们的「自我」,所有的这类问题就将会没完没了。真正的解决是要使每个人从他们的「自我」中解脱出来,然后,即便是处于困境,他们也能有安宁,也能有快乐。所以,这不是,你知道,试图去和别人斗争,或强迫他们做什么;不是的,只是告诉他们,你知道,你的问题的根本是像这样,而要解脱、要快乐,要有安宁,那么你必须做出你自己的解决,因为执取是你自己在执取,只有当你愿意放手的时候,那时你才能解脱。这才是所有问题的终极解决。

我必须把这点提出来的原因是因为它在你的佛法修持上是非常重要的一点。如果你试图去,比方说,哦,指责他人,或者试图影响他人——哦,你在浪费自己的时间;为什么?你仍然是一个有「我」者——你不能达解脱,那么,这有什么意义?你试图强迫他人或说服他人;他们不接受,他们不相信,这有什么意义?精力浪费了,方向错误,那不是——节省你的精力和时间在自己的修炼上,那是最重要的。为什么?因为一旦你解脱了,你就能告诉大家正确的修法、正确的见地,并且你能为许多人祈祷,到那时,他们就会听你的,因为他们看到了真实的结果,并且他们会自愿改变,这才是唯一的方式。

所以,你知道,我在刚开始修行时也不知道这一点;直到多年后,我才意识到,哦,一个人应该专心于他的修持,那才会是真正有结果的,否则,你在浪费你的时间。现在我们来谈在日常生活里依照佛法认为应当的来实行,那么每个人必须要摸索出,你知道,在你自己的情况下,现在你最多能做到怎样?你不可能一下子就做个大转变,对吗?但是,你须要学着去,哦,放弃社交,放弃许多只佔据你的时间而最终没有真实结果的东西,同时希望渐渐地,你知道,你会有佛法利益的真实经验,然后你能够和别人分享那些经验,以这样的方式帮助他们。你不用担心说,哦,我马上要让你觉得很好——也许现在你不认为我是有帮助的,但最终你会发现我是有帮助的,那是我的目标。那才是在生活里实践佛法的方式,你知道,呀。

圆满证悟是回到一切一体的本来境界,没有办法区分我和他人,我和别的东西,哦,一切一体;并且这个实际是超越人类概念,超越人类文字的。而这就是为什么释迦牟尼起初保持了沉默,因为如何表达、如何传达一个超越言诠、超越概念的东西?

所以,在你的佛法修持中,你要在这上面努力,试着随时都在修持,尽可能地多修,然后渐渐地,会有一天你的念头自动停息了。这不表示说你不能思考,但是现在,你知道,你不能停止思考,对吗?念头、担心总是在那里,但它会自然地停息——本来是无念。那是个关键点,真东西都在那之后。而我提出这点,所以,你知道,你知道,当你达到那时,你会知道,哦,这只是刚开始渐渐接触到真东西。但不要把自然停想的境界当做一个目标,并且说我要达到那儿,那么那个愿望就成了障碍。仅仅专注于佛法的修持,然后当有一天它发生的时候,你就了解说,哦,无需担心,这只是放松的开始。

那么,我的演讲就像这样,只是所有我真正感受的东西,而且那就是我认为对这次的演讲充分足够的。并且我期望,你知道,所有你从中得到的会在道途上帮助你。

 

吉祥圆满

 

二○一八年六月十日
笔录于马来西亚,砂拉越,古晋
审订于加州,爱尔舍利多

 

The Unity of View, Practice and Daily Life  

A talk given by Guru Yutang Lin
Interpreted in Polish by Disciple Wisdom Lotus
Karma Dechen Choeling, Warsaw, Poland
May 26, 2018

Reviewed and Revised by Guru Lin
Transcribed by Disciple Ji Hu

MP3

Good evening! The sponsor of KDC, Tomasz kindly invited me to come to the center to conduct some Dharma activities, and he also asked me to talk on tonight' s topic. And, I don't remember exactly what his question was, but I understand what he wanted, so I formulated the topic as Unity of View, Practice and Daily Life″. As far as view, practice and daily life is concerned, we know from our own experiences in life that, even though we may have some views, may have some principles, but, when it comes to practices, actually applying the principles of our believes, it's inevitable that we make exceptions. And then in daily life, because not everyone thinks the same, so, eventually we have to make compromises. So, in worldly life this problem, this unity is already so difficult. Now when we come to Dharma, the difficulty is even more, even much more. Why? Because, for example, Dharma, the basic teaching says No Self″; and in our practices, how many of us can forget our ″Selves″? We would like to say, oh, I have been doing this for so many years, I have accumulated so many practices; that's ″Self″. And then in daily life, the society is based upon the concept of each one individual, and your responsibility, your obligations, whose profit it will become. So, it's completely contrary to what Dharma says ″No Self″. So, how can we follow the Dharma teachings in daily life? The whole society doesn’t accept that. And, even if we say, oh, then I avoid the worldly activities, I just stay within Dharma—within Dharma there are still problems.

First of all, what kind of view shall we follow? Because some say, oh, only the original teachings of Sakyamuni is the Dharma, the rest, other things mixed in it, that’s not Dharma. And then, there are like, ah, in English it's called ″Zen″, in Chinese it' s called ″Chan″, Zen Buddhism, the basic attitude is that, oh, we should do without any words, any Sutras. So, you want to talk about view; they say, give up all views! And then, between view and practice, for example, there were Lamas who say, ah, impermanence, so, and he gave the teaching on Impermanence. And then, the disciple asked, what comes up after impermanence? (Wisdom Lotus: what do you mean what comes up after …) oh, what shall we do after impermanence? But he said, oh, if it is impermanent, then, what do you expect? There is nothing after impermanence; it's just everything impermanent—you don't have to hold on to anything. But, this kind of view how can we practice? It doesn't mean that the view is wrong, but, for most of us, we don't know how to practice.

So, first, I bring out all these difficulties, so we know that why people asked me to talk about this. Because, yah, when they try to be, you know, consistent in view, practice and daily life, it's actually very difficult. So, I will offer my view based on my experiences on this topic, with the hope that maybe it can help you to find consistency in view, practice and daily life. And I think the way to approach this is, instead of, you know, trying to say, oh, which’s school is correct, which’s view is better, I don't go like this, because there is no end to that. We have tripitaka; who can really understand, and then go through all of them? My approach is, say, let’s look at Sakyamuni because He is the one everyone has to agree that He got Full Enlightenment, right? Every Buddhist. So, let's see, what does it mean that He got Full Enlightenment? And also, all the teachings come after Full Enlightenment, so, in that sense, no views before the Full Enlightenment. And also, right after Enlightenment, He remained in silence for one whole week; why? He knows that it's inexpressible to ordinary people. And then, when He tried to help others by giving some teaching, He also had to consider who could possibly comprehend what I am trying to present to them.

Why is Full Enlightenment so difficult? Doesn’t the Sutras teach us, oh, it's originally ours—we are not going to gain anything new. It's already here, but how come we cannot comprehend it? If it is already yours, isn't it should be very convenient? Your money you just take out from your pocket, why it's so difficult? So, let’s again look at how Sakyamuni attained Full Enlightenment. First of all, He was a prince; He has all the good things in life. He was in his prime time—He is not weak, not sick, He’s still far away from, you know, sickness, old age, death. But, He gave up everything, and go into the forest. So, first of all, let's ask us, how many of us can take Enlightenment so seriously—you give up everything just for this, even though you are in comfortable situation; you have nothing to worry about, but you give them all up? So, first of all, He took the problem so seriously. He thinks this is the most important thing in life, first of all. And, secondly, He attained Full Enlightenment after He renounced everything, and He worked very hard on this, tried many things for six years. And then finally the Sutra said, oh, after He sat there, under the bodhi tree, and at some time in the night, He saw the star, and at that instant, He became Enlightened. But, He saw the star every night, why not before that? Why He has to be at that moment? What makes the difference? Why—looking at the star, before was not Enlightenment, but at this instant it’s Full Enlightenment?

I am not Sakyamuni; I have not attained Full Enlightenment. So, what I am going to say is based on what I experienced through comprehending the teachings, and put them into practice, and then gradually realized that, oh, what is the case. The difference between that instant He looked at the star and said Full Enlightenment and before He looked at the star is because, before when He looked at the star is ″ I looked at the star ″, but, at that instant, no ″I″, just—it' s all one. Everything—you know, the most subtle distinction of me and something else evaporated. At that time everything is oneness. But this is not mysterious, because why? Even this moment all the things that you experience, even though is limited, and is confined by our sense organs, but the whole thing is, comes without any effort, it's—there is no distinction. All the distinctions—he said, oh, this is sound, this is what I see, that's after you begin to think. Before you think, you don't have to think, they just all come at once together, it's oneness.

And, the reason that it took Him so much effort after so much time to reach that stage is because, we all know that, especially nowadays we can easily see different culture, different people, you know, because of the ease of communication, and we see that people are different. But, basically all the same, and what make us different? Because we born in different parts of the world, different cultures, different views, you gradually, you know, you have a mental ″Self″ created by your grasping to certain views—you think it is correct this way, that is no good; I like this, I don't like that, and you are conditioned by all these. For example, right now we are talking, but there are sound outside, and, before I mentioned, you probably don't listen the sound outside, you cannot hear it, because you want to listen to what I am saying. You are already, you know, making choices as to what you are getting. And, how can you free yourself from all these, your own conditioning that's inherent in you already? And, in the society you have your position, your relationship with others, you know, so, you always interact based on those assumptions, and people, of course, trying to do things not offending others, better for ourselves or for all. So, always you are acting, you know, through your views, and that decides who you are at this moment, how you will react at this moment. So, you are far away from the reality that you are in, the real experiences that you are in. You are confined by your views, and your views also conditioned your body, but you don't aware of that. But, through years of practice, following the Buddhist teachings of, say, oh, originally no ″Self″, so, we learned to open up, to give up attachment, and all the Dharma practices what they're trying to do is let you do some repetitions, and through that gradually, you don't have time to think of your old habits, your old views, your grasping to them becomes loosen. And, when your mind loosens, also you feel relaxation in your body. And through long years of practices, then gradually it's possible to finally come to the point that you cannot even do any grasping.

For example, right now whenever I give talk, I don't have speeches written, and even if I think about this topic several times before I give the actual talk, I cannot remember. It's not here (Guru pointed at his head), and what you hear is just what I have in mind at this second, I don't have other thoughts, other than what I am telling you. That's the result of years, decades of practice, and Dharma services, because Dharma services when presented purely, freely to all, then, you know, you just become like this. So, it's possible. But, why it was so difficult for Buddha to try to communicate to others? Because in that state, you know, no difference; but, whatever I try to tell you, what you can comprehend is still ″you″ and ″me″, you know. You are saying this to me, maybe you want some advantages from me, you know; there are other things involved, you cannot really comprehend what I try to tell you. So, He had, you know, to design some teachings, you know. And, if you understand this, then, in some sense, it’s easy; why? You just need to know that the view is that, ultimately, originally, we are free from any mental restrictions; basically, it’s like this—all are actually in oneness. And this sounds very strange, how can all be in oneness? But, after we practice for so many years, we pray for people we completely don't know, over the ocean, anywhere, and they sensed something, they even sensed the power of blessing coming to them; what' s going on? Not because there is an ″I″ here, who is so powerful, who is so…; no, no, I don't know what's going on. But, because of originally in oneness, in my mind all the distance of ocean, continents gone, then, when you pray, they sense it.

Now I try to help you understand the basic view saying ″No Self″ and ″originally without limitations″ by an example. For example, we all know the concept of, like, ″a drop of river water″ or ″a drop of ocean water″. And, of course, we can get you with, go to the river bank, or the shore, sea shore, and then take water and see one drop. But, if it, inside the river, inside the ocean, where is that one drop of water? Because, for example, if you're in the middle of ocean, nothing you can do, everywhere is just water, you don't even know any direction. ″A drop of ocean water″ is just an imaginary concept—in the ocean where can you find it? Similarly, now we say, oh, I have a ″Self″, my ″Self″ is this, my ″Self″ is that. But, in the totality of your whole experiences, where is the ″Self″ actually? It's just an imaginary concept, it's always only the whole experience that's the ocean, and this ocean actually has no limitations. We are accustomed to like, once inside the room, you are confined by this room. But, through practice, if you know that actually you are not limited by this room, then, you will gradually sense beyond this, actually no limitation.

And, suppose you, through this, you understand, oh, the basic part is ″Self″ is just a concept, and no reality, and that actually it’s limitless. But, next moment, in daily life, you know, if I hit you, you begin to be angry, right? So, for us to become truly free from what we have been, you know, grasping and constructed, and become like a cage, a mental cage, on ourselves, is not easy, no easy matter. But, it's not hopeless. The way out is through, you know, you adopt—no need to have many Dharma practices—one simple one, keep doing it, and engage in some Dharma services, because it's only giving, no, no—not for yourself, you know, then, gradually, you will—your mind will be free from just always thinking about yourself.

And also, when you engage in Dharma practices, again we look at Sakyamuni Buddha. After He became Enlightenment, He spread the teachings, He didn't say, oh, I want to solve all your worldly problems, or improve your economic situation; no, He didn't try to do this kind of thing. How come He didn't work on this—because these are real suffering, real problems in our lives?  And He’s supposed to be most compassionate, how come He didn't try to solve these? Because, as long as people still hold on to their ″Selves″, there will be no end to all this kind of problems. The real solution is for everyone to become free from their ″Selves″, then, even in difficult situations, they have peace, they have happiness. So, it's not, you know, trying to fight with others, or force them to do something; no, just tell them, you know, the root of your problem is like this, and to become free, to become happy, to have peace, then you have to work out your own solutions, because the grasping is your grasping, only when you are willing to give up, then you can become free. That's the only ultimate solution to all the problems.

The reason that I have to bring this up is because it's a very important point in your Dharma practices. If you try to, say, oh, criticize others, or try to influence others—oh, you waste your own time; why? You are still one with ″Self″—you cannot become free, then, what's the point? You try to force others or convince others; they don't accept, they don't believe, what's the point? Energy wasted, misdirection, that's not—to save your own energy and time on your own cultivation which is most important. Why? Because after you become so free, you can tell people the right practice, the right view, and you can pray for many people, then, at that time they will listen to you because they see the real results, and they will voluntarily want to change themselves, that's the only way.
 
So, you know, I also didn't understand this point at the beginning of my practices; it's after years, then I realized, oh, one should concentrate on one's practice, that will be really fruitful, otherwise, you waste your time. And now come to carrying out in daily life as Dharma thinks should be, then everyone has to figure out, you know, under your own circumstances, what is the best you can do now. There is no way that you can make drastic change, right? But, you have to learn to, oh, give up social, give up many things that's just taking up your time with no real results in the end, and with the hope that gradually, you know, you have real experience of the benefits of Dharma, and then you can share those experiences with others, in that way to help them. You don't have to worry about, oh, right away I make you feel very good—maybe you don't find me helpful right now, but eventually you find me helpful, that's my goal. That's the way to carry out Dharma in life, you know, yah.

Full Enlightenment is to go back to the original stage when all are in oneness, no way to distinguish between me and others, me and other objects, oh, everything is oneness; and such reality is beyond human concept, beyond human words. And that is why Sakyamuni at first remained silent, because how to express, how to communicate something that’s beyond words, beyond concepts?

So, in your own Dharma practices you should work hard on it, try to do it all the time, and as much as possible, and then gradually, there will be someday when your thinking automatically stops. It doesn't mean that you cannot think, but right now, you know, you cannot stop thinking, right? Thoughts, worries constantly there, but it will naturally stop—originally there is no thought. That's a critical point, the real things are all after that. And I bring this out, so, you know, you know, when you reach that, you know, oh, this is just beginning to gradually touch the real thing. But don't take this state of thinking naturally stopped as a goal, and say I want to arrive that, then that wish becomes a hindrance. And, just concentrate on Dharma practices, and when someday that happens, you understand that, oh, no need to worry, this is just beginning to have relaxation.
 
So, my talk is like this, just all the things that I really feel, and that's as much as I think enough for this talk. And, I hope that, you know, whatever you get from this will help you on the Dharma path.
 

Auspicious Completion

 

June 10, 2018
Transcribed in Kuching, Sarawak, Malaysia
Reviewed and Revised in El Cerrito, California

 

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