第168集 — 生心 無住是一不是二

釋迦牟尼佛當年在世也給我們表演，他萬緣放下，心裡一念不生，但是對一切眾生講經教學說法四十九年。不但教，他還做到，日常生活當中表演給大家看，做一個好榜樣。所以他也給我們示現，生心、無住是一不是二。我們在海賢老和尚身上也看到，他每天工作非常勤快，農耕，種地，種糧食、種水果、種蔬菜，一天到晚沒有休息，他這一句佛號從來沒間斷。

When Sakyamuni Buddha was living in the world, he also demonstrated to us letting go of all worldly matters without giving rise to a single thought, yet he had been teaching the Dharma to all sentient beings for forty-nine years. He taught sentient beings by word and example in daily life. That’s why he had also demonstrated to us that developing correct mindfulness and non-abidance are one and not two. We also saw this in Great Master Hai Xian who was very diligent working in the farm every day, growing food crops, fruits and vegetables all day long without taking a rest, yet he never ceased to chant this single phrase of Amitabha Buddha’s name.

幹活是生心，不起心、不動念、不分別、不執著，就這一句佛號，那就是他的無住。他不住在任何，只住在佛號，都是顯示出無住跟生心是一不是二。我們把它分成兩樁事情就錯了。

Working in the farm is developing correct mindfulness while chanting this Amitabha Buddha’s name unceasingly without giving rise to wandering thoughts, discrimination and attachments was the Great Master’s non-abidance. His mind did not abide in anywhere other than in this Amitabha Buddha’s name. He demonstrated that non-abidance and developing correct mindfulness are one and not two. It is wrong if we divide them into two matters.

這個例子可以應用在男女老少、各行各業，無論你從事哪個事業。沒有妄心，沒有分別執著，沒有起心動念，就是無住；事情做得順理成章，做得有秩序、有業績，那叫生心。原來生心就是無住，無住就是生心，我們要學會。

This example can be applied to people of all gender, age and all walks of life. Not giving rise to wandering thoughts, discrimination and attachments is non-abidance, while doing things successfully in a systematic and orderly manner is called ‘developing correct mindfulness.’ It turns out that developing correct mindfulness is non-abidance and vice versa. We must be able to apply this in life.

正是大乘裡面所講的，佛法不離世間法，世間法原來就是佛法，問題就是你會不會，會了就是，不會就分成兩半，你永遠合不起來。會了的人，生心全是般若智慧；不會的人，生心全是煩惱習氣。

This is exactly what the Mahayana sutras say i.e., Buddhism is inseparable from mundane affairs. It turns out that mundane affairs are Buddhism. The problem lies in whether you know how to cultivate. If you know how to cultivate, then mundane affairs are Buddhism. If you do not know how to cultivate, then they will be split in half and you will never be able to put them back together. For people who know how to cultivate, developing correct mindfulness is entirely prajñā wisdom. For those who do not know how to cultivate, then developing correct mindfulness is entirely afflictions and habituated tendencies.