第119集 — 如何形容法性的德能 德相

For bodhisattvas of the Distinct Teaching who had attained the ground stages of bodhisattva practice, a mind not abiding in anywhere is concurrent with developing correct mindfulness. Developing correct mindfulness is the prajñā wisdom emitting light that illuminates throughout all places, while the mind not abiding in anywhere is the pure and impartial mind without a single thought arising. When there is no thought arising, light will be emitted and illuminated throughout all places. “Sages below the ground stages of bodhisattva practice (i.e., bodhisattvas of the three vehicles) are still dividing them into two, whereby developing correct mindfulness is not simultaneous with a mind not abiding in anywhere.” It means that when their mind does not abide in anywhere, they do not develop correct mindfulness, and when they develop correct mindfulness, their mind abides in somewhere. “Evidently, developing correct mindfulness while the mind does not abide in anywhere is beyond the ability of ordinary beings to achieve.” How could ordinary beings achieve this when bodhisattvas of the three vehicles (i.e., śrāvakas, pratyekabuddhas and bodhisattvas) cannot accomplish it? “Pure Land Buddhism teaches sentient beings to practise Buddha-name chanting so that they can develop correct mindfulness while renouncing thoughts. This is a marvellous path to Buddhahood because it skilfully enables one to master the wisdom (cognition) of the Buddha and attain absence-of-thought. Hence, ordinary beings become saints at once” -- developing correct mindfulness is chanting this Amitabha Buddha’s name, and renouncing thoughts is letting go of other wandering and distracting thoughts. This method is marvellous because it enables our mind to have only one thought, which is Amitabha Buddha’s name. Having no other thoughts except Amitabha Buddha’s name is called ‘renouncing thoughts’, and having this Amitabha Buddha’s name is called ‘developing correct mindfulness.’ Hence, developing correct mindfulness is renouncing thoughts and vice versa. ‘Mastering the wisdom of the Buddha’ -- the Buddha’s wisdom is omniscient; mastering the wisdom of the Buddha means mastering the prajñā wisdom innate to the true nature. This is a marvellous path to Buddhahood as it teaches you to chant this Amitabha Buddha’s name and skilfully enables you to achieve absence-of-thought with correct mindfulness (i.e., being mindful of Amitabha Buddha without giving rise to other thoughts) naturally after chanting for a long time. That’s why it is wrong to say that he has thoughts, because he has no other thoughts except Amitabha Buddha’s name. It is wrong to say that he has no thoughts either, because he has been chanting Amitabha Buddha’s name incessantly without interruption. ‘Hence, ordinary beings become saints at once’ -- our present body is that of ordinary beings in the Six Realms. We will obtain an absolute Dharma body of the saints in the Land of Ultimate Bliss. Our current body is of phenomenal characteristics. It is the objective part of the Alaya, which is a physical phenomenon. The body of bodhisattvas in the Land of Ultimate Bliss is not a physical phenomenon because it is manifested by the true nature. The true nature is pure, so their body is pure. Their mind is also pure, impartial and enlightened because the true nature has no thoughts. Purity, impartiality and enlightenment thus describe the virtuous abilities and virtuous characteristics of the true nature.