修法非虛 林鈺堂 簡繁轉換 - 繁體
修習佛法的念誦、觀想之時，週遭感受到的依然是平常事物，行者難免隱隱地有修法欠缺「實在」的感覺。而這種潛在並且難以自己察覺的心態，卻是通達證悟的障礙；雖然可能在久修深入之後，克服此障或此障自己消逝，但是行者已為此障虛耗多時。因此本篇略述「修法非虛」之理，以期能多少幫助行人早獲覺道上的進展。 依「空性」之理，則一切事物「非實非虛」。「修法非虛」，則依「法界緣起」而論。 法界整體所有因緣之種種組合及演變，皆恆同在，而只有或顯或隱之相而已。彌陀淨土、本尊壇城皆為法界整體因緣組合之一面。行者修法之際，雖然處於世間相之中，在法界整體上，已同時進入與淨土、壇城因緣交會之境；因此，不論念誦、結印、觀想……，任何修持，只要菩提心真實，即為在淨土、壇城中，「一步一腳印」之因緣作為。此即「修法非虛」之理。 明乎此理，行者在修法時，應不顧週遭感受之境相，而確切認定已置身於淨土、壇城內。此種「不實感」之自障一除，便易與本來一體之彌陀、本尊相應。依此行之，待因緣聚合圓滿，便會顯現法界之「證悟」面。
二○一七年八月十三日
Dharma Practices Not Vacuous Yutang Lin
While engaging in recitation or visualization of Dharma practices, the physical surroundings are still the same ordinary objects, and hence a practitioner couldn’t help having, even if unnoticeably, a sense of lacking ″being real″ in the practices engaged. And yet this kind of hidden mental attitude, that is difficult to be recognized by oneself, forms a hindrance toward thorough enlightenment. Even though, after long years of engaging in serious practices and having penetrating profoundly into Dharma realms, one may conquer such hindrances or such hindrances may vanish on their own; nevertheless, the practitioner has already wasted too much time over it. Therefore, in this essay I would like to set forth briefly the reasons why ″Dharma practices are not vacuous″ so that some Dharma practitioners might get some help in attaining realizations sooner on the enlightenment path. According to the teaching on ″Blank Essence″, all things are ″neither real nor vacuous″. ″Dharma Practices Not Vacuous″ is argued here according to the teaching that ″All in the Dharmadhatu are causally interdependent″. All sorts of combination and transformation of all causal conditions in the whole Dharmadhatu are eternally concurrent, and they differ only in being revealed or concealed. Amitabha Buddha’s Pureland or Yidam’s Mandala is also one face of the myriad combinations of all causal conditions in the Dharmadhatu. While engaging in Dharma practices, even though a practitioner is physically still amid the worldly realm of ordinary sensations, in the Dharmadhatu realm he is concurrently entering into the causal combination of all conditions that form the Pureland or Mandala; therefore, be it recitation, mudra-forming, visualization, etc., any Dharma practice, as long as it is engaged with genuine Bodhicitta, is a ″one step, one footprint″ concrete deed of causation in the Pureland or Mandala. This is the reason why ″Dharma Practices Not Vacuous″. When this reasoning is clearly comprehended, while engaging in Dharma practices a practitioner should simply ignore the environment as one ordinarily sensed, and instead realize firmly that one is already in the Pureland or Mandala. Once this kind of self-incurred ″sense of being unreal″ has been uprooted, it will become easy and ready for one to merge into communion with Amitabha Buddha or Yidam in the original oneness-of-all. Walking down the enlightenment path along this track, when gathering and meeting of all causal conditions are perfect, the ″realization of enlightenment″ face of the Dharmadhatu will reveal itself.
Written in Chinese and translated into English on August 13, 2017
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