把心流露於外在，而住入於一切宇宙時空，也稱解脫。佛陀證道以後，有七日的解脫之樂，大家從經典都知道的。解脫，有何樂趣？解脫對於人生有何意義？
Uncovering our Original Consciousness and setting ourselves
free to dwell in any and every corner of universal space and
time is also called “liberation.” After Buddha witnessed the
Way, he enjoyed seven days of true liberation. This concept
of liberation is well-known from the Scriptures. What are
the joys of liberation? What meaning does liberation have
for human life?
如果你已經解脫了，就能體悟佛陀的解脫之樂，亦能明白維摩詰經或法華經、華嚴經所介紹的解脫境界。看不見的、聽不見的，可是心能看得見、聽得見、摸得到，實體化。西洋黑格爾哲學，有一個名詞「精神實體化」。精神怎麼實體化？所以你獲得解脫以後，就可把意識思想變成立體的、實在的、究竟的、完美的理想實體，那才能實行精神實體化；所謂的「淨土」或「精神宇宙」與「自然宇宙」。因為淨土（精神宇宙）是在心中流露出來的，所以；你只要思想成一個杯子成實體化、現實化，而咖啡有味道，想像一切食物都可成真實，不限於咖啡，如此的話，你就是初步解脫了。
If we have achieved liberation, then we can already
comprehend Buddha's joy of liberation and also understand
the images of liberation discussed in the
Vimalakirti-Nirdesa sutra, the Lotus sutra, and the Flower
Ornament sutra. What cannot be seen by the eyes or heard by
the ears can be seen, heard, and substantiated by the
Original Consciousness. The Western philosopher, Georg
Hegel, uses a term, the “substantiation of Spirit
(Phenomenology of Mind/Spirit ; Phänomenologie des
Geistes,1807) " [1] Yet how can spirit be substantiated?
After we attain liberation, we will see that we have the
ability to transform our every conscious thought into solid
substance, ultimate, and perfect reality. Only then can the
spirit be substantiated, so as to realize and experience the
“Pure Lands,” the spiritual universe, or the natural
universe. Since the Pure Lands or spiritual universe reveal
themselves only to a consciousness that has tapped into the
Universal Mind, we only have to think of a cup to
substantiate and realize it. Even the coffee inside of that
cup will have aroma and flavor. All foods, not just coffee,
that we can imagine can become reality; if we can achieve
this, then we have taken the initial steps of liberation.
只要思想成功一項，就等於億萬項，因為佛法啊！佛法就是心法，以平等法界觀念，一和億是平等的，以一變多，以多化一，一切即一，一即一切。
If we can succeed in thinking of and substantiating just one
item, it is equivalent to thinking of and substantiating
billions of items. Why? Because the Buddhist Way is
precisely the Way of the Original Consciousness, the One
Mind. To the universe, all things are equal and
indistinguishable. From what we consider the monumentally
great to the infinitesimally small, the Universe sees
everything as the same. This is why one and a hundred
million are equal; the Universe does not distinguish between
the two, even if our un-liberated minds do. To manifest one
is to manifest many, one can be manifested into many, many
can be converged into one, because one is all, and all is
one.
華嚴經提出一即一切，你能思想成一杯實質具體的咖啡，而且喝得到、聞得到，不用你的五官…去感受那杯咖啡的味道，能如此；那麼佛國淨土你就可以攝受得到而解脫，心意識投入淨土中；解脫出離，完全能把你的「本心」從肉身解放出離，然後展現美好莊嚴的世界，從那一杯意識思想而成的咖啡開始，實現了黑格爾講的精神實體化，就能實行亞里斯多德那一句話；宇宙萬有由你意識判斷化成─識變萬有。意識變現萬有；萬法唯識。
The Flower Ornament sutra first proposed the fundamental
unity of all things. [2] If we can think of a cup of
tangible, full-bodied coffee, and can drink it, smell it
and, without using our five senses, appreciate the taste of
that cup of coffee, then liberation and the Buddhist Pure
Lands are within our reach, and we can journey to them at
our heart’s whim. We are able to completely let our Original
Consciousness be liberated and released from our physical
body; we are capable of manifesting a beautiful, majestic
world according to our desires. Starting from that cup of
coffee created by our consciousness, we have achieved the
“substantiation of spirit” expounded by Hegel, and have made
real Aristotle’s philosophy that all things in the Universe
come into being through the variation in our consciousness.
Consciousness can change all things, consciousness manifests
all things. All Dharma lies in consciousness.
佛陀能把諸法實相內容完整的表達出來，全部回歸於真如自性。佛經中的實相淨土來自於真如本性的觀念是永恆不變的真理。佛教的真理——佛國淨土（諸法實相）與真如自性。離此皆是方便說。佛國淨土在哪裡？在你心中！在真如自性裏。就像聖經法利賽人問耶穌：「上帝的國幾時降臨？」耶穌回答：「上帝的國來到，不是眼所能見（非眼所能見即實相、異象），不在這裏，也不在那裏？因為上帝的國就在你們心裡。」人如果離開心！就背道而馳了。上帝國與佛國淨土亦不見了。
A Buddha is able to completely express all Dharma true
forms, because a Buddha has completely uncovered, reverted
to, and resurrected his true, all-compliant, and limitless
self-nature. The Buddhist scriptures discuss the Pure Lands
as stemming from within ourselves, from our true fundamental
nature as a seamless part of the Universal Entity. This is
the eternal, immutable truth of Buddhism – that the Pure
Lands of the Buddhist realms (containing the True Form
reality of all dharma) and the true Ru – the original,
all-compliant, and limitless self-nature - are one and the
same eternal truth. Apart from these, everything else is a
matter of convenience and expediency in terminology. Where
are these Pure Lands of the Buddhist scriptures? They are
within us, contained within our true essence. It is just
like the passage in the Bible, wherein the Pharisees asked
Jesus, "When is the kingdom of God coming?" Jesus replied,
"The coming of the kingdom of God does not come with your
careful observation. Neither shall they say, ‘Lo here!’ Or,
‘Lo, there!’ For behold, the kingdom of God is within you.”
[3] If we look outside of ourselves for spiritual salvation,
if we look “without,” instead of “within,” then we are stray
from the right course. As a result, the kingdom of God and
the Pure Lands of the Buddhist scriptures will become
invisible and unknown to us.
十年前你接受本體觀而發生了天眼，可是天眼對你只是啟發性作用，天眼只是看得
到，但是摸不到，聞不到、聽不到。解脫境界呢？！看得到、摸得到、聞得到。華麗、莊嚴、立體、實質、具有佛性，且充滿生命力。不用你的肉身感官而能攝取一
切精神宇宙萬有，這種心產生變化出來的實相就是淨土（精神宇宙）。十方佛國與極樂世界一樣，上帝國亦是如此。耶穌說上帝國不是用肉眼能見的。上帝的國是用「本心」之眼才能見到。所以耶穌說上帝的國在你心中，為什麼在你心中？上帝的國怎麼在你心中呢？你覺得奇怪？！你內在的淨色根已發生作用，淨色根生存在法性裏，淨色根清明則現法性土。因此上帝國從你心中變化出來啦！
Ten years ago, a person may have accepted our views of the
Root Self [4] and developed his or her celestial sight
through his/her Third Eye or Wisdom Chakra. However, opening
our Third Eye can only help us to see into the cosmic
realms, but we cannot actually touch them, smell them, or
hear them. And what about the state of true liberation? When
we achieve liberation, we can see, touch, taste, and smell
the cosmic realms: they are splendid, real, solid, tangible,
and endowed with Buddha-nature, replete with vital energy
and life. Without using our bodily senses, we can absorb and
experience all the entities in the cosmic realms. It is the
Forms manifested and created by an individual who has
unlocked his or her Original Consciousness that comprise the
Pure Lands of the Spiritual Universe. The same holds true
for the realms of Buddha, with their ten directions,
Nirvana, and the Kingdom of Heaven. Jesus says that God's
kingdom cannot be seen by the naked eye. The kingdom of God
must be viewed with our inner vision, one which has sprouted
from uncovering our Original Consciousness and Root Self.
Hence, Jesus says, “The kingdom of God is within you.” Why
is it inside us? How can the kingdom of God be inside us?
Why does that seem strange to us? Our essence has already
been activated, and this true essence exists within our
Dharma nature . When our true essence is clear and unlocked,
Dharma realms reveal and become reality. Thus, the Kingdom
of Heaven is manifested and created by us！
有了這個解脫境界以後你才了解何謂精神宇宙。什麼叫永恆淨土。就從那杯由思想而出的實相咖啡開始，你能喝那杯實相咖啡，就可以延伸擴展廣博至廣大無邊的精神宇宙。至於咖啡變茶、茶變酒、酒變萬物都可以變了（此「變」名為解脫義）。比如拿著一個杯子，雖然這麼小，喝！空空的。可是它…如果要吃魚翅的話，哎！它變…自然變大（佛經云：忽然廣博）。小杯變大碗裝魚翅，然後自動化出湯匙，隨心所欲，實體的！進一步也可以把熱水變冰水，解脫熱，變化成冰，變化萬物。非萬物之變，而是本心功能所緣起的解脫變化。隨意念任意改變物質形態，是科學家難於解釋的質量互變，這種精神境界改變其物理現象確實存在的啊！
After attaining this state of liberation, we will truly
understand what is meant by the “Spiritual Universe” and
what is called the “Eternal Pure Lands.” It all starts with
that cup of coffee manifested by our consciousness. As we
are able to drink that cup of coffee, we can also extend
this ability to encompass anything and everything in the
great expanse of this limitless spiritual universe. And as
for turning coffee into tea, tea into wine, and wine into
anything and everything else possible - all these
“metamorphoses “ or “transformations” are also called
“Liberation.” For example, we hold a cup in our hand and,
although it's so small, we drink! Now, it's empty. But if we
want to eat fish fins, look! The cup changes, it naturally
becomes larger (Buddhist scriptures state, “Suddenly
enlarged.” [5] ) A small cup changes into a large bowl to
contain a fish fin, and then a spoon automatically presents
itself as needed, a tangible one! Take it a step further,
and scalding hot water can be changed into ice water, and
then releasing more heat, can be changed into ice, into all
things. The objects cannot and do not change themselves;
rather, the change is caused by a liberated consciousness
that is One with the Original Consciousness. The ability to
alter the form and structure of physical matter at will is
simply the interchange of energy between one body of energy
and another. These phenomena of spiritual states altering
physical states, which scientists find so difficult to
explain, nevertheless do take place and are real!
欲證明此質能互換原理，唯有等科學家有「解脫」境界以後才能獲得合理的詮釋！現在不是要給人證明，你自己印證自己，你解脫就自證完全是「本心」的緣起變化作用，為了方便你的認知與體驗，以佛經堅定你的信念，不是要給你介紹佛經，只能用佛經來註解你的境界。如果你已增長認知關於解脫境界，自然意識流露完全有賴「本心」直接攝受，不是依靠苦修？無為而為，無為而得攝受，而苦修是有為法，苦修只是一種形式，像佛陀啊！苦修六年也未見成果，夜睹明星始證無上正等正覺。是忽然間自然意識流露，仍屬於自由意識顯發。由於佛陀打坐入定的動作乍看之下似乎苦修，所以後世大師誤以為要苦修，苦修概念影響到二十世紀了，誰苦修成佛了？
But in order to prove this principle of the interaction
between mass and energy, we have but to wait for the
scientists to achieve the state of liberation so that a
reasonable explanation can be produced. Now it is not our
task to prove anything to others, but for us to prove to
ourselves, to witness for ourselves. When we are liberated,
we prove to ourselves that all is caused by the changes in
our Original Consciousness. We use the Buddhist scriptures
only to facilitate our recognition and hasten our actual
experience of liberation, not to introduce to us to Buddhism
or to the Buddhist scriptures in and of themselves. We can
only use the Buddhist scriptures to explain, describe, and
help us comprehend our current state and our true nature. If
our comprehension and understanding of the state of
liberation has grown, our consciousness is naturally already
directly connected to the Universal Mind and our Original
Consciousness. We do not need to maintain this connection
through the practice of asceticism, or difficult study, or
seclusion. By not acting, we are acting. And by not acting,
we actually achieve absorption. Asceticism, on the other
hand, is an action, it is acting. And it is merely a kind of
ceremonial formality. Just like Buddha himself! Six years of
asceticism had gotten him nowhere. One night, while
meditating and visualizing the stars, he suddenly became
aware of the supreme equality of great wisdom. After
witnessing his Self and his Original Consciousness, he
became enlightened. It happened all of a sudden that his
consciousness naturally merged with that of his Original
Consciousness, and his consciousness began to bloom,
naturally and freely. Because Buddha happened to be in the
lotus position of meditation when he became enlightened,
others interpreted that as an ascetic practice that was
necessary for achieving enlightenment. The world’s great
Buddhist teachers mistook asceticism as a necessary
condition for enlightenment, and this conception has
influenced the world even into the 20th century. But who has
ever reached Buddha-hood through suffering, self-denial, and
asceticism?
開悟並不表示成佛，開悟僅是自證有「真如自性」的存在。開悟尚不能解脫，不能解脫就無法超越生死！一定要彌勒再生才能成佛？你看上生經《佛觀彌勒上升兜率天經》，要等彌勒再生！閻浮提要五十六億七千萬年以後，一定要彌勒再來？所以彌勒淨土啊！在龍樹時代很盛行啊！他傳入中國以後，像玄奘，會稽啦！這些大師級的都拜彌勒！積極精進研究彌勒淨土。事實上彌勒的人間淨土，不是盲目崇拜，亦非六度萬行之苦修。玄奘、會稽向外拜偶像，苦修不懈，道德圓滿，雖然成了大師，仍未顯發人間淨土。還在講究「修」，表示尚未通達佛道。真如自性萬法具足圓滿，不必人去「修」！越修越增加障礙！越修越難成。
Reaching enlightenment does not make one a Buddha. Reaching
enlightenment is just becoming truly aware, such that one
has proven to oneself beyond all doubt, of the existence of
one’s True Ru Self-Nature. Reaching enlightenment is not
reaching true liberation, and unless we reach true
liberation, we cannot transcend the eternal cycle of life
and death. Must we wait for the return of Maitreya to attain
Buddha-hood? According to the Ascension sutra, we must wait
for Maitreya to be reborn! Yanfuti is 5,670,000 years from
now, and we must wait for Maitreya to return?! Maitreya’s
paradise was extremely popular in the time of Nagarjuna
Buddha. After Buddhism was propagated to China, great and
wise teachers like Xuanzhang and Kuaiji worshipped Maitreya,
and they began to aggressively research and study his
paradise. In truth, Maitreya’s Heaven-on-Earth is not
reached with blind adulation, nor attained through the
practice of asceticism. Xuanzhang and Kuaiji worshipped
idols, practiced extreme ascetism and self-denial, and
attained the highest levels of integrity. But although they
became great teachers, they were unable to reach
Heaven-on-Earth. So if we continue to emphasize ascetism and
the traditional rituals and rites of Buddhism, then you have
not found the true Buddhist Path. It is because our true Ru
self-nature encompasses all divine knowledge and all
phenomena, which can consummate all potentials into
embodiment, we need not practice asceticism, self-denial, or
any of these empty rites and ceremonies. The more we do
this, in fact, the more obstacles we face. The more we
thresh ourselves in this way, the more difficult it will be
to attain Buddha-hood.
「本心」沒有解脫就不可能展露淨土。你那杯咖啡能從思想演變出現在眼前，那末；十方淨土！極樂世界！上帝的國全部都可以由遠而移進入生活間了，所以《聖經》：「天國近了」，所以極樂世界就在你眼前，為什麼極樂世界在你眼前呢？應該在十萬億佛土之遠啊！怎麼在眼前呢？精神境界就是依你的心解脫境界決定遠近，解脫了，就沒有時間、沒有距離、沒有空間。佛陀解脫了，可以以意識掌控極樂世界的遠近。
Uncovering our Original Consciousness without attaining
liberation will still prevent us from reaching and
expressing Nirvana. That coffee cup of ours, if we can reach
a point wherein we think of it and it appears physically
before our eyes, well then! We will have transcended the ten
directions, we will have brought paradise into our lives on
Earth! The entire Kingdom of God can be brought closer for
us to dwell in during this lifetime. And so the biblical
phrase, “The Kingdom of Heaven is at hand,” is truly telling
us that this world of paradise is right before our eyes,
right in front of us. Why is paradise right in front of us?
Isn’t it ten trillion miles away? How can it be before our
eyes? Because the distance to the spiritual realms are
determined by the level of our consciousness. Once we have
uncovered our Original Consciousness and achieved
liberation, then we will experience no temporal barriers, or
distance, or spatial separation. When we attain Buddha-hood,
we can use our liberated consciousness to determine the
distance (or lack thereof) to the Pure Lands, the realms of
Nirvana, the Kingdom of Heaven.
像《如來神力品第二十一卷六》釋迦牟尼佛以種種華香、瓔珞、旛蓋及諸嚴身之具，珍寶妙物，皆共遙散娑婆世界。所散諸物從十方來。譬如雲集變成寶帳，遍覆此間諸佛之上。於時十方世界通達無礙。這種從十方來「遙散」娑婆世界。此遙散有「降臨」之勢。有如聖經：上帝國降臨。上帝國以何種方式降臨？降臨與遙散具有「天國近了」之意。天國之所謂「近」，近到人的眼前的空間。符合了柏拉圖的神「搬運」宇宙落在眼前的空間。形成了精神宇宙。所以聖經的天國與佛經的極樂世界皆屬於精神宇宙。精神宇宙亞里斯多德稱「自然宇宙」。佛陀所描述的佛國淨土「自然周至」，或「自然悉周遍」皆屬於此「搬運」、「降臨」、「近了」之含意。
For example, as stated in the chapter on Tathagata's divine
power, number 21, fascicle 6: “The Buddha Sakyamuni remotely
scattered over the whirling world all kinds of fragrant
perfumes, necklaces, toiletries, and other items for
personal adornment, all treasures and wondrous objects. All
things scattered came from the ten directions.” [6] As an
example, the gathering clouds became precious tents,
covering all of the lands of the Buddha when the world, in
its ten directions, was thoroughly sensible and without
impediment. This sort of "remote scattering" from the ten
directions over the whirling world has same force of meaning
as the Kingdom of Heaven "descending,” or “coming from
above,” as stated in the Bible. The Kingdom of Heaven is
coming, but how? In what manner? “Coming” and “remote
scattering” both have the meaning: "The Kingdom of Heaven is
at hand." The "proximity" of the Kingdom of Heaven is as
near as the space before our eyes, which is consistent with
the notion of Plato's God "transporting" the Universe to
place it in the space before our eyes, thus forming the
Spiritual Universe. Hence, the Kingdom of Heaven in the
Bible and the realm of ultimate bliss, or Nirvana, in the
Buddhist scriptures both belong in the spiritual universe.
The spiritual universe is what Aristotle called the “natural
universe.” Buddha’s descriptions of the Pure Lands as
"naturally all-encompassing" or "naturally permeating
everywhere" can be included in the implications of the terms
"transport," "descent," or "approach."
例如；佛經中常見的降臨；「雨旃檀沈水，繽紛而亂墜。如鳥飛空下，供散於諸佛。天鼓虛空中，自然出妙音。天衣千萬種，旋轉而來下，眾寶妙香鑪，燒無價之香，自然悉周遍」。天上國或淨土以旋轉自然而至。其實；非從天上來，而是從本心來，從如中來。本心是真如。諸法實相皆出於真如自性。經典所描繪的從天上下，或從地湧出。全是解脫者的自在神通力。對於解脫者而言；沒有所謂從何方來？隨心應念而至。有「忽然出現」，有「忽然消失」。忽顯忽隱，凝聚或擴散。廣博或縮小。上升或下降…其全部內容歸納在時間和空間。時空解脫，自然通達無礙。自然天國近了，自然極樂世界在眼前。
As an example, the “descent” that is frequently seen in
Buddhist scriptures is described as: "Sandal twigs rain into
the water, in riotous profusion they fall; as birds fly down
from the sky, to make scattered offerings to the Buddha.
Heavenly drums emit their wondrous sounds in empty space.
Heavenly garments, in thousands of designs, come whirling
down in swirls. The treasured incense burner burns priceless
incense, its scent naturally permeating everywhere." [7] The
Kingdom of Heaven or the Pure Lands will descend in a
natural whirling or swirling motion. In reality, it does not
come from the sky, but from the Original Consciousness, from
the original truth itself. And the Original Consciousness is
pure truth. The true forms of all Dharma emerge from the
true self-nature. The “descent” from heaven or the
“emergence” from earth as described in the Scriptures is
nothing but the natural, magical power of the truly
liberated. As far as the liberated are concerned, the
question of where the Kingdom of Heaven comes from does not
exist. It comes from our consciousness and in response to
our thoughts. It appears suddenly, and also disappears
suddenly. Now we see it, and now we don't. Now it
solidifies, and now it dissipates. Whether it is ascending
or descending, expanding or diminishing, rising or
falling... all of these descriptions are defined by or
confined in time and space. Once liberated from temporal and
spatial limits, all of these impediments naturally fall
away. And then the Kingdom of Heaven is naturally at hand,
and the realm of ultimate bliss is naturally before our
eyes.
時空解脫了，所以沒有時空距離，《聖經》舊約：日影往後退十度（時間慢四十分）。《法華經》從地湧出品：五十小劫如半日，《維摩詰經》以一劫為七日，七日為一劫。皆是時空解脫。人的心量廣大無邊，包宇宙，含虛空，窮三世，盡古今…。因此時空任何段落都可在心的無量廣大中呈現。這種不可思議的解脫境界，完全依其心量的廣大度而論。心解脫即擴大無量，宇宙就在心量中了，過去世已消杳無蹤，但以精神變物質的法則使之物質化，現實化，過去世一一呈現。人、事、地、物重複顯露，此是知過去世之理，屬於宿命智。因此；以心量解脫層次來看宇宙時空，不是肉眼觀望這裡多遠多遠，論講多遠多遠，就是沒有解脫啦！
Once liberated from time and space, there is no such thing
as “distance.” Witness the passage in the Bible: “…and he
brought the shadow ten degrees backward.” [2 Kings 20:11]
(In essence, time was slowed by forty minutes.) In the Lotus
sutra, in the section on emerging forth from the ground,
fifty small kalpas (80 billion years) was as half a day. And
in the Vimalakirti Nirdesa sutra, one kalpa (16 million
years) was considered to be equivalent to seven days, and
seven days to be equivalent to one kalpa. These are all
instances and expressions of liberation from time and space.
The capacity of our human consciousness is vast and
limitless, encompassing the universe, containing the void,
simultaneously embracing past, present, and future, and
penetrating antiquity and modernity. Hence, any spatio-temporal
segment can be manifested by the limitless expanse of our
human consciousness. These incredible states of liberation
all depend on the breadth and expanse of our consciousness.
When our consciousness is liberated, its capacity becomes
limitless and boundless, such that the universe can be
contained therein, and the past world disappears without a
trace. There is nothing for it but to apply the principle of
converting spirit into matter to cause it to materialize and
actualize, such that the events of the past appear one by
one. Recurrences of people, episodes, places, and things of
the past are compatible with the deterministic intellect,
which embodies the principle that we know what happened in
the past. Therefore, the spatio-temporal universe is defined
by the level of liberation of our consciousness, not by
looking at distances with the physical eye and saying that
something is “so far away.” When a person talks about
something being far away, it is clear that this person is
not liberated!
佛陀解脫了，自然能化現識變十方世界，豈止極樂世界！？諸法實相內容完全在於「真如自性」是否解脫，不是以無量淨土論遠近、大小、始終、高低……。因此；不必著重於諸法實相之內容，先落實於如何解脫。解脫自然了解諸法實相究竟，解脫自然而然通達佛道！關鍵還是在解脫，至於如何解脫？首先要了解本心的內涵，本心的功能、本質、特性是什麼？祂產生功能變化作用以後，祂如何進入宇宙時空？怎麼出離？怎麼解脫？如何通達？現代大師講究苦修。維摩詰講不滅痴愛起於解脫，以五逆相而得解脫。《維摩詰經》佛道品：爾時文殊師利問維摩詰言：菩薩云何通達佛道？維摩詰言：若菩薩行於非道是為通達佛道。
The Buddha is liberated, and naturally he is able to
transform and cause not only the world in its ten directions
to appear, but also the realm of ultimate bliss! The content
of the true forms of all dharma depends on whether our "true
self-nature" has been liberated, not on discussions of the
distance, size, origins, or elevation of the limitless
realms. Hence, we need not focus on the content of the true
forms of all dharma; rather we should be concerned with the
issue of how to achieve liberation. Upon attaining
liberation, we will naturally understand the nature of the
true forms of all dharma, and the Buddhist path will become
thoroughly clear and understood. The key to all this still
lies in liberation. But how can we achieve liberation?
First, we must understand the contents, capabilities,
qualities, and uniqueness of the Original Consciousness. We
must understand how the Original Consciousness is able to
effect changes, enter, and exit Universal space and time,
and how we can become liberated. How does one master the
abilities of the Original Consciousness? Today’s masters are
keen on asceticism. The Vimalakirti-Nirdesa sutra speaks of
not extinguishing desire as the starting point of
liberation, and of achieving liberation through practicing
the five disagreeable behaviors. In a section on the
Buddhist Way in the Vimalakirti-Nirdesa sutra, Manjusri asks
Vimalakirti: “How does a bodhisattva understand and master
the Buddhist Path?” Vimalakirti replies, “If the bodhisattva
walks the wrong path, it will lead him to the Buddhist
Path.” [8]
「行於非道」即不戒、不斷煩惱…而能通達佛道，與現代大師的苦修唱反調。佛陀在上升經亦授記彌勒：「不修禪定，不斷煩惱」而是未來佛，不修禪定，不斷煩惱而能成佛的觀念即是直接攝受，無修而得。佛陀肯定彌勒未修而授記成佛，主因在於佛陀能放光讓彌勒的「本心」直接攝受，所以不需苦修。佛陀以「放光」照明彌勒的「本心」，使彌勒攝受得解脫。佛陀的放光不僅能照明彌勒，亦能照明一切眾生得攝受。
By "walking the wrong path," Vimalakirti means not
practicing abstinence and continuing to be consumed by
life’s daily obstacles and burdens...and yet, this path will
lead to a thorough comprehension of Buddha’s teachings! His
is a dissenting voice to the modern masters' doctrines of
practicing asceticism and self-denial. The Buddha in the
Ascension sutra also designates Maitreya, who "does not
practice meditation and does not stop being troubled by
life’s obstacles and burdens,” as the Buddha of the Future.
The idea of not practicing meditation and continuing to do
battle with life’s petty obstructions and yet attaining
Buddha-hood, denotes direct absorption and attainment
without cultivation. The Buddha affirmed that Maitreya did
not undergo cultivation, and yet became a Buddha. The main
reason for this was that the Buddha was able to emit light
directly to the Maitreya’s Universal Mind; therefore,
Maitreya did not need to practice ascetism. The Buddha
"emitted light" to illuminate Maitreya’s true self-nature;
likewise, he could emit light to illuminate all living
beings, so that they might directly absorb and receive the
Original Consciousness as well.
放光是由思想意識放光，非由打坐入定放光，佛陀的結跏趺坐入定或許只是當時的禮規表示莊嚴，從外在禮儀表現出佛道的尊貴，而且佛陀生性端莊，道德圓滿，四威儀自然成形，禮儀為教育佛弟子的手段。其目的在於解脫。解脫者隨心所欲放光，不必透過禮規，因放光是意識思想活動，佛陀的「放光」仍是依其本心解脫而發生，絕非本於外在的威儀莊嚴、打坐入定而放光！佛陀能點出彌勒上升兜率天淨土。彌勒淨土的結構性仍依佛陀的放光變化而有。
It is conscious thinking that produces the emission of
light, not meditation. While emitting light, the Buddha was
sitting cross-legged in meditation, perhaps only to observe
and comply with liturgical requirements to display solemnity
and to present the dignity of Buddhist teachings through
external ritual. Moreover, the Buddha had a noble and
elegant disposition and possessed perfect moral integrity,
such that a natural stateliness took shape about his person,
and ritual became a means by which he educated Buddhist
followers. But the fundamental objective is still
liberation. The liberated can emit light at will, without
having to go through any ritualistic ceremony; this is
because light emission is an activity of conscious thought.
The Buddha's ability to emit light is a consequence of the
liberation of his Original Consciousness. It is absolutely
not based on practicing external, ritualistic rites or
ceremonies, or on practicing meditation while sitting in the
lotus position! The Buddha could attest to Maitreya
ascending to the Pure Land of Tusita Heaven. The structure
of Maitreya's Pure Land was illuminated and created by the
Buddha's light emissions.
佛道是自由自在、無形無相，凡夫眼看不出來解脫道！你自己有沒有道，你自己知道，能解脫、能看到天地萬物宇宙萬象變化，能自力解脫展現淨土在人間，能於一念間進入諸法實相，這就是通達佛道啊！法顯、道安、玄奘、會稽，當代的大師把彌勒淨土宣揚得很好，可是那只是宣揚理論，真的要上兜率天非靠宣揚理論，若上了兜率天以後，見了彌勒再等五十六億七千萬年以後，再帶大師下來人間共建人間淨土，太麻煩啦！後來被一個善導大師推翻掉，拜阿彌陀佛比較快，因為慢的話會覺得苦修已經不成了，所以拜阿彌陀佛出現了！唸阿彌陀佛就可以往生極樂？！這個理論很好啊！很簡單哪！到現在打佛七就可以，最好七天就可以上極樂世界？如果太快，你又覺得懷疑怎麼那麼快呢？你自問：我又沒有苦修，也是疑惑。所以這種宗教，理論的探討困擾了很多向道人的…，帶來了很多人的迷失，你必須要找到一個根本、究竟的方法。
The Buddhist Way is free and unlimited, having neither form
nor shape. It is the way of liberation that cannot be seen
by the eyes of mortals. We ourselves know whether or not we
have attained the Way of liberation. To be able to liberate
ourselves, see all Universal phenomena, manifest the
heavenly realms in this world, enter the Dharma realms with
merely the flicker of a thought – this is what it means to
have found the Buddhist Way! Faxian, Dao'an, Xuanzang,
Kuaiji, and their contemporaries have propagated Maitreya's
Pure Lands very well, but they have propagated only
theories. The ability to truly ascend to Tusita heaven does
not come with merely propagating theories. If we do ascend
to Tusita heaven and meet up with Maitreya, we have to wait
for another 5,670,000,000 years to bring him back to the
world to construct Heaven-on-Earth with a united humanity.
Surely, that is too much trouble! This idea was rejected by
Master Shandao. Instead, he suggested that chanting,
“Amitabha” might be faster. Since people feel that ascetism
is too slow, why not just chant “Amitabha” until the Buddha
appears?! Chanting “Amitabha” will allow us to become reborn
in paradise? That’s a great theory! How very simple! It’ll
only take seven days to reach Buddhahood; better yet, it’ll
take only seven days to reach paradise?! Oh, but if this is
too fast, we’ll then wonder, “How could it be so fast?”
We’ll say to ourselves, “But after all, I haven't practiced
asceticism….” And this, too, will be a cause for suspicion.
That’s why these kinds of religions, with their theoretical
debates and deliberations, have puzzled many ardent seekers
of Truth, causing many of them to go astray. We must find
the fundamental, ultimate method.
已經進入二十一世紀了，你要實際的把祂實施出來，印證你的心靈境界。頓時你就恍然大悟佛陀的彌勒淨土與極樂世界的原意。原來；淨土是出自於內在真如自性。而非外在的天降地湧旋轉搬運而來。
After all, it’s already the 21st century, it’s about time we
put theories into practice, to verify our true spiritual
state. We will instantly and suddenly come to an
understanding of Maitreya’s Pure Lands and the original
meaning of the realms of ultimate bliss. We will understand
that these realms of perfection are rooted within us, within
our Original Consciousness and our true self-nature, not
externally arriving in a grand descent from Heaven or a
swirling emergence from the Earth.
向外拜偶像？向內找本心吧！針對通達解脫道而言，你先聽下去，有一天等你有解脫境界以後，你再重回憶一下，你將會覺得有道理。從境界中去體會吧！從境界中去實證取代理論吧！為了增加你的體認；引用維摩詰經、或法華經、華嚴經來印證你的解脫境界。導引佛經的實相內容使你更加有信心，而且必須珍惜你的本心境界。讓你真正達到佛法的實際與究竟。如此才是所謂通達佛道。
Should we go outwards and worship idols? No! We should go
inwards and look for our Original Consciousness! With regard
to understanding the way of liberation, listen to what
follows. The day will come when we will have achieved
liberation, and we will think back to what we heard today,
and we will understand everything better and make more sense
of it. Learn from the experience within the state (of
liberation) itself! Get actual evidence from within the
state itself, instead of from only the theory! To deepen our
understanding, we should read from the Vimalakirti-Nirdesa
sutra, the Lotus sutra, or the Flower Ornament sutra to
verify and reflect upon our own state of liberation.
Referring to the contents of Buddhist scriptures will help
increase our faith, and we must also treasure the visions
shown to us by our Original Consciousness and Universal
Mind. This way, we will truly arrive at the ultimate goal of
Buddhist doctrine. Only then can we speak of thoroughly
understanding and mastering the Buddhist way.
其實，佛法在修持方面分為兩種；一種是釋迦佛的方式─苦修，另外一種直接攝受淨土，直接攝受就像現在你們裡面的人，哎！小孩子也有、老人也有，這是突破千年的奇蹟呵。《佛所說維摩詰經》：維摩詰一時所現神通之力，一切聲聞辟支佛於百千劫盡力變化所不能作。這顯示出維摩詰解脫境界的高難度，當佛陀在演維摩詰境界，大迦葉嘆未曾有，聽也未聽過，豈能有解脫境界？大迦葉在佛陀身邊沒有解脫境界，那麼現代人怎可能有？事實上；佛陀如果以「直接攝受」的方法導引弟子，必有出現終極解脫的弟子。不必說：一切聲聞辟支佛於百千劫盡變化所不能作。為何當時的佛陀弟子不能作？佛陀忽略了「直接攝受」。佛陀自身執著於苦修，佛陀教人不要我執、法執…。自己卻犯了執著自己的觀念。佛陀未發覺自己的放光可以照明眾弟子瞬間直接攝受解脫。「直接攝受」的條件必須經過放光者照明「本心」之功能體性起作用，始能瞬間解脫不退轉。而佛陀放光明，弟子在旁邊不知能攝受。仍然是受了當時苦修戒律的修煉方式所影響。
In truth, there are two varieties of Buddhist methods of
self-cultivation: one is the ascetic path of the Buddha
Shakyamuni, and the other is by direct absorption of the
Pure Lands. This latter method of direct absorption has been
experienced by many people here. Young children have
experienced it, as have elderly people. What you people have
experienced is the breakthrough miracle of a millennium! The
Vimalakirti-Nirdesa sutra states, “Vimalakirti exhibited in
an instant the divine powers that all the
shravaka-pratyekabuddhas, after hundreds of thousands of
kalpas of transformation, were incapable of exhibiting.” [9]
This illustrates the astoundingly exalted level of
Vimalakirti's state of liberation. When the Buddha was
describing Vimalakirti's liberation, Kashyapa the Elder
exclaimed in admiration that he had never seen it happen nor
heard of such a thing before. How could such an extreme
state of liberation be possible? If Kashyapa the Elder, who
was sitting right beside the Buddha, could not attain
liberation, what chance do we modern people have? The fact
is, had the Buddha used the method of "direct absorption" to
guide his disciples to liberation, there certainly would
have been disciples around him who ultimately became
liberated. Needless to say, all the shravaka-pratyekabuddhas,
after exhausting all their efforts in transformation for
hundreds of thousands of kalpas, were not capable of
reaching such a high state of liberation. Why were the
direct disciples of Buddha unable to reach it? The Buddha
had neglected to use the method of "direct absorption.” The
Buddha himself had become obsessed with asceticism; though
he taught people not to be obsessed with ego and with
dharma, he himself committed the error of rigidly upholding
his own ideas. The Buddha did not know that his own light
emissions could enlighten his disciples and enable them to
instantly and directly absorb the state of liberation. One
condition of the direct absorption method is that the person
who emits light must illuminate the Original Consciousness
(Universal Mind) and activate its function and capacity;
only then will instantaneous liberation take place without
reversion to the un-liberated state. And when the Buddha did
emit light, his surrounding disciples did not know they
could absorb it, undoubtedly because they were influenced by
the culture of asceticism and discipline that was prevalent
at the time.
根據佛陀的放光現象，應該可以讓很多入道的弟子有解脫境界。由於佛陀忽略導引帶動弟子，故弟子不能入佛之解脫境界。如《大方廣佛華嚴經》入法界品三十九之一；「…以自在力令一切世界展轉相入…見一切世界種種形相。於微細境現廣大剎。於廣大境現微細剎。…於一念之頃普見十方無所迷惑。於剎那頃悉能往詣，如是等一切菩薩滿逝多林。皆是如來威神之力。于時上首諸大聲聞，舍利弗，大目犍連，摩訶迦葉…在逝多林皆悉不見如來神力，如來嚴好，如來境界，如來遊戲，如來神變…。」佛陀大放光明演暢實相法時，大弟子若不能見，即不能知，不能聞，不能入，不能得…不能觀察，不能籌量，不能思惟，不能分別…如果「本心」解脫了，就能見能入。能通達諸法實相。
With respect to the Buddha’s light emission phenomena, they
should have spurred the liberation of many of his disciples.
However, because the Buddha neglected to guide and motivate
his disciples via light emission, they failed to attain this
state. As the Flower Ornament sutra states, in the section
on entering the Dharma Realm 39:1: "...with unfettered,
unrestrained power to enter and penetrate all worlds as they
turn... to see all of the forms, phenomena, shapes, and
things in all of the worlds. To see a huge stupa in a small
space, and a tiny stupa in a large space... to see in all
the ten directions without puzzlement, and in an instant to
go and visit any of them. It was thus that all the
bodhisattvas were present at Shiduolin, which was imbued
with the tremendous divine powers of Tathagata. The chief
monks at the time, Shariputra, Maudgalyayana the Great, and
Mahakashyapa... they were all in Shiduolin and yet could not
see Tathagata's divine powers, ornaments, visions, games, or
magical transformations... [10] When the Buddha was emitting
massive amounts of light to illuminate the True-Form
technique, his chief disciples could not see it, and
therefore they could not know, could not hear, could not
enter, could not attain, could not observe, could not
measure, could not conceive of, and could not distinguish…”.
If our Original Consciousness has been liberated, then we
are able to see, enter, and thoroughly master the true forms
of all Dharma.
所以你們要珍惜自己「本心」所直接攝受的解脫境界呵！不要再疑惑為什麼你沒有苦修而有呢？佛陀所說的百千劫盡力變化所不能作，那是形容如果未得解脫，百千劫盡力變化所不能作，若是解脫，當下即時即可作！或者有人認為自己這麼用功，經典精通，而且行六度萬行，捐錢蓋廟，朝山禮佛，精進不懈，為什麼沒有顯發解脫境界？為什麼無修而有，不勞而獲，豈有此理！？哎！奇怪了，所以造成你更疑惑與憤憤不平，快也不行、慢也不行，快的話，你能解脫了，你又覺得疑惑了，就像法華經中的龍女一念間成佛，於剎那頃發菩提心得不退轉。《法華經》智積菩薩言：我見釋迦如來於無量劫難行苦行，積功累德，求菩提道，未曾止息，…然後得成菩提道。不信此女（龍女）於須臾頃便成正覺。不僅智積菩薩疑惑，舍利弗亦疑惑。《法華經》時舍利弗語龍女言：汝謂不久得無上道，是事難信。所以者何？女身垢穢，非是法器，云何能得無上菩提？佛道懸曠，經無量劫勤苦積行，具修諸度，然後乃成。又女人身，猶有五障…。云何女身速得成佛？智積菩薩與舍利弗皆不了解所謂的「直接攝受」！
Therefore, we must treasure the state of liberation which
has been directly absorbed by our Original Consciousness!
Stop wondering how or why we can attain liberation without
effort and self-denial. When the Buddha said it could not be
achieved by exhausting our efforts in transformation for
hundreds of thousands of kalpas, he was describing the
inefficacy of the hundreds of thousands of kalpas spent in
exhausting effort, when we had not attained liberation. [11]
If we are liberated, it can instantly be accomplished! Some
people believe that they have worked hard, become versed in
all the Scriptures, practiced all six Paramitas or [Great
Wisdom exercises] for the sake of salvation, donated
generously in the building of temples, gone on pilgrimages
to honor the Buddha, and been tireless in their quest for
spiritual advancement. Yet, why have they not been able to
manifest the state of liberation? How is it that a person
could attain liberation without cultivation, without effort?
How unreasonable! It is too strange, which is why it makes
us more doubtful and indignant, such that becoming liberated
quickly will not do, but then nor will becoming liberated
slowly. If we become liberated quickly, then we get
suspicious, just like what happened to Longnü (the Dragon
Maiden), who was mentioned in the Lotus sutra. She achieved
Buddhahood by a mere turn of her mind, and in an instant
activated her Bodhi-mind so that there was no reversion.
[12] In the Lotus sutra, the Bodhisattva Zhiji said, "I
witnessed Shakya-Tathagata’s practicing of strict asceticism
for numerous kalpas to accumulate a great store of merits,
pursuing the bodhi-truth unceasingly. It was after all this
that he succeeded in acquiring the bodhi-truth. I cannot
believe that this woman (the Dragon Maiden) could have
achieved enlightenment instantaneously." [13] Not only did
the Bodhisattva Zhiji doubt it, so did Shariputra. In the
Lotus sutra, he said to the Dragon Maiden, “You say that you
attained the Supreme Truth in a short time, that is a thing
I cannot credit. How could this be so? A woman's body is
unclean, and cannot be a vessel of the Truth. How could you
have attained the supreme Bodhi? The Buddhist Way is steep
and barren; the goal can be reached only after long periods
of assiduous cultivation and arduous trials, to have done
all this, and then attain the Supreme Truth. Besides, a
female body has five impediments...how, then, could a female
body attain Buddha-hood so quickly?” [14] Both Bodhisattva
Zhiji and Shariputra evidently did not understand what we
mean when we say, "direct absorption!"
總之；解脫境界是依靠「本心」直接攝受淨土，自然產生的！自由意識而流露出來的一種淨土，至真、至善、至美；非常理想的精神領域，把理想的精神世界容納在這人世間，容納在你的生活間，實踐佛經所謂的人間淨土！《法華經》見寶塔品第十一有變土之說：「時娑婆世界即變清淨，琉璃為地，寶樹莊嚴，黃金為繩以界八道，無諸聚落、村營、城邑、大海、江河、山川、林藪。燒大寶香，曼陀羅華，遍布其地，以寶網幔羅覆其上，懸諸寶鈴…移諸天人置於他土」。
In summary, liberation is contingent upon the Original
Consciousness’ direct absorption of the Pure Lands. After
direct absorption, liberation will come about naturally!
From a free, conscious, and liberated mind, a sort of Pure
Land effortlessly reveals itself, full of Truth, Good, and
Beauty. It is a most ideal spiritual domain. Fit this ideal
world into the human realm, into our own lives. Step
physically into the Pure Lands on Earth mentioned in the
Buddhist scriptures! The Lotus sutra, in section 11, on
seeing the precious pagoda, tells us of land transformation:
"Then this world turned pure, the ground became paved with
glazed tiles. Valuable trees stood in sublime splendor,
while ropes-of-gold were used to mark the eight paths.
Villages, camps, towns, cities, oceans, rivers, mountains,
streams, and forests abounded. Large quantities of precious
incense burned, while mandala blossoms were scattered
everywhere. Over it all hung nets and canopies, adorned with
hanging bells, all made of precious materials... the natives
who dwelled there, both deities and men, were moved to other
locations.”
人間淨土的實現完全透過「本心」攝受而所成就的淨土。而「攝受」的條件必須取自於放光者的光明。若無放光者的光明，則無攝受可言。而攝受是依靠「本心」之攝取光明，非肉身之行為。其實；佛陀早就介紹「直接攝受」，從《大寶積經》卷十七；無量壽如來會第五之一：佛（指世間自在王如來）告比丘：「汝應自攝清淨佛國。」法處（法藏）白佛言：「世尊！我無威力堪能攝受，唯願如來說餘佛土清淨莊嚴，我等聞已誓當圓滿。」爾時，世尊（自在王如來）為其廣說二十一億（無量壽經記載二百一十億佛國淨土）清淨佛土具足莊嚴；說是法時，經于億歲。……法處比丘於彼二十一億諸佛土中，所有嚴淨之事悉皆攝受；既攝受已，滿足五劫思惟修習。……
To fully realize Paradise-on-Earth, our Original
Consciousness must directly absorb the Pure Lands in order
to construct them here. Morever, that absorption must come
through an encounter and direct resonance with an
enlightened person who is emitting Light. Without this,
there can be no absorption to speak of. Moreover, the
capacity to directly absorb the Pure Lands depends on our
own Original Consciousness, not on our fleshly body. In
actuality, the Buddha had already much earlier introduced
the idea of "direct absorption.” From the Dabaoji sutra,
fascicle 17, Wuliangshou Rulaihui 5:1, we have the
following: "The Buddha (Tathagata, the omnipotent king of
the world) told his monks: 'You must absorb by yourselves
the pure Buddha realms.' Dharma-ayatana (Fachu/Fazang) said
to the Buddha: 'Lord, I do not have the ability to absorb;
may Tathagata tell us about the purity and sanctity of the
rest of the Buddha realms. Upon hearing it, we vow to fully
satisfy your requirements.' So then, the Lord Tathagata
extensively depicted and described to them the 2,100,000,000
Buddhist Pure Lands, in all their splendor. As he preached,
a hundred million years elapsed. The monk Fachu absorbed all
the splendor and purity of the 2,100,000,000 realms. Having
completed the absorption, he fulfilled the five kalpas worth
of contemplation exercises.
阿難！法處比丘所攝佛國超過於彼；既攝受已，往詣世間自在王如來所，頂禮雙足，右繞七匝…白言：「世尊！我已攝受具足功德嚴淨佛土。」佛言：「今正當時，汝應具說令眾歡喜，亦令大眾皆當攝受圓滿淨土。」由此可知後世大眾當可攝受圓滿淨土。以直接攝受取代苦修。苦修的定義指斷七情六慾之煩惱。
“Ananda! [Referring to one of the Buddha’s ten Great
Disciples] The monk Fachu has exceeded all others in
absorbing the Buddhist realms.’ After the absorption, Fachu
went to the abode of the omnipotent king of the world,
Tathagata, and bowed his head to the latter's feet; then he
walked in seven clockwise circles and said: 'Lord, I have
already absorbed a full measure of the meritorious, sublime,
and pure Buddhist Lands.' The Buddha replied: ''It is time
for you to describe everything in detail immediately, to
make all present rejoice and want to absorb the perfect Pure
Lands for themselves.” [15] From this passage, we now
understand that people of later generations should also be
able to experience the Pure Lands by direct absorption, and
that direct absorption can take the place of asceticism. The
definition of asceticism refers to the severance of
suffering caused by the seven emotions and six desires.
大乘佛法不斷煩惱，煩惱若斷如何入菩提心？因此；佛陀授記彌勒未來成佛如是：「彌勒具凡夫相，不修禪定、不斷煩惱…。」既然不修禪定，不斷煩惱，具凡夫相，而未來能成佛，此「授記未來佛」，「無修而得」指攝受。彌勒得攝受而有淨土，彌勒淨土就在「本心」中呵，彌勒淨土亦在兜率天，兜率天亦是佛陀方便教化弟子而識變…解脫者看兜率天很清楚，兜率天就是兜率天，兜率天隨著解脫者的聲音成境相，可以在遠，可以在近，無遠近。不僅有兜率天，三十三天、佛國淨土，極樂世界一念隨音而現。猶如《法華經》提婆達多品：智積菩薩問文殊師利：「…所化眾生其數幾何？文殊師利言：其數無量，不可稱計，非口所宣，非心所測…所言未竟，無數菩薩坐寶蓮華從海湧出，詣靈鳩山，住在虛空。此諸菩薩，皆是文殊師利之所化度…。」文殊師利之心念口演實相法，微妙廣大。智積菩薩讚嘆文殊師利：「演暢實相義，開闡一乘法」，凡是解脫者，不論古今中外，皆可演暢實相法。
Mahayana Buddhism does not advocate the severance of
suffering, however. For if suffering is severed, how can the
attainment of the Bodhi-mind be possible? Hence, the Buddha
foretold of Maitreya attaining Buddha-hood in the future: "Maitreya
will have the appearance of a common man. He will not
practice meditation and willl not be free from suffering and
obstacles..." [16] Since he does not practice meditation,
does not cut off suffering, looks like a common man, but yet
is a future Buddha, this "foretelling of the future Buddha"
who "attains without cultivation" refers to direct
absorption. Maitreya directly absorbed and then reached the
Pure Lands. Ah, the Pure Lands of Maitreya are right in our
Original Consciousness! The Pure Lands of Maitreya are also
in Tusita heaven, and Tusita heaven is transformed into an
expediency when Buddha teaches his disciples. Those who are
liberated can clearly see Tusita heaven. Tusita heaven is
Tusita heaven, and appears at the beck and call of the
liberated. It can be far away, or it can be close by, there
is no distance. Not only Tusita heaven, but also the Heaven
of the thirty-three Deva-Kings, the Buddhist Pure Lands, and
Paradise, will all appear at the behest of a single thought
or call. As stated in the Lotus sutra, in the section on
Devadatta: "Bodhisattva Zhiji asked Manjusri: '...How many
people have you enlightened?' Manjusri replied: 'So many
they are innumerable and uncountable. It cannot be declared
by the mouth, nor estimated by the mind.’ As Manjusri spoke,
numerous bodhisattvas sitting on precious lotuses emerged
from the ocean. They proceeded to Vulture Peak, there to
dwell in the Void. All of these bodhisattvas had been saved
by Manjusri.” [17] What Manjusri conceives of in his mind
and then speaks with his mouth becomes reality, and thus he
demonstrates the doctrine of true forms, which is subtle and
elusive, yet expansive. The Bodhisattva Zhiji praised
Manjusri thus: "He thoroughly expresses true forms,
illustrating the principle of One-ness." [18] All of the
liberated, be they ancient or modern, Chinese or foreign,
are capable of manifesting thoughts and words into
True-Forms.
佛陀所識變的淨土，包括無量佛剎，十方世界，大千世界，諸天之「天」，其內容不離…七寶構成園林，庭院，亭台、樓閣，音樂…都是比人間更完美。尤其真珠瓔珞，寶香罏。寶衣、寶帳、寶蓋、寶境、寶光、寶花、寶鈴、寶幢、寶網、寶香、寶水…盡是「寶」，諸佛國淨土，以眾寶莊嚴，構成佛陀有此精神層次的理想世界，必須從佛陀的生存時代背景說起，例如「極樂世界」的金地，八寶池，與佛陀的生活背景有關，有關金地；給孤獨園黃金鋪地，周圍很多清水池，印度很熱，傳統觀念洗澡可去除業障，淨心清身，因此洗澡對於古印度人具有宗教意義，你所見的佛經，每個天國都有清水池，像極樂世界八寶池，功德水，尤其四天王天開始到兜率天及各層天都有很多清水池，佛陀在古印度的環境生活，所產生的理想世界與嚮往亦就理所當然。
The Pure Lands brought about by the Buddha's consciousness
contain an unlimited number of Buddhist monasteries, a
ten-dimensional world, all of the multifarious worlds, and
the "Heaven" of all heavens. The contents are not different
than what has been described before: the splendorous groves,
courtyards, terraces, pavilions, and music formed by the
seven treasures, all more beauteous and perfect than in the
human sphere. Especially the pearls and gems, which encrust
the precious incense burners, precious garments, precious
tents, precious blankets, precious mirrors, precious lights,
precious flowers, precious belts, precious curtains,
precious nets, precious scents, precious water... everything
is endlessly "precious." [19] The various Buddhist Pure
Lands, with all their treasure-filled stateliness, are
Buddha’s mental pictures of his ideal spiritual kingdom. To
understand these Pure Lands, we must first comprehend the
backdrop of Buddha's life and the time period in which he
lived. For example, the gold-paved streets of Paradise and
the pool tiled with the eight most precious gems both have
something to do with the background of Buddha's life.
Regarding the gold pavement, it is said that the grounds of
the Jetavana monastery were paved with gold. The monastery
was also surrounded by many pools of fresh, clean water.
Given that India is very hot, and the people there had
traditionally held the idea that bathing rids the body of
bad karma (since the act purifies the mind and cleanses the
body), the act of bathing contained religious significance
to the ancient people of India. All of the Buddhist
scriptures that we have read state that in every paradise
there are pools of pure water, such as the Pool of the Eight
Precious Gems and the Water of Meritorious Deeds. From the
heaven of the four heavenly kings to each of the many layers
of Tusita heaven, there are many, many pools of pure water.
Since the Buddha lived in ancient India, it makes sense that
the ideal world that he yearned for and brought forth would
have the above-mentioned gem-encrusted pools of pure water
as well.
人的生活環境所產生的思想意識變化形成一種理想世界，你想到有理想世界就根據意識變化出來成實體化的理想世界。《起世經》卷一記載佛陀說：「此三千大千世界，一時轉合；一時轉合已，而還復散；一時轉散已，而復還合；一時轉合已，而安住。……轉住，名為安立。」三千大千世界，轉出合與散，合時凝聚成實體，散時擴散為烏有。一時生，一時滅。生與滅，合與散，根據佛陀的意識變現而轉化。由此可知「萬法唯識」變。三千大千世界如此，諸佛國淨土與十方世界如此，上帝國與極樂世界亦是如此。如此莊嚴、華麗、真實、永恆，如此精神實體化。佛陀向韋提希介紹極樂世界也是如此如此。阿彌陀佛及一切十方諸佛世界原理如此。一佛身無量國土，無量佛剎一佛身。佛身與佛土同是出自於「本心」之體性光明。央掘摩羅經佛陀說：八十億萬佛就是我身，佛陀變的啊！佛升忉利天為母說地藏王經裡面也講：都是世尊本人，首楞嚴經亦云；全部一切佛都是他變的。透過佛陀意識所變現的理想世界，即可明白精神宇宙，精神實體化由解脫者的精神自在如意力所成就的實體世界――自然宇宙。
Our living environment influences our consciousness, which
in turn produces thoughts and forms that comprises a kind of
ideal world. When we conceive of the existence of an ideal
world, it will be our materialized thoughts and
consciousness, given substance and reality. The Raise the
World sutra, fascicle l, records the Buddha as saying:
"These billion worlds change and come together for a while,
and the next moment they break apart; they change and are
scattered for a while, and then come together again; they
change and come together for a while, and then stay put.
When the changing stops, and the condition is maintained,
this is what is said to be securely established.” [20] The
billion worlds change in a pattern of coming together and
dispersing; in coming together, they congeal to become a
solid mass; in dispersion, they scatter and melt into
nothingness. They are born one moment and extinguished the
next. Birth and extinction, coming together and dispersing,
all of these transformations arise from the changes in the
Buddha's consciousness. Thus we know that "all Dharma is
consciousness.” As it is with the billion worlds, so it is
also with the Pure Lands of the Buddhist kingdoms, the world
of the ten dimensions, God's kingdom of Heaven, and the
realm of ultimate bliss. They all contain splendor,
magnificence, solidity, and permanence – they are all
substantiations of the spirit. The paradise that the Buddha
described to Weitixi was also this way. [21] So were the
original principles of Amitabha and the ten-dimensional
world of all the Buddhas. One Buddha's body is equivalent to
limitless realms, and numberless stupas are equivalent to
one Buddha's body. Both Buddha's body and Buddha's lands
originate in the inherent brilliance of the Original
Consciousness. In the Angulimalya sutra, the Buddha states,
“The eight billion Buddhas are my body; they are the
Buddha's transformations!” [22] When the Buddha ascended to
the heaven of the thirty-three diva-kings, while explaining
the Ksitigarbha sutra to his mother, he also said: “It is
all the Buddha himself.” [23] The Surangama sutra also
corroborates: “The myriad Buddhas are all his
transformations.” [24] Through the ideal world wrought by
the Buddha's consciousness, we can understand how the
spiritual universe and the substantiation of the spirit, is
the substantial world – our natural universe - wrought by
the totally free and unrestrained will of those who are
liberated.
宇宙萬有依其意識而變成實體萬有，一杯咖啡由你的意念而生成實體化，諸佛國土，宇宙萬有亦隨你意念而展現一時生，一時合，一時轉……轉出實體化的世界，成就永恆安住其中。佛經所謂：「不可思議解脫境界」，不可思，不可議，不可說的終極解脫。
Everything in the Universe can be substantiated and realized
with consciousness; a cup of coffee can materialize into
being by way of our thoughts; so, too, can the realms of all
the Buddhas and everything in the Universe be created in
accordance with our thoughts, now coming into being, now
gathering, and now transforming...into a world of substance
in which we can abide permanently and securely. Buddhist
scriptures mention the "incredible state of liberation;” the
unthinkable, incomprehensible, indescribable state of
ultimate liberation.
這種理想世界透過佛陀的意識解脫轉化的真理，絕對可能實現在現代人間，實行落實在二十一世紀的人類生活中。人只要解脫，一切幻想與理想，在人間淨土裡都可變成真實。所謂的和平！安定！繁榮！清淨！永恆！天下太平，天上安靜，宇宙大地清涼諧和盡在人間淨土裡……。
This truth, that the ideal world is wrought by the Buddha’s
liberated consciousness, is absolutely one that we modern
humans, living in the 21st century, can realize, practice,
and implement. Upon the liberation of humankind, all
fantasies and ideals can become solid reality in an earthly
paradise. The qualities of peace, stability, prosperity,
purity, eternity, peace above-and-below, serenity and
harmony throughout the universe... all these things are
possible and attained in Heaven-on-Earth.
現代宗教的口號：「共建人間淨土」。人間淨土不是用手工創造的，耶穌講的；凡是用手工創造的都會毀滅。對啊！上帝創造不用手工。耶穌又說：我的國不屬於這個世界！耶穌的世界是屬靈世界，亦非手工製造的。更不必接受人管理和統治！
The slogan of modern religion is: "Let us build
Heaven-on-Earth together." This earthly paradise is not
built with our two hands. As Jesus said, “Whatever is built
by hand will be destroyed.” [25] That’s right! God did not
create anything with his two hands. Jesus also said, “My
kingdom is not of this world.” [26] Jesus' world belongs to
the spiritual realm, it is not manually made or
manufactured. And it certainly does not need to accept human
management and governance!
屬靈世界非政治模式，耶穌的世界屬於精神宇宙――上帝國。上帝國是屬於生命模式的精神世界。耶穌生在苦難的時代！無意中顯發本體了，看到了天國，耶穌的國是什麼呢？他的國就是完美的城，他那個城…佛陀所介紹六欲天，也有很多城堡，宮殿哦，法界宮。聖經說完美的城，聖潔的殿充滿了婚姻和喜宴。淨色根開了天眼明了，無意中自然流露法性所藏的內容成異象（實相）。聖經裡的全部異象（實相）內容就在你心裡，萬法唯心啊！不是從外來的。有時候你未想到或不知道的，祂（本心）也能展現出來，讓你知道，聖經與佛經所敘述的全部異象與實相，現代解脫者皆可隨經典而重複演暢開闡。
The spiritual realm has no equivalent of government. Jesus'
world belongs to the spiritual universe – God’s kingdom. And
God's kingdom belongs to the spiritual realm, which is
modeled after human life. Jesus lived in a time of great
troubles! He unwittingly manifested his Original
Consciousness, and saw the Kingdom of Heaven. What is Jesus’
ideal world? His ideal world is the perfect city, that city
of His…The six heavens of desire that the Buddha introduces
also have many castles, pavilions, and divine palaces. When
the inner vision is opened and the spiritual eye sees
clearly, the hidden contents of our Dharma nature will
naturally and spontaneously reveal themselves as
supernatural visions (realities). The contents of all of
these supernatural visions (realities) are in our
consciousness, since all Dharma is contained in our
consciousness and does not come from any external source!
Sometimes what we have not thought of or conceived of, or
what is outside our knowledge, may also be revealed to us by
our Original Consciousness to let us know and become aware.
All of the miraculous visions and realities recounted in the
Bible and Buddhist scriptures can be duplicated by modern
people, by those who are liberated.
在人生的過程中，有時候你偶發一些境界，或看到各種異象。或種種宗教神秘經驗…哎！你懷疑怎麼看到什麼？可是你沒有從心去了解的話，盲目追求答案…浪費很多時間，找不到答案。就自以為是…咦！看到關公，說和關公有緣。就到恩主宮買水果一直拜。你看到…耶穌了，哦！以為耶穌親近你了？所以拚命往教堂跑，造成很多人想像出來的方式，當然那是信仰，也沒有不對，至少比賭博好啊！
In the course of our lives, we may occasionally encounter
certain states of mind, see supernatural visions, or undergo
all sorts of religious, mystical experiences. Alas! We
wonder why we are seeing things. But we won’t understand
their meaning unless we look for the meaning within our
hearts; if we, instead, search blindly about for answers, we
will waste a lot of time, and we still will not find any
answers. Then we might suppose... well, that we’ve seen Lord
Guan, and we must have some sort of affinity with Lord Guan!
So we go to the Benefactor Temple, buy some fruit, and pay
endless obeisance. Or perhaps we have seen... Jesus! And we
think Jesus has approached us? So, we run desperately to the
church, where we can dream up all kinds of ceremonial rites
of worship. Of course, this is faith-based, and there's
nothing wrong with it. At least it is better than gambling!
偶發性的天眼產生時，看到人事地物，忽然間出現一個從未見過的世界，很漂亮、美麗…。或忽然間看到蓮花，諸佛菩薩天神，或看到你死去的爺爺或親友，一切宗教神秘經驗，精神所發生的異象現象都令人疑惑，自我的判斷自圓其說，自見不明。咦？！我爺爺死了，怎麼會來找我？可能已經在耶穌旁邊？哎！又去教堂感恩主的恩賜了。或者自行假設你爺爺成神了，事實上是祂根據你意識而產生一種偶發性的變現。一切現象如果往你的心去探討就可以找到正確答案。一切萬法、一切佛國淨土，一切宇宙時空萬象，含蓋天地萬物，山河大地草木瓦石，人事地物…甚至諸佛天神菩薩，的確出自於你心中的變化呵！
When our spiritual eye gives us visions, we might see all
kinds of people, events, places, and things. And suddenly, a
world we have never seen before appears; it is very
attractive, very beautiful. Or, we might all of a sudden see
lotus blossoms, Buddhas, bodhisattvas, gods, or our dead
grandfather, or close friends and relatives. All of the
mystical experiences and supernatural visions given to us by
our spiritual selves can make us apprehensive, and force us
to use reason and judgment to explain them logically, thus
exhibiting our ignorance and lack of understanding. “Huh? My
grandfather is dead. How can he be visiting me? Perhaps he
is already at Jesus' side?” Oh! And then we run back to the
church to express gratitude for our ancestors and their
benevolence. Or, we might conjecture on our own that our
grandfather has become a deity, while, in fact, his
appearance is a phenomenon produced by our consciousness.
All phenomena have their correct answers if we but delve for
them within our hearts and consciousness. All Dharma, all
the Pure Lands of the Buddhist realms, all universal spatio-temporal
phenomena, all things in heaven and earth: mountains,
rivers, terrains, herbs, trees, clay, rocks, people, events,
places, objects... even Buddhas, gods, bodhisattvas - all
things are indeed created by our consciousness!
二十一世紀了！大師的善意，不厭其煩地講經說法度眾生，或許力不從心，感嘆眾生難渡，反而被眾生渡去了！還是先求自力解脫吧！眾生自渡，自力解脫，各自解脫自己的「本心」。別忘了直接攝受人間淨土，直截了當，開門見山的不可思議解脫法門就在你的心中。
It’s the 21st century! The well-intentioned great masters
tirelessly preached Scriptures to save all the living.
Perhaps their physical stamina fell short of their
intentions, so they became convinced of and resigned to the
difficulties of saving the world, and were instead carried
away by the difficulties! A better idea is to first seek
liberation by our own efforts! All living beings must save
themselves by their own efforts, and we must each liberate
our own Original Consciousness. Do not forget about direct
absorption of the Pure Lands, for that will cause us to
immediately understand and be liberated. The incredible
(like opening our front door and seeing gigantic mountains),
indescribable, and amazing gate to Liberation can be
unlocked from within our own hearts.
所謂維摩詰的境界，是佛陀的解脫境界。阿彌陀佛的變化土――極樂世界，也是釋迦佛的解脫境界。十方一切諸佛，八十億萬佛，都是佛陀的識變─即是我身。包括阿彌陀佛、大日如來、毗盧遮那佛，東方阿𠕇佛，南方寶生佛……佛陀經由種種方便說而來表達出自身解脫境界。
The so-called “state of Vimalakirti” is the Buddha's state
of liberation. The transfigured lands of Amitabha - the
realms of ultimate bliss - are also the Buddha Shakyamuni’s
state of liberation. All Buddhas in the ten directions, the
eight trillions of Buddhas, are the conscious
transformations of the Buddha, i.e., the selfsame, including
Amitabha, the Mahavairocana, the Varocana, the Aksobhya, and
the Ratnasambhava…, The Buddha uses all kinds of expedient
explanations to describe his own state of liberation.
你看，住不可思議解脫者能斷取三千世界著右掌中，擲過恆河沙世界之外。其中眾生不覺不知己之所往。又復還本處。都不使人有往來想。而此世界本相如故。又以一切佛土置之右掌，飛到十方遍示一切而不動本處。怎麼可能呢？實相法呵！解脫者心念口演而成實相！佛陀放光照明直接攝受人間淨土。其內容包括《維摩詰經》所云：三千大世界能容納於盒子裡面（實相法）；四大海水入毛細孔，十方佛土在毛細孔可以看到？有啊！現在你相信了哦？這叫解脫境界。不是怪力亂神，而這個解脫境界完全出自於你心中，每個人的心中都有。
You see, those who abide in the inscrutable state of
liberation can cut out and take hold of the three thousand
worlds, place them in their right palm, and cast them out
beyond the sandy banks of the Ganges. All the while, those
living in the worlds would have neither perception nor
knowledge of where they had gone, or how they had returned
to their original location. No one would have any inkling of
their own departure and return, and their current world
would remain unchanged. Again, all of the Buddhist realms
can be placed in the right palm and flung in the ten
directions, and yet, they will not have moved from their
original locations. How can this be possible? Through the
dharma of True-Forms! Those who are liberated can form the
will in their hearts and the words with their mouths, and
thus transform reality! The Buddha emitted light to
illuminate the Pure Lands on Earth for direct absorption.
Their contents include what the Vimalakirti-Nirdesa sutra
described as: “The one billion worlds can be contained in a
box (the Dharma of true forms).” [27] The waters of the four
oceans may fit inside a hair follicle. The Buddhist realms
in the ten directions can all be seen by looking inside an
opening as small as a hair follicle? Certainly! Now we
believe, don't we? This is called the state of liberation.
This is not occult, nor one of those weird, eerie or uncanny
phenomena. The state of liberation all comes from within our
consciousness; it is in every person's consciousness.
為什麼人人有？佛陀指出眾生都有佛性。佛性展現就自然顯露無量佛國淨土，展現的那種美好永恆的光明世界！千年以來人類宗教要追求的就是這一種人間淨土。所以人有肉身，肉身裏有本體，本體呈現的世界；就是佛國淨土，清淨、永恆！肉眼所看的世界顯然與心眼成對比。就像舍利弗講的：「我看的世界怎麼充滿坑坎、沙礫…(荊棘)充滿穢土啊！」菩薩就告訴他要依佛的智慧來看；你就有淨土。要依佛的智慧！？
Why is it that every person has it? The Buddha points out
that all living things have their Buddha-natures. When our
Buddha-nature manifests, it naturally reveals the Pure Lands
of the limitless Buddhist realms, illuminating those
perfect, eternal worlds of light! For thousands of years,
all human religions have sought the same goal:
Heaven-on-Earth. Therefore, humans have flesh bodies, and
our flesh bodies contain our Root Self. The worlds
manifested by our collective Original Consciousness are the
Pure Lands of the Buddhist realms, pure and eternal! The
world seen by our fleshly eyes obviously contrasts with the
one seen in our hearts. Thus spoke Shariputra: "The world I
see is so filled with ditches, rubble... (brambles), so full
of dirt!" [28] So the Bodhisattva told him to view the world
through the lens of the Buddha's wisdom, and then the Pure
Lands would be attained. [29] One must see through the lens
of the Buddha's wisdom! At present, we lift our eyes only to
alight on a bunch of earthlings, each vying to be “bigger”
than the next, displaying ignorance and arrogance. They are
glib and worldly, complacent, but eventually, they will go
the way of all flesh. For after all, they remain earthlings.
現在舉目盡是凡夫，一個比一個自大，自見不明，自以為是，世智辯聰，得意洋洋，最終還是死路一條，畢竟還是凡夫，既然凡夫沒有佛的智慧，就依靠心量廣大展現出來，依本心的功能緣起直接攝受吧！以謙卑柔弱之心態返觀自心，你就可能看到佛國淨土。不是幻覺啊！活生生的啊！非常完美啊！絕對與現今世界不同。
At present, we lift our eyes only to alight on a bunch of
earthlings, each vying to be “bigger” than the next,
displaying ignorance and arrogance. They are glib and
worldly, complacent, but eventually, they will go the way of
all flesh. For after all, they remain earthlings. Since
earthlings do not possess the Buddha's wisdom, let them
manifest with the vastness of their hearts, and directly
absorb by way of their Original Consciousness! Reflect on
our own consciousness with an attitude of humility and
softness, and then we may be able to see the Pure Lands of
the Buddhist realms. These are not hallucinations or
fantasies! They are alive and real, extremely perfect! They
are absolutely different from today’s world.
阿彌陀佛的世界往生著重於百歲以後─死後；死後你怎麼知道能往生？現在有解脫境界的話，你就當場就能享有那一種往生人間淨土與佛國淨土的經驗。享有極樂世界那一種精神生活空間、生存方式，生命永恆之體會。隨時隨地，當前即是淨土，當生即涅槃。不必等到百歲以後。
Rebirth in Amitabha's world is focused on the afterlife -
the time after death. How can we know about the possibility
of rebirth after we’re already dead? If we attain and
experience the state of liberation now, we can right away
enjoy the experience of rebirth in Paradise-on-Earth or the
Pure Lands of the Buddhist realms. We can actually have and
enjoy the experience of existing in a kind of spiritual
living space, its lifestyle, and its eternity. Whenever and
wherever, the Pure Lands are available to us, right in front
of us. Nirvana can be achieved in this lifetime. There is no
need to wait for the afterlife.
如果在生之年你不能把人間淨土表達出來，不能親臨極樂世界，不能看到佛陀所介紹的十方佛國淨土，不能終極解脫，不能精神實體化，那麼；你死後不可能往生極樂！依靠阿彌陀佛來接引？！阿彌陀佛是釋迦佛的識變啦！和釋迦絕對的關係，和你只是信仰關係，甚至毫無關係！？
If during our lifetime, we fail to express the
Paradise-on-Earth, to personally access the realm of
ultimate bliss, to perceive the ten-dimensional Pure Lands
of the Buddhist realms introduced by the Buddha, to attain
ultimate liberation, to substantiate the spirit, then after
we die, there is no chance that we will be reborn in
paradise! Can we count on Amitabha to welcome us into the
afterlife? Amitabha is the conscious transformation of the
Buddha Shakyamuni! His relationship with Shakyamuni is
absolute, while his relationship with us is based on our
faith. This is hardly a relationship at all!
佛陀講的主題介紹你真如自性，各自顯發解脫後，你就顯現屬於你自己的精神世界，你的理想精神世界可相媲美佛陀的極樂世界。因眾生心、法界心與佛心是平等的。所有的佛國淨土都是平等的。你的精神世界與佛陀的極樂世界亦是平等的。至於經曰：阿彌陀佛最殊勝？！光明最廣大？！國土最莊嚴？！阿彌陀佛是諸佛之王啊？！這違反了佛陀之無差別的教義，法界實相一律平等。若不平等，怎麼有迦陵鳥？有孔雀？有共命鳥？飛禽走獸與阿彌陀佛、觀世音、大勢至平等，生命平等。法界平等。
The main topic of Buddha's discourses dwells on our true
self-nature. After it manifests and liberates itself, we are
able to express our very own spiritual world, which belongs
to us. Our ideal, spiritual world may be comparable to the
Buddha's realm of ultimate bliss, because the consciousness
of all beings is equal to the consciousness of the Dharma
realm, is equal to the Buddha’s consciousness. All are
equal. All of the Pure Lands of the Buddhist realms are
equal. So, too, are our own spiritual world and the Buddha's
realms of ultimate bliss also equal. As for the statement in
Buddhist scriptures that the Buddha Amitabha is the most
outstanding, that his brilliance is the most expansive, that
his realms are the most sublime, that he is the King of all
Buddhas, [30] this contradicts the Buddhist doctrine of zero
differentiation, of the equality of all things in the Dharma
realm. If there is no equality, how can there be kalavinka
birds, peacocks, and birds of common destiny? Soaring birds
and running beasts are all equal with Amitabha, with
Avalokitesvara, or with Mahastham. All life is equal, and
all Dharma realms are equal.
這種平等法界的示現，從灌頂經卷十一有一句話；普廣菩薩摩訶薩問佛陀說：十方佛國妙淨土有何差別？佛陀說：無差別。一律平等啦！後世的人為什麼會說…阿彌陀佛最殊勝？佛國最光明呢？因為佛陀另外介紹一個國土也是在西方，如同阿彌陀佛的世界，那裡的佛名稱不是阿彌陀佛，而是無勝如來，無人能勝之意，西方無勝佛國也是平等。後來大師判斷成了阿彌陀佛國無能勝，最殊勝？！就法界平等觀念，法界無差別，差別在於人心的分別。
Exposition of the notion of equality in the dharma realms
can be found in a passage from the sutra of Consecration,
fascicle ll: The Bodhisattva Puguang-Mahasattva asked the
Buddha, "What differences are there between the various
ten-dimensional Pure Lands of the Buddhist realms?" The
Buddha replied, "There are no differences." [31] All are
equal then! So why do people of later generations say that
Amitabha is the most outstanding, that his Buddhist realms
are the most brilliant? This is because the Buddha had
described another realm, which was also in the West, just
like the kingdom of Amitabha. [32] However, there the
Buddha's appellation was not Amitabha, but “Formidable
Tathagata,” meaning unrivalled, unsurpassed, unconquerable.
This glorious Western Buddhist realm was also equal to any
other. Afterwards, the masters determined that the realm of
Amitabha was the most outstanding! In view of the concept of
equality in the Dharma realms, no differences can be found
there; any alleged differences have their source in our
human minds and hearts.
千言萬語，佛陀教育「真如自性」之顯發，明心見性。本體解脫出離怎麼得知？首先你就看到光！現代人看到光以後，可能自行判斷上帝接近我了？！那麼摩西在西乃山看到光呢？耶穌上山祈禱的時候也看到光，怎麼辦？事實上；摩西看到光是他本體顯發的光。耶穌見光是他本體顯發的光。你看到的光就是你本體的光。
Using thousands upon thousands of words, the Buddha has
sought to teach us the manifestation of our true self-nature
and that clarity of consciousness leads to the true
perception of self-nature. But how can we comprehend our
Root Self’s liberation and subsequent disengagement from our
physical body? First of all, we see light! When we modern
people see light, we may think to ourselves that God has
come closer to us. But what about Moses, who witnessed light
on Mount Sinai? [33] And what about Jesus, when he went up
the mountain to pray, he also saw light? [34] What are we to
think? In fact, the light that Moses saw was emitted by his
own Root Self, as the light that Jesus saw was emitted by
his own Root self. The light we see is the light emitted by
our own Root Selves.
「本體」是形而上光明本體，人類的「本體」顯發自然就見光。就在人眼前。看來在外，卻是來自於內，維摩詰經曰：心不在內也不在外？比如說你現在心裡想到你家，你心在裡面、還是在外面？只是想，想是幻象的「想」並不實際，不具體；空想。由想成具體相，成為真實的實相了，你實相分身出去了，咦！忽然間在家裡的人看到你的分身，和你真人完全一樣，咦？！你在那裡？還是在這裡呢？哦！你也在這裡，也在那裡。有的人在家裡看到分身，有的人在那裡看到分身，在天上也出現分身，看到分身？人在這裡，分身在那裡呢？不在這裡，也不在那裡。不在內亦不在外，無所不在。而人仍然在這裡不動。
The Root Self, or Original Self-Essence, is a metaphysical
body of light. When the original essence of human beings is
manifested, light is naturally released right before our
eyes. It seems to come from outside of us, but truly it
comes from within. The Vimalakirti-Nirdesa sutra states,
"Consciousness is neither within nor without." [35] As an
example, suppose we are now thinking about our hometown. Is
our mind inside of us or outside of us? If we are only
“thinking,” then this is the kind of thinking that is like a
daydream, or a fantasy. It is elusive and impractical,
insubstantial and vacuous. But if through thinking, we
create substance, then our thoughts become reality, and our
Divine Infinite Self (or “Fen Shen”) is released from our
physical Self. Suddenly, people in your home can see our
“Fen Shen,” and it looks entirely identical to our physical
Self! So where are we? Are we here or there? We are both
here and there. Some people at home see our “Fen Shen,” and
some people see our “Fen Shen” elsewhere. “Fen Shen” can
also appear in the sky and be visible to others. If the
person is here, then where is “Fen Shen?” It is neither here
nor there, and neither inside nor outside. It is nowhere,
and everywhere. Yet the physical person still stays in his
original place.
猶如佛陀升兜率天、升夜摩天，或升忉利天為母說法，或升…他化自在天放…眉心放光，全由分身取代肉身；「不動本處」，或不起於座。不動本處坐在菩提樹下，出離分身過去，佛陀在菩提樹下，也在兜率天？他怎麼在那裡呢？也在十方，遍佈十方世界！所以心不在內、也不在外。好！那你看到的光，咦！怎麼看到光呢？一樣道理，你所見的光同樣出自於本體，同樣的不在內，亦不在外，不住六根亦不離六根。這是你真如自性最初顯發的證明！
It is like the Buddha ascending to Tusita heaven, to Yama
heaven, or to the heaven of the thirty-three Trayastrimsas
to explain the doctrine to his mother. He turns omnipotent,
to Parajnirmita-vasavartin heaven, his Third Eye emitting
light, his physical body completely taken over by his Light
Self, "not moving his from his original position," [36] not
rising from his seat. The Buddha does not move from his
original seat under the bodhi tree, yet his Divine Infinite
Self has been released and is gone. Is the Buddha sitting
under the bodhi tree, and in Tusita heaven as well? How can
he in both places at once? He is also in the ten dimensions,
in each of the ten dimensions of the world! Hence,
consciousness is neither inside nor outside. Good! So we see
light! Well, how can we see light? By the same principle,
the light that we see comes from the Root Self, which is
neither inside nor outside, not residing in the six sensory
faculties, nor residing outside of them. This is evidence of
the initial manifestation of our true self-nature!
如果像耶穌看到光而當時沒有本體觀念，認為…是外在的上帝。經過宣傳，後世人都要拜光了。耶穌以「上帝」的觀念認定篤信光。光就成了上帝。因為耶穌現在是神了，不能講他啊！可是針對真理講，沒有排斥耶穌或佛陀，因為他們介紹後世人所謂「光」！那時候耶穌沒有本體觀念，宗教文化背景是外在的上帝。而佛陀明白光出自於真如緣起，萬法唯心！所以佛陀能放光。光亦由心生，一心生萬法！見光的道理亦同此佛心了。
If, as an example, Jesus saw light and during his time,
people did not have the concept of a Divine Infinite Self or
“Fen Shen,” he would take it to be a deity external to
himself. After the idea was propagated over generations,
people would then worship light! Jesus used the concept of
“God” to define and recognize light. Thus, light became
“God.” Because Jesus has now become God, we cannot discuss
Him anymore! However, truthfully, this represents no
disparagement of either Jesus or the Buddha, since they
introduced later generations to the light! At that time,
Jesus did not have the concept of a Root Self, or a True,
Inherent Self-Essence. His religious cultural background was
defined by an external, all-powerful Supreme Being, or God.
But the Buddha understood that light had its origin in the
causal ground of reality, that all dharma is consciousness!
That was why the Buddha could emit light. Light comes from
consciousness, and consciousness generates all dharma! Thus,
the principle of light perception is identical to the
principle governing the Buddha's consciousness.
佛經云：諸佛從心出，又曰：「諸佛從光出」，光和心不是一樣嗎？一切還是從你本體出啊！耶穌看到光，他以為是上帝也沒有錯啊！你也可以把祂外在，也可以把祂內在，在外成宇宙大光體，在宇宙時空中無所不在。回歸於身內成為耶穌的本體；三位成一體。可以當主也可以當客，光顯在外，耶穌可以認為「主」。也可認為外在的「客」――上帝。根據耶穌判斷而定論，若以「三位一體」觀，就沒有所謂主客之分別了。比如說，你的分身回到你家了，那你是主？還是分身是主？你說人是主，玄奘講本體是主人翁啊！你分身出去，那個才是主啊！你也可以把祂當客啊！從這裡分出去的叫客啊！其實；肉身是客塵，作客是短暫。「分身」是主，因「分身」出於「本心」。本心是永恆，是肉身的生命主宰。若把主客統一，即成為「天人合一」；「三位一體」了。
Buddhist scriptures state, "Buddha arises from the
consciousness." [37] Yet it also states, "All Buddhas are
born from Light." [38] Are not light and consciousness,
then, the same? Everything comes from our Root Self! Jesus
did not make a mistake when he saw light and thought of it
as God. We, too, can externalize the light or internalize
it. While externalized, it becomes the great Universal Light
Body, permeating the entire spatio-temporal universe. When
internalized within the body, it becomes the Root Self of
Jesus. The Holy Trinity becomes one entity. The light can be
the “master” or “subject” as well as the “guest” or
“object.” When light is manifested externally, Jesus may be
regarded as “master” or “subject,” and God can be considered
the external “guest” or “object.” According to Jesus’
judgment, and in view of the doctrine of the Trinity, there
may well be no distinction between subject and object. For
example, when our Divine Infinite Self goes to our hometown,
are we the master, or is our Divine Infinite Self the
master? We say the original person is the master, but
Xuanzang considers the Root Self to be the master! When our
“Fen Shen”- Divine Infinite Self exits our physical body,
then it is our “Fen Shen” that is the master or subject. But
we can also regard it as the guest or object. What is
separated and goes out from here is, after all, called the
“guest.” In truth, the physical body is "guest dust," and
visitors are, by definition, transient. The Divine Infinite
Self is the master or host, because it comes from the
Original Consciousness. The Original Consciousness is
eternal; it is the vital controller of the physical body. If
master and guest become unified, then Heaven and Earth, the
celestial and the physical, become one, and the Trinity also
merges into a single entity.
在古印度，或古埃及，宗教文化敬拜太陽。你如果本體顯發，不僅看到各種顏色形狀變化的光，通常顯光而凝聚形成太陽。因此；太陽――大日成為「本心」顯發的證明。解脫者的「分身」背後就有圓光。證明「本體」已解脫始有圓光。一切形上精神現象的發生直指「本心」。非標新立異，確是直接體會，亦不離經背道，必經得起考驗，以本心為尊，自心當本尊，本體作主，終有可能解脫之日。
In ancient India and ancient Egypt, both religion and
culture taught people to worship the sun. When our Root Self
manifests, not only can we see many different colors and
shapes of light, but we will see them combine and congeal to
form a sun. Therefore, the sun – the big sun - becomes
evidence of the manifestation of the Original Consciousness.
Behind the Divine Infinite Self of each liberated person is
a halo, proving that when the Original Consciousness has
been liberated, a halo will appear behind them. All
metaphysical and spiritual phenomena directly point to the
Original Consciousness. This is not a new theory, rather, it
is direct personal experience, which does not depart from
orthodox teaching, and can certainly withstand examination.
If we allow the Original Consciousness to reign supreme,
merge our own consciousness with that of our Original
Consciousness, and allow our Root Self to make all
decisions, we may one day be able to see ourselves
liberated.
維摩詰經說得好：直心是道場，深心是道場，菩提心是道場，解脫是道場，神通是道場，還是不離心。解脫，神通全依本心，以本心做道場，示現神通與解脫，不論佛經或聖經，全部指向本心。上帝的國在那裡？就在你心中！耶穌說的啊！法利賽人問上帝的國在哪裡？就在你心中啊！不在這裡，不在那裡啊！就在你心中啊！耶穌說的啊！所以你回歸本心吧！找到你本心的時候，你就了解諸法實相，明白宇宙生命的真相。
The Vimalakirti-Nirdesa sutra puts it aptly: “The straight
consciousness is a place of worship. The deep consciousness
is a place of worship. The bodhi-consciousness is a place of
worship. Liberation is a place of worship. Divinity is a
place of worship.” [39] In all of these places, there is no
departure from the consciousness. Liberation and divinity
are both contingent upon the Original Consciousness. Using
the Original Consciousness as the place of worship, we
manifest divine abilities and bring about our own
liberation. Whether we believe in the Buddhist scriptures or
in the Bible, they both point to the Original Consciousness.
Where is the kingdom of God? Right in our consciousness!
Jesus said so! The Pharisees asked, “Where is the kingdom of
God?” and Jesus answered, “The coming of the kingdom of God
does not come with your careful observation. Neither shall
they say, ‘Lo here!’ Or, ‘Lo, there!’ For behold, the
kingdom of God is within you.” (St. Luke 17:21) This is what
Jesus said! So we’d better return to our Original
Consciousness. When we find our Original Consciousness, we
will comprehend the true forms of all dharma and understand
the true reality of life in the universe.
維摩詰經裡所云：解脫者，以須彌之高廣納芥子中無所增減。須彌山王本相如故。而四天王忉利諸天不覺不知己之所入。唯應度者乃見須彌入芥子…。解脫者也能以神通現作佛身，或現辟支佛身…或現帝釋身…或現種種身…。或吃百香飯？維摩詰化成菩薩分身，那個菩薩是維摩詰的分身，然後去香積國取百香飯。帶九百萬菩薩再來，毗耶離城就有很多香飯的味道。精神變物質是解脫者的生命專利。你一旦解脫，就可以在你的客廳或房間裡，任何地方都可以隨著你的思想變化出來享受，透過人的生活方式表達吃喝玩樂，其實不是在於吃喝玩樂，而是表達生命的自由，生命的無限。隨心所欲無障礙，人、事、地、物…任何宇宙一切時空，包含十方三世。
As the Vimalakirti-Nirdesa sutra states, “For the liberated
can put the king of mountains, Sumeru, which is so high, so
great, so noble, and so vast, into a mustard seed. He can
perform this feat without enlarging the mustard seed and
without shrinking Mount Sumeru. Mount Sumeru remains in its
original spot, while the deities of the assembly of the four
Maharajas and of the heaven of the thirty-three Devas do not
even know where they are. Only the enlightened will see and
understand the putting of the king of mountains, Sumeru,
into the mustard seed.” [40] The liberated have the divine
ability to reveal themselves in the form of Buddha-bodies,
Pratyeka Buddha-bodies, Trayastrimsas-bodies, or various
kinds of bodies. Or they can eat “rice of the innumerable
fragrances?” Vimalakirti transformed his Divine Infinite
Self into a bodhisattva. The bodhisattva-incarnation of
Vimalakirti went to the universe Sarvagandhasugandha
(“Sweetly fragrant with all fragrances”) to eat the rice of
innumerable fragrances. When he came again with ninety
million bodhisattvas, the city of Vaisali was permeated by
the sweet perfume of that fragrant vessel of food. [41]
Turning spirit into substance is the vital privilege of the
liberated. Once we are liberated, we can, in our living room
or bedroom or anywhere, conjure up and create with our
thoughts all kinds of enjoyments and pleasures in our daily
life. In truth, the objective does not lie in merely
pleasure-seeking, but in expressing the total freedom of
life. The boundlessness of life enables us to follow our
hearts' desires without impediment or restraint, whether
from people, events, places, or objects. Any place in the
Universe, any point in space and time, including the ten
dimensions and the three eras, is available to us.
無障礙就是解脫，就是大自在。就是超越，就是自由，就是脫離一切束縛，不再受侷限。肉身受侷限，就以分身代表，五官意識可以投入分身。成立萬法唯識，一切法就由「識」產生流露，所以分身有神通，肉身沒有神通。肉身處處受障礙侷限，所以沒有神通，分身無侷限，無障礙就是神通！
No impediments or restraints mean complete liberation,
omnipotence. It means transcendence, total liberty, freedom
from any bondage or limitations. When the fleshly physical
body is hampered, then the liberated use their Divine
Infinite Selves to express themselves, projecting their five
senses and consciousness into their Divine Infinite Selves.
In doing so, they establish the principle of all dharma as
consciousness only, and that all dharma are naturally
manifested through consciousness. Thus, the Divine Infinite
Self has divine abilities which the physical body does not
possess. The physical body is everywhere hampered and
restricted, which is why it does not have divine abilities.
The Divine Infinite Self has no restraints or limits, and no
restraints or limits mean divine abilities!
宗教大師反對神通，甚至禁止談神通。可是「本心」的展現自然流露神通，大師禁談神通，如何解脫出離？經曰：解脫是道場。神通是道場。而宗教大師反神通，就是反對解脫。反對佛法！為反對而反對，如何超越生死？如何終極解脫！？《維摩詰經》十四章囑累品第一段話佛陀告訴彌勒菩薩言：「我今以是無量億阿僧祇劫所集阿耨多羅三藐三菩提法，付囑於汝，如是輩經於佛滅後末世之中，汝等當以神力廣宣流布於閻浮提，無令斷絕。」簡言之；必須用神通廣布流行，無令斷絕。大師道貌岸然禁止現代人講神通，豈非離經背道？踐踏佛法！？
Religious masters are against divine abilities, and they go
so far as to forbid discussion of divine abilities. But the
manifestation of the Original Consciousness naturally
entails the revelation of divine capabilities. If the
masters do not allow discussion of this topic, then how can
we be liberated and disentangled? The Buddhist sutra states,
“Liberation is a place of worship. Divinity is a place of
worship.” [42] Yet the religious masters object to divine
abilities, which means that they are against liberation,
against Buddhist doctrine! They object solely for the sake
of objecting. Well, then, how can life and death be
transcended? How can ultimate liberation be achieved? In the
first section of the Vimalakirti Nirdesa sutra, fascicle 14,
Zhu-Lei section, the Buddha told the Bodhisattva Maitreya,
"Now I entrust you with the dharma of the great wisdom, the
unexcelled, perfect enlightenment which has been attained
only after innumerable millions of billions of aeons, in the
same way as the scriptures were transmitted in the latter
days after the Buddha's demise, and enjoin you to preach and
propagate it with your divine power, so that it will not
terminate." In short, the doctrine must be disseminated and
kept in circulation by means of the divine abilities of
Maitreya, so that it will not come to an end and disappear.
The great masters put on their solemn demeanors and forbid
the people of today to talk about divine capabilities. Isn't
this tantamount to apostasy, to trampling Buddhist teachings
underfoot?
分身示現神通，很合乎現代化呵！亦符合廣宣流布，無令佛法斷絕。為何大師們要恥笑分身呢？所以求佛道是實實在在求真理，證佛果，不是力求如何綁自己。如何儀式，如何打坐、戒律、唸經、祈禱…？如何蓋廟？做功德。而是要求如何解脫！大師尚未解脫，以蓋廟做功德為正確之佛法？淪落於執「我相」等四相。蓋廟做功德是人道公益事業，非佛道解脫法門，亦非宗教目的。
Exhibiting the divine abilities through releasing one’s
Divine Infinite Self, or “Fen Shen,” is in harmony with
modern trends, and consistent with the propagation and
circulation of Buddha’s teachings so that they will not come
to an end. Why, then, do the masters deride releasing our
Divine Infinite Selves? To pursue the Buddha’s path is, in
actuality, to seek the “truest” truth and to bring to
fruition our potential to become a Buddha. It is not to
fretfully tie ourselves up with concern over how to perform
the rituals, how to sit in meditation, undertake the
precepts, recite the sutras, say the prayers, learn how to
build temples, or perform the rites of benefaction! Rather,
it is to seek out the way of liberation! The great masters
have not themselves been liberated, and so they take the
building of temples and the performance of the rites of
benefaction to be the correct Buddhist doctrine. Rather,
this is actually falling into obsession, into the abiding in
the notion of self, and the four delusions as well. Building
temples and performing rites of benefaction are enterprises
of public welfare, but they are not a way of liberation in
accord with the Buddha’s teachings, nor are they the
ultimate aim of religion.
《維摩詰經》弟子品：無利無功德是為出家。有為法者，可說有利有功德。夫出家者，為無為法，無為法中，無利無功德。因此；出家人應行無為法。導引信徒進入無為法。若僅著重致力於蓋廟做功德之有為法，猶如金剛經所云；凡是有為皆是虛幻，如夢幻泡影。佛陀教育千言萬論不離「真如自性」。教導眾生如何解脫，實現超脫六道輪廻之因果。一旦解脫出離三界，身在三界，心卻在三界之外，身心分與離皆無所障礙，始有無礙解脫境界，你看維摩詰表達得很瀟灑。來去自如，心不沾染。
The Vimalakirti-Nirdesa sutra, in the section on
discipleship, states, “No profit and no benefaction, this is
what becoming a disciple is about. In terms of our
conditioned existence, it may be said there is profit and
there is benefaction. But monks and nuns are supposed to
walk the path of an inactive, indeliberate existence, and in
such a mode of existence, there is no profit and no
benefaction. Hence, monks and nuns should practice inactive
existence, and guide the faithful into such a state as
well.” [43] If all we do is focus on building temples and
performing the rites of benefaction, then it smacks of what
is stated in the Diamond sutra: “All conditioned existence
is like a dream, an illusion, a bubble, a shadow…” [44] The
Buddha’s teaching consists of thousands and thousands of
words and discourses, but they never depart from the theme
of our true, all compliant, self-nature. They instruct all
living beings on how to attain liberation and transcend the
transmigration and causality of the six realms of karma.
Once liberated and let out of the three divided lines of
heaven, earth and human consciousness, the body may remain
in the three boundaries, but the consciousness is beyond
them. When the exit of body and consciousness are both
unimpeded, then we have attained the state of total
liberation. See how even a layman such as Vimalakirti can
elegantly expressed himself as coming and going as he
pleases, without his consciousness becoming tarnished.
心不沾染；其主題就是無礙啦！他入諸淫舍，示欲之過。入諸酒肆能立其志。至博奕戲處，輒以度人。受諸異道不毀正信。心不沾染，過而無痕，行而無跡，以邪相入正道。偏偏行正位者不能顯發阿耨多羅三藐三菩提心，「行正位者」是一板一眼，看起來很端莊，道貌岸然，滿口仁義道德，大慈大悲的裝模作樣，好像是上人君子那一種啦！
The main topic, the untainted consciousness, precisely means
“no impediments!” We can enter a house of lewd and lustful
pleasures to demonstrate the excesses of desire [fault of
libido]. We enter all taverns, but are able to make up our
own minds and maintain our resolve. We can often go to a
gambling den to enlighten people. We can be exposed to evil,
waywardness, and wickedness, and yet our right convictions
are not damaged. With a consciousness that cannot be
tarnished, we walk through life without any “traces” or
“tracks,” on the right path, but perhaps wearing a wicked or
depraved mien. On the other hand, those who are rigidly
upright and always taking the “correct” position cannot
reveal the mind of “anuttara-samyak-sambadhi.” These
moralists are scrupulous, methodical, proper in appearance
and solemn in demeanor. Their mouths are full of benevolent,
righteous, and moral injunctions as they act out the charade
of great kindness and mercy. Almost like they are
aristocrats!
行正位者，不能顯發菩提心…？為什麼「行正位者」不能顯發？因為優越感和執著心障礙住了本心。被大眾尊重的優越感造成偶像式的崇拜，而迷失本心。執著於自己的權威，我執於自認為是上上人，無上師，大法師，教主或大慈善家…終不能解脫。
Such people cannot manifest the bodhi-mind. Why not? Because
their superiority complex, egotism, and worldly attachments
have obstructed their Original Consciousness. Their
superiority complex stems from their public respectability,
which causes them to fancy themselves as idols to be
worshipped. This is how they lose their Original
Consciousness. They become firmly attached to their own
authority, to their blotted egos, with which they consider
themselves superiors, incomparable masters, great priests,
religious leaders, or philanthropists. Yet, in the end, they
fail to be liberated.
煩惱的人，維摩詰形容蓮花出於污泥。皇宮不能出生蓮花呵！所以行正位者，不能顯發阿耨多羅三藐三菩提心，煩惱的人容易起如來種，所以蓮花出於污呢！沾而不染（無礙）。佛陀以各種方便說表達如何把真如自性本心顯發出來？
Vimalakirti describes people suffering as lotus flowers
growing in mud. [45] Certainly, lotus flowers cannot grow in
palaces! Hence, the moralists and “correct-position takers”
cannot reveal the mind of peerless perfect enlightenment.
People who suffer and battle the daily battle of life can
easily raise the seed of our True, all-compliant,
self-natures and thus lotus flowers are grown in the mud!
Stained, but not tainted (no impediments)! The Buddha
employs all kinds of parables of speech to show us the way
to manifest our true, all-compliant self-nature and our
Original Consciousness.
不是一定要打坐，要吃素，要蓋廟，做功德！？佛陀蓋過廟嗎？佛陀建立醫院嗎？佛陀曾經以錢財資助人嗎？佛陀吃飯還要托缽，豈有錢財幫助窮人？佛陀教育宗旨在於顯發真如自性！佛陀如果生在現代，已經落伍了，跟不上時代，比不上現代化的大師法師，當然；蓋廟等善事都是好事，也是方式，也是信仰，對於解脫之道，生死超越無濟於事。如果有這種信仰的方式，也無礙啦！解脫之道不影響信仰，信仰亦不阻礙解脫之道。信仰歸信仰，解脫歸解脫。
We don’t have to sit in meditation, become vegetarians,
build temples, and perform charitable works! Did the Buddha
ever build any temples? Did the Buddha ever found any
hospitals? Did the Buddha ever help anybody financially? The
Buddha had to beg for his meals! How could he have donated
money to the poor? The aim of the Buddha's teachings is to
help us reveal our Essential Selves, our true, all-compliant
self-natures with whom we should comply! Were the Buddha to
be born in modern times, he would be considered backwards,
an anachronism, inferior to the modern grand masters. Of
course, charitable works such as building temples and
hospitals are good deeds, activities, and beliefs, but these
have nothing to do with the way of liberation and the
transcendence of life and death. If we feel we must express
our faith through charitable works, that’s fine too! The way
of liberation doesn't affect faith, and faith will not
affect the way of liberation. Faith is faith, and liberation
is liberation.
在信仰的同時，勿忘解脫，隨時隨地注意「本心」的靜動之變化。當本體起動時，敏感掌握自由意識之流露現象。解脫往往就決定於那一剎那間的現象變化而有所成就。
At the same time as we have faith, let us not forget
liberation. Let us always pay attention and be aware of the
stirrings within our Original Consciousness. When our Root
Self begins to awaken, we must become sensitive to and
develop the “phenomena” that will reveal themselves as a
result of our freed consciousness. Liberation is often
initiated and achieved in that flash of an instant, in that
split second in which we harness the changes in phenomena
revealed by our consciousness. |
