Tri thân vô hữu tận,
Biết thân là vô tận
Vô sanh diệc vô diệt,
Không sanh cũng không diệt
Phi thường phi vô thường,
Chẳng thường chẳng vô thường
Thị hiện chư thế gian.
Thị hiện các thế gian
Giảng: Biết thân thể chẳng thể hết, hoặc chẳng hết,
tại sao?
Vì chứng được vô sinh pháp nhẫn.
Pháp thân của Phật chẳng có sinh, cũng chẳng có
diệt.
Chẳng phải thường, cũng chẳng phải vô thường, mà
tuỳ duyên thị hiện nơi tất cả thế gian
Chẳng thường là thường, chẳng không thường là
đoạn. Phật pháp chẳng đoạn chẳng thường, chẳng có chẳng không.
==
Sutra:
The Thus Come One’s Treasury of the Dharma Body
Universally enters the world.
Although it is present in the world,
Towards the world it has no attachments.
Just as reflected images do not come or go
Within clear, pure water,
You should know it is just the same way
With the Dharma body as it pervades the world.
With such freedom from defilement and attachment,
The body and worlds are both pure,
Still and clear just like empty space,
And all things do not have production.
They know the body does not have an end,
Is without production and without extinction,
Neither permanent nor without permanence
As it manifests throughout all worlds.
They dispel all deviant outlooks,
And open up proper views.
The Dharma nature does not come or go,
And does not attach to a self or what belongs to a self.
Commentary:
The Thus Come One’s Treasury of the Dharma Body, the Tathagata’s Dharma Body, Universally enters the world and is not apart from it. Although it, the Buddha’s Dharma body, is present in the world, towards the world it has no attachments. It’s not like we living beings in the world who are attached to this world, to “this body of mine,” and to “all of my possessions.’
Although the Buddha pervades the world, nonetheless he has no attachments to anything, Just as reflected images do not come or go within clear, pure water. By way of analogy, when there is something that can be reflected, the image appears in water that’s pure and when there is nothing to reflect there is no image. Yet it is certainly not the case that the reflected image come into the water, nor do they depart from the water.
And so, You should know it is just the same way With the Dharma body, which is like the reflected image, as it pervades the world, which is like the clear water. The same principle applies.
With such freedom from defilement and attachment--we should get free from defiled attachments and not linger and crave and forget to return, thinking this world is a land of happiness and a pleasure spot. It’s not. Don’t be defiles by attachment to this world, and then The body and worlds are both pure, still and clear just like empty space, and all things do not have production.
They, the Buddhas and Bodhisattvas, know the body does not have an end. They realize there is neither an end to the body nor no end to the body. Why not? It’s because they have been certified to patience with the non-production of dharmas, to the Buddha’s Dharma body which Is without production and without extinction. Since it’s not produced, how could it be destroyed? There has to be production for there to be extinction. Since there is no production there is no destruction, and so it is Neither permanent nor without permanence. For it to be permanent would be the doctrine of permanence, and for it to be without permanence would be the doctrine of annihilationism.
But the principle of the Buddhadharma is that of neither permanence nor annihilationism, neither being nor non-being, neither existence nor non-existence. The Buddha’s Dharma body is that way As it manifests throughout all worlds.
They dispel all deviant outlooks , all deviant knowledge and deviant views held by living beings, And open up proper knowledge and proper views on the part of beings. The Dharma nature does not come or go, and does not attach to a self or what belongs to a self.
--The Conduct of Manifesting Limits where there are no Limits
source:cttbusa- vạn phật thánh thành
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