현각 스님의 금강경 강의 4

[운초(雲草)]

[현각스님]살아있는 금강경-제04강

Ⅳ.

( ~ ) but it doesn't matter. It's just only this moment. bang! very simple, so it's very simple. very simple. so Subhuti says "will people believe in this in the future?" and the buddha says "don't ask about the future. why are you asking about the future?" If someone gets this right now. bang! even if they understand it, do not supposed anyway, but they get something. that means they'll get it in the future. If you get it now, bang! you get it in the future. because pass, present, and future. It's the same point. bang! that's all. that's not difficult. so this last part of it actually more interesting. anyone who keeps a separate I, separate ego, separate personality, separate individuality can not be considered true bodhisattva. bodhisattva is without I. the nature of the bodhisattva, the nature of our fundamental nature, our true nature, our true self, our nature before thinking has no I, has no ego, has no separated individuality. It's the same nature, just like water. there's no separate H2O. even though there's water in this cup, and water in this cup, and water in this cup, it's not separate substance. H2O here, H2O here, H2O there, it's the same H2O. ok? so your fundamental nature and my fundamental nature, it's the same nature. that's all. so but anyone who is make separate nature can not be considered a true bodhisattva. so in this last section is very interesting.

"This is the reason why the tathagata always teaches this saying" this is probably unique in religion. "my teaching of the good law, my teaching of the dharma is like a raft." the buddha-teaching must be let go of. also non-dharma teaching should be let go past. so dharma is just like a raft. this teaching, this diamond sutra is just a raft. it's not better than you. it's not better than you. it's just like a raft.

so very famous Zen master, then there was very cold one day. and he was with his students. then freezing, freezing cold, nothing the burn. so he took the diamond sutra. he took the sutra and studied. you know, we taught we must have this diamond sutra. we must keep the sutra over the head. “don't put it on the floor, don't sit on the sutra, don't ah!, don't ah! write in the sutra.” something like that. but master was very cold. he is tearing the piece. ~찍! and put it in the fire, to make the fire. and then some one came us. "teacher, what are you doing? that's the diamond sutra. how can you do that diamond sutra? Are you craze?" and he said "I might be craze, but I'm also no longer cold either." so the diamond sutra is just a raft. it's just a vehicle. It's just a finger. pointing at this fundamentally empty nature. that's all. ok? so let him go. that he talks about. not just about diamond sutra, but this is whole teaching. the whole diamond sutra teaching is let him go of himself. let go of this idea of I. that's a teaching of the diamond sutra. a separate I, separate ego, let him go of I, let him go of this teaching too. ye? not this teaching, only let go of this teaching. that's all. and let go of even emptiness. Subhuti is attached this emptiness. and the buddha says "even let go of emptiness." so let go of everything. anyway you can't hold anything. you can't hold anything. so that diamond sutra is a vehicle. so that you see that. that's all. ok?

chapter seven.

(Section VII. Great Ones, Perfect Beyond Learning, Utter no Words of Teaching)

Subhuti, what do you think? Has the Tathagata attained the Consummation of Incomparable Enlightenment? Has the Tathagata a teaching to enunciate?

Subhuti answered: As I understand Buddha's meaning there is no formulation of truth called Consummation of Incomparable Enlightenment. Moreover, the Tathagata has no formulated teaching to enunciate. Wherefore? Because the Tathagata has said that truth is un-containable and inexpressible. It neither is nor is it not. Thus it is that this unformulated Principle is the foundation of the different systems of all the sages.

７ 無得無說分

須菩堤 於意云何 如來 得 阿耨多羅 三藐三菩提耶.如來 有所說法耶.須菩堤言, 如我解佛所說義 無有定法 名 阿耨多羅三藐三菩提,亦無有定法 如來可說.何以故. 如來所說法 皆不可取 不可說 非法 非非法,所以者何. 一切賢聖 皆以無爲法 而有差別.

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"Subhuti, what do you think? Has the Tathagata attained the Consummation of Incomparable Enlightenment? Has the Tathagata a teaching to enunciate?" did the buddha get 阿耨多羅三藐三菩提? "Subhuti answered: As I understand Buddha's meaning there is no formulation of truth called Consummation of Incomparable Enlightenment." 阿耨多羅三藐三菩提. "Moreover, the Tathagata has no formulated teaching to enunciate. Wherefore? Because the Tathagata has said that truth is un-containable and inexpressible. It neither is nor is it not. Thus it is that this unformulated Principle is the foundation of the different systems of all the sages."

so already the buddha in the previous chapter he told Subhuti to let go of dharmas, to let go of teachings, to let go of any kind of rule of religion and faster you should let go of non-dharma teaching. immediately like a raft. let go, let go of buddhist teaching, let go of any idea, let go of diamond sutra, let go of I my me, let go of all of it. very interesting. but Subhuti is very interesting. he still attached emptiness. everything is nothing, everything is nothing. so very interesting. one thing this 阿耨多羅三藐三菩提, this supreme what is called in English? "Consummation of Incomparable Enlightenment." this many kind of enlightenment we can get. ok? actually everyone get enlightenment everyday. If you eyes, nose, tongue, body, mind often many kind of enlightenment.

the dream your head, the dreaming on your dream ah! what's your old friend from your school, having your good time, your walking of the mountains, your listening to song from high school and there's your good friend in, he is appearing again although really die but there he is walking you get. when you wake up that's a kind of enlightenment. you wake up. you realizes the dream is not real. many kind of this so it's of seeing through reality. so I'd like a, Zen master Sungsan told story about someone in the dream who says where is my head? where is my head? where is my head? sometimes you have a dream. there's your dream. you dream, dream you have no head, or that you have no arm, or that you have no leg, or that you loose your family, or your car, or your house. and then you wake up and you had all the time, that's a kind of enlightenment. so very interesting. this 阿耨多羅三藐三菩提 is consider an enlightenment above all enlightenment. it's the highest, highest kind of enlightenment.

Subhuti says, very interesting, the Buddha asks him "what do you think? do you think that when I got enlightenment? ‘I got something.’ when I got enlightenment, I got something." you know, I like, nowadays even when I was western Zen students. they don't, they, they judge a teacher or they have something. or ‘they got something.’ we say this in English ‘they got something.’ we all says about someone who maybe, maybe didn't get a kind of insight, western people. we say ‘oh! ye, that people, ah! teacher, ah! they got something. they, they got something.’ we even say that. very interesting. even how in English we make this miss saying. oh! they got something. and then we judge a person is really enlightened. somewhat by teaches oh! they didn't really, they didn't get something. so this is saying I didn't get anything. to get really get enlightenment, you don't get something. you don't get something special power. so the buddha asks Subhuti that. so it's very interesting. we say cloud. that's a cloud. real enlightenment means we see that cloud. one more kids, one more children, ah! this cloud, cloud looks like a tiger, maybe like a elephant, maybe like a alligator, maybe like a pig, maybe like a bird. we think cloud is real. ~ like the ground. everyone think cloud is real. then you are old enough. you take an airplane into the cloud. I remember when I was kid, I watch the plane going into cloud. I saw that, wow! they're inside cloud. maybe it's a fussy and cute inside. I wonder what it's like. is in a big room? the cloud. but then you actually airplane get into cloud. it's not there, there's nothing there. It just water vapor. so before enlightenment it's like seeing a cloud, cloud is real. then attain this enlightenment seeing, there's no cloud. cloud is empty. so this buddhism is enlightenment seeing. no cloud, no cloud is real cloud. no cloud. that's this no enlightenment. it's real enlightenment. so many people think this enlightenment is something special. but buddha hits that. buddha is not something. enlightenment is not something. If it is a thing, it's not real enlightenment. my teacher said a best way that I ever heard. someone asks enlightenment. “oh! your mind of enlightenment. your mind before enlightenment and your mind after enlightenment, what was it?” and master Sungsan said “before I got enlightenment I saw sky is blue tree is green, but after I got enlightenment I saw that actually in truth the sky is blue tree is green.” It's very simple. so If you want understand what this means that Zen　master Sungsan　teaches is very to the point. what is enlightenment? the sound of that pan, and the sound of that piano, the feeling of the pan on my face. that's all. sitting here talking to you. that's all. It's not a thing. It's not a special separate thing. what are you doing right now? that's it. It's very simple. too simple.

next chapter 8. The Fruits of Meritorious Action.

now the previous chapter, chapter seven is about merit. how they make merit? people always looking merit. merit, merit, getting credit for something, getting merit, getting credit, getting merit, getting credit, getting paid for something, getting the right approval for something. people agreeing about what they did. people want credit. credit, merit, we all want it everyday. but the buddha has very interesting teaching about this. even you wish for merit. and everywhere not only in buddhism, you know daily lives we knew the nice for people. we expect some something back. If you do something nice for people, you expect something back. that's why Master Seosan(西山大師) said to monks. "If you accept charity(普施), you should accept it like sword in you. you should accept charity from people as if it's a sword going into you." don't accept like "ah! thank you." because it means probably they want something. that was Master Seosan.

So everybody want something. but buddha said in this teaching, in chapter eight "don't expect anything. because it's empty." anyway something will happen. but most people suffering is that they don't get what they want from what they give. very interesting. zen master Sungsan when he gives to dharma talks often in (high ~t?) in the Korean temple and specially in Los Angeles and Hawaii. he used to sit up there. he'll giving a talk, will be chanting before hand in when he is doing chanting, and then some 菩薩 be like, 차악! they come up, take this, take out this money, they put this money on the altar. 千圓, one thousand won, one thousand won, in the middle of his talk, in the middle of the talk. He would say "hey! look at this stupid people. all of your praying for your son get into Seoul national university, and only you put one thousand won on the altar. what do you expect?" ha! ha! ha! ha! ha! "It's all of your children get into Seoul national university. but you only put one thousand won on the altar. what do you expect?" very interesting. 'why he talk about me, right? oh! my goodness.' he take out more money. that's even more foolish. ha! ha! ha! ha! ha! so the buddha talks in this section of the diamond sutra about the emptiness of merit. the emptiness! actually getting your child into Seoul national university is small merit. it's a small merit. ye! in society it seems like a big thing. but in the buddha way looking at the universe is life after, life after, life after, life after. buddha sees this big view, many lives. so getting credit to get your kid into Seoul national university, that's a small merit. so let's look at it.

(Section Ⅷ. The Fruits of Meritorious Action)

Subhuti, what do you think? If anyone filled three thousand galaxies of worlds with the seven treasures and gave all away in gifts of alms, would he gain great merit?

Subhuti said: Great indeed, World-honoured One! Wherefore? Because merit

partakes of the character of no-merit, the Tathagata characterized the merit as great.

Then Buddha said: On the other hand, if anyone received and retained even only four lines of this Discourse and taught and explained them to others, his merit would be the greater. Wherefore? Because, Subhuti, from this Discourse issue forth all the Buddhas and the Consummation of Incomparable Enlightenment teachings of all the Buddhas.

Subhuti, what is called "the Religion given by Buddha" is not, in fact, Buddha-Religion.

８ 依法出生分

須菩堤 於意云何 若人 滿三千大千 世界 七寶 以用布施 是人 所得福德 寧爲多不. 須菩堤言 甚多世尊 何以故 是福德 卽非福德性 是故 如來說 福德多 若復有人 於此經中 受持乃至四句偈等 爲他人說 其福勝彼 何以故. 須菩堤, 一切 諸佛 及諸 不 阿耨多羅三藐三菩提法 皆從此經出. 須菩堤, 所謂佛法者卽非佛法

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<Subhuti, what do you think? If anyone filled three thousand galaxies of worlds with the seven treasures and gave all away in gifts of alms, would he gain great merit? Subhuti said: Great indeed, World-honoured One! Wherefore? Because merit partakes of the character of no-merit, (merit is empty.) "the Tathagata characterized the merit as great. Then Buddha said: On the other hand, if anyone received and retained even only four lines of this Discourse and taught and explained them to others, his merit would be the greater. Wherefore? Because, Subhuti, from this Discourse issue forth all the Buddhas and the Consummation of Incomparable Enlightenment teachings of all the Buddhas. Subhuti, what is called "the Religion given by Buddha" is not, in fact, Buddha-Religion.>

so material charity is empty. sorry. but it's true. material charity is empty. empty doesn't mean useless. empty doesn't mean pointless. empty doesn't mean vain or fruitless.(空不是虛妄). doesn't mean that. we say charity(普施) is empty. and we say the merit(功德), the virtue from charity, we say that is also empty. It doesn't mean vain or fruitless. doesn't mean that. it just mean you can't grab it, you can't hold it, you can't keep it, you can't measure it, just you can't expect, you can't smell it, you can't taste it. but everybody wants too. they want some good, good, good, good, oh! you're great. you're great. you're great. wow! you're wonderful. oh! now I will like you. it's very interesting.

there is a story of this monk. and he is very great monk, Master monk, everybody loves him, everybody wow! he is great monk in Japan. when he came out, you know, everybody nice clothing. you know, the Japanese style like, you know, silk, shining and very nice, you know, very nice sewing, and very beautiful, another you know, have a thing like this, like this. you know hold this little, put on his little shoes, put on his boots, and everyone like this silk, wear silk on his silk, rare beadsand silk, beads like this, coming around like this. very elaborate. and the people 차악! when he goes, 차악! 차악! 차악! great monk! and he came then they gives beautiful gift, lots of money, lots of prices, good foods, and everything. and he(master monk) didn't like that.

so one day he went ah! the professor who is the leader, he went the professor's house. he well instead broken clothing and he grow a beard, came out like this, his beard came out and he is very dirty, didn't wash he wear broken clothing, like this, you know, completely dirty and tore 찌이익, clothing tore, 찌이익, tore like this, you know, don't wash his face. and he went the professor's house. and the professor who is really loved Master monk. but the real Master monk supposed come at 8 o'clock for dinner. but this, this Master monk! he put himself poor looking and came to the door with this begging bowl like this. and he went, knock the door(tok, tok, tok, tok) and they open the door. and they said "what do you want?" and he said "I would like see professor Nikamato." or whatever. "I would like see professor Kokumuki." or whatever. and then they said "he is not here. he is very busy." and he said "I'm a, I'm a humble begging monk. I'm hungry and cold. please, do you have something to feed me?" and then they said "um, um! he is very busy right now. he cannot come here." he said "please, please, it's very cold outside. I'm very hungry and cold. will you please, please, please feed me. and please come into, have me for five minutes." "ok! come in" they brought him in house. "um, um! just sit over here, sit down. we bring him to just here. sit down, ok?" and he have a bad smell, and clothing's very dirty like this just sit here. and he sat there. and then professor Kokumuki came by. and "yes, what do you want?" "ah! I'm a very poor mink. I do not have temple. I'm very hungry. I'm very cold. I would like come to your house." "I'm having very great important people coming tonight. I'm do not have much time. I'm sorry. just eat little bit, eat this." "yes. yes." and he ate the food. and they all wait, they want this dirty begging monk leave. but he was the same Master monk. they didn't know. then he ate this food. 쩝쩝! 냠냠! 쩝쩝! "I'm sorry. I'm poor monk. I will go now." "yes. please, please. we have some people coming." and he left there. they cleaning there.

then he went outside. then he went the, bushels his clothing, and wash his face, nice clothing, put his hair back, bold head back like this. very kind and he came to the door, and knock the door(tok, tok, tok, tok) and he standing there, you know, as a great monk(he have his hands together). they open the door, then great monk's there. "wow! Master monk! Master monk!" you know, Japanese style, "とうちゃくする(the master monk is coming.), もしもし, ありがとう. ありがとうございます" and he is come in. then he came to the table. they said "Master monk! you must have best seat. you must have best. please, please, please. eat all this food. you know, in Japanese style, decorate a food with plants, put a little nut on beautiful saucer. four people carried the food. decorate a dish with flowers and put a little cherry on the top. decorate another thing and put on fish like this. you know, he sitting there eating. then suddenly he start eating, taking this food and he smiling start smooth clothing, take the food. he smiles, taking the food smooth the cloth. "oh! Master monk! what's wrong?" then he take the expensive 'sake' you know, given this he take it, dumps it on himself. "oh! what's wrong?" and he said I realize you're only feeding this nice clothing. you never want to feed me. you only want to feed 'this clothing'. you never want to 'this special person.' I came to this house one hour ago and you did not want feed me. now when I'm clean and wear this special clothing, you wand feed me and take care of me. so I think you really want feed this clothing more than me. because you're get more merit from feeding special Master monk. so I'm feeding this clothing. so he fix up the food. he feeding, smoothing here like this. oh! 차악! you know that. "wow! we're sorry!" you know, they hide in Japanese style "本当(ほんとう)に済(す)みません." all of that.

very interesting. many people expect some merit from something. but the buddha points out all merit is empty. all merit is empty. so if you serve the king or if you serve a buddha, the merit is empty. you can't keep it. you can't have measure it, you can't smell it. but there something there. that's all.

so "Great indeed, World-honoured One! Wherefore? Because merit partakes of the character of no-merit, the Tathagata characterized the merit as great." so If you attain that does merit is empty, then this merit is great. "Then Buddha said: On the other hand, if anyone received and retained even only four lines of this Discourse and taught and explained them to others, his merit would be the greater. Wherefore? Because, Subhuti, from this Discourse issue forth all the Buddhas and the Consummation of Incomparable Enlightenment teachings of all the Buddhas." "Subhuti, what is called "the Religion given by Buddha" is not, in fact, Buddha-Religion." so the three thousand galaxies, the three thousand galaxies of merit. getting into your son Seoul national university or Harvard is a kind of merit. but that merit changes and returned to nothing. but this is great kind of merit. great kind of merit is studying the Diamond sutra. which means studying on your mind. what am I? so the greatest merit is mind study. what am I? that is the highest merit. anyway it's empty. but that merit never changes.

next is chapter nine. chapter nine is very fast on. because it's about 阿羅漢(arhat) practice. this chapter is very simple. it's all about attainment of sravakas(聲聞) who are kind of Hinayana based on stages. Hinayana test all practice based on stages. so the buddha completely hits it. I'm gonna go through this very quickly. so

(Section Ⅸ. Real Designation is Undesignate)

Subhuti, what do you think? Does a disciple who has entered the Stream of the Holy Life(豫流果) say within himself:

Subhuti said : No, World-honoured One. Wherefore? Because "stream-entrant" is merely a name. There is no stream-entering. The disciple who pays no regard to form, sound, odour, taste, touch, or any quality, is called a Stream-entrant.

Subhuti, what do you think? Does an adept who is subject to only one more rebirth say within himself: I obtain the fruit of a Once-to-be-reborn(一來果)?

Subhuti said: No, World-honoured one. Wherefore? Because "Once-to-be-reborn" is merely a name. There is no passing away nor coming into existence. [The adept who realizes〕- this is called "Once-to-be-reborn."

Subhuti, what do you think? Does a venerable one who will never more be reborn as a mortal say within himself: I obtain the fruit of a Non-returner(不還果)?

Subhuti said: No, World-honoured One. Wherefore? Because "Non-returner" is merely a name. There is no non-returning; hence the designation "Non-returner."

Subhuti, what do you think? Does a holy one say within himself: I have obtained Perfective Enlightenment(阿羅漢果)?

Subhuti said: No, World-honoured One. Wherefore? Because there is no such condition as that called "Perfective Enlightenment" World-honoured One, if a holy one of Perfective Enlightenment said to himself "such am I," he would necessarily partake of the idea of an ego-entity, a personality, a being, or a separated individuality. World-honoured One, when the Buddha declares that I excel amongst holy men in the Yoga of perfect quiescence, in dwelling in seclusion, and in freedom from passions, I do not say within myself: I am a holy one of Perfective Enlightenment, free from passions. World-honoured One, if I said within myself: Such am I; you would not declare: Subhuti finds happiness abiding in peace, in seclusion in the midst of the forest. This is because Subhuti abides no where: therefore he is called, "Subhuti, Joyful-Abider-in-Peace, Dweller-in-Seclusion-in-the-Forest."

９ 一相無相分

須菩堤 於意云何 須陀洹 能作是念 我得須陀洹果不.須菩堤言 不也世尊 何以故 須陀洹 名爲入流 而無所入 不入色聲香味觸法 是名須陀洹.須菩堤 於意云何 斯陀含 能作是念 我得斯陀含 果不. 須菩堤言 不也世尊. 何以故 斯陀含名 一往來 是名斯陀含.須菩堤, 於意云何 阿那含 能作是念 我得阿那含 果不. 須菩堤言 不也世尊.何以故, 阿那含 名爲不來 而實無不來 是故名 阿那含. 須菩堤, 於意云何. 阿羅漢能作 是念 我得阿羅漢道不. 須菩堤言 不也 世尊. 何以故, 實無有法 名阿羅漢. 世尊 阿羅漢 作是念 我得阿羅漢道 卽爲著 我人衆生壽者. 世尊, 佛說我得無諍三昧 人中 最爲第一 是第一離欲阿羅漢. 世尊 我不作是念 我是離欲阿羅漢. 世尊, 我若 作是念 我得阿羅漢道世尊 卽佛說 須菩堤 是樂阿蘭那行者 以須菩堤 實無所行 而名須菩堤 是樂阿蘭那行.

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so this only is hitting something. this sravaka(聲聞) which is kind of class or a school or a kind of tradition of meditate. meditating people who at stages of meditation, stages of meditation. we have this now in Korea there is very famous group, groups of some 修鍊會, 某某 修鍊會, 某某山 某某修鍊會, or a kind of 某某禪院. where you go through levels of practice. first week if you do that first week if you pay one hundred and fifty dollars, two hundred dollars, you go to the first level. and if you come back for a next special course you go to the next level. another one is 某某某, another group. and if you become master level, if you do this, you do another course you become super master wizard level. so there are traditions that teach like that. that by a certain progression your meditation is measured. but Buddhism is not like that. at least not this. the ultimate vehicle of Mahayana and Zen. because you just enter through this store. bang! just that experience. just hearing that. just feeling that wind of pan, just that. that is the only level. your life of this moment. so it's very interesting. all this doing this is hitting this tradition of eval‎uating. so arhat(阿羅漢) that ah! Subhuti is part of, is this kind of great level of meditation. but it's trapped by that. it's trapped by that. but the true meditation that buddha talks about that true life is no stages.

now we gonna go chapter 10 stop. so this first chapter 9 is about Subhuti is experience of sravaka(聲聞), sravaka in Hinayana buddhism. chapter 10 is the buddhist career the buddha his career as a Bodhisattva. the Bodhisattva way, this sort of sravaka(聲聞) way is levels of advancement, levels of purity, levels of depth. but here chapter 10 is very interesting. It's the buddha path as a Bodhisattva before he became a buddha.

(Section Ⅹ. Setting Forth Pure Lands)

Buddha said: Subhuti, what do you think? In the remote past when the Tathagata was with Dipankara Buddha, did he have any degree of attainment in the Good Law?

No, World-honoured One. When the Tathagata was with Dipankara Buddha

he had no degree of attainment in the Good Law.

Subhuti, what do you think? Does a Bodhisattva set forth any majestic Buddha-lands?

No, World-honoured One. Wherefore? Because setting forth majestic Buddha-lands is not a majestic setting forth; this is merely name.

〔Then Buddha continued:〕Therefore, Subhuti, all Bodhisattvas, lesser and great, should develop a pure, lucid mind, not depending upon sound, flavour, touch, odour or any quality. A Bodhisattva should develop a mind which alights upon no thing whatsoever; and so should he establish it.

Subhuti, this may be likened to a human frame as large as the mighty Mount Sumeru(須彌山).

What do you think? Would such a body be great?

Subhuti replied: Great indeed, World-honoured One. This is because Buddha has explained that no body is called a great body.

10 莊嚴淨土分

佛告 須菩堤 於意云何 如來昔在然燈佛所 於法有所 得不不也 世尊如來 在然燈佛所 於法實無所得 須菩堤 於意云何 菩薩 莊嚴佛土不 不也世尊 何以故, 莊嚴佛土者 卽非莊嚴 是名莊嚴 是故須菩堤 諸菩薩 摩訶薩 應如是生淸淨心 不應住色生心 不應住聲香味觸法生心 應無所住 而生其心 須菩堤 譬如有人 身如須彌山王 於意云何 是身爲大不 須菩堤言 甚大世尊 何以故,佛說非身 是名大身.

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so very simple. buddha realization is no realization. in the previous thing, the previous chapter this hinayana style I become this, I become once returner, I become no returner, I become a something, I become something. that path. but here nothing. when the buddha is this Dipankara Buddha(燃燈佛) he had no attainment. so true attainment is no attainment. just return to what you are. that's attainment. as Jesus said same thing. If you enter the kingdom of heaven just become like child. this my little boy in my room today, my little 有髮上佐, cute little guy, Choi YunSang from CheongJu city, this guy is this big.(this mean he is short.) he came today. all dressed in white 모시(ramie clothes; clothes made of the ramie fabric.) little guy like this big. really amazing, total full up energy. he is my 有髮上佐. kind of like little 達磨像. and he is a, I given the name, 法性, dharma nature. and he is a total dharma. just running around. if I give something to eat then he eat it. ha! ha! ha! ha! ha! ha! when he eat chocolate it is coming his mouth, and ding! ding! ding! ding! dancing. totally amazing just become one which is situation. there is no practice he needs to become that way. he is just like what he is. that's all. so I said to him today 大道無門. he become my 有髮上佐 couple years I haven't taught many thing. to little kid what can I taught little kid. I give chocolate. he like it. that's enough. then I thought I teaching something. so great way is no the gate, this Chinese great character 大道無門. then I told 大道無門. then I said 大道無門! he said 大道無門. 大道無門! because when he open the door. then he open my door he said 大道無門! great way is no the gate. he ran out, the door slam, 大道無門! already he became great way is no the gate. so very interesting.

so very simple. this chapter 10 is very, very, very simple. the bodhisattva's realization is no special realization. that time people expected. if you are bodhisattva or buddha you could do magic thing. you could create a buddha world. just like people expect Jesus. if you like this, Jesus guy, you can do miracles. ye? this magic people not just in India, in Israel too. If you could if you are special, you really had special energy, magic, try some magic we want see magic, then we believe you. but here we says my realization is no special realization. and the bodhisattva's transformation is no special magic. that's not it. people expected magic. but he said it is not special magic.

someone ask zen master Sungsan in the talk. "ah! in America I think you can do some special magic. I heard enlightened people can do special magic." and Zen master Sungsan "ye". and the guys said "I will believe you If you show me special magic." and Zen master Sungsan said "ok! just before I ate some food, then I got energy. I can give you talk right now." and the guys said "that's not so magic." and zen master Sungsan said "everyday you do that. and you don't know that magic that is. you took this food this object you put in your body. you got energy and you can do something. that's my special magic." and the guy said "I don't understand." and zen master Sungsan said "who are you?" and the guy said "ah! I don't know. ah! I can not answer." and zen master Sungsan said "that's more my magic." so very interesting. this buddha magic is not some special make something.

the buddha continue "Therefore, Subhuti, all Bodhisattvas, lesser and great, should develop a pure, lucid mind, not depending upon sound, flavour, touch, odour or any quality. A Bodhisattva should develop a mind which alights upon no thing whatsoever; and so should he establish it." in the previous chapter, in chapter 9 we talk about no rebirth(不還生), no rebirth. you know before no rebirth, the goal is no rebirth. no rebirth. to the Hinayana practice in a sravaka(聲聞) no rebirth. you know, have a, once returner and no returner and nirvana case. but here rebirth is just preparation again reborn, again reborn, again reborn, again reborn, again, gain, the buddha was many times serving buddhas. that's how became a buddha.

so"Subhuti, this may be likened to a human frame as large as the mighty Mount Sumeru. What do you think? Would such a body be great? Subhuti replied: Great indeed, World-honoured One. This is because Buddha has explained that no body is called a great body."

you know, everyone Korean interested in this 몸짱, 몸짱, 몸짱. but soon disappear. soon disappear. this is not 몸짱. buddha says that's not impressive. some great body, some great amount of merit that's not so interesting. true, true amount of merit, true attainment is completely empty. just life after, life after, life after, life after, life after. this vow, this vow to save all beings. that's 진짜 몸짱, 마음 짱, 마음 짱, so that's this teaching is. before that the teaching chapter 9. this ideal is no rebirth. a goal in buddhism is not come back. cut everything, cut passion, cut desire, cut anger, cut, cut, cut, cut, cut, cut, cut. but very interesting. this is very interesting. life after, life after, life after, life after, life not loosing this vow. not loosing this vow. that's a greater. then a mountain, a body like a mountain. ok? Is have any questions about that? or and here today. no questions? ok! so this is very interesting. the point up into here is true merit, true merit is a mind that is charity for all beings. but is not expecting anything from that. and great functioning until this the sravakas(聲聞) until this kind of the meditation ideal this meditate to start everything. umh! umh! but a true buddha, a true Bodhisattva is not wishing for any reward, not wishing for any merit. because you can’t hold it anyway. but life after, life after, life after, life after, keeping this vow(誓願). which is also empty. to save all beings. so keeping that vow. will stop here chapter 10. and I ask everybody to, ah! look at the next five chapters before we meet again next week. and maybe have your good questions. thank you very much.

[연지]

고맙습니다.잘 듣고 있습니다.

[무량심]

현각 스님의 금강경 강의 4 동영상으로 잘 보고 듣고 있습니다.영어법문은 어려워서요.감사합니다.