현각 스님의 금강경 강의 6

[운초(雲草)]

[현각스님]살아있는 금강경-제06강

Ⅵ.

Section XIV. Perfect Peace Lies in Freedom from Characteristic Distinctions

Upon the occasion of hearing this Discourse Subhuti had an interior realization of its meaning and was moved to tears. Where upon he addressed Buddha thus: It is a most precious thing, World-honoured One, that you should deliver this supremely profound Discours. Never have I heard such an exposition since of old my eye of wisdom first opened. World-honoured One, if anyone listens to this Discourse in faith with a pure, lucid mind, he will there upon conceive an idea of Fundamental Reality. We should know that such an one establishes the most remarkable virtue. World-honoured One, such an idea of Fundamental Reality is not, in fact, a distinctive idea; therefore the Tathagata teaches: "Idea of Fundamental Reality" is merely a name. World-honoured One, having listened to this Discourse, I receive and retain it with faith and understanding. This is not difficult for me, but in ages to come-in the last five hundred years, if there be men coming to hear this Discourse who receive and retain it with faith and understanding, they will be persons of most remarkable achievement.

Wherefore? Because they will be free from the idea of an ego-entity, free from the idea of a personality, free from the idea of a being, and free from the idea of a separated individuality. And why? Because the distinguishing of an ego-entity is erroneous. Likewise the distinguishing of a personality, or a being, or a separated individuality is erroneous. Consequently those who have left behind every phenomenal distinctions are called Buddhas all.

Buddha said to Subhuti: Just as you say! If anyone listens to this Discourse and is neither filled with alarm nor dread, be it known that such an one is of remarkable achievement. Wherefore? Because, Subhuti, the Tathagata teaches that the First Perfection〔the Perfection of Charity〕is not, in fact, the First Perfection: such is merely a name.

Subhuti, the Tathagata teaches likewise that the perfection of Patience is not the perfection of Patience: such is merely a name. Why so? It is shown thus, Subhuti: When the Rajah of Kalinga mutilated my body, I was at that time free from the idea of an ego-entity, a personality, a being, and a separated individuality. Wherefore? Because then when my limbs were cut away piece by piece, had I been bound by the distinctions aforesaid, feelings of anger and hatred would have been aroused within me. Subhuti, I remember that long ago, sometime during my last past five hundred mortal lives, I was an ascetic practising patience. Even then was I free from those distinctions of separated selfhood. Therefore, Subhuti, Bodhisattvas should leave behind all phenomenal distinctions and awaken the thought of the Consummation of Incomparable Enlightenment by not allowing the mind to depend upon notions evoked by the sensible world-by not allowing the mind to depend upon notions evoked by sounds, odours, flavours, touch-contacts or any qualities. The mind should be kept independent of any thoughts which arise within it. If the mind depends upon anything it has no sure haven. This is why Buddha teaches that the mind of a Bodhisattva should not accept the appearances of things as a basis when exercising charity. Subhuti, as Bodhisattvas practise charity for the welfare of all living beings they should do it in this manner. Just as the Tathagata declares that characteristics are not characteristics, so He declares that all living beings are not, in fact, living beings.

Subhuti, the Tathagata is He who declares that which is true; He who declares that which is fundamental; He who declares that which is ultimate. He does not declare that which is deceitful, nor that which is monstrous. Subhuti, that Truth to which the Tathagata has attained is neither real nor unreal.

Subhuti, if a bodhisattva practises charity with mind attached to formal notions he is like unto a man groping sightless in the gloom; but a Bodhisattva who practises charity with mind detached from any formal notions is like unto a man with open eyes in the radiant glory of the morning, to whom all kinds of objects are clearly visible.

Subhuti, if there be good men and good women in future ages, able to receive, read and recite this Discourse in its entirety, the Tathagata will clearly perceive and recognize them by means of His Buddha-knowledge; and each one of them will bring immeasurable and incalculable merit to fruition.

14 離相寂滅分

爾時 須菩堤 聞說是經 深解義趣 涕淚悲泣 而白佛言 稀有世尊, 佛說如是甚 深經典 我從昔來 所得蕙眼 未曾得 聞 如是經. 世尊, 若復有人 得聞是經 信心 淸淨 卽生實相 當知是人 成就第一稀有 功德. 世尊, 是實相者 卽是非相 是故如來說名實相. 世尊,我今得聞如是經典 信解受持 不足爲難 若當來世 後五百歲 其有衆生 得聞是經 信解受持 是人 卽 爲第一稀有. 何以故. 此人 無我相無人相 無衆生相 無壽者相. 所以者何. 我相卽是 非相 人相 衆生相 壽者相 卽是非相. 何以故. 離一切諸相 卽名諸佛. 佛告 須菩堤 如是如是.若復有人 得聞是經 不驚不怖不畏 當知是人 甚爲稀有. 何以故. 須菩堤,如來說第一波羅蜜 卽非第一波羅蜜 是名第一波羅蜜. 須菩堤,忍辱波羅蜜 如來說 非忍辱 波羅蜜 是名忍辱波羅蜜, 何以故 須菩堤 如我昔爲歌利王 割截身體 於我爾時 無我相 無人相 無衆生相 無壽者相. 何以故. 我於往昔 節節支解時 若有我相 人相 衆生相 壽者相 應生瞋恨. 須菩堤, 又念過去 於五百世 作忍辱仙人 於爾所世 無我相 無人相 無衆生相 無壽者相. 是故 須菩堤, 菩薩 應離 一切相 發阿耨多羅三藐三菩堤心. 不應住聲香味觸法生心 應生無所住心, 若心有住 卽爲非住.是故, 佛說菩薩 心不應 住色布施. 須菩堤,菩薩 爲利益一切衆生 應如是布施 如來說一切諸相 卽是非相 又說一切衆生 卽非衆生.須菩堤, 如來是 眞語者 實語者 如語者 不誑語者 不異語者. 須菩堤, 如來所得法 此法 無實虛 須菩堤, 若菩薩 心住於法 而行布施如人入闇 卽無所見, 若菩薩 心不住法 而行布施 如人有目 日光明照 見種種色 須菩提當來之世 若有善男子善女人能於此經 受持讀誦 卽爲如來 以佛智慧悉知 是人 悉見是人 皆得成就 無量無邊功德.

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ok! chapter 14 "perfect piece lies in freedom from Characteristic Distinctions." this is very long chapter. but actually very simple. It means detachment from form, detachment from form, detachment from form. the form of your anger, the form of your fear, the form of your anything in your mind. everyone has a feeling, everyone has a emotion, everyone has a reaction, some memory, some idea, some prejudice, some belief, some understanding, some, something this means let it go. perfect piece means letting go of the form of what your carrying in your head. because it's not real anyway. ah, I'm read it very quickly. because it's very long teaching but its point is very very simple.

"Upon the occasion of hearing this Discourse Subhuti had an interior realization of its meaning and was moved to tears." Subhuti is so great free to realize. how liberating, how liberated. he already is, if he just lets go of concept in his head, if he just lets go of them, he is already free. and he is very great full. it's like whose let it a work, work hard job, work a day, twenty four hours a day work to earn money to become a rich man, and the buddha says "oh, here is your bank account. you have billion dollars in it already." it's like someone who thought their poor and the buddha shows them. "oh, by the way you already better than Bill Gates." oh, crying! great full. not that the buddha gave him the money, gave him anything, the buddha show them. "hey, stupid! look at the bank book. you are already free, you are already rich person. just let go of everything. It's already there." then oh, crying! gratitude.

"Where upon he addressed Buddha thus: It is a most precious thing, World-honoured One, that you should deliver this supremely profound Discours. Never have I heard such an exposition since of old my eye of wisdom first opened. World-honoured One, if anyone listens to this Discourse in faith with a pure, lucid mind, he will there upon conceive an idea of Fundamental Reality. We should know that such an one establishes the most remarkable virtue. World-honoured One, such an idea of Fundamental Reality is not, in fact, a distinctive idea; therefore the Tathagata teaches: "Idea of Fundamental Reality" is merely a name." so let go of all. an idea of Buddhism, idea of dharma, let it all go, put it all down. already you have everything. already your mind is complete. that's wisdom. it's not something you get. wisdom is not something you get. it's something you already have. very simple. very subversive. you don't need god for it. you don't need buddha for it. you already are it, stupid!

"World-honoured One, having listened to this Discourse, I receive and retain it with faith and understanding. This is not difficult for me, but in ages to come-in the last five hundred years, if there be men coming to hear this Discourse who receive and retain it with faith and understanding, they will be persons of most remarkable achievement. Wherefore? Because they will be free from the idea of an ego-entity, free from the idea of a personality, free from the idea of a being, and free from the idea of a separated individuality. And why? Because the distinguishing of an ego-entity is erroneous. Likewise the distinguishing of a personality, or a being, or a separated individuality is erroneous." you don't need a shrink to take away your psychological problem. why? because they don't exist. your fear, your anger, your ignorance, you don't need a religion to take it away. all of process, all of religion, because it's not there. already it doesn't exist.

"Likewise the distinguishing of a personality, or a being, or a separated individuality is erroneous. Consequently those who have left behind every phenomenal distinctions are called Buddhas." who have left behind all phenomenal distinctions are called Buddhas. good and bad put it down, that's buddha. right and wrong put it down, that's buddha. pure and impure put it down, that's buddha. good and bad put it down, that's buddha. buddha and not buddha put it down, that's buddha. putting it down. already you are complete. already you are, fundamental nature doesn't need anything. it's already complete. as it is, it's like space. how can you say need something to be complete. you are already complete as it is. that's all. it just has you realize that are your life. (if) you realize that, that's complete.

"Buddha said to Subhuti: Just as you say! If anyone listens to this Discourse and is neither filled with alarm nor dread," it's amazing. If you can hear that teaching and now be fright down ~, not be scared ~. it's scary to some people. that there's that teaching, that's not a teaching. everyone wants to hold on to something. hu, hu, hu, higher to hold on to religion, my god, my belief, any church, my dogma, my theology, my ah! now they hear about teaching. that is not a teaching. separate some other teachings. it's not that. so some people get nervous, some people get worry. so if you can hear this teaching and it doesn't fright out, it doesn't worry you. because some people can get worry. oh, then everything is empty. then nothing, then, then I don't need do anything. I don't need care about anything. I don't need make effort. no, it's not that. if you can hear this teaching and not fall into that. not attached emptiness. you are a person of great merit and great karma. it means you have make a great karma. you have some insight already from previous life, maybe into this.

"Wherefore? Because, Subhuti, the Tathagata teaches that the First Perfection" you know, the first paramita, the first 波羅蜜, 布施, it's not the first perfection. "such is merely a name." so don't worry about anything. just put it down, just put it down, and do it. when you see the sky, the sky is blue. when you see tree, tree is green. when you hear that pan, hear that pan, uhm! that's all. that's your life. you don't need any special understanding of it in order to function. just see, just smell, just hear, just taste, just touch, just think as it is. that's already enough. but everyone wants to hold on something. to get through their life, to get relief. some religion, some belief system, some dogma, some ideology, some practicing.

"Subhuti, the Tathagata teaches likewise that the perfection of Patience is not the perfection of Patience: such is merely a name." it's beautiful story. and I'll say it very quickly. ah, the buddha talks about past life, about his own patience mind. he was a, he was a 修行者, In his past life before become a buddha call "kshanti(修行者)". and he was, he was out in the forest meditate. and just their king out there with all his beautiful women. who were with him just airing, had like twenty wives, you know, had all this food, around, you know, in the forest playing and dancing and having a party. and the king felt a sleep and the women saw the wonderful handsome monk meditating in the forest and they came up to him, and study talking to this wonderful handsome monk. and he was "kshanti". and he study talking them about patience, perseverance really, perseverance, endurance and when he was talking to them, teaching them, they all very happy. and the king wake up and he saw this and got very jealous. he saw this beautiful handsome monk talking to this women and he got very jealous. and he said "ok, you teach perseverance, you teach endurance, how about cut off your nose, how about cut off your ears, how about cut off your lips, how about cut off your arms, how much endurance do have now?" and the buddha just wants to sit. and the guy cut off his nose, cut off his ears, cut off his lips. then the buddha don't moves. and he pity on it.

"When the Rajah of Kalinga mutilated my body, I was at that time free from the idea of an ego-entity, a personality, a being, and a separated individuality. "

like Jesus being bitten before hang on the cross. "Wherefore? Because then when my limbs were cut away piece by piece, had I been bound by the distinctions aforesaid, feelings of anger and hatred would have been aroused within me. Subhuti, I remember that long ago, sometime during my last past five hundred mortal lives, I was an ascetic practising patience. Even then was I free from those distinctions of separated selfhood. Therefore, Subhuti, Bodhisattvas, Bodhisattvas, Bodhisattvas, Bodhisattvas, all of you Bodhisattvas should leave behind all phenomenal distinctions" (leave behind your idea of yourself) " and awaken the thought of the Consummation of Incomparable Enlightenment (how?) by not allowing the mind to depend upon notions evoked by the sensible world" that means don't dependent upon any thinking that arises in your mind. good thinking, bad thinking, sad thinking, excited thinking, worried thinking, nervous thinking, anxious thinking, buddha's thinking, christian thinking, female thinking, Korean thinking, American thinking, any thinking don't rely on it, don't believe it's real. cause it ain't real. but not a health strong is. it passes. but when you believe it's real you make separate thing. I'm the only do understand it. you don't. you made separated individuality. so you can not endure suffering in this world.

"by not allowing the mind to depend upon notions evoked by sounds, odours, flavours, touch-contacts or any qualities. The mind should be kept independent of any thoughts which arise within it." bum! the sixth patriarch heard this line. the sixth patriarch heard this line. bum! got enlightenment. 慧能 heard this that sentence. The mind should be kept independent of any thoughts that arise within it.(應生無所住心; 應無所住而生其心) if you need then wright down anyone saw and put it on your bedroom wall wright down one more sentence from this you can. I don't call you do that. some people like that style. just that sentence. that this is most important sentences in the whole sutra. the most important teaching in the whole sutra. many people read this line or chant this line, and bum! got enlightenment. this is the whole teaching of the sutra. the whole teaching of the sutra is that The mind should be kept independent of any thoughts that arise within it. mind don't touch, any sort that arises in your mind. just don't touch it, just don't dependent on it, don't grab it, don't attach to it, and you are free. leave it alone, don't attached any thinking which arises in your mind. the sixth patriarch heard this line and somewhat chant this, bum! he got enlightenment. that's all. "If the mind depends upon anything it has no safe or sure haven." If your mind depends upon anything, If you hold any sort, any feeling, any emotion, any memory, if you hold anything, if it tung! grab anything, you are no longer safe, you are exposed to suffering, your own suffering. it's amazing.

"This is why Buddha teaches that the mind of a Bodhisattva should not accept the appearances of things as a basis when exercising charity." that's why the buddha teaches don't expect get anything good back. "Subhuti, as Bodhisattvas practise charity for the welfare of all living beings they should do it in this manner." don't attache to wether you thank or not for your hard work. don't attach. if you practice charity, true charity, it's not giving. we say it's giving. but actually just means you connect with someone else. but the many, "ah, thank you for", bum! you dead, because maybe they will. but maybe they will be or not. and probably they want for your suffer, by the way you are get kind of some suffering. so don't dependent on any expectation of charity mind. charity not just money giving mind. charity doing something, helping someone. ok? very simple. very clear teaching. don't attaches anything arises in your mind. very simple.

"Subhuti, the Tathagata is He who declares that which is true; He who declares that which is fundamental; He who declares that which is ultimate. He does not declare that which is deceitful, nor that which is monstrous. Subhuti, that Truth to which the Tathagata has attained is neither real nor unreal." the teach, the truth that the buddha attained, the truth that you attained. when you hear that or saw going of outside, the pan that truth you hear. it's not real and it's not unreal. just hear, just see, just smell, just touch. "Subhuti, if a bodhisattva practises charity with mind attached to formal notions he is like unto a man groping sightless in the gloom; but a Bodhisattva who practises charity with mind detached from any formal notions is like unto a man with open eyes in the radiant glory of the morning, to whom all kinds of objects are clearly visible." that's like Mother Teresa or Mohandas Gandhi or your mothers, your mother. how much your mothers did for you to bring you into this world. the pain risking that, the suffering, no private time to themselves, can not even eat a meal, got a food put in your stupid mouth. wipe your shit on your ass. never ask for thanks. If the mother ask for thanks, never raises this child. that's a true 菩薩(bodhisattva). "Subhuti, if there be good men and good women in future ages, able to receive, read and recite this Discourse in its entirety, the Tathagata will clearly perceive and recognize them by means of His Buddha-knowledge; and each one of them will bring immeasurable and incalculable merit to fruition." that just means buddha sees buddha, means buddha sees buddha that's all. buddha sees buddha. how do I know that? how can I prove that? buddha sees buddha. how do I prove that? bang! like that. all of you heard that, all of you saw that true your eyes. buddha sees buddha, everyone saw. everyone saw this same experience. everyone saw, hears that outside. buddha sees buddha. very simple. so when you hear that and I hear that. buddha sees buddha. buddha sees buddha. beautiful teaching, this buddha nature, your experience (of it) and my experience (of it) is same experience. we have this same experience, the same moment, the same sound. if you want to be stupid about it. that means buddha saw buddha.

Section XV. The Incomparable Value of This Teaching

Subhuti, if on the one hand, a good man or a good woman performs in the morning as many charitable acts of self-denial as the sand-grains of the Ganges, and performs as many again in the noonday and as many again in the evening, and continues so doing throughout numberless ages, and on the other hand, anyone listens to this Discourse with heart of faith and without contention, the latter would be the more blessed. But how can any comparison be made with one who writes it down, receives it, retains it, and explains it to others!

Subhuti, we can summarise the matter by saying that the full value of this Discourse can neither be conceived nor estimated, nor can any limit be set to it. The Tathagata has declared this teaching for the benefit of initiates of the Great Way; he has declared it for the benefit of initiates of the Supreme Way.

Whosoever can receive and retain this teaching, study it, recite it and spread it abroad will be clearly perceived and recognized by the Tathagata and will achieve a perfection of merit beyond measurement or calculation-a perfection of merit unlimited and inconceivable. In every case such an one will exemplify the Tathagata-Consummation of the Incomparable Enlightenment. Wherefore? Because of doctrines involving the conception of an ego-entity, a personality, a being, or a separated individuality, are unable to accept, receive, study, recite, and openly explain this Discourse.

Subhuti, in every place where this Discourse is to be found the whole realms of Gods, Men and Titans should offer worship; for you must know that such a place is sanctified like a shrine, and should properly be venerated by all with ceremonial obeisance and circumambulation and with offerings of flowers and incense.

15 持經功德分

須菩堤 若有善男子善女人初日分以恒河沙等身布施 中日分 復以恒河沙等身布施如是無量百千萬億劫 以身布施 若復有人 聞此經典 信心不逆 其福勝彼 何況書寫受持讀誦 爲人解說 須菩堤,以要言之 是經有不可思議 不可稱量 無邊功德, 如來爲發大乘者說 爲發最上乘者說. 若有人 能受持讀誦 廣爲 人說 如來 悉知是人 悉見是人 皆得 成就不可量 不可稱 無有邊 不可思議 功德.如是人等 卽爲荷擔如來 阿耨多羅三藐三菩提, 何以故 須菩堤,若樂小法者 著我見人見衆生見壽者見 卽於此經 不能聽受讀誦 爲人解說. 須菩堤, 在在 處處 若有此經 一切世間 天人阿修羅 所應供養 當知此處 卽爲是塔 皆應恭敬 作禮圍繞 以諸華香 而散其處.

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chapter 15 'The Incomparable Value of This Teaching'

again this just likes previous chapter. before become a monk the greatest merit, the greatest thing in the world was becoming a monk. It is the greatest thing still. If you practice, if you attain it, if you attain a moment of this, that's great. but the buddha saying here in Mahayana buddhism, ye, that Hinayana style is not bad not good. but great merit is you get this teaching. that is the greatest. what you have hair, don't have your hair. that is the greatest merit. that is the greatest buddha, dharma, sangha. ok? very simple.

"Subhuti, if on the one hand, a good man or a good woman performs in the morning as many charitable acts of self-denial" getting up at morning three thousand bows, then give your own money away, then clean the temple, or then going give to poor people, then give blood in the afternoon. that's great merit. but actually if you get even four lines of this teaching. what is pointing at. if you get that experience. that very clear experience which means moment. if you attain this moment, if you see clearly, smell clearly, taste clearly, touch clearly, this moment and see that fundamentally empty, that is not good bad, pure impure, near far, Buddhist Christian, male female, Korean American, if you get that, that's better than simply becoming a monk. then the second paragraph is very interesting.

"Subhuti, we can summarise the matter by saying that the full value of this Discourse can neither be conceived nor estimated, nor can any limit be set to it." that's amazing. the value of this teaching. you can estimated. It's so great. not great like "wow, ah!" it's so awesome. it's like space. it's so fundamentally huge. that it can't be measured. that's all.

and then the bottom, "In every case such a person who gets this teaching will exemplify the Tathagata-Consummation of the Incomparable Enlightenment. Wherefore? Because of those who find consolation in limited doctrines" interesting. "those who find consolation in limited doctrines." this is good, this is bad, this is pure, this is impure, this is right, this is wrong, this is good, this is bad, if you do this, if you go to heaven, if you do that, you go to hell. watch. "those who find consolation in limited doctrines." limited because it can only be like this. if you believe this, believe it. if you don't, you go this. that's limited. it's not, it's not universal value. if you in that box universal function, according to that box. if you're outside that box, that Christian box, that a republican box, that American style box, that modern box, that 進步的(radical) box, that progressive box, that 保守的(conservative) box, if you in this limited you function like this, this means, his, this, bad this, good this, that's call the limited doctrines. so limited doctrines. it's limited to itself.

Wherefore? Because of Subhuti, those who find consolation in limited doctrines involving the conception of an ego-entity, a personality, a being, or a separated individuality, are unable to accept, receive, study, recite, and openly explain this Discourse." so people who expect their religion in a limited form from whom their religions 'this and not that'. in buddhism there's no thing there is 'this and not that.' this is buddhist thing. this is not buddhist thing. this kind of action is good for buddhists. this kind of action is not buddhist. Buddhism doesn't the function that way. It's a universalist teaching. it embraced all. so if you have understood even that much, even that point, that way. you don't have to that PhD on it. but you get it. that make a little sense. it doesn't limited way looking at spiritual life. and that, there is this universal way, this beyond good and evil, that's beyond Buddhist or Christian or anything. if you get even a, even a grain, even a mustard seed amount. if you go oh, man! make sense. bum! your merit is unbelievable. why? because you can understand that. just that first time you hear it. It, that make sense to you even a little bit right now. even a little bit that means previous lives, previous lives, previous lives, previous lives, previous lives you have study this teaching. you can't get it in one sitting. He said if you some part of this, ha! this kind of make little bit make sense. actually look at other teachings is in just little box, very narrow mind. if you get that, that much the buddha said here. It means you have make great merit in past lives. it means you already done some practicing. it's very simple stupid way you can do this. if you see, you know, I just meet Hongkong about a week ago, this child, it's really good at math(mathematics). seven years old. and the kids already doing algebra. and I ask him, "wow! how do you know?" they said "I don't know, everytime I here some new mathematical teaching a rule. it just make sense. I don't think about, I just." the little kids "I don't know. I kind of, when I teacher said, I kind of feel like a, I already kind of learned already somewhere." past life, past life, past life, past life. It's like Mozart pops out. bum! the violin. ah, actually wasn't the violin but the harpsichord, the keyboard. that's the Buddhist said about that. so this is make sense to you, congratulations! you have been practice for many life times. that is in itself not good not bad.

"Subhuti, in every place where this Discourse is to be found the whole realms of Gods, Men and Titans should offer worship; for you must know that such a place is sanctified like a shrine, and should properly be venerated by all with ceremonial obeisance and circumambulation and with offerings of flowers and incense." that means that better than a holy temple, better than a holy place, better than a holy pilgrimage location, better than some Stupa(塔) or Pagoda(塔) or 八萬大藏經, better than that is one moment when you go, "aha!, that's make sense. I don't completely get it. but this!" that is holy spot. the, wherever holy place a mind can go "aha! this view seems right." bum! that's a holy, that's a truly holy place. because look at the world how many people can do that? how many people can do that? how many people look beyond their little religion box. their little Korean mental box, their little American mental box, their Grand National Party mental box, their, ah, what's the other one? Grand National Party mental box, their conservative mental box, whoever can go outside that and see this 宇宙的眞理(cosmic truth), It heard this universal truth. that good and bad can not touch, anyone who can rise that conception, that's the holy act. because it so rare. it's impossible. who is doing that? turn on the news, no one is. a specially in religion, so this sutra is pointing to that. that act is when your mind goes, "ha!" in all creature activity, that's rare. this course aren't, dogs, a cats, a fishes aren't. if you can do that, that spot is worthy of respect.

Section XVI. Purgation through Suffering the Retribution for Past Sins

Furthermore, Subhuti, if it be that good men and good women, who receive and retain this Discourse, are downtrodden, their evil destiny is the inevitable retributive result of sins committed in their past mortal lives. By virtue of their present misfortunes the reacting effects of their past will be thereby worked out, and they will be in a position to attain the Consummation of Incomparable Enlightenment.

Subhuti, I remember the infinitely remote past before Dipankara Buddha. There were 84,000 myriads of multi-millions of Buddhas and to all these I made offerings; yes, all these I served without the least trace of fault. Nevertheless, if anyone is able to receive, retain, study, and recite this Discourse at the end of the last〔500-year〕period he will gain such a merit that mine in the service of all the Buddhas could not be reckoned as one-hundredth part of it, not even one-thousandth part of it, not even one thousand myriad multi-millionth part of it-indeed, no such comparison is possible.

Subhuti, if I fully detailed the merit gained by good men and good women coming to receive, retain, study, and recite this Discourse in the last period, my hearers would be filled with doubt and might become disordered in mind, suspicious and unbelieving. You should know, Subhuti, that the significance of this Discourse is beyond conception; likewise the fruit of its rewards is beyond conception.

16 能淨業障分

復次須菩堤 善男子善女人受持讀誦此經 若爲人輕賤是人先世罪業應墮惡道 以今世人 輕賤故 先世罪業 卽爲消滅 當得阿耨多羅三藐 三菩堤.須菩堤, 我念過去 無量阿僧祈劫 於然燈佛前 得値八百四千萬億那由他諸佛 悉皆供養承事 無 空過者. 若復有人 於後末世 能受持讀誦 此經 所得功德 於我所供養諸佛功德 百分不及一, 千萬億分 乃至 算數比喩所不能及. 須菩堤, 若善男子善女人 於後 末世 有受持讀誦此經 所得功德 我若 具說者 或有人聞 心卽狂亂 狐疑不信.須菩堤,當知是經 義不可思議 果報亦 不可思議.

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Section XVI. Purgation through Suffering the Retribution for Past Sins

ok, chapter 16. chapter 16 is very simple. so very simple point. we can this very quickly. chapter 16. you have to understand in the Theravada[Hinayana] view, the Hinayana view, in the original Buddhism view until this sutra came out. they believe that karma that you have, karma that you have it's many life times and it takes many life times to get rid of it. and you get rid of it in stages. you are ones returner, you know, you call the, they say you have three more rebirth. then two more rebirth. then one more rebirth. then no more rebirth. then nirvana. stages, stages, stages, stages, stages. but very interesting point here.

the buddha says here in this section "Purgation through Suffering the Retribution for Past Sins" the point of this paragraph is karma can disappear in one moment, bang! karma does not disappear in stages. it's not like a big object. that goes in stages like a ice cube, like a big huge iceberg. that takes days and weeks and months and years to melt down, melt down, melt down, melt down. this says in one moment, bang! when you heard that, there is no karma, there is no karma. very interesting. It's not stages in one moment. we all attained this same moment, same mind for one moment, no karma.

"Furthermore, Subhuti, if it be that good men and good women, who receive and retain this Discourse, are downtrodden, their evil destiny (or the heavy karma) is the inevitable retributive result of sins committed in their past mortal lives. By virtue of their present misfortunes the reacting effects of their past will be thereby worked out, and they will be in a position to attain the Consummation of Incomparable Enlightenment." so if you see your karma is empty, if you see your karma is empty, karma is gone in a moment. your evil karma, your heavy karma, your sad karma, your angry karma, your confused karma, your anxious karma, your nervous karma, your desire karma, your fear karma, if you realize in one moment, that is empty. tick! it's gone. that's all. so in other words, a lot of people blame their karma on other people. there's whole countries that do that in this world. there's whole countries that do that in this world. there's all countries. A very easy example will be something like North Korea who says "our situation is only because Japanese and America and, and, and maybe, that's all. that's why we having a hard time. not anything else. we have everything's ok! but they made this problem. therefore." that's or many country in the middle east do that. we have a bad situation because those people do something some years ago. ye, maybe that's true in sone way, of cause. but that's not a true understanding of the nature, of the karma. so karma is I make something I get something, I make something I get something. that is 自業自得. that is 自業自得. in Judaic or Christian tradition you sow, ah, ah, you reap, you reap, you harvest what you planted. the thing that you are harvest thing it's only what you planted. it's not a, remember that person present say you're harvest what Mr. Johns sowed. It says you harvest what you reap. It says you harvest what you sow(*reap). oh, I got to go get over the jetlag very quickly. very simple. so that's the effect of the karma. very simple. in the Judaic or Christian tradition, in the Buddhist tradition it's the same. so if you insight into that, already your karma disappear. something the effect of your karma somehow disappear, somewhat. so anything that your experience in this life, anything that your harvest thing, that your harvest thing, that your experiencing thing, the good thing or bad thing, (~), the difficult things and easy things, the sad thins and a confusing thing, that thing that experiencing now, it just a fruit. that you planted before. so instead blaming someone else, some other country, some other race(ethnic group), some other group, instead blaming that, if you see that, then your difficult situation now just burns that away. it just burns that away. it just burns that away. that's all. but when people blame outside themselves then they make more, you just planting more, you not overcoming it. planting more. so don't believe me, turn on the TV. tick! and see that how that is. the peoples and countries and religions and belief systems that have that mind, you see the only making more of it. but the amazing buddha's teaching is no touch, no touch, no touch. someone try to burned down this temple in 1996, we didn't run down the hill and burn down the one of their buildings. no touch, ah! we look at this, ah! maybe all practice make some mistake, we must practice harder. now already ten years no one burn the temple again. ha, ha! so this words. so very interesting. If you see that karma you haven't this like, don't blame anyone for it. just accept, and already you are free it yet. you letting it go. you are already letting it go. letting it go means making it less. and it happens not in stages like Hinayana next life, and then next life people this, and then next life, and become a once returner, twice (continuously), stages of lives, no! in one moment. in one moment this no karma. bang! no karma that moment. very simple.

so "Subhuti, I remember the infinitely remote past before Dipankara Buddha. There were 84,000 myriads of multi-millions of Buddhas and to all these I made offerings; yes, all these I served without the least trace of fault. Nevertheless, if anyone is able to receive, retain, study, and recite this Discourse at the end of the last〔500-year〕period he will gain such a merit that mine in the service of all the Buddhas could not be reckoned as one-hundredth part of it, not even one-thousandth part of it, not even one thousand myriad multi-millionth part of it-indeed, no such comparison is possible." If you get that point, if you get the teaching point. that this is fundamentally your karma is empty. your thinking is empty. your desire is empty. your anger is empty. your ignorance is empty. If you get that, that's better than serving buddha in millions of years. It's that amazing teaching is doing. it's not a saying become a slave to buddhism, become a slave to ritual, become a slave to practicing, become a slave to that.

I remember this monk, friend of nine, his teacher is very great monk, he said, he said to other his master monk. oh, my teacher is great. he never missed one 結制 in 45 years. he never missed one 冬安居, one 夏安居 in 45 years. he never missed 結制. and in middle, in middle of the 結制 too. he never missed one day of one 結制. he still is practicing everyday. he said to other master monk. that's my teacher. he is great. he never missed one hour of one 結制. he is great. that's a great. that is a diamond. master monk. my teacher never missed one practice. and the master monk said I'm sorry to hear that. I'm sorry to hear your teacher hasn't yet realize. bang! that. "so he should do another one, another 結制. I'm sorry to hear that." so it's not the form of doing 結制. it's a the form of this tick! that's another one. I do this tick! that's another one. I'm this level, this, this person, this not that. that's already hell. it's already suffering. that's already not buddhism. something like Christianity, maybe. but if you get in this moment, your thinking is empty fundamentally. bang! you don't need 45 years hundred, five hundred 結制s. you don't need anything. you don't need God. you don't need anything. so that's amazing. that's what a liberation.

better than serving the buddha is. what religion says that. where the kind of teaching better than serving God. imagine this, better than serving God is help your fellow man. that's all. and the story. you will find that anyway. so this is amazing teaching. so buddha says I got great merit doing this. I got great merit. the buddha says serving all this buddhas for many lives. but if you get this teaching right now, that your think is empty. that's better than what I did for all this buddhas. do you like that? that's amazing. so this is truly a teaching of liberation. it truly all goes back to you. it all goes back to you. it all goes back to you. how wonderful. doesn't dependent on any form, any obligation. doesn't dependent on that. how good you did, good you didn't. that doesn't dependent on, how you keep your mind right now. that's all.

[연지]

고맙습니다.

[무량심]

고맙고 감사합니다.