"Nothing to be gained" Enabling Higher Level of Activity 

Written by Living Buddha Sheng-yen Lu
Translated by Guo Cheng

聖尊蓮生活佛2007年3月4日彩虹山莊護摩後開示

Dharma talk on March 04, 2007
Event: Guan Shi Yin Bodhisattva Fire Offering
Location: Seattle, USA (Rainbow Villa)

師母、各位上師、教授師、各位法師、助教、各位來參加的同門,坐裡面(護摩殿內)和坐外面的同門,還有有心來參加的同門,大家早安。(眾鼓掌)

Shimu, all the Acharyas, Senior Reverends, all the Reverends, Dharma Assistants, all the participating TBS cultivators, those sitting inside the fire offering chamber and outside the fire offering chamber, and also those who intended to participate, good morning everybody. (Audience applauses)

剛剛在做護摩的時候,護摩主尊南無觀世音菩薩有親臨,(眾鼓掌)觀世音菩薩的變化身馬頭明王金剛也有親臨,包括西雅圖雷藏寺的諸尊、真佛密苑的諸尊、南山雅舍的諸尊、彩虹山莊的諸尊,很多尊佛菩薩都親臨。我們一心很虔誠的向祂們祈禱,令我們一切災難能夠消除,令我們本身一切的病痛能夠迅速的消除,也令我們一切不如意的事情能夠消除;希望每一個人身體健康、道心堅固,一切災殃化為塵;希望我們的白業增加、黑業減少,我們的福份和智慧都能夠得到圓滿。

Just now, during the homa (fire offering), the main deity, Guan Shi Yin Bodhisattva descended (audience applauses). The transformation of Guan Shi Yin Bodhisattva, Hayagriva1, also descended personally. They included all deities from the Seattle temple, True Buddha Tantric Quarter, South Mountain Retreat and the Rainbow Villa. Many Buddhas and bodhisattvas also descended. We focused our minds in a very sincere manner to pray to them, so that all our disasters can be eliminated, all of our physical pain and illnesses can be eliminated, all matters that do not comply with our wishes can be eliminated. We also hope that everybody can be healthy, everybody possesses an unwavering mind along the path, and all disasters and catastrophes transform into dust. We hope that our positive karma increases while the negative karma decreases. We also hope that our merits and wisdom can attain perfection.

1. Hayagriva - Vajra Protector with a horse on top of its head, 馬頭明王. TBS Mantra : Om Seh Pema Taji Hayajiva Seh Hum Peh

我們談一談昨天在西雅圖雷藏寺的)說法當中,所提到的「無所得」三個字。從釋迦牟尼佛一直到歷代的祖師,都以這三個字為悟。在金剛經裡面已經講得很清楚明白了:過去心不可得、現在心不可得、未來心不可得。得的是什麼? 就是「無所得心」。這個心是什麼心?叫做非非心,不是心的心,叫非非心。歷來祖師都是這樣子講的,這只是讓你開悟的第一步。

Let us talk about a topic in the sermon yesterday at Seattle temple﹐ the three words2 that were mentioned, "nothing to be gained". From Shakyamuni Buddha to our lineage transmission masters, they have all been relying on these three words ("Nothing to be gained"2) to gain enlightenment. This is stated very clearly in the Diamond Sutra3: the past mind cannot be gained, the present mind cannot be gained, and the future mind cannot be gained. So, what is gained? What is gained is the mind of "nothing to be gained". What mind is this mind? This mind that we are referring to is not non-mind. It is the mind of non-mind3a. The past lineage transmission masters have said this all along. This is only your first step towards gaining enlightenment.

2. "Nothing to be gained" is the translation of 無所得 (wu so de), which in three words in Chinese.
3. Diamond sutra or Vajracchedika Sutra. 
3a. ("It is the mind of non-mind." can also be translated as "It is a mind but not a mind")

有人跟師尊)說,既然什麼都是無所得,那不是很消極嗎?那這樣,我還做什麼呢?什麼都不要做了,法也不修了、護摩也不修了,什麼事業也不要做,反正無所得嘛,為什麼要做呢?這個做法是消極的。事實上,無所得是讓你更積極,因為只有「無所得」,才能夠平息你的貪、愛、無明和不正見這四個最大的障礙;因為無所得故,所以你能夠把貪、愛、無明和不正見全部消除掉,這樣子,才能夠成就你。

Someone asked me, since there is nothing to be gained, wouldn't we be very passive4? Then, what do I do? I don't need to do anything anymore. I do not need to practice sadhanas and fire offerings (homa). Then, we need not even pursue our careers since there is nothing to be gained. Why do we still have to do all these things? This is passive behavior. Actually, "nothing to be gained" allows you to be even more action-oriented. Because there is nothing to be gained, only then can the four greatest obstacles, greed, love, non-wisdom and improper views, be subdued5. Because of "nothing to be gained", only then can you totally eliminate greed, love, non-wisdom and improper views. In this way, you will be able to achieve enlightenment. 

4. Passive (消極 ) can also be translated as inactive, negative, not willing to act, without vigor
5. Subdued can also be translated as suppressed, overcome (a bit too strong)

(Note this part is quite difficult to understand and translate. The reader has to learn some terms in Mandarin, so as to facilitate the translation and also to preserve translation fidelity.)

佛陀教我們無所得並非什麼都不做了,而是「無為而為、無所不為」。什麼叫「無為」

The Buddha didn't mean that we do nothing when He taught that there is "nothing to be gained." What He taught was to do without purposely doing it (Wu Wei Er Wei)8 and so, there is nothing that you are not doing (Wu Soh Bu Wei)9. What is called not purposely doing it (Wu Wei)7?

  1. 無為 is made up 無 (Wu) and 為 (Wei). 無 (Wu) means nothing. 為 (Wei) means doing or acting.

  2. "not purposely doing" is the translation of 無為. (Wu Wei) See note 6.

  3. "do without purposely doing" is the translation of 無為而為. (Wu Wei Er Wei)

  4. "nothing that you are not doing" is the translation of (無所不為) (Wu Soh Bu Wei)

無為就是不是為什麼而做,「無為而為」就是)說你不因為什麼緣故而去做,但是你要精進做。

The concept of "not purposely doing" or Wu Wei is doing something not for any specific purpose at the outset10. The concept of "doing without purposely doing" or Wu Wei Er Wei is that you are not doing something due to any specific reason, but you need to be devoted to doing it.

10. Outset - the starting point

更積極的來講,你以為「無所得」三個字是指什麼都不用做,因為什麼都得不到的嘛,非常的消極,不是這樣的。行者要以這三個字來降伏自己所有的貪、愛、無明和不正見,真正達到理念上的「無所得」,不是那麼簡單的事情。

On a more positive note, you think that "nothing to be gained" points to the refusal to do anything at all. Because there is nothing to be gained, you have become very passive or inactive. It is not like that at all. The cultivator has to use these three words to subdue his greed, love, non-wisdom and improper views until he has realized the idea of "nothing to be gained". This is not an easy matter.

就算你知道無所得,但是你的貪還是沒有去掉,你的愛還是沒有去掉,你的無明還是沒有去掉,你的不正見還是沒有去掉,你要去把它實踐。你要達到自己理上的開悟,跟實際上的開悟兩相符合,必須要非常精進地去實踐,而且很認真的去修行, 才能夠真正無所得。所以「無所得」是很積極的一種作為。

Even if you know that there is nothing to be gained, but if you have not eliminated your greed, you have not eliminated your love, you have not eliminated your non-wisdom, and you have not eliminated your improper views, you still need to put "nothing to be gained" into practice. You have to achieve your theoretical part of enlightenment as well as your practical part of enlightenment. These two aspects have to come hand in hand. You will need to be very devoted in practicing "nothing to be gained". In addition to that, you have to be really serious in the cultivation of your conduct. Only then, can you really attain "nothing to be gained". So, practicing "nothing to be gained" is a very action-oriented type of conduct or behavior.

你是一個菩薩,就要行六度:佈施、忍辱、精進、智慧、禪定和持戒。菩薩要行六度,就必須要很精進的實行你的六度,而且是不為什麼而做。只因為你已經悟道,你要符合這個道,你就非常的精進了,那怎麼算是消極呢!

If you are a Bodhisattva, then, you have to put into practice the Six Paramitas: charity, patience (enduring humiliation), devotion, wisdom, meditation and keeping precepts. The Bodhisattvas, who have to cultivate the Six Paramitas, need to be devoted to practicing the Six Paramitas. Furthermore, you are not doing it for a specific purpose. This is because you have realized the path and you want act in accordance to the path11. So, you are very devoted in the practice. How can this be considered passive then?

11. Act in accordance to the path - means your actions and what the path requires you to do are the same. For example, you need to incorporate "nothing to be gained" in your actions at all the times since "nothing to be gained" is practiced even by our lineage transmission masters as they progressed along the path. There is a saying that goes like this. Conduct, in accordance to the path, is the heart of all the Buddhas. 行與道和就是諸佛的心

那是非常的積極。你沒有非常精進的心,如何能夠達到佈施、如何達到持戒、達到忍辱、達到智慧、達到禪定、那是不可能的!

Then, this conduct is very active. If you do not have a very devoted mind, how can you attain charity, keeping precepts, patience (bearing humiliation), wisdom, meditation? Without vigorous action, it is impossible!

六度萬行的這些法,都是菩薩要去做的,菩薩在做這些事情的時候,一定要有一種很認真、很狂熱、很精進的心去做。不只是渡自己成為菩薩,還要渡所有的眾生成為菩薩,怎麼可以完全消極無所做為呢?所謂的「無為而為」,就是我不為什麼而做,我不是為什麼福報而做,我沒有特殊目的而做,但是我很精進的做。

The bodhisattvas need to cultivate the dharma of the Six Paramitas in all their conduct. When the bodhisattvas are cultivating the dharma of the Six Paramitas, they have to adopt a really serious, fanatical and devoted mind. They not only turn themselves into bodhisattvas, they also have to turn everybody else into bodhisattvas. Then, how can it be very passive and without any action at all then? "Wu Wei Er Wei" means that I do not do something because of a particular reason, I do not do something because of merits and I do not have a particular or specific purpose for doing so, yet I remain very devoted to doing it.

有人問師尊,昨天開示「無所得」,那是不是已經把法付給我們了,大家已經都得到法了。(眾笑)還有一個法沒有付,其實你們都已經達到「明心」了,過去心不可得、現在心不可得、未來心不可得,你們得到的是「無所得心」,這已經是「明心」了,但是還沒有「見性」。你要怎樣去「見性」呢?你必須要經常去薰修。我講過了,當所有的煩惱全部沒有了,你的佛性就在那裡,你就見性。但是見性也有口訣啊!

Someone asked Grandmaster if I've already transmitted the dharma in yesterday's sermon "Nothing to be gained". Everyone has already received the dharma transmission already (audience laughter). There is still one dharma that remains untransmitted. Actually, all of you have attained the level of "understanding the mind". The past mind cannot be gained, the present mind cannot be gained, and the future mind cannot be gained. What all of you have gained is the mind of "nothing to be gained". This is "understanding the mind" already. But you have not "seen your own nature". How do you see your own nature then? You need to practice very frequently. I have said it before: when you no longer have all your worries (your mental defilements), your Buddha nature will be there and then, you will see your own nature. But there is an oral formula15 for seeing your own nature.

  1. Understanding the mind means realizing the nature of one's own mind. Read ref 2 page 153.

  2. Seeing your own nature means that you see Buddha nature with your own eyes during meditation. In the Taiwan Kalachakra sermon, Grandmaster said, "Your eyes see your Buddha nature." See my translation of the Taiwan Kalachakra Sermon, page 6.

  3. Oral formula is an oral explanation of a specific way to gain something or to reach a particular goal.

釋迦牟尼佛在「大方等如來藏經」裡面講第一個譬喻:一朵鮮美的花枯萎了,真正的如來藏就顯現了。如來藏代表著所有的煩惱裡面藏著如來的佛性,當你所有的花完全枯萎的時候,你的佛性就顯現了,這是如來在「大方等如來藏經」第一個譬喻,叫做「萎花喻」--枯萎的花的比喻。花就是煩惱,真如佛性就在煩惱的包圍裡面,所有的煩惱不全部除盡,真如佛性不會顯現。祂本來就在那裡,當你所有的煩惱全部一絲不掛了,全部清除乾淨了,真如佛性才會顯現。

In the Tathagatagarbha Sutra, Shakyamuni Buddha mentioned an analogy. When a fresh flower has withered16, the authentic hidden Buddha nature (or Tathagatagarbha) will emerge17. The hidden Buddha nature represents the Buddha nature that is hidden inside all the worries. When all your flowers have withered, then your Buddha nature will emerge17. This is Shakyamuni Buddha's first analogy in the Tathagatagarbha Sutra, called the analogy of withered flowers. Using withered flowers as an analogy, the flowers are all the worries. The true nature and the Buddha nature are enclosed (in the flower or the worries). When all the worries have not been totally eradicated, then the true nature and the Buddha nature will not emerge. They (the true nature and the Buddha nature) are originally there. When all your worries are eliminated to the extent that not even a trace is left and all of them are completely cleaned up, only then will your true nature and Buddha nature emerge.

  1. Withered means becoming dried up and dead, wilted 

  2. Emerge - come into open view, come into visual contact (Tathagatagarbha Sutra. Tathagata means Buddha. Garbha means hidden)

告訴大家,要除掉眾生的煩惱,談何容易啊!不容易的。今天你看到一個人,覺得他有缺點,很可厭,這就是你的煩惱產生出來了。你能夠有平等性智嗎?視所有的眾生一律平等嗎?當你視所有的眾生一律平等的時候,有了平等性智,已經接近煩惱消除的時候,你要達到這個標準才能夠見到佛性。要見佛性也有一個口訣,你懂得禪定嗎?懂得智慧嗎?禪定是主體、智慧是客體,行者在禪定裡面會產生智慧,但禪定裡面必須要經過一段的修行,也就是進入初禪、二禪、三禪、四禪,再從四禪出來三禪、二禪、初禪,再出定。行者這樣修一遍,就是洗一次澡,把所有的污穢通通消除。第八識叫做「如來藏識」,第九識叫做「無垢識」-- 沒有污穢的識,第十識叫做「清淨識」,完全清淨。所謂完全清淨,就是所有一切煩惱通通沒有的時候,你才能夠成就等覺妙覺。

Let me tell everybody this. It is easier to talk about eradicating all the worries of sentient beings than actually doing it. If today you see a person and then find that he has a disgusting shortcoming, then this is an emergence of your worries. Do you have the Equalizing Wisdom?(19) Do you see all sentient beings as equals? When you see all sentient beings as equals, then you have the Wisdom of Equanimity and you are close to eradicating all of your worries. Only when you have reached this standard of practice can you see your Buddha nature. There is an oral formula for seeing your own Buddha nature. Do you know how to meditate? Do you understand wisdom? Meditation is the host while wisdom is the visitor. The cultivator will generate wisdom in his meditation, but first you need to have cultivated meditation for a period of time. During this meditation, you will enter the first dhyana level, the second dhyana level, the third dhyana level and the fourth dhyana level. Then, from the fourth dhyana level, you enter the third dhyana level, the second dhyana level, the first dhyana level, and then you come out of the meditation. Cultivation in this manner is the same as taking a bath, totally eradicating all the dirt and filth. The eighth consciousness is called the Tathagatagarbha (18a) consciousness. The ninth consciousness is called the consciousness without filth and dirt(18). The tenth consciousness is called the clean and pure consciousness. In this tenth consciousness, it is entirely clean and pure. Being clean and pure means that all the worries are no longer around. Only then are you able to attain perfect enlightenment and marvelous enlightenment.

18. "consciousness without filth and dirt" can be translated as undefiled consciousness or uncontaminated consciousness. I hope that this literal translation brings about clearer picture of this consciousness.

18a. Tathagatagarbha consciousness is the translation of 如來藏識, which means the consciousness of the hidden Buddha.

19. perfect enlightenment is the translation of 等覺. Marvelous enlightenment is the translation of 妙覺。

Note that these refer to different levels of enlightenment. The latter being one stage higher than the former.

19a. Equalizing Wisdom is the translation of 平等性智, which can also be loosely translated as "Equalizing Nature of Wisdom", that is the wisdom of being able to treat all as equal. See ref 2 page 153 for its explanation.

等覺接近平等性智,妙覺接近完全清淨的識,清淨的智慧,所以你們要消除一切的煩惱。師尊也有一個口訣沒有講出來,師尊是付法一半,(眾笑)法已經付給你們一半了,「以無所得故菩提薩埵」。所有的佛菩薩全部都是因為無所得,才能夠除掉祂們的貪、愛、無明和不正見;所有的貪、瞋、痴、疑、慢,因無所得故,才能夠平等,達到平等性智,一切煩惱解)脫。師尊付法付一半,悟什麼?悟無所得。頓什麼?頓斷煩惱。行者要經常把無所得放進你的腦海裡面,你就會產生平等性智。

Perfect enlightenment is very close to Equalizing Wisdom. Marvelous enlightenment is very close to the clean and pure consciousness or the clean and pure wisdom. So, you have to eradicate all your worries. Grandmaster has another oral formula that I have not spoken about. Grandmaster has only transmitted half of the dharma. Half of the dharma has been transmitted to all of you. Due to "nothing to be gained", a bodhisattva is born. All the Buddhas and bodhisattvas are able to get rid of their greed, love, non-wisdom and improper views due to "nothing to be gained". All the greed, anger, ignorance, doubt and inactivity can only be equalized because of "nothing to be gained". After realizing the Equalizing Wisdom, you are disentangled20 from all the worries. Grandmaster has transmitted half of the dharma. What is realized? What is realized is "nothing to be gained". What have we escaped from? We have escaped and broken free from all the worries21. If the cultivator frequently has "nothing to be gained" in his mind, he will generate Equalizing Wisdom.

20. disentangled - freed from being tied up

21. worries can also be replaced by troubles, distress

行者認真去做渡化眾生的工作,是增加我們的白業,消除我們的黑業;增加我們的善,消除我們惡,行者認真去做,但是並沒有被善惡所綁。大家要知道「無所得故」。佛講那麼多的法、那麼多的經典,裡面全部在談「無所得」,連最後的般若波羅蜜多心經也講出來了。什麼都沒有,告訴你沒有五蘊、沒有十二住、沒有十八戒、沒有苦集滅道、沒有老,也沒有死,什麼都沒有!就是因為什麼都沒有,所以無所得,才能夠成就菩提薩埵,菩提薩埵就是成就菩薩。

When we, as cultivators, go out to turn sentient beings to Buddhism, we increase our positive karma26 and eliminate our negative karma. This also increases our virtues and decreases our evils. The cultivator must be really serious but not be tied up by virtues and evils. Everybody must know that the reason is "nothing to be gained." The Buddha has spoken so many dharmas and so many sutras. All of them are talking about "nothing to be gained". Eventually even the Heart Sutra25 was also revealed. There is nothing at all. Let me tell you this. The 5 aggregates22, the 12 sources23 and the 18 constituents23 do not exist. There are no Four Noble Truths24. There is no old age and no death. There is nothing at all. Because there is nothing at all, so there is nothing to be gained. Only then can the cultivator attain Bodhisattvahood. Achieving Bodhisattvahood means becoming a Pusa.

22. The 5 aggregates or skandhas are forms, feelings, discriminations, compositional factors and consciousness.

23. According to the Tibetan Tantra, specifically the Gelugpa, the reality that we experience is defined by the 5 aggregates, 18 constituents and 12 sources. These 35 types of components of reality make up all the phenomena, external and internal.

5 aggregates are forms, feelings, discriminations, compositional factors and consciousnesses.

18 constituents are the 6 consciousnesses, 6 faculties and 6 objects.

12 sources are the 6 faculties and 6 objects.

For more information, please refer to reference 1 page 107.

The point that Grandmaster is making is that all these 35 types of components that make up all the phenomena are intrinsically or inherently empty and do not exist. That is also to say that all the phenomena, within and without your body is inherently empty. They do not really exists. The question now is how to you realize this type of teaching. Ask a master.

24.There are no Four Noble Truths is the translation of 沒有苦集滅道. Specifically the four Noble Truths refer to “ife is suffering” “he origin of suffering is attachment” “he cessation of suffering is attainable” and “here is a path to the cessation of suffering”

25. Heart Sutra is also Mahaprajnaparamita Hrdaya Sutra

26. Positive karma is also sometimes translated as white karma, which is less frequently encountered.

行者因為無所有、無所得,要慢慢的消除你的煩惱。告訴你,慢慢消除煩惱的時候,「無所謂」可以消除你的煩惱,「無所住」也可以消除你的煩惱。你住在六欲天,就有六欲天的煩惱;你住在色界天,就有光明的煩惱;你住在無色界天,就有無色界的煩惱。無所住--我不住在那一個天,我依無所住而住,就會消除你本身所有的煩惱。當你煩惱的葉子枯萎了,真如跟佛性就在那裡!其中有一個見性的口訣,師尊還沒講,所以付法只是付一半。

Because there is nothing at all and there is nothing to be gained, then the cultivator needs to get rid of all his worries slowly. Let me tell you this. When you slowly get rid of your worries, "never mind" can get rid of your worries and "not abiding in any state"27 can get rid of your worries. When you abide28 in the six desire realms, then you will have the worries of the six desire realms. When you abide in the form realms, you will have the worries of its brilliant lights. When you abide in the formless realms, you will have the worries of the formless world.

"Not abiding in any state" means I do not rest my mind in any heaven or realm. I abide by not abiding in any state, and this will enable a person to get rid of all his worries. When all your worries have withered, the true nature and Buddha nature are there. In the midst of these, there is still an oral formula for seeing your own nature that Grandmaster has not spoken about. So, I have transmitted only half of the dharma.

27. "not abiding in anything" means that you do not rest (abide), dwell or meditate your mind, attention, concentration in any particular realm or state.

28. abide in some state means that resting your mind in some state or meditating in some state.

什麼叫「明心」?就是不是心的心;什麼叫「見性」?不是我的我,你看到一個不是我的我,不是佛的佛,就是見性了。你看到佛性,師尊告訴你,不是用的用,就是無為而為啊!什麼是真如?不是物的物,它不是東西,但也是東西,大家慢慢去想吧!師尊學佛學那麼多年,明心了,也見性了,真如佛性在我空空雙手之上,學了很多的佛法,結果 一個佛法也沒有,佛陀說法四十九年, ,連一法也未說。(眾鼓掌) 嗡嘛呢唄咪吽

What is called understanding the mind? It is the mind but not the mind. What is called "seeing your own nature"? The person is me but not me. When you see a person who is me but not me, is a Buddha but not a Buddha, then you have seen your own nature. Let me tell you, when you see Buddha nature, you use but do not use, and that is "do without purposely doing" or Wu Wei Er Wei29, ah! What is true nature? It is not material but material. It is not a thing but it is still a thing. Everybody, please ponder this. Grandmaster has been studying Buddhism for so many years and I have already understood my mind and have also seen my own nature. The true nature and the Buddha nature are in my two empty hands. After studying so much Buddha-dharma, in the end there is no Buddha-dharma at all. Shakyamuni Buddha spoke the dharma for 49 years, but didn't speak of any dharma31. (The audience applauses) Om Mani Padme Hum.

29. "do without purposely doing" is the translation of 無為而為. (Wu Wei Er Wei)

30. ponder - thinking about it for a period of time.

31.psst! Do you understand the reasons for these contradictory statements???

 

Edited by Jason
Translated by 蓮花國成 Lian Hua Guo Cheng,
Kuala Lumpur, Malaysia
k8s8loh@yahoo.com

This translation has been improved by the editor, Jason. The translator is very grateful to him for his assistance. However, any errors remain mine and please alert and e-mail me.

References

1. Geshe Sonam Rinchen, Translated & Edited by Ruth Sonam. Atisha's Lamp for the Path to Enlightenment. Snow Lion Publications. Ithaca, New York. 1997.

2. Sogyal Rinpoche, The Tibetan Book of Living and Dying. Rider. London, UK. 1992

Dedication

This translation is dedicated to the longevity of the root guru, Grandmaster Lian Sheng. May the Grandmaster continue to turn the dharma wheel to benefit all the sentient beings. May all the slanders concerning the Grandmaster vanish into thin air. May all who read this translation receive the same blessings as if reading the Mandarin version or being there at the location of this dharma talk.

Om Mani Padme Hum. Om Guru Lian Sheng Siddhi Hum. Sarva Mangalam Gay-O.

 

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50 Stanzas of Guru Devotion
The Accomplishment of Mantra Chanting
Merits of the Local Earth God Mantra
Four Dhyana Heavens
Nothing to be Gained
Offering to the Local Ground Deity
Rules for Offering Incense
The Great Discourse on Realization
Burning Joss Paper