[ZenBuddhism]TheZenConceptofEmptiness,orMu南无阿弥陀佛

wlxg20130220

摘自《无量香光网文章集锦》

[Zen Buddhism]The Zen Concept of Emptiness, or Mu


The Zen Concept of Emptiness, or Mu
Mu is a term in Zen that is used to describe "emptiness " or "nothingness". This is what a zen practitioner hopes to attain and realize. The universe is in a constant flux of change. Nothing ever remains unchanged. As long as we continue to desire we will always be suffering. If one wishes not to suffer, desire must be cut-off from one's life. Physically, all sentient being suffer with birth, illness, old age, and death. The whole body-mind complex is in a state of suffering. The third salient mark below suggest that at the core there is a void. If indeed we are composed of the five skandhas we will find that within or behind any of these elements no ego-entity will be found. The fourth mark suggest that we are mu. Since everything depends on other factors to exist, all is without a core or substantial reality. The term mu gives this explanation a name.
I. An individual is composed of five skandhas:
A.form
B.sensation
C.perception
D.volitional formations
E.consciousness
II.The buddha taught that all phenomena are branded with four salient marks:
A.impermanence (anitaya)
B.suffering (duhkha)
C.selflessness(anatma)
D.emptiness (sunyata)
Mu is like a circle of light one sees in a dark room. To our surprise, we learn that the circle was a reality brought about because there was a little boy in the room twirling a stick of burning incense in the dark room. The circle was merely an illusion created in the mind, phenomena is just this way. It depends on certain set of causes and conditions to exist or seem to exist. We are no exception to these principles. "form is emptiness" What we find at the heart of all things is void. Our basic components are the same. What makes me and you may be the same but what you are and what I am is composed of different conditions. Each of us once again become responsible for our own actions.
Mu needs to be realized at every moment of our lives. The intellect will understand mu but it must be known that mu is reality. The last step we can take after these realizations is to realize that things are what they are. This step is termed the Middle Way (Jap: Chudo). It is a complex realization brought about through deep thought process. It is described in the chapter as thus: "truly non-existent but mysteriously existent." The Middle Way teaches us to avoid extremes. It brings practicality back into the life of the practitioner. The middle Way bring harmony back into our lives.
"Before a man studies Zen, a mountain is a mountain
after he gets insights, a mountain is not a mountain
When he really understands, a mountain is a mountain"
Zen teaches that the source of all suffering stem from desires. It is interesting to think that Zen even preaches that suffering can even arise when one even desires nothingness. Non- attachment to any of it is the ultimate. To be attached to nothingness can lead one to detachment. Wisdom must encompass compassion. Action must be effortless the Tao Te Ching says it like this "He does nothing, but there is nothing he does not do."



愿以此功德，庄严佛净土。
上报四重恩，下济三涂苦。
若有见闻者，悉发菩提心。
尽此一报身，同生极乐国。

佛弟子妙音代父母师长、历劫冤亲、法界众生礼佛三拜，求生净土。

祈愿：
诚敬谦卑。和顺义理。欢乐慈孝。知足惭愧。去恶就善。事师三皈。奉持经戒。不念人非，欣乐人善。关怀照顾，言传身教。言动安徐。公平公正。吃素印经。看破放下。忍辱精进。发菩提心。一向专念。天下和顺。日月清明。风雨以时。灾厉不起。国丰民安。兵戈无用。崇德兴仁。务修礼让。国无盗贼。无有怨枉。强不凌弱。各得其所。
并愿以印行功德，回向法界一切有情，所有六道四生，宿世冤亲，现世业债，咸凭法力，悉得解脱，现在者增福延寿，已故者往生净土，同出苦轮，共登觉岸。