道理我明白，就是做不到

摘要：心若依止实相，名言的作用力必然现前。

空性、无常、无我、受是苦，往往我们得不到这些名言的支持。因为这些名言很抽象，很难去实践，用不上力，所以“道理我明白，就是做不到”——这些名言就变成了抽象的理论，而不是实相的理论。

实相是周遍的、广大的、远离生死、远离一切造作的。实相功德作用力是每个作用力点的源头所在处、三无差别的根本所在处、法性彰显处。若在实相功德中有碰触、有实践，那这个抽象的理论就化作了不可思议的法性力、觉性力、自性力。自性的本具、法性的清净、觉性的圆满就会一时现前，人人一念就会具备三身①功德，这个功德作用力是整个法界的给予

抽象是一种模糊、用不上力、起不了杠杆作用的地方。抽象容易被现实的现象困住，陷于其中，无法自拔，烦恼相续。其实实相就在眼前，就在事相中，就在执着中，就是用不上。所以，要透过抽象回入到实相中，通过现象回到本质上来，心就会变得完整有力。

心本来是清净圆满的，回到这颗心上再去解决问题与烦恼，就会发现：一个事情的发生是短暂的，缘生缘灭的，是个无常。心就变得强大，事情就变得弱小，心就可以驾驭事情而不让事情驾驭心。心若失去清净圆满，就变得抽象用不上力，变得空洞；心若依止实相，作用力必然现前。

注解①：
三身：梵文 Trikāyāh，即法身、报身、应身三种佛身，又叫自性身、受用身、变化身。“身” 除指体貌外，亦有“聚积”之义，即由觉悟和聚积功德而成就佛体。

I Know the Theory But I Cannot Do It

Normally we are not able to be supported by the terms such as emptiness, impermanence, no-self, and sufferings caused by feelings. Since we feel these words are too abstract to be practiced and applied in our lives, we always say “Although I know the theory, I just cannot apply it”. As a result, these terms became abstract theories instead of theories of ultimate reality.

Ultimate reality is all-pervasive, vast, beyond birth and death and away from artificial efforts. The force of the merits of the ultimate reality is the source of all kinds of forces, is the foundation of the no-difference among the heart, Buddha and all beings, and is where Dharma-nature manifests. If one has ever touched the merits of the ultimate reality or practiced to use it, this abstract theory will be changed into an inconceivable power of self-nature, Dharma-nature, or enlightened-nature. The all-inclusion of the self-nature, the purity of the Dharma-nature and the perfection of the enlightened-nature will instantly show up. Upon just one thought, everyone will realize the merits of three bodies of Buddha in his own, which are given by the whole dharma realms.

Feeling abstract means that we are not clear about the ultimate reality, we cannot use its strength, or it doesn’t work as a lever. As a result, it will be easy for us to be deeply trapped by the phenomena and not be able to get away with them, plagued with constant troubles. In fact, the ultimate reality is right in front of us, in the phenomena and in our attachment, but we are simply not able to use it. So we need to return to the reality through the abstraction or get back to the nature through the phenomena, then our heart will become complete and powerful.

Our heart is pure and perfect in nature. Let’s get back to the heart first and then solve our issues or problems. We will find the happening of the issue is merely transitory, interdependent-arising or -ceasing, and impermanent. Our heart will then become stronger compared to the issue to be solved, and it will be able to control the issue instead of being controlled. If the heart loses its purity and perfection, it will become abstract, weak and hollow. By contrast, if the heart complies with the ultimate reality, its power will manifest itself automatically.

Note1：
Three bodies: called “Trikayah” in Sanskrit. It means three kinds of bodies of Buddha in terms of dharma-body, reward-body, and manifest-body, which are also named self-nature body, enjoyment body and transformation body. In addition to the appearance of the body, the word “body” also means of “accumulation”, meaning that Buddha’s bodies are achieved by the enlightenment and the accumulation of merits.