四个觉悟点2，四个觉悟点与四个无明

《四个觉悟点2，四个觉悟点与四个无明—-大日如来王尊佛》

“Four Points of Awakening 2, Four Points of Awakening and Four Ignorances—-SunGuru Buddha”

觉知不会独立存在，就像手不能只有手心没有手背。无明和觉知是不可独存的孪生姐妹。所以任何觉悟都必须有无明来烘托，任何无明也需要觉悟来铺垫。他们如脚踏车互相推动，互相依赖，同生同灭。因为轮回中自我的弱小，从而酝酿第一个觉悟点，不再以假我与世俗办法作为绝对根本，凡事祈请上师三宝加持我，持上师三宝加持的智慧力量再去面对处理，工作和生活。这个觉悟点也发觉内在的假我感觉的二边都建立在我执五毒上，内在轮回呈现生死无尽的轮回。从而发心祈请，不再依止自己感觉判断对错，而是依止上师三宝，仪轨戒律，厌患出离内外轮回。自我的不断觉醒在此之后不断陷入瓶颈，发现自己认为的自己是假我，为了自己的解脱如大海一滴，沧海一粟，实在是太小了。而看到生死轮回中都做过自己母亲的众生，饱受轮回之苦，学佛开启关键的转折。出离假我是脱离轮回轨道，而慈悲菩提就是开启佛土之门。深入发现众生并非于己无关，而是真我本性的实体存在。自他分别的慈悲菩提，即便无我奉献，也是我的实相而修，自他实相而修，还在二元对立的假我维度中。而通过众生的无漏慈悲，终于遇到承载一切法界的自性上师，与上师合一，与法界众生合一，进入无二的智慧中，颠覆自他分别境界的善恶，佛魔，轮回净土，无明与觉悟。也就是说一切思维的空寂。也同时融入无尽众生的二元对立的维度中具有，从而空有和合。

四个觉悟和四个无明的互推：

1，认知假我的弱小，而祈请上师三宝加持满足自己苦乐感受，应对世俗。

2，认知二边的监狱，轮回的过患，而祈请求法，依止仪轨戒律，出离内外轮回。

3，自己解脱发心太小，被假我困于瓶颈无缘见性解脱，而观照众生如母有情，学佛精神无我利益众生。

4，无我利他也是我相所在，善恶佛魔依旧是假我二边，但以此知遇上师，成就同体大悲，颠覆二边，更妙用二边。

————大日如来王尊佛

Awareness cannot exist independently, just like a hand cannot have only the palm without the back of the hand. Ignorance and awareness are twin sisters that cannot exist independently. Therefore any awakening must be supported by ignorance, and any ignorance also needs awakening as a foundation. They are like a bicycle, mutually pushing, mutually relying, arising together and ceasing together. Because of the weakness of the self within samsara, the first point of awakening is thus brewed, no longer taking the false self and secular methods as the absolute root, in all matters praying for the Guru and Three Jewels to empower me, and holding the wisdom power of the Guru and Three Jewels’ empowerment to then face and handle work and life. This point of awakening also discovers that the two sides of the inner false self-feeling are both established upon self-attachment and the five poisons, and the inner samsara manifests endless cycles of birth and death. Thus arousing the heart to pray, no longer relying on one’s own feelings to judge right and wrong, but relying on the Guru and Three Jewels, rituals and precepts, developing aversion and seeking liberation from inner and outer samsara. The continuous awakening of the self thereafter repeatedly falls into a bottleneck, discovering that the self one assumes to be oneself is a false self; for the sake of one’s own liberation, it is like a drop in the ocean, a grain in the vast sea, truly too small. And seeing that all sentient beings in the cycle of birth and death have at some time been one’s own mother, suffering the pains of samsara, learning Buddhism opens a crucial turning point. Liberating from the false self is to leave the track of samsara, and compassionate bodhicitta is to open the gate of the Buddha land. Through deep insight, discovering that sentient beings are not unrelated to oneself, but are the actual existence of the true self-nature. The bodhicitta of compassion that distinguishes self and others, even if selflessly offering, is still practiced according to one’s own reality; practicing according to the reality of self and others , still exists within the dualistic dimension of the false self. And through the undefiled compassion of sentient beings, one finally encounters the self-nature Guru that encompasses all dharma realms, uniting with the Guru, uniting with all sentient beings of the dharma realm, entering non-dual wisdom, overturning the realm of distinction between self and others, good and evil, Buddha and demon, samsara and pure land, ignorance and awakening. That is to say, the emptiness and stillness of all thinking. At the same time, also merging within the dualistic dimension of infinite sentient beings, thereby the union of emptiness and existence.
The mutual propulsion of the four awakenings and the four ignorances: 1, Recognizing the weakness of the false self, and praying for the Guru and Three Jewels’ empowerment to satisfy one’s suffering and happiness sensations, to respond to the secular.
2, Recognizing the prison of the two sides, the faults of samsara, and praying to seek the Dharma, relying on rituals and precepts, to liberate from inner and outer samsara.
3, One’s aspiration for personal liberation is too small, trapped by the false self in a bottleneck with no condition to see the nature and attain liberation, and contemplating sentient beings as mother-like beings, learning Buddhism in the spirit of selflessness to benefit sentient beings.
4, Selfless benefiting of others is also where the self-image remains, good and evil, Buddha and demon are still the two sides of the false self, but through this to recognize and encounter the Guru, accomplishing great compassion of one body, overturning the two sides, and furthermore making wondrous use of the two sides.

—-SunGuru Buddha

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