48 四事供养就是恭敬供养僧众们衣物 卧具 医药及饮食, 其主要目的是让佛弟子们广修供养, 积福增慧, 护持三宝 集众人的愿力祈求世界和平 国泰民安, 藉此感化十方一切的众生, 并早日成佛道 日期 :24/12/2012( 星期一 ) 时间 :7.30pm 地点 : 海印学佛会 (1 楼大菩提岩 )

Transcription

1 海印 47 水月 I s s u e 68 NOV s h u i y u e J o u r n a l Free DISTRIBUTIon MICA (P) 036/03/2012 烦恼的炽盛 修行的落实 解脱的清凉 生命的无奈 灭执 显真如 运用眼前见神迹 Destroy Grasping to Unveil the Unchanging Truth

2 48 四事供养就是恭敬供养僧众们衣物 卧具 医药及饮食, 其主要目的是让佛弟子们广修供养, 积福增慧, 护持三宝 集众人的愿力祈求世界和平 国泰民安, 藉此感化十方一切的众生, 并早日成佛道 日期 :24/12/2012( 星期一 ) 时间 :7.30pm 地点 : 海印学佛会 (1 楼大菩提岩 ) 内容 88 佛 加持甘露水 祈福 四事供养仪式 传灯 茶点 四事供养 每套 $28, 每名供养者不限套数 欢迎至 4 楼柜台处报名 致电询问或上网查询 Please register at our reception counter at level 4. For further enquiries, please call or visit our website at 办公时间 Office Hours: 星期二至星期六 : 中午 12 时至晚上 8 时星期日 : 上午 9 时至下午 5 时 Tuesday to Saturday : 12noon 8pm Sunday : 9am 5pm 5 Lorong 29 Geylang Singapore Tel: Sagaramudra Buddhist Society 海印学佛会

3 海印水月会讯 S a g a r a m u d r a S h u i y u e j o u r n a l 创办人释远凡 顾问释法梁杨国梁 编辑顾问释法谦陈伯汉 编辑释法庆 Kim Ong 美术设计刘朋达廖俪轩 Publisher Sagaramudra Buddhist Society Printed by Stamford Press Pte Ltd FREE DISTRIBUTION MICA (P) 036/03/2012 佛慈悲大作狮子吼 法音宣唤醒众生执 僧和合续佛慧命灯 封面设计释法梁 海印禅系列十四 11 禅门一日 12 Daily Chan Reflection 13 A Macro View of the Chan of Sagaramudra in Diagrammatic Form 14 佛子行三十七颂 略解 ( 七 ) 18 What is the role of Bodhidharma 20 as a historical figure and as a persona in the Chan/Zen Tradition? (Final) 金钱是不是万恶之源 23 福田 24 漫画 - 酬以无物 32 The Truth of Cessation of Suffering - reward with No-thing contents 主题文章 : 四圣谛系列 海印法语 海印心语 海印童话 海印点滴 目录 I s s u e 68 NOV 四圣谛之三 : 灭执显真如 3 The Third of the Four Noble Truths - Destroy Grasping to unveil the Unchanging Truth 4 人生的尽头 5 At the End of This Human Life 6 There is a Way Out of Suffering 7 Cessation of Suffering - Letting Go of Thoughts 8 The Simple Truth on the Cessation of Suffering 9 灭谛 10 规划生活, 归于静寂 25 梦醒 26 Food for Thought 27 我感恩 28 闲谈佛偈 30 Wisdom on Impermanence 31 A Par ting Gift - A Lesson Learnt 34 般若信箱 35 无限感恩 36 天厨妙供 - 客家素算盘子 37 千年菩提归原点 (Back to the Original) 38 参访寺院获益良多 39 Experiencing Meditation 40 学习! 学习! 再学习! 41 居銮牧场乡野情 42 课程招生海报 43 星期六佛理开示表 44 海印例常活动 1

4 2 主题文章 四圣谛 文释法梁 四圣谛之三灭执显真如 编辑心语 如果想要细细通达并行修体验佛陀所有的教授是有困难的 重要的是要在自己的生活中学习并实践佛法的精要, 意识到苦的存在, 并转化自己的心, 来克服与净化自己的烦恼 本期水月作者们出于平等爱的分享, 希望能让读者们受益 四圣谛四大要诀苦海无边际, 拉回眼前见彼岸集聚无明尽, 活在眼前见空印灭执显真如, 运用眼前见神迹道品分顿渐, 回归眼前见无门 禅门注重悟后起修是有其一定的道理的 ; 与其把情绪 感受 念当成污垢 毒素般一味的清除 排斥, 倒不如看清它的无常性 因缘性和空性, 从而透视它 因此, 活在眼前的觉性去体会情绪 感受 念的无常性 因缘性和空性是很有必要的 佛所说的涅盘并不是有一个真实的法叫做涅盘, 而是一种心境, 一种不受情绪 感受 念干扰的解脱心境 这种解脱的心境并不是靠修得来的, 而是本来就存在, 只是我们的智慧不足, 所以觉悟不到这一点 看清情绪 感受 念的无常性 因缘性和空性之后, 所要做的就只是轻轻的放下对这些情绪 感受 念的那一份执着, 并从中去感觉这些情绪 感受 念就如同梦 幻 泡 影 露 电 什么是菩萨? 菩萨就是 觉有情, 能觉悟自己也能觉悟他人的有情众生 他的觉悟令到自己有智慧的面对情绪 感受 念 什么是菩萨的愿力? 情绪加上渡众生的念就是菩萨的愿力 什么是菩萨的慈悲心? 把感受加上渡众生的念就是菩萨的慈悲心 这是每一个菩萨对于自己的要求, 也就是 运用眼前 简单而言, 运用对于眼前的觉悟去度化众生 就是菩萨 水月

5 By Venerable Fa Liang Translated by Kim Ong 3 The Third of the Four Noble Truths : Destroy Grasping to Unveil the Unchanging Truth In the school of Zen, there is a valid reason for the emphasis on commencing on practice upon the arising of experiential realization. Instead of treating emotions, feelings and thoughts as defilements and poisons that need to be purified and be rid of, why not observe, discern, and realize their nature of impermanence, causes and conditions, and emptiness, and with that, thoroughly comprehend their true essence. Hence, it is absolutely necessary to practice living in the present mindful awareness to experience the nature of impermanence, causes and conditions, and emptiness of emotions, feelings and thoughts. The Nirvana that the Buddha spoke of is not a real phenomenon, but a state of mind. It is a state of mind that is not affected by emotions, feelings and thoughts. This liberated state of mind is not gathered or accumulated by cultivation, but exists inherently in us all along. It is only due to our lack of wisdom that we are unable to realize this. after realizing the nature of impermanence, causes and conditions, and emptiness of The Four Noble Truths - The Four Reminders The ocean of suffering is boundless, Focus on the present to see the other shore. The accumulation of ignorance is limitless, Live in the present to see the seal of emptiness. Destroy grasping to unveil the unchanging truth, Apply the present to see the supra-natural path. The methods are divided into swift and gradual paths, Return to the present to see the entrance to emptiness. emotions, feelings and thoughts, the next step is to gently let go of grasping onto them, and realize that they are liken to dreams, illusions, bubbles, shadows, drops of dew and flashes of lightning. What is a Bodhisattva? A Bodhisattva is awakening of sentient beings ; one who can cause oneself and other sentient beings to attain awakening and experiential realization of the pure mind. His attainment of awakening and experiential realization endows him with the wisdom to deal with his emotions, feelings and thoughts. What is the power of a Bodhisattva s aspiration? It is the combination of his emotions and thoughts geared to help liberate other sentient beings. What is the loving-kindness and compassion of a Bodhisattva? It is the combination of his feelings with thoughts of liberating other sentient beings. These are qualities which every Bodhisattva would demand from himself. It is akin to applying the present. To put it simply, a Bodhisattva is someone who would make use of his experiential realization of the present to help transform and liberate other sentient beings. 水月

6 文释持果 4 人生是条单行线, 是条单一的道路, 是条只有往前走 无法倒退的路径 从人生下来, 每一天我们都只能默默地独自行走, 没有同伴地走向人生的尽头, 单独面对生命的结局 死亡, 这就是 佛说无量寿经 卷 2 1 所说的 独生独死, 独去独来 法句譬喻经 卷 1 6 惟念品 2 : 人命危脆, 朝夕有变 无常宿对, 卒至无期 有生必有死, 生命就在呼吸之间, 人命是无常的 ; 只要一口气不来, 人生就完了 死亡带给每个人恐惧 压迫与焦虑 ; 也只有不再轮回流转生死, 才能彻底的得以解脱 孔子说 : 未知生, 焉知死, 也只有不生, 才能不死 人常忌讳死亡, 一谈到死字, 就认为那是与 不吉利 触霉运 同等意思, 甚至有些人经过办丧事的地方, 都会远远的避开 也因为这样, 人们对于死亡存有许多困惑 恐惧和缺乏心理准备, 所以只要一遇上突如其来的失落或死亡时, 难免张惶失措 探讨死亡也是对自己的生命做检讨, 佛教对于生死的看法, 只是等同于旧屋换新屋 ; 生死循环, 都是生命现象的一种转换 死亡既然无法逃避, 生前最好先立遗嘱, 把后事交代清楚, 可以避免临终来不及交待, 而使诸如丧葬 遗产的处理因为意见不同而造成困扰, 自己死后还挂碍而放不下 佛教的临终关怀是在帮助病人, 在他濒临死亡时, 给以关怀照顾, 协助他解脱痛苦和恐惧, 平静 安详 尊严的接受死亡 佛教一般强调使临终者尽量保持正念, 得以往生净土 ; 当病人已经回天乏术, 佛教不主张强行急救, 因为这会扰乱临终者的正念, 增加病人的痛苦 人死后, 因为神识还在, 八小时之内不适宜搬动, 这会引起痛苦和不悦 ; 家人最好在旁助念, 用佛号 诵经帮助他走完人生最后的一程, 并且禁止在亡者身边哭泣 吵闹或表现出依恋不舍, 影响亡者的情绪而无法安然的离开 注意 : 影响最大的是临终者如果起嗔心, 就往下堕入地狱 一旦神识离开身体, 就表示命终投生, 不知要往何处去! 诚如俗谓的 成唯识论证义 卷 3 3 : 顶圣眼生天, 人心饿鬼腹, 旁生膝盖离, 地狱脚板出 佛教对生死问题非常重视 生命的流转是无始无终的, 众生的生死决定于各人业力的不同而有不同的归宿 学佛最终的目的就是要了脱生死, 如何超越生死, 就得把握今生, 为自己的生命寻求正确的方向, 不让自 己迷惑在五欲中, 不再受生死轮回之苦 水月 1 佛说无量寿经 卷 2 大正藏 T12,p274c 法句譬喻经 卷 1 6 惟念品 大正藏 T04, p581a 成唯识论证义 卷 3:( 大正藏 X50, p892a21-22// Z 1:81p386b5-6//R81p771b5-6)

7 At the End of this Human Life Our life is a one-way line, a single path, a road which only allows going forward and never backwards. From the day we are born, we walk along this road alone, without any companionship till the end of it, and face the end of our life, which is death, alone. This is as mentioned in the Infinite Life Sutra Vol. 2 1 : Alone one is born, alone one dies, alone one goes, alone one comes. Dharmapadavadana Sutra Vol. 1, Chapter 6 on Mindfulness (Smṛti) 2 expounded, The human life is fragile and subject to constant changes every day. Impermanence is faced everyday and infinitely. Where there is birth, there will be death, and life exists between breaths. The human life is impermanent; once the breath stops, the human life is gone. Death brings fear, stress and anxiety to everyone, and we will only be liberated from it when we do not fall into cyclic existence again. Confucius said, If one does not know life, how will one know death. It is only when there is no birth and life, there will be no death. People often view death as a taboo. Whenever the word death is mentioned, people think that it is inauspicious or unlucky. Some would even avoid places that are holding funeral services. Due to having this taboo, people have lots of confusion, fear and a lack of mental preparation when faced with death, and they panicked when they experienced loss or death of someone. To try to know more about death is also a way of examining one s life. In Buddhism, birth and death is viewed just like replacing an old house with a new house; the cycle of birth and death is a transformation of the phenomenon of life. Since death is inevitable, it will be wise to write a will and make arrangements for matters after death, to avoid being caught unprepared, causing confusion to family members, who may quarrel on the funeral and estate management, and even after death, worrying about such matters. In Buddhism, the way to give palliative care to a person nearing his death is to help him eliminate his suffering and fear, and accept death in a composed manner, with peace and dignity. By Venerable Chi Guo Translated by To Kuo Ling Generally, Buddhism stresses that a dying person should maintain mindfulness so as to be reborn in the Purelands. Hence, when it is impossible to revive the dying person, Buddhism does not advocate administering emergency treatment, as this will disrupt his mindfulness and increase his suffering. After a person is dead, as his consciousness is still around, it is inadvisable to move him for a period of eight hours immediately following his death, as this will cause him suffering and unhappiness. It would be beneficial for family members to help him on this last journey by chanting the Buddhas name or sutras and to refrain from crying, making a racket or show reluctance to part with him because these will affect his emotions and he will not be able to leave in peace. It is important to note that if feelings of anger should arise in the dying person, he would go to the hell realm. Once the consciousness leaves the body, he undergoes rebirth and the destination is unknown! The Cheng Wei Shi Lun Zheng Yi ( 成唯识论证义 ) Vol. 3 3 describes the connection between the leaving of the consciousness from the body and rebirth. It states, liberated from cyclic existence should the consciousness leave from the crown; rebirth in the heavenly realm if it leaves from the third eye; the human realm if it leaves from the heart; the hungry ghosts realm if it leaves from the navel, the animal realm if it leaves from the knees; and the hell realm if it leaves from the sole of the feet. In Buddhism, birth and death issues are viewed very importantly. Cyclic existence has no beginning and no end. The birth and death of sentient beings depend on their individual karma. The ultimate purpose of practicing Buddhism is to liberate from the cycle of birth and death. How do we do that? By making good use of this life to direct ourselves in the right direction and not lose ourselves in the five desires, so that we may attain liberation from the suffering of cyclic existence. 水月 1 Infinite Life Sutra Vol. 2, Dazhengzang (Database of Chinese Buddhist Texts) T12,p274c Dharmapadavadana Sutra Vol. 1, Chapter 6 on Mindfulness (Smṛti), Dazhengzang (Database of Chinese Buddhist Texts) T04,p581a Cheng Wei Shi Lun Zheng Yi ( 成唯识论证义 ) Vol. 3, Dazhengzang (Database of Chinese Buddhist Texts) X50, p892a21-22 // Z 1:81p386b5-6 // R81p771b5-6 5

8 6 There is a Way Out of Suffering Altruistic mind is the cause of all happiness. This is so true. When the Altruistic Mind arises, Self-grasping is impeded, Impermanence becomes a clear reality, The Law of Causality becomes one s endearing faith, Continuous Mindful Awareness becomes one s vow and conduct, The Realisation of the True Nature of One s Mind will not be far. Indeed, the Altruistic Mind is the ultimate elixir to cure cyclic existence. By Kim Ong The historical Shakyamuni Buddha taught that the nature of cyclic existence (samsara) is suffering and the cause of suffering is our self-grasping mind, which is the incessant mental movements of grasping at a delusory notion of I and mine, self and other, and all the concepts, ideas, desires and activities that sustain this false construction. However, the Buddha said that there is a way out of suffering, as all sentient beings possess Buddha Nature, which is our inherent potential for Enlightenment. The Buddha said that Buddha Nature is the true nature of our mind, and our Buddha Nature is no different from that of all the Buddhas and no different from that of all other sentient beings. It has the inseparable characteristics of clarity and luminosity, like a clear crystal. When we search for the mind, we will find nothing (no shape, no color, no substance), but emptiness, just like the clear pervasive sky. This is the clarity aspect of the mind. Yet, the mind can know things and perceive an infinite diversity of phenomena. This inherent knowing-awareness is the luminosity aspect of the mind. The reason why currently we cannot realise the true nature of our mind (Buddha Nature) is because of the thick veil of defilements that we have accumulated due to our habitual tendency of self-grasping (self-cherishing). This self-grasping mind arises as we are ignorant of the truth that there is no substantiality in all compounded external and internal phenomena, including this body that we delusively labelled as self. This is because all compounded phenomena arise due to the temporary gathering of causes and supportive conditions. Both of which are also impermanent by nature. since causes and conditions are impermanent, the self-grasping mind is also impermanent by nature and can be purified. The antidote for this self-grasping (self-cherishing) mind is the cultivation of the altruistic loving mind. We need to mindfully replace the mind that is for self with the mind that is for others, just as when a person is a miser, he needs to mindfully cultivate generosity as the direct antidote, and when a person is always angry, he needs to mindfully cultivate patience as the antidote, and so forth. Hence, the cultivation of the Six Paramitas (Perfections), with Bodhicitta as the root motivation and the view of Emptiness as the Right View, is the way to purify the self-grasping mind. The depth of how these Six Paramitas need to be cultivated is elaborated in the 37 Bodhisattva Practices. Whether it is the Noble Eightfold Path, the Six Paramitas or the 37 Bodhisattva Practices, the

9 Cessation of Suffering letting Go of Thoughts Cessation of suffering is to let go of thoughts. like two sides of a coin; one side is suffering and the other side is at ease. The moment we let go, we are at ease. remember? Thoughts will not last forever. They will cease if we do not hold on to them. The moment we grasp at what we see, hear, feel and think, we must immediately let go. How? Before we can let go, we must be able to recognize and be aware that we are grasping. Then, simply withdraw our eye focus and remain in this present moment, here and now. Notice our grasping and let go. We are the cause of our suffering. Therefore, even though it may sound and seem difficult, it is the only way. It is not an easy task, but it can be done with the right understanding, a firm intention, the right effort and perseverance in mindfully pushing oneself to let go. It is a combination of maintaining awareness at all times, the right effort and the action of letting go. any moment (here and now) is the moment to practice letting go. Practice makes perfect. If there is a will, there is a way. 水月 By Venerable Fa Qing 7 objective of all these practices is the same it is to purify the defilements that obscure the true nature of our mind (Buddha Nature), so that we may come face to face with it soon. another reason why the purification of the mind is possible is because our Buddha Nature remains ever unchanging, although the sight of its clarity and luminosity is temporarily hindered by the defilements that we have accumulated due to selfgrasping. An analogy would be the sun that remains unchanging, although the direct sight of its brilliance is temporarily obstructed by the clouds. The Buddha said that our Buddha Nature (Primordial Wisdom) possesses clarity and luminosity, like a clear crystal, and our defilements are like layers of mud that temporarily cover up this crystal. He said that these layers of mud can be removed through our own diligence and perseverance in the cultivation of the altruistic mind. Effort is required to transform one s mind. There was once my spiritual master made a solemn pointing out regarding effort. He said it is pointless to cry for help and complain on the suffering side of the shore if when the map is given and guidance is shown on the method to construct and row the raft to the happy shore of Enlightenment, one thinks that one has the knowledge and refuses to make the effort to start the construction or when the construction is done halfway, one loses interest. He also cautioned that even when one has finished constructing the raft, one may start to be complacent, thinking that there is still much time to start the journey; totally forgetting that this precious human life is impermanent and rare. Hence, he said that diligence and perseverance are two supportive companions that we must bring with us on the path towards Enlightenment. It is when we have attained Buddhahood that we will truly be able to guide mother sentient beings out of samsara, without errors. 水月

10 8 The Simple Truth on the Cessation of Suffering When the Buddha turned the Dharma wheel two thousand five hundred years ago, he did so very skilfully so that all could benefit. According to each person s mental inclinations and capacity, he or she would undertake the Theravada, Mahayana or Vajrayana Vehicle to be liberated from cyclic existence. Yet, common to all vehicles, the start point was the Four Noble Truths. The third of the Four Noble Truths is the Cessation of Suffering. The elaboration of this will not be complete without discussing that which must cease. In the Mahayana context, it is important to elaborate this together with the Buddha-nature, which is inherent in all sentient beings. as the Great Master Yong Jia of the Tang Dynasty stated in his Song of Enlightenment that when one is unenlightened, living in a dream state, one experiences the six realms; when one is enlightened, one experiences the emptiness of the three-fold universe ( 梦里明明有六趣, 觉后空空无大千 ). The different terms used in the Mahayana sutras and shastras enlightenment ; buddhahood ; going beyond production and extinction ; fully accomplishing merits and wisdom ; completely purify the eighth consciousness storehouse ; realising the emptiness of all dharmas ; all these refer to the same thing: to cease our suffering by realising the true nature of our mind. In fact, the central question that the Elder Subhuti asked the Buddha in the Diamond Sutra is this, How should a bodhisattva (a being who has developed Bodhicitta) abide his mind? To understand the difficulty (or simplicity) and the profoundness of this, let us do a simple By Choon Song experiment. With our spine straight and shoulders levelled, let our gaze settle on the tip of our nose, and then, settle the mind. Now, watch the mind. one thought will arise, then, another, and yet another. Before we realise it, we are remembering the past and planning for the future... We cannot control our mind. This inability to maintain our attention and the attachment to thoughts that arise are what cause us and all sentient beings, who are really no different from our parents, to be in cyclic existence for aeons. This inability to control our mind is why we have undergone so many cycles of life-and-death, and yet, still unable to take birth in Amitabha Buddha s Western Pureland. This is the reason why in the past, we went through Bardos (intermediate state) without freeing ourselves. Unable to break free from cyclic existence, we are tormented by our karma and we take rebirth wherever the effect of created causes ripens on us. The problem is not the thoughts that arise, but our grasping to their delusive reality. This is indeed a big problem; one that must be overcome to cease suffering. We must take charge of the mind. so it should be clear that suffering (samsara) will cease when all our attachments cease. We can breakout from samsara, if, and only if, we can abandon our attachments. This will include abandoning the hopes and fears for the eight worldly concerns: gain and lost, praise and blame, fame and dishonour, pleasure and pain. Thus, at a certain level, suffering can cease when we can actually give them up. No attachment to the good stuff, no aversion for the bad stuff. yet, when we overly emphasised on the 梦里明明有六趣, 觉后空空无大千

11 文楚俗 9 灭谛 灭谛 的 灭 与 生灭 的 灭 指的是同样的东西吗? 不是的 灭谛 是指超越生死 生灭 轮回, 也就是佛教讲的 涅盘 曾经有非佛教徒问过我 : 佛陀死后去哪里? 佛陀现在在哪里? 我答 : 他已进入涅盘 接着问 : 那涅盘是什么? 是什么样子的? 在哪里? 我回答 : 涅盘就是他不再轮回于六道 这不是我的答案, 是别人告诉过我的 标准 答案 通常到这个段落, 对方就不再追究涅盘, 而开始对 六道轮回 发更多问题 后来上了佛学班, 在师父的熏陶下学了 佛者, 觉也, 就懂得回归心王就是回归佛性, 明白了不被外在的境与内在的心念 所转的情况下, 保持 觉 即是 涅盘 如果现在有人再次问我同样的问题时, 我会怎么回答呢? 那就要看我认为对方为什么会这么问, 而且要斟酌什么答案对他才有帮助 为什么会有这样的分别呢? 我想, 这是因为我已经知道每个人的过去和经验不同, 看事情的角度也应该调整, 各有因缘 如回答问路人一般, 问的路不同, 答案也不同 也许路人想从最短的捷径到达, 或者想多兜几个圈看看风景, 也可能需要带领其他人一同走 ; 何况我们也得考虑到他的脚力和拥有的交通工具等等 有些不同的途径, 却通同样的目的地 当然, 自己所知如果非常有限, 回答也只能非常有限 有时候不清楚对方所知多少和理解能力, 要帮他也难, 只能尽力而为 如何帮助别人也是一种学问 水月 abandonment of attachments, we may have the risk of striving only for our own salvation. Without the consideration for all other beings suffering, our compassion would be small. Our personal suffering will not cease only by us abandoning our own attachments. In fact, one can abandon all of one s own attachments and aversions easier, if one is working for the benefit of all beings. This is why we should always contemplate on the Four Noble Truths, in conjunction with the Buddha-nature, which is inherent in all beings, and contemplate on the fact that the root cause for Enlightenment is indeed the altruistic Bodhicitta. For the true cessation of all suffering, one must aspire for buddhahood; to realise the true nature of our mind to really understand that all the phenomena that we see, is within the mind, and is empty in nature. This is something that we all should aspire for, in order to make this life really meaningful, and to make suffering really stop. The Buddha in the Diamond Sutra stated, All conditioned dharma are like a dream, an illusion, a bubble and a shadow; they are like dew and lightning; one should see them as such. The Buddha was in fact pointing out the emptiness of all phenomena, and giving the clearest instructions with regard to our worldview. 水月

12 文明若 10 清晨, 房间里渗透着阳光的味道 ; 一种淡淡的 清爽湿润的 美好的晨光熹微味道, 蕴藏着足够的能量和动力去追求生命存在的真相 感受着呼吸, 每一个瞬间都发现一颗跳跃的心灵, 每一个呼吸都拥有一股新生的力量, 绝不会再踌躇不安于曾经的不快 伤心和难过中, 生命的贪欲和狂热随着呼吸消融, 生命的真理溶入我们的呼吸 规划生活, 归于静寂 追逐思想的轨迹, 生命是一种集合 生命的历程中, 充满喜 怒 忧 思 悲 恐 惊各种不同情绪元素, 我们只有有目的的规划生活, 生命才会在苦痛的根源里归于静寂, 显现涅盘的寂灭 生命是活泼的, 懂得规划生活的人是睿智的 大多数的人选择快乐! 智慧和快乐一样存在于平日的行 住 坐 卧之中, 每一个时刻 每一个思想都快乐, 整个生命就是快乐的集合 苦痛和烦恼也一样存在于平日的行 住 坐 卧之中, 每一个时刻 每一个思想都被烦恼缠绕 被苦痛羁绊, 这一生就是苦恼的一生 灭除不难理解, 就是要除去痛苦的根源, 脱离生死之苦, 从而达到涅盘的寂灭 芸芸众生在如梦如幻的生死轮转中苦来苦去, 苦个没完没了 然而, 要如何着手消除这苦呢? 众生要灭除生死苦迫, 佛法教导的方向是找出苦痛的根源, 灭除它 苦痛的根源便是烦恼, 是众生无量劫来的颠倒妄想之惑 烦恼感发业力酿成苦果 了断烦恼, 即便业种无量, 也都会成为枯死的作物无从作用 这其中关键的一环还是灭除迷惑妄想, 如果惑灭了, 就不再造业, 无量劫以来的业也就会无业可感而枯萎不用, 生死苦果便随之灭除 人生不惑, 要灭烦恼这个作物, 当然得从根着手, 根本烦恼挖除了, 就不再愚痴无明, 离了无明, 就不再受烦恼的束缚, 从而彻底地根除烦恼 内心的烦恼消融了, 体验到平等自在的境界, 涅盘的寂灭便显现在当下 无所依, 烦恼何存? 无苦无乐, 中道不依 智者选择行于中道无所依! 水月 四圣谛中 灭谛 包括两层含义, 即 灭除 和 寂灭

13 海印法语 海印禅 海印禅系列十四 波斯匿王的故事 : 永恒之眼 拉回眼前, 保持灵觉, 观四大五蕴皆空, 处镜花水月道场 水和月, 这两样东西常被用来比喻我们的自性 然而, 外在的水月并非自性, 而得回到能感能觉的 看 本身 楞严经 里有一则关于 水 的公案 但其实并不关于水, 而是关于 看 因此, 不仅要见月忘指, 还得见月忘月, 关键在于那个 见 公案如下 : 某日在恒河岸边, 波斯匿王向佛陀感叹岁月变迁, 不知不觉中, 肉身已老, 荣华渐逝, 一年不如一年, 自己终究难逃一死! 此时佛陀告诉他, 虽然万物刹那变化, 终归于灭, 但其实在生灭当中, 有一个永恒不坏 不生不灭的自己! 波斯匿王不明所以, 便合掌请佛开示 佛陀指着恒河问波斯匿王 : 你在几岁的时候, 见过这恒河的水呢? 波斯匿王回答 : 我出生后三岁时, 我慈悲的母亲携带着我到耆婆天 ( 印度神祗 ) 的庙上, 去给我求寿 经过恒河这个流水, 在那时候我首次看见恒河之水 佛说 : 大王啊! 就像你前边所说的 : 你二十岁的时候, 就老过十岁那个时候 ; 乃至六十岁, 经过日日月月 岁岁时时的, 念念都在迁变 那么在你三岁, 见这个恒河水 讲授记述 释法梁李德钊 的时候, 到你十三岁的时候, 这个水有何改变呢? 波斯匿王说 : 我看见这个水, 还是和我三岁那时见的水, 是一样的, 宛然没有什么分别 甚至于到现在, 我已经六十二岁了, 这个水也没有什么两样 佛又说 : 波斯匿王! 你现在自己这么伤感, 说你头发也白了, 面也生了皱纹了 你脸面这个皱纹, 是老的时候有, 童年的时候没有, 所以你说老了 那么你现在见这个恒河, 和你童年的时候所见这个恒河, 这个 见, 有没有年少和年老的分别? 而那个水有没有年轻, 有没有老过呢? 波斯匿王就说 : 世尊! 不会的! 我这个 见 没有变 佛接着说 : 大王啊! 你面虽然有皱纹了, 可是你见恒河的这个 能见 的性, 并没有皱纹, 还是一样的 那么你面上有皱纹, 这是一个变化 ; 而你精微的见性没有皱纹, 它是没有变的 变的, 是会灭的 ; 可是那个没有变的见性, 它本来是没有生灭的 既然没有生灭, 你怎么可以说, 这个见性也和你这个身体一样受死呢? 波斯匿王等人听了佛陀的开示后, 非常欢喜, 明白色身虽灭, 自性却是永恒存在, 不生不灭的啊! 活在当下, 见性成佛, 悟永恒之眼, 即首楞严王! 拉回眼前, 您是否也觉得自己眼前一幕同样这么熟悉呢? 水月 11

14 12 海印法语 禅门一日 好人长命 什么是好人? 什么是坏人? 当一个人的言行举止让你感受到的 好 比 坏 多, 他就是你心目中的好人 当一个人的言行举止让你感受到的 坏 比 好 多, 他就是你心目中的坏人 近日, 有信徒在旅游时暴毙了, 认识他的人都震惊不已 他热心助人, 处处为别人着想, 宁可自己吃亏也不跟别人计较 他的存在让人感受到太多的 好, 所以, 他是别人心目中的大好人 也 文释法梁 因此, 大家不太能够接受他的突然离去, 惋惜之声频频传出 好人是否一定长命? 不一定 ; 只不过好人长命 健康是我们希望看到的 坏人是否一定短命? 也不一定 ; 只是我们都希望坏人都不会有好结果 生命的意义不在于长短, 但是, 当有了意义之后就应该让它长命百岁, 这样才能利益更多人 鼓手 有两个刚出家的僧人, 平常在一起除了辩论佛法, 也切磋鼓法 之后, 二人分道扬镳, 各自去参学 多年以后, 二人重聚, 无所不谈 没听我打鼓了 甲僧指了指在远处的年轻僧人对乙僧说道 : 自从教会他之后, 我已经不再打鼓了, 这已是好多年的事了 乙僧 : 甲僧对乙僧称赞某年轻僧人, 说此僧人的鼓打得太好了 乙僧听了回道 : 你已经很久 一个人的成就可以有两种 ; 一是以成就自己为成就, 另一则是以成就他人为成就 生命的不倒翁 活在这世间, 要如何去定义一个人是否成功? 世俗人一般皆以财富 地位 权力 名声 贡献 能力 才华 壮举等作为衡量一个人成败的准绳, 而学佛者却以增长智慧作为生命的意义所在 也就是说, 在追求财富 地位 权力 名声 贡献 能力 才华 壮举等这些事项的过程当中, 能否增长智慧才是最重要的 也因为有了这一层要求, 你就会发现就算是财富 地位 权力等无法得到时, 你还是成功了, 因为你增长了智慧 更重要的一点是 : 我们每一个人最终都必须面对死亡, 在死亡来临时, 你所拥有的一切都会失去意义 ; 唯独你所累积的智慧最重要, 你必须用它来面对死亡 死亡是生命必经的过程, 你可以对它一无所知 惧怕抑或是勇敢理智的对待 只有拥有智慧, 你才能勇敢理智的对待它, 也只有勇敢理智的对待它, 你才有可能超越死亡 把累积智慧当成活着的目标, 那你就没有所谓的失败, 也不会跌倒 ; 你将是生命的不倒翁

15 Hai Yin Fa Yu Daily Chan Reflection The Way of Martial Arts One day, a senior martial arts instructor came to me and exclaimed anxiously, I ve won! I ve won! I invited him to describe what happened. I have known the instructor for about two years. He visits the Society two to three times a week to attend Dharma classes and to offer voluntary services in martial arts. He has been my instructor in martial arts. Usually, I would spend some time chatting with him after lesson. During his martial arts lessons, he teaches me the art of fighting with bare hands and weapons. Outside his lessons, we switch roles and I become his Dharma teacher. He owns an old motorbike. Whenever he comes to the Society, he would park his motorbike close to the entrance of the building. here goes his story. one day, he parked his motorbike at the usual spot. As he was about to leave, the owner of the house next door encountered him and accused him of spoiling the Feng Shui of his house. The martial arts instructor replied calmly that he did not block his entrance or cause any obstruction. The owner became more agitated and started uttering expletives. To appease him, the instructor The Purpose of Hell Money What would you give your close one, who is setting off for a far away destination, to show your concern and blessing? Most people would think that it is best to give some money, which he can use to buy the things he needs. To someone who has passed away, what would you give to show your concern and blessing? once, during the funeral of an educated man s father, the ceremony adopted was that of Chinese traditions, mixed with Buddhist practices. When I was making preparation to burn some paper hell money (joss papers), the educated man suddenly asked, Shifu, I thought it is not a Buddhist practice to burn hell money? By Venerable Fa Liang Translated by Yeo Hwee Tiong apologized and moved his motorbike aside. However, the owner would not relent, but continued with his verbal abuse. At this time, the wife of the instructor, who was standing beside him, could not take it anymore. She challenged the owner angrily, asking him what else he wanted since her husband had made the concessionary move. The owner was taken aback. He left the scene muttering. after relating the episode, the instructor explained that he did not quarrel with the owner not because he was afraid of him or because he was not angry. He said, In the past, I only fought with external enemies. But now, I realize that the anger within me is the greater enemy. Therefore, I left the external enemy alone, but fought against the internal enemy instead. his wife interrupted and said that had it been two years ago, the owner next door would have been beaten up by her husband. I believed her. I told the instructor, What you have learnt in the past were martial arts skills and techniques which are effective in fighting external enemies. What you are learning now is the art of overcoming the invisible enemy within yourself. This is the way of martial arts. I replied, Buddhist practice does not encourage the burning of hell money, but your mother needs it. he silently glanced at his mother some distance away. Why burn hell money? If the burning of hell money is the only way for someone to show her concern, express her gratitude or give her blessing to the dead, do not stop her. It does not matter whether the dead will receive the money. What matters is how to satisfy the good-wishes and goodwill of the one who is alive. Unless you can persuade her to accept alternatives, it does not harm to burn a few pieces of hell money just to provide a peace of mind. 13

16 14 海印法语 海印禅 A Macro View of The Chan of Sagaramudra in Diagrammatic Form after years of accumulation 1, Sagaramudra Buddhist Society is now producing a diagram of the Chan of Sagaramudra that encompasses the entire system of practice 2. With the advent of the era of pictorial stories, the use of too many words in explaining things would cause much frustration and distress to a generation that is used to gadgets, such as ipads and iphones. With a concise pictorial representation, we hope that everyone could understand the macro structure of the Chan of Sagaramudra at a glance and grasp the main points of the practice easily. The diagram highlights the essence of the practice, as represented by the eye, the present. With this, we will be able to practice meditation in activities in our daily life. Buddha Nature is the same in all sentient beings. It cannot be differentiated as superior or inferior, nor can it be differentiated to be apt for gradual or sudden awakening. It is only due to the different mental capacities of all sentient beings that there are different paths of practices that lead to gradual or sudden awakening. There is no such thing as superior or inferior Dharma practices. The differing practices are adapted to suit one s aptitude and mental capacity. To cater to sentient beings with different mental capacities, the Chan of Sagaramudra integrates the practices for gradual awakening with the method for sudden awakening. This allows us to select the Dharma practices according to our own inclinations, and eventually return to the core of the practices, that is, to be constantly aware of the present. Diagram of the Chan of Sagaramudra In the Chan of Sagaramudra diagram, the circle Compiled by Venerable Fa Qian Translated by Chu Su (showing the bird s eye view) and the triangle (showing the direct view) correspond with each other. The rings in the bird s eye view diagram move in sequence from outward expression (the outer-most ring) to inward introspection (the innermost ring), reinforcing each other and cumulating in the essence of the practice, which is to maintain constant awareness of the present, represented by the eye at the centre. The levels in the direct view diagram progress from the lowest but strong foundation to the pinnacle, with continuous maintenance of the present awareness. In both schematics, the gradual fading of the colors from dark blue to light blue and finally to white represents the process of the meditation practice from that of substantial form to an abstract one and finally to one which is formless. The Buddha is one who is awakened to the Buddha Nature. The Buddha Nature is the innate awareness, which is being constantly in a state of mind that has supreme clarity and knowing ability. Present refers to the awareness nature of our mind. If we are able to maintain this awareness of the King of Mind and watch over the mental formations, our mind will not be affected by external events in any situation. The Four Principles (Frankness, Simplicity, Peacefulness and Dignity) In our daily lives, we should always adopt an attitude of frankness, lead a life of simplicity in body and mind, achieve peacefulness that is beneficial to ourselves and live with dignity that is beneficial to others. The Four Prayoga (Giving and Offering, Prostration and Repentance, Generating Bodhicitta and Maintaining Awareness)

17 15 In practicing the Four Prayoga, we gradually progress from outer practices to inner practices. Starting from the practice of giving and offering, we develop the qualities of respect, loving-kindness and compassion. Next, we progress to the practice of prostrating to the Buddha and showing repentance, thereby reflecting on our mistakes and changing our unwholesome ways, such that we do not harm others, but go on to generate Bodhicitta to benefit all sentient beings. At all times, we remind ourselves to focus our sight on the present, maintaining awareness in every moment, so that we understand that all phenomena are impermanent, arising from causes and conditions, and empty by nature. The Four Ox Diagram 3 When we establish ourselves in the King of Mind (represented by the ox herder), it is to maintain a state of non-discriminating, clear awareness in every moment (awareness). When we let go of the attachment to mental formations (represented by the ox), it is the realization that all worldly phenomena are impermanent, arising from causes and conditions, and empty by nature (realization). This is how the swift method of practice for sudden awakening is applied to the Four Prayoga. Nurturing the ox Letting go of the attachment to all afflictive mental formations, such as the three poisons, thereby fulfilling the non-desire state of generosity paramita. Purifying the ox Surpassing virtuous and non-virtuous thoughts, one attains true purification and prostrates to the inner true Buddha. Transforming the ox Approaching the practice with an open heart and vast aspirations, and letting go of all attachments, so as to eliminate the attachment to self and phenomena, and transform the conventional Bodhicitta to the ultimate Bodhicitta. Mastering the ox Withdrawing from the concept of duality and eliminating all attachments in one s mind, so as to maintain the state of awareness in dealing with external phenomena, such as people, things and events (living in awareness). The Four Reminders 4 If we lose our awareness of the present, whatever practices we engage in will only bear the fruit of rebirth in the human and heavenly realms, and not correspond with ultimate liberation. Focusing on the Present By focusing on the present, we will be able to observe the state of our body and mind and the innate awareness of our mind. Living in the Present Practice living in the present awareness in every single moment continuously. After some time, we will be able to generate a feeling of detachment from our body and mind. Applying the Present Realize (by having deep penetrating insight) that the body and mind, emotions, feelings and thoughts are by nature impermanent, arising from causes and conditions, and empty. Thus, we can stay in a liberated mental state that is unaffected by all phenomena, and engage in the Bodhisattva activities with great aspiration and compassion. Returning to the Present Let us examine whether we are once again lost in the state of stagnant emptiness that is lacking in awareness, or whether we have fallen into the wrong view of emptiness, such as nihilism. If so, we should just be a down-to-earth practitioner, taking the vows and precepts as our teacher, and living life as it comes, doing what should be done ordinarily.

18 16 1 The Chan of Sagaramudra has been introduced in 4 parts in the previous issues of the Shui Yue Journal. The first part was published in the 46th Issue (January 2007) to the 54th Issue, and was written in individual articles, covering the following topics: Focusing on the Present, The Four Principles, The Four Prayoga, Developing the Five Powers of the Mind, Meditation on Impermanence, Meditation on Causes and Conditions and an epilogue. The second part was published in the 58th to 61st Issues, using a themed approach in the articles to introduce the Four Principles in more depth. The third part was published in the 62nd to 65th Issues, using a themed approach in the articles to introduce the Four Prayoga together with corresponding Four Ox Diagram, covering the systematic and gradual practice of the Four Prayoga and furthermore progress to the direct and swift methods of practice using the Four Ox Diagram. The fourth part was published in the 66th to 69th Issues (the 69th Issue is yet to be published). Again, a themed approach was taken in the articles to introduce the Four Noble Truths with the corresponding Four Reminders, thereby further elaborating on the practice of the present. 2 The main references are: 1. Sutras and shastras Diamond Sutra, Heart Sutra, Mahāprajñāpāramita Shastra, the Eight Realizations of a Bodhisattva Sutra, Maha-Satipatthana Sutra, Kayagata-sati Sutra, Discourse on the Four Noble Truths, The Greater Cowherd Discourse, Shastra on the Door to Understanding the Hundred Dharmas. 2. Recorded sayings of the Chan lineage masters The Treatise on the Two Entrances and Four Practices, The Zen Teachings of Bodhidharma: the Bloodstream Sermon, the Breakthrough Sermon, the Wake- Up Sermon, Wall-gazing for quieting the mind approach, Verses on the Faith in Mind by the 3rd Chan Patriarch Sengcan, The Great Way by the 5th Chan Patriarch Hongren, The Dharma Jewel Platform Sutra by the 6th Chan Patriarch Huineng, The Song of Enlightenment by Yǒngjiā Xuánjué (one of the chief disciples of 6th Chan Patriarch Huineng), Sayings of Chan Master Qingyuan Xingsi, The Xiǎnzōngjì by Chan Master Shénhuì, Sayings of Chan Master Nanyue Huaishang, Sayings of Chan Master Jiangxi Mazhu Daoyi, Sayings of Chan Master Shituo Xiqian, Sayings of Chan Master Hongzhou Baizhangshan Dazhi, Excerpts of Chan Master Chizhou Nanquan Puyuan s Sayings, Mind King Inscription, Pith Instructions of Chan Master Tianhuang Daowu, Sayings of Chan Master Yaoshan Weiyan, The Mind Transmission Pith Instructions of Chan Master Huangboshan Duanji, Sayings of Chan Master Huangboshan Duanji s Wanling Lu, Sayings of Tanzhou Chan Master Weishan Lingyou, Sayings of Chan Master Zhaozhou Congnian, Sayings of Chan Master Longtan Chongxin, Sayings of Chan Master Deshan Xuanjian, Sayings of Chan Master Xuefeng Yicun, Sayings of Chan Master Yuanzhou Yangshan Huiji, Sayings of Chan Master Zhenzhou Linji Huizhao, Sayings of Chan Master Tanzhou Shishuang Chuyuan Huiming, Chan Master Yangzhi Fanghui, Chan Master Huanglong Huinan, Ten Ox-herding Pictures of Chan Master Kuoan Shiyuan, Chan Master Pumin s Verses for the Ten Oxherding Pictures. 3 The Verses of the Four Ox Diagram: In practicing the Prayoga of giving and offering, We let go of greed, hatred and ignorance. If one asked about the merits, In letting go of the three poisons, we fulfill the state of nondesire. In practicing the Prayoga of prostrating to the Buddhas and showing repentance, We purify our body, speech and mind. If one asked about the merits, In purifying the three karmas of body, speech and mind, the true Buddha protects us. In practicing the Prayoga of generating Bodhicitta, We liberate ourselves and other sentient beings. If one asked about the merits, In liberating the sentient beings in the three worlds from suffering, we experience freedom from all troubles and worries. In practicing the Prayoga of maintaining awareness, We let go of all concepts of dualism. If one asked about the merits, Just like the herder on the back of the ox, one is at ease and happy always. 4 The Verses of the Four Reminders: The ocean of suffering is boundless, focus on the present to see the other shore. The accumulation of ignorance is limitless, live in the present to see the seal of emptiness. Destroy grasping to unveil the unchanging truth, apply the present to see the supra-natural path. The methods are divided into swift and gradual paths, return to the present to see the entrance to emptiness.

19 17

20 18 海印法语 佛理文章 整理释法荣 佛子行三十七颂 略解 ( 七 ) 卅三. 贪图利敬互争执, 闻思修业将退失, 故于亲友施主家, 离贪着是佛子行 如果有贪心, 便会为了钱财与恭敬而与他人产生争论, 自己闻 思 修慧等的佛教事业 功德会逐渐减少乃至消失 所以对亲友 施主的家不应有贪心, 这就是佛子舍离贪着所应该实践的 如果是为了对方, 让他们也能了解佛法 得到解脱而跟他们沟通 交流, 这是允许的, 也可以说是必要的 卅四. 粗言恶语恼人心, 复伤佛子诸行仪, 故于他人所不悦, 绝恶言是佛子行 如果自己疏忽, 口出粗语伤害他人, 令他心生怨恨, 也令佛子退失优雅的行仪 所以让他伤心难过的恶语要舍弃, 这是佛子舍弃粗恶语所应实践的 如果说话不注意, 会有严重的后果 现在人与人之间, 地区与地区之间, 民族与民族之间, 国家与国家之间有很多的矛盾与冲突, 都是怎么引起的? 很多时候都是因为胡言乱语, 瞎编乱造, 就发生了很多的冲突与矛盾 我们作为修行人, 更应注意自己的言行举止 卅五. 烦恼串习则难治, 勇士明持正念器, 贪等烦恼初生时, 即摧坏是佛子行 贪 嗔 痴等烦恼生起的时候, 如果不及时处理, 让烦恼生起来, 串连成强而有力的坏习惯, 就很难对治了 所以明白清楚的保持觉醒的正念, 常常观察自己的身 口 意的行为, 在贪等烦恼刚开始萌生的时候, 就要消除, 就能活在每个当下, 活出美好的未来 卅六. 随于何时行何事, 应观自心何相状, 恒系正知及正念, 修利他是佛子行 总而言之, 无论在什么时候, 做什么事, 都应当观察自己的起心动念, 是善或不善, 常常以正知正念, 反躬自省, 以智慧和慈悲面对一切人事物, 作利益众生, 感动他人的事 这就是佛子怎么成办自他二利, 实现理想的重点, 前面所讲的一切行为, 都可以归纳到这一条 卅七. 为除众生无边苦, 勤修诸行所生善, 咸以三轮清净慧, 回向菩提佛子行 为断除无量无边众生的痛苦, 将前面精勤修行所生起的这些善的行为, 以三轮体空 清净的智慧, 回向给一切众生, 希望大家都能共成佛道, 彻底的离苦得乐 回向, 回因向果 回事向理 回自向他 1) 回因向果 : 修行是因, 成佛是果, 修行是为了成佛, 不为其他目的 2) 回事向理 : 打坐是事, 不能一天二十四小时都在打坐, 我必须要工作, 必须要生活, 那怎么办? 回事向理, 意思是事相上我在禅修, 这是学习的方法, 我要见到那个理, 要体证那个理, 理让我体证到了, 就可以回事向理, 生活工作, 不离禅修 3) 回自向他, 我在禅修, 自己得到利益, 我要让一切众生分享, 让大家都获益, 离苦得乐 这就是佛子令一切善根能功不唐捐, 不断增长所应该实践的 以上是全论的正义, 下面是终义

21 19 C. 我依经续诸论典, 及众圣贤所说义, 为欲修学佛道者, 撰佛子行卅七颂 为了利益对佛法有兴趣 想学佛的这些众生, 作者根据佛所宣说的经续及菩萨们所造的论典里面所讲的意义, 以及以前圣贤的口诀来着述这部论点 D. 才浅学疏文不精, 硕学阅之难生喜, 然依经教圣者故, 佛子行颂应无误 我智慧很浅, 所学很少, 所以就没有学者们喜欢的那种华丽的词藻和文笔, 但是从内容方面来讲, 这不是随便写出来的, 是依靠很多经典 圣者的教言, 所以所讲的菩萨行为应该没有错误 E. 然佛子行诸巨浪, 愚钝如我难尽测, 故祈智者慈宽恕, 违理无关诸过失 但是佛子菩萨的行为如巨浪般的非常深广, 像我这样的愚钝的人要去揣测菩萨的行为是很难的, 所以这论典里面也许有不合理的地方, 或有文义上下无关连的地方, 不通顺的地方这些过失, 祈请一切圣贤者慈悲宽恕 原谅 F. 吾以此善愿众生, 皆发真俗菩提心, 不住有寂得自在, 咸成怙主观世音 我以宣说佛子行的善业, 祈愿一切众生的心里生起二种菩提心, 即世俗菩提心和胜义菩提心, 这两种菩提心生起了以后, 就不住有寂, 有就是轮回, 寂就是涅盘 如果有智慧的胜义菩提心不会堕六道轮回, 如果有大悲的世俗菩提心不会住涅盘的边际 所以愿所有的众生不堕入两边, 心中早日生起胜义菩提心和世俗菩提心 愿所有的众生和大悲怙主观音菩萨一模一样, 都能自度度他 自觉觉他, 都有那么无比的慈悲心, 无量的智慧 G. 上义为众生有利, 于银河宝洞里, 善言教理圣者, 土美 ( 无着 ) 造也 此佛子行三十七颂具备 :1 所做的意义, 为利益众生 ;2 为何而做, 为自他一切众生 ; 3 谁所做, 宣说教理的法师无着 ;4 何处做, 于水银宝洞等四种圆满而做 水月 ( 全文完 )

22 20 What is the role of Bodhidharma as a historical figure and as a persona in the Chan/Zen Tradition? (Final) By Venerable Fa Jing Dumoulin has also pointed out that there were two lines of Chan movement after Bodhidharmaone line leads from the ambiguous term biguan to the dialogue exchanges (wenda 问答 ) found in collections of sayings, yulu 语录, the forerunner of the koan so characteristic of the Southern school; the other line hinges on the strict ties of early Chan to the Lavkavatara Sutra. 1 Thus, we could consider that the Lavka tradition started its lineage when Bodhidharma handed the Lavkavatara Sutra to Huike in which it was recorded in Daoxuan s account of the biography of Huike. 2 Also, Bodhidharma was said to have given his robe and bowl, a means of legitimation for the transmission of mind, to Huike before his return to India. 3 Then, Huike passed on the Lavkavatara Sutra at the end of his life to his disciple Sengcan, who in turn passed it on through the commonly accepted list of patriarchs. If the narratives of these events were historical facts, then Bodhidharma could be viewed as a master of the Lavka doctrine, propagating the teaching of tathagatagarbha, and establishing the Chan lineage of the Lavka school. Most scholars, however, insist that there was no so-called Bodhidharma school of Chan during the early period of the Chan movement. As McRae has pointed out, one should look at the Chan movement in a reverse order through the list of patriarchs. According to his argument (McRae 2003, 28), McRae claims that Bodhidharma was taken as a means of legitimation for the teaching activities, or the level of attainment of Huike. 4 Once Huike was linked to Bodhidharma, it is natural that the role of Bodhidharma was simply a master of Lavka teaching, since the relationship of Huike to the doctrine of the Lavkavatara Sutra is certain. 5 Hence, it asserts the superiority of the Lavka school. For the line of Chan movement that leads from the ambiguous term biguan to the dialogue exchanges as claimed by Dumoulin, I would consider it to be the line of silent transmission of the seal of (Buddha) mind. This Chan tradition was seen in Lidai fa bao ji 历代法宝记 (774), as it says: 6 Master Gunabhadra has translated the Lavkavatara Sutra in four fascicles; Master Bodhiruci has translated the Lavkavatara Sutra in ten fascicles; Wiksananda has translated the Lavkavatara Sutra in seven fascicles. The above-mentioned were Masters of the sutras translation, and not meditation masters, as they transmitted the teaching in written words. Bodhidharma s disciples and followers never transmit a single word of the Chan teachings, [but] silently transmit the seal of mind. according to the sutra, the teachings of Bodhidharma is neither by words nor by written scriptures, but rather, it is the transmission of the enlightened mind from a teacher to his student. This teaching coincides with the famous four-line stanza attributed to Bodhidharma, but actually formulated much later: 7 A special transmission outside the scriptures, 1 2 Dumoulin 1993, 36. Dumoulin insists that Tanlin s preface about Bodhidharma s concern for the Lavkavatara Sutra must be considered a later addition (Dumoulin 1988, 90, 96), which holds a different view to that of Yinshun. Ui Hakuju, however, does not accept the view that the line of Bodhidharma is identical to the line of the Lavka school, although he admits such a school existed at that time (Quoted in Dumoulin 1988, 104 n.52). Continued Biographies of Eminent Monks, T50.522b21-2. Yanagida, however, claims that even till the final years of Daoxuan, the 3 consciousness of the line of patriarchs had not yet reached the surface. (Quoted in Dumoulin 1988, 96). Chuanfa zhengzong ji 传法正宗记, T51.743a Lachman points out that the handing over of the robe and bowl from Bodhidharma to Huike was also seen in a handscroll Illustrated Scroll of the Established Patriarchs Transmitting the Dharma and Correct Teaching ( 传法正宗定祖图卷 ) which was compiled by the well known Northern Sung monk Qisong 契嵩 ( ); cf. Lachman 1993,

23 not founded upon words and letters; By pointing directly to [one s] mind, It lets one sees into [one s own true] nature and [thus] attain Buddhahood. In contrast with the Lavka school which relied greatly on the Lavkavatara Sutra, this special transmission of the mind was definitely more superior. In order to show that it was fundamentally better than all other Buddhist schools, the members of this tradition reformulated Bodhidharma s identity, and through substantial editing, rewriting, and repositioning, they presented new texts in each particular age, resulting a revised understanding of its tradition. For example, in the account of Huike s experience of enlightenment, the Wumen guan 无门关, a koans collection, captures its essence: 8 Bodhidharma sat in meditation facing the wall. The Second Patriarch, who had been standing in the snow, cut off his arm and said, Your disciple s mind is not yet at peace. I beg you, my teacher, please give it peace. Bodhidharma said, Bring the mind to me, and I will set it at rest. The Second Patriarch said, I have searched for the mind, and it is finally unattainable. Bodhidharma said, I have thoroughly set it at rest for you. unlike the legend of the Lavka school where Bodhidharma passed on the Lavkavatara Sutra or his robe and bowl to Huike, the story here is of a dramatic scene. Bodhidharma and Huike, in deep unanimity, are set up as models for the transmission of the mind. And it was after this encounter that Huike was designated as the successor of Bodhidharma. Another example is in the Jingde era Record of the Transmission of the Lamp where Huike was regarded as having the real insight by remaining silent when asked to speak about his attainment by Bodhidharma. This episode served to fortify the position of Huike over the other disciples and thus, paves the way for his succession to the patriarchate. Bodhidharma played the role of preserving and passing on intact the enlightened mind that Buddha had first entrusted to Kasyapa. 9 Since the enlightened mind transmitted between them is no different, thus, by linking Huike to Bodhidharma, it serves as legitimacy for the lineage of this Chan tradition. III. Conclusion Traditionally, the understanding of Bodhidharma legend largely relied on the various Record of the Transmission of the Lamp, which were compiled during the Sung period. After the discovery of Dunhuang manuscripts, the image of Bodhidharma became otherwise. As a historical figure, most scholars think that Bodhidharma was a South Indian, who travelled to South China by sea. After years of stay in the south, he moved to northern China in the Luoyang region. He was a master of meditation, who taught a new method of meditation called biguan ( wall-gazing ). If Tanlin s preface of the teaching of Bodhidharma was historical truth, then by taking Yinshun s argument we could consider that Bodhidharma was a master of tathagatagarbha doctrine. As for his disciples, Bodhidharma was believed to have only two disciples, Daoyu and Huike, in which Tanlin was excluded in the list. Also, Bodhidharma was believed to have lived over 150 years, but his death was a mystery. Nevertheless, if we were to consider only the Yang s account, we could assume that the historical Bodhidharma had nothing to do with Chan. With this hypothesis, it 21 4 Lachman contends that the transmission of dharma from Bodhidharma to Huike should be viewed as a creative fiction (Lachman 1993, 252). 5 This was claimed by Yanagida as quoted in Dumoulin 1993, 求那跋陀三藏译出四卷愣伽经, 名阿跋陀宝愣伽经 菩提流支三藏译出十卷, 名入愣伽经 实叉难陀译出七卷, 名入愣伽经 ; 以上尽是译经三藏, 不是禅师, 并传文字教法 达摩祖师宗徒禅法, 不将一字教来, 默传心印 (T51.180b26-c2). 7 教外别传, 不立文字 ; 直指人心, 见性成佛 Dumoulin points out that this stanza was first found as a fixed formula in Zuting shiyuan 祖庭事苑, dating from 1108 (Dumoulin 1988, 85). 8 (Dumoulin 1988, 92). 达磨面壁, 二祖立雪断臂云 : 弟子心未安, 乞师安心 磨云 : 将心来, 与汝安 祖云 : 觅心了不可得 磨云 : 为汝安心竟 (T48.298a16-18). 9 The Five Records of the Lamp (Wudeng lu 五灯录 ) gave the account of Shakyamuni s spiritual transmission to the smiling disciple Kasyapa. Cf. Dumoulin 1988, 7-10.