目前 创刊缘起文 释法谦 佛法精深浩瀚, 但碍于文字驾驭能力的普遍低落, 大多数现代的我们, 误以为佛法艰深晦涩 ; 其实佛法可以是活泼生动的, 可以是简单的, 更可以是实用的 海印学佛会, 以佛法教育为核心项目, 秉持着深入浅出 实用活泼的表达理念, 规划新系列 目前 会刊 出版 目前 并不是为了

Transcription

1 目前 P R E S E N T MAY 2013 VOL.1 FREE DISTRIBUTION MCI(P)144/02/2013 行住坐卧觉知身观身不净悟真净 花絮心吟 PAGE 51

2 目前 创刊缘起文 释法谦 佛法精深浩瀚, 但碍于文字驾驭能力的普遍低落, 大多数现代的我们, 误以为佛法艰深晦涩 ; 其实佛法可以是活泼生动的, 可以是简单的, 更可以是实用的 海印学佛会, 以佛法教育为核心项目, 秉持着深入浅出 实用活泼的表达理念, 规划新系列 目前 会刊 出版 目前 并不是为了通过说教而达到振聋发聩的效果, 而是希望愈来愈多人了解佛法, 让佛法帮助我们思路清楚, 有条理地思索各种困惑自己的切身问题, 将佛法落实, 甚至借以解除我们的痛苦 每个人都有能力研习佛法, 享受佛法的慰藉和终极关怀 取名 目前, 只是希望能起提醒作用, 让读者关注目前身心才是修行下手处 目前 眼前 现前 当下, 词异义同 Present, 皆围绕着以 觉 为主轴 旧时禅门用语为 目前, 要求的是对念保持观照, 如猫捕鼠般的觉知自己的起心动念, 古德说 : 不怕念起, 只怕觉迟 ; 依原始佛教 四念处 正念正知的教导, 即对现前的身 受 心 法, 保持一种清清楚楚了知觉醒的状态 当我们的修行理论 方法 技巧和 目前 的身心浑然合为一体时, 这关键性的每一刻都蕴藏着觉悟的契机 聚沙成塔, 点点滴滴不断地超越过去的无明习气, 同时又不断地展现新的品质和修养 邀请读者与我们一起, 时时保持在 目前 的状态 请接受我们这份礼物 : Present ; 我们是以法为赠礼 PAGE 52

3 目前会讯宗旨以多元的内容和多文体 的形式来诠释佛法, 从而达到自他身心净化的目的 目前心轴 - 四念处系列之身念处 2 四念处之身念处 4 The Four Foundations of Mindfulness - Mindfulness of the Body 6 以身安住正念 7 Using the Body as an Object for Mindfulness 9 Sharing on the Mindfulness of the Body 10 修四念处先悟缘生法 11 Maintaining Mindfulness of the Body 衲子心迹 观身不净解读观身不净图 : 近乎抽象的眼睛表示 正念 在眼珠中的骷髅则表示观身不净 ( 正知 ) 12 鱼子语 - 鱼子自述 13 Daily Chan Reflection 14 惠能禅法与四念处禅观之间关系的探讨 ( 一 ) 17 如是我闻 18 禅画 十牛图 的现代解读 19 四十二章经 21 念佛法门 23 A Beautiful Day 缁素心语 27 老鼠与黄梨 28 三人行必有我师焉 30 Bodhicitta, The Altruistic Intention That Benefits 31 Dharma - The Greatest Gift 32 六和敬 : 和谐创造幸福 33 Food for Thought 34 佛典中的譬喻 35 Buddhism changed my life 妙笔心画 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 封面设计 : 释法梁美术设计 : 刘朋达廖俪轩 Publisher : Sagaramudra Buddhist Society 海印学佛会 Printed by : Stamford Press Pte Ltd FREE DISTRIBUTION MCI (P) 144/02/ 漫画 - 自己鞭打自己医 Mindfulness of the Body - The Foolish Man Hit And Treated Oneself 花絮心吟 38 参访寺庙悟佛法 39 四事供养 : 海印的圣诞礼物 40 如何辨别有机食品 41 温馨的团圆饭 42 浮生本有半日闲 : 禅修半日记 43 健康食谱 - 南亚消化汤 Indian Digestive Soup 44 般若信箱 45 无限感恩 46 课程招生 47 星期六佛理开示表 48 海印例常活动表 目前 PAGE 1

4 目前心轴 四念处之身念处 文 释法梁 在观不净之余, 要去体会 人们常迷惑于外在和外表的现象 即使我们不完全了解实际情况, 我们很容易习惯性地 甚至无法自拔地养成 认为懂 和 轻易判断 周围人 事 物的习气 ; 其实我们应该观察自己和尝试深入了解自己 那么该从哪里着手呢? 修持四念处让我们回归目前, 通过观察我们的身 受 心 法来思维它们根性本质的真相 : 身不净 受是苦 心无常 法无我 ( 非实质的 ), 促使我们破除四种颠倒, 从而断迷惑 妄想 烦恼与愚痴 目前 的第一期先与大家分享 身念处 的修习方法 有一个 真净, 因为那才是真正的你 这 真净 事实上就是回归到正念 ( 觉 ), 只是这时的正念已经是经过观身不净这个过程 套用禅宗所说的 见山是山, 见山非山, 见山还是山, 这时的正念就是 见山还是山 什么是四念处? 简单而言, 就是四个保持正念的处所 通过身体来保持正念 ( 觉知 ) 叫做 身念处 ; 通过感受来保持正念 ( 觉知 ) 叫做 受念处 ; 通过内心的烦恼来保持正念 ( 觉知 ) 叫做 心念处 ; 通过念来保持正念 ( 觉知 ) 叫做 法念处 修法共有三个层次 :( 一 ) 通过身 受 心 法保持正念 ( 觉知 ) ( 二 ) 思维并认清身 受 心 法四者的不净 苦 无常 无我, 产生正知见 ( 三 ) 悟真净 真乐 真常 真我 偈颂说道 : 觉知身 行住坐卧 观身内外不净 悟真净 觉知受 苦乐逼迫 观受身心是苦 悟真乐 觉知心 贪嗔痴等 观心无常变异 悟真常 觉知法 念生念灭 观法虚幻无我 悟真我 目前心轴 PAGE 2

5 身念处你最爱的人是谁? 答案可以有很多, 虽然都不一样, 但却可以都是对的 其中有没有一个共同的答案? 有, 那就是每个人都爱自己的身体 这就是所谓的 我执, 是一份对自我的执着 那是不是有 我执 就错呢? 不关乎对错, 而是因果 对自我拥有非常强烈我执的人, 绝对没有面对死亡的能力, 因为他想到的是长生不死 然而, 大家都知道在死亡之前, 人人一律平等 你强烈的 我执 是因, 逃避死亡的心理就会是果 逃避的心理是因, 没有能力面对死亡就会是果 没有能力面对死亡是因, 面对死亡时的恐惧 担忧等等负面的心理就会是果 问问自己 : 死亡必然会降临在自己身上, 而自己是不是都有做足心理建设来面对 身念处修法的第一个层次的要求是 : 通过身体来保持正念 ( 觉知 ) 首先我们必须对自己的身体保持在一种觉知的状态, 行 住 坐 卧都如此 行走时, 知道自己是在行走 ; 静止时, 知道自己是在静止 ; 坐着时, 知道自己是坐着的 ; 卧着时, 知道自己是卧着的 总之是静时知静, 动时知动, 时时刻刻保持在一种觉知的状态, 这叫做 正念 身念处修法的第二个层次的要求是 : 思维并认清身的不净 正念 是第二个层次的基础, 没有了这个基础, 就如同树之无根, 鸟之无翼 正念 除了能让一个 修行人处于更稳定的状态, 更重要的是, 这是生命的核心, 有了这个核心, 才能更进一步的寻求超越 立足于 正念, 思维并认 1 清身体乃由三十二物所组成, 其中有发 毛 爪 齿 皮, 肌等 此观行的作用是在认清自己的身体是不净的, 应该放下对身体的执着, 这就是 观身不净 身念处修法的第三个层次的要求是 : 悟真净 第一层次的 正念 和第二层次的观身不净都只是方法, 是悟的因 ; 然而, 却不是每一个完成这些修法的人都会得到悟 有些修行人会在修了这个法之后选择放弃生命, 因为他会认为一切都没有意义了 因此, 在观不净之余, 要去体会有一个 真净, 因为那才是真正的你 这 真净 事实上就是回归到正念 ( 觉 ), 只是这时的正念已经是经过观身不净这个过程 套用禅宗所说的 见山是山, 见山非山, 见山还是山, 这时的正念就是 见山还是山 回到成佛的最根本依据点 佛者觉也 ; 正念就是觉 1 大念处经 : 再者, 比丘应观察此身, 自脚底而上, 自头顶而下, 皮肤所包藏的充满了种种不净 : 此身有发 毛 爪 齿 皮, 肌 腱 骨 髓 肾, 心 肝 膜 脾 肺, 膈 ( 肠膜 ) 肠 胃 粪 ( 脑 ) 胆 ( 汁 ) 痰 脓 血 汗 脂 泪 ( 油 ) 膏 涕 唾 ( 关节滑 ) 液 尿 目前心轴 PAGE 3

6 The Four Foundations of Mindfulness Mindfulness of the Body By Venerable Fa Liang Translated by Kim Ong What are the Four Foundations of Mindfulness? Simply it refers to the four bases to establish right mindfulness. In the meditation on the impurities of the body, there is a need to experience the ultimate purity because that is the real you. This ultimate purity is actually returning to Right Mindfulness (Awareness). However, the mindfulness of this moment has already gone through the process of meditating on the impurities of the body. Leveraging on the body to maintain right mindfulness (awareness) is known as mindfulness of body (Pali: kaya). Leveraging on feelings to maintain right mindfulness (awareness) is known as mindfulness of feelings (Pali: vedana, not referring to emotions). Leveraging on mental afflictions (various states of mind) to maintain right mindfulness (awareness) is known as mindfulness of mind (the state of one s mind, Pali: citta). Leveraging on thoughts to maintain right mindfulness (awareness) is known as mindfulness of dharma (phenomena, Pali: dhamma). There are 3 levels in the practice: Leverage on the body, feelings, mind states and dharma to maintain Right Mindfulness (Awareness). Contemplate and clearly recognize the impurity, suffering, impermanence and emptiness of body, feelings, mind states and dharma to develop Right View. Realise the ultimate purity, ultimate bliss, ultimate permanence and ultimate self. Verses of Dharma: Maintain awareness of body walking, standing, sitting and lying down; Observe that the body is impure externally and internally; Realise the ultimate purity. Maintain awareness of feelings pleasant and unpleasant feelings are oppressing; Observe that bodily and mental feelings have the nature of suffering; Realise the ultimate bliss. Maintain awareness of mind states attachment, aversion and ignorance; Observe that mental states are impermanent; Realise the ultimate permanence. Maintain awareness of phenomena thoughts arise and cease away; Observe that all phenomena are illusory and non-self by nature; Realise the ultimate self. 目前心轴 PAGE 4

7 Mindfulness of body Who do you love the most? There can be many answers. Although the answers are different, they can all be right. Is there a common answer? Yes, that is, every one of us loves our body. This is what is called Self-grasping, which is an attachment to oneself. Is it wrong to have Self-grasping? It is not a matter of right or wrong, but a matter of cause and effect. Those who have a very strong sense of Self-grasping will not have the ability to confront death. This is because all they can think of is immortality. However, in the face of death, all beings are equal. Your strong Self-grasping is the cause that results in the wish to escape death, which in turn becomes the cause that results in the inability to face death. Then, this inability to face death in turn becomes the cause that results in the arising of fear, worries and other negative emotions when facing death. One should ask oneself: Death will eventually fall upon me, but am I mentally prepared to face it? At the first level of the practice on the mindfulness of body, the requirement is to leverage on the body to maintain mindfulness. Firstly, we need to be aware of the body, while walking, standing, sitting and lying down. While walking, know that one is walking. While standing, know that one is standing. While sitting, know that one is sitting. While lying down, know that one is lying down. In summary, when in stillness, be aware of the stillness, and when moving, be aware of the movements. At every moment, one abides in mindful awareness. This is known as Right Mindfulness. At the second level of the practice on the mindfulness of body, the requirement is to contemplate and clearly recognize the impurities of the body. Right Mindfulness cultivated at the first level is the foundation for this second level of practice. Without this foundation, it is akin to a tree without any roots or a bird without any 目前心轴 wings. Besides providing a practitioner with a more stable foundation, more importantly, Right Mindfulness is the core basis of life. With it, we will then be able to seek to excel further. With Right Mindfulness as the foothold, contemplate and clearly recognize that the body is made up of 32 parts 1, which include hair, body hair, nails, skin, muscles and so forth. The purpose is to realize the impurities of the body, so that we will be able to let go of our attachment to the body. This is known as contemplation on the impurities of the body. At the third level of the practice on the mindfulness of body, the requirement is to realize the ultimate purity. Both the Right Mindfulness at the first level and the contemplation on the impurities of the body at the second level are just methods, which are the causes of realization. However, not all practitioners who have completed these practices will attain realization. Some of the practitioners may forsake their life as they think that everything is meaningless. Hence, besides contemplating on the impurities of the body, there is a need to experience the ultimate purity because that is the real you. This ultimate purity is actually returning to Right Mindfulness (Awareness), however, the mindfulness of this moment has already gone through the process of meditating on the impurities of the body. Referring to a Zen saying: See the mountain as a mountain, see the mountain not as a mountain, see the mountain still as a mountain. Back to the most fundamental basis of attaining Enlightenment the Buddha is one who has actualized the Intrinsic Awareness, and Right Mindfulness is Awareness. 1 Maha Satipatthana Sutta (The Greater Discourse on the Foundations of Mindfulness) states: And again, bhikkhus, a bhikkhu should examine and reflect closely upon this body, from the soles of the feet up and from the tips of the hair on the head down, enclosed by the skin is full of various kinds of impurities, thinking thus, In this body, there exists hair of the head, hair of the body, nails, teeth, skin (includes flesh), muscles, tendons, bones, marrow, kidneys, heart, liver, membranes (including the pleura, the diaphragm and other forms of membrane in the body), spleen, lungs, mesentery, intestines, stomach, faeces, brain, bile, phlegm, pus, blood, sweat, fat, tears, liquid fats, saliva, mucus, synovia fluid (i.e. fluid in the joints) and urine. PAGE 5

8 以身安住正念 整理 释法音 佛陀在 大念处经 中说 : 只有一条道路可以使众生得清净, 克服一切烦恼和悲哀, 祛除痛苦和忧愁, 从而走上正道 觉悟涅盘, 那就是四念处 四念处就是四个能保持正念的处所, 即身念处 受念处 心念处和法念处 这里只讲身念处, 那就是通过身体来保持正念 ( 觉知 ) 在日常生活中, 从留意身体开始, 清清楚楚知道自己, 以身来观察思惟 身体, 就得以祛除世间的渴爱和烦恼 在行 住 坐 睡 醒 语 默等等动或静中, 无论身体处于什么情况, 都能念念了了分明自己的一举一动 当走路时, 觉知自己正在走着 ; 站立时, 觉知自己正在站着 ; 自己坐着 躺著 睡醒 说话 沉默, 静时知静, 动时知动, 乃至在前进 后退 转身 望前 屈伸 俯仰 吃 喝 嚼 尝之间, 都能了了分明, 清楚地知道自己正在做什么, 时时刻刻保持在一种觉知的状态, 这就是 正念 在觉察和认知身体的同时, 并不执著于世间的一切 与此同时在为自己做定课时, 也不忘时刻保持在这种觉知的状态 我现在正在做什么, 都要清清楚楚地觉察到 如在特定的经行时, 举起左脚之前, 很清楚知道左脚举起, 身体的重心移到右边而不是向前倾, 左脚才向前移动慢慢放下 ; 脚底与地面接触稳定后, 身体的重心慢慢往左脚移, 右脚跟着同时慢慢移起, 你都能够很清楚觉知, 活在每一当下 这时, 行 让自己更加专注去体会正念 不仅是动中修如此, 静中修也如此 在修习时, 就如我们在静坐时, 牙齿上下相接着, 舌头抵着上腭 念住于呼吸, 观察呼出吸入气息的长短, 是呼出长? 还是吸入长? 是呼出短? 还是吸入短? 这就有如我们在数息时, 观察数息的念, 从一到十, 反复如此 ; 一旦发现数目字被其他杂念牵走, 马上拉回来从一再数起 在整个过程中训练自己, 不仅清楚气息的流动, 也能系念于当下, 了了分明觉知全身 无论在动或静中修习身念处, 能让自己清楚知道身体在做什么 我们的心念微细, 较难察觉, 而身的行动则较粗, 比较容易观察 也因为这样, 初学者应该先从身念处下手 观身, 让我们不随着烦恼去造恶业 ; 观身, 也让我们能把五戒持好, 因为五戒的不杀 不盗 不淫 不妄 不饮酒的持守, 就是在教导我们不去造恶, 知道因果, 对自己的要求细腻, 从而不掉入烦恼 我们依照佛陀的教导修习即身观身, 无论以念住呼吸 身体姿势 身体动作等动或静中的修习法, 观察自身来看清楚自己, 乃至观察世间的人 事 物的无常 因缘 从对事 ( 外 ) 的先放下, 再对身边的人放下, 最难放下的 我 放下自己对身体的执著 ( 九孔流不净 ) 及老病死的无免 在无常变化之中, 知道活在正念里, 面对自己的老病死 以身安住正念, 要利用今生好好修行, 使我们生起智慧, 获得解脱 ( 本文参考 : 藏外佛教文献第 5 册 No.48 大念处经 / 白话 大念处经 曾银湖 大正藏第 1 册 No.0026 中阿含经第 20 卷 念身经 / 白话 念身经 曾银湖 ) 目前心轴 PAGE 6

9 Using the Body as an Object for Mindfulness Compiled by Venerable Fa Yin Translated by Kim Ong In the Greater Discourse on the Foundations of Mindfulness (Maha Satipatthana Sutta), the Buddha declared that the four foundations of mindfulness is the only direct path for the purification of sentient beings, for the overcoming of all mental afflictions and sorrow, for the extinguishing of pain, suffering, grief and lamentation, leading to the treading on the right path for the realization of nirvana. Here, let us touched only on the topic on the mindfulness of body, which is maintaining right mindfulness (awareness) through the body. In one s daily life, one starts with the mindfulness of body to clearly know oneself, by observing and contemplating on the body to cut attachment and afflictions. While walking, standing, sitting, falling asleep, waking up, speaking, being silent and so forth, that is, in all movement and stillness, no matter what circumstances the body is in, one clearly abides in mindfulness of every bodily action. While walking, one is aware that one is walking; while standing, one is aware that one is standing; while sitting, lying down, falling asleep, waking up, speaking, being silent, one is aware of every action, such that one clearly knows when going forward or backward, turning around, looking forth, bending or stretching, raising or lowering one s head, eating, drinking, chewing or tasting. That is, one is fully aware of what one is doing and constantly abides in awareness at every moment. This is Right Mindfulness. In the midst of being aware and cognizing the body, there is no clinging to worldly things. Similarly, at the time of practicing 目前心轴 meditation, one should constantly not forget to maintain such state of awareness clearly aware of what one is doing at every moment. For example, in walking meditation, before lifting one s left leg, one must clearly know the lifting of one s left leg; the shifting of one s body weight to the right, rather than shifting it to the front; the moving of one s left leg to the front and lowering it down slowly till one s left foot touches the ground and stabilizes, then, the shifting of one s body weight to the right, before slowly lifting one s right leg, and so forth. All these movements, one is fully aware and living in every present moment. In this way, walking allows us to focus on experiencing mindfulness. Besides practicing in this way during movement, one also practices in the same way during stillness (non-movement). It is just like when we are doing sitting meditation, our upper and lower teeth are touched, our tongue gently touches our palate, then, mindfully we watch our breath, observing whether the exhale and inhale breath is long or short, and whether the exhale or inhale breath is longer or shorter. This is similar to when we are repeatedly counting our breath from one to ten and we notice that our counting has been distracted by our thoughts, we immediately bring back our attention and start counting from one. During the process, we train ourselves, not only in being clearly aware of the flow of our breath, but also, subtly mindful of the present moment and fully aware of our entire body. The practice of mindfulness during movement and stillness allows us to know what our body is doing. Our state of mind is finer, PAGE 7

10 thus, more difficult to be aware of, whereas our bodily movement is coarser and relatively easier to observe, hence, beginners should start training with mindfulness of body. By being mindful of one s body, this prevents us from following our mental afflictions and creating more negative deeds. It also helps us to uphold our five precepts properly because the upholding of the precept of abstaining from killing, stealing, sexual misconduct, lying and taking intoxicants is teaching us to avoid creating negative deeds through our body, to understand the law of cause and effect, to demand discipline from ourselves and thus, not falling into the trap of mental afflictions. References: Zang Wai Fo Jiao Wen Xian, Volume 5, No. 48, The Greater Discourse on the Foundations of Mindfulness (Maha Satipatthana Sutta) / The Simplified Version of The Greater Discourse on the Foundations of Mindfulness (Maha Satipatthana Sutta), Zeng Yinhu. Da Zheng Zang, The Chinese Buddhist Canon also known as The Great Treasury of Sutras, Volume 1, No. 0026, Zhong Ahanjing (The Middle-length Discourses of the Buddha / The Chinese Madhyamagama Sutra), 20th stroll, Nian Shenjing (Sutra on Mindfulness Immersing in the Body / Kayagata-sati Sutta) / The Simplified Version of The Sutra on Mindfulness Immersing in the Body, Zeng Yinhu. We follow the Buddha s instruction in using the body as an object to observe in mindfulness. Whether it is maintaining mindfulness of the breath, the body posture, the body movement and so forth, which is practicing mindfulness during movement and stillness, we use our observation of the body to understand ourselves and the nature of impermanence and causes and conditions of the people, happenings and things of the world. From the letting go of what is external first, we proceed to let go of our attachment to the people close to us and then, to the most difficult task of letting go of Self. We let go of our attachment to our body, knowing that this body is filthy and subject inevitably to old age, sickness and death. In the midst of changes and impermanence, we know how to live in the present and able to face aging, sickness and death. Using the body as an object of practicing mindfulness, we must make good use of this life to practice, in order to accumulate wisdom and attain liberation from samsara. 目前心轴 PAGE 8

11 Sharing on the Mindfulness of the Body By Venerable Fa Qing Everything is Dharma; it is teaching us. Due to our ignorance, we are not aware. When a body is born, we would see the newly baby growing gradually, and we are amazed and rejoiced by the whole process. It is because we are attached to the external phenomena that we fail to see or know that the growing of a baby is aging, even though he brings laughter. It is a sign of impermanence. The moment we are born, we aged, and gradually when the baby starts to differentiate, sufferings surface. From a foetus to a baby, we need food to sustain our body and if we do not observe our mind, we will be controlled by our three poisons. In order to sustain our body, we spend much attention and time on it. While we are busy pursuing the comfort of our body, we will be happily occupied with the illusive mind. We forget and do not have time to look into our inner self. We are lost and failed to know that pursuing external happiness is not the ultimate because external material things will be gone one day and the illusive mind will play a role and affect us, especially at the time of our death. In a team, when only your body is performing certain tasks, while some are idle, it is common for you to have an unpleasant feeling. It is because of the three poisons, and due to your habitual concept and response, you will be telling yourself that if it is a team... Subsequently, you will not only be unhappy, but will also be unhappy with certain members of the team. When the above happens, what you can do is to achieve and maintain awareness and mindfulness. Observe that even though your body is very busy with certain tasks, your mind can still be unaffected. Your mind is withdrawn from the external phenomena. Observe that the unpleasant feeling arises from the attachment, aversion and ignorance and they are impermanent. Observe that your unpleasant feeling is also impermanent. Observe that thought arises because of the previous phenomena and it is therefore an illusion and there is non-self. It is therefore important to know that while we are sustaining our body, the mindfulness of the body cannot be neglected. We have to learn how to achieve and maintain the awareness and the mindfulness of the body. That is, as a baby grows, sickness, aging and eventually death is life and the process of growing is telling us about impermanence and suffering, unless we can accept and truly understand the phenomena. For example: 目前心轴 PAGE 9

12 修四念处先悟缘生法 文 志学 修行四念处可以帮助我们得到定力而更有智慧 ; 有了智慧就不会胡乱梦想, 就可减少烦恼, 脚踏实地的生活 有些人在修四念处之前, 会先修习五停心观来帮助自己先把心定下来, 祛除妄念 五停心观包括数息观 不净观 慈悲观 因缘观 有界分别观 笔者认为数息观最简单, 也最容易有效地把我们心猿意马的心定下来 但这些都是方便法门 ; 最主要的准备工作必须要有闻思修的基础, 也就是要先了解和体悟 缘生法 这是佛学教育的核心, 我们可借以在任何修行法门上得到事半功倍的效果 先了解和体悟缘生法 缘生法 告诉我们世间所有事物都是由许多因素和条件在互相影响和变化中和合而成的, 所强调的是 变化 和 影响, 这 变化 和 影响 告诉我们世上没有永恒不变的东西, 从而促使每样东西在不同的时间和环境会有不同的体现 这 变化 和 影响 无处不在, 无时不有, 尤其是瞬息变化和影响说明万物的 无我 性 缘生法 不是佛陀创造的 缘生法本来就存在于宇宙万物中, 是佛陀发现了这个实相告诉后人 这个实相是不会因时间而消失 也不会因地理环境 种族 宗教而消失的 既然四念处以缘生法为基础, 也就是说它是超越时空 宗教 种族 国界, 无论你是基督教徒 回教徒 道教徒, 兴都教徒 佛教徒或其他宗教教徒, 都可修四念处, 调剂自己的心灵, 减少烦恼, 离苦得乐 目前心轴 修行和实践在 大念处经 里, 佛陀向比丘们开示了身念处的许多方法 :(1) 入出息念 (2) 身体姿势 (3) 正念正知 (4) 观身不净 (5) 四界分别观 (6) 墓园九观 我们安住于身, 随观内 外身, 随观生灭法, 为了更高的智慧与正念, 亦不执著五取蕴世间任何事物 我们可通过修行和实践, 可从缘生法去修行观身念处得到以下的好处, 利人也利己 我们可以体悟身体里所需要的空气 水分 食物都是大自然赐予, 所有众生不可或缺的, 我们就会发自内心的感恩, 尽量不杀生, 少吃肉类, 保护大自然, 保护地球 有了感恩的心, 我们才会慈悲喜舍, 去关心和帮助周围真正需要我们帮助的人 我们体悟身体的不净, 就不会一味追求和执著山珍海味 佳肴美酒, 就懂得抑制食喝方面的贪念 我们做任何事情时, 更会注意体会过程, 从中学习新事物 新知识, 就不会那么计较名利得失 我们就可以改善自己的品格和修养, 懂得控制自己的情绪变化, 就不会随便发脾气和乱讲话伤人, 也就是改善自己的身 口 意业 我们可以看到自身的渺小, 把我执和我慢放下 碰到好因缘, 不会过度兴奋 ; 碰到不好的因缘也不会恐惧和忧虑 懂得珍惜和感恩当下的好因缘, 与他人分享快乐 ; 积极地发掘好因缘, 改善坏因缘, 积极地生活 PAGE 10

13 Maintaining Mindfulness of the Body By Choon Song Rejoice! This body is the cause for happiness! To simply possess our current human body is indeed an extraordinary event! We must have accumulated vast amount of merits in the past to warrant such an occasion. Our body is not ordinary. We have unimpaired senses and we are not handicapped. Furthermore, we are also born in a time where Buddha Sakyamuni s Dharma still flourishes. How fortunate is that! Comparing human lives to that of the other realms, humans are so few in numbers. It is rare among humans to have heard of the Dharma. It is far rarer for those who have heard of the Dharma to genuinely have a heart of renunciation and cultivate the path. With our current human body, if we still do not aspire and act towards ending samsara, it is really like going to an island of precious gems and returning empty handed! Moreover, in the sutras, the Buddha frequently made this analogy: Imagine a world covered by oceans and drifting on the oceans surface is a floating tree branch with a small hole. In the ocean, there lives a mystical blind sea turtle that would surface briefly once every hundred years from the depth of the oceans. The probability of having a human life, as we do now, is even smaller than the blind sea turtle poking its head right into the branch s hole when it surfaces. It is that rare! This is a point for us to ponder and understand so that we will really turn our back on samsara. Beware! This body is fleeting and transient! Unless we can understand impermanence and how easy our body can be lost, we will not be able to turn our back on worldly activities. For most people, if there is no adverse circumstance, days will pass us by before we feel like practicing meditation again. The days accumulate to become weeks, and the weeks become years. Before long, we will be wondering where our younger days have gone! Well, probably in the pursuit of some frivolous worldly activities. The truth is that our life is like a lamp in the wind. Death is certain, only the time of which is uncertain. Let us take heed and not waste this precious human birth. Do not procrastinate in our Dharma practice! Inconceivable! This body is the cause for future suffering or liberation! The body is simply made up of the five elements and the cause of many troubles that we are facing. When alive, we need to cloth our bodies, feed our bodies, wash our bodies and so forth. When dead, our corpse will decompose and chances are that our dear ones will barely dare to come close. In short, the human body is filthy and troublesome. We should not have too much attachment to it. In fact, the more attachment we have to our body and therefore, to our activities by extension, the more karma we will accumulate. These will again give rise to more sufferings in the future in a never-ending cycle. Furthermore, through the human body, we are plagued by the three sufferings: the suffering of suffering, the suffering of change and the suffering of formations (also known as the pervasive suffering of conditions). Not just our fellow humans are suffering; all the beings in all the six realms are also suffering. These beings have been our parents in one life or another. Due to their habitual tendencies and karma, they are now suffering in the six realms. With our human body, we should give rise to bodhicitta, if we have not done so! It is the least that we can do to repay the kindness of all sentient beings, and the first step towards liberation from samsara. 目前心轴 PAGE 11

14 衲子心迹 鱼子自述 文 释法梁 新的一年已经来到, 集思广益策划的 目前 会讯创 刊号将出版, 鱼子讨得一专栏与同参道友共享 鱼子语 鱼子 即佛门之法器 : 木鱼, 鱼子语 就是敲击 木鱼所发出的声响 取名 鱼子语 是希望借木鱼声唤醒迷失的我们, 听其音声者皆能产生正念正知 迎蛇送龙之际, 鱼子特做一对联以增 目前 之景 观, 也做为 鱼子语 专栏的一个开始 上联是 : 下联是 : 横批是 : 1 龙睛一点 3 蛇足一添 5 忘前失后 2 眼前 现 4 头安头 释法梁书于壬辰年十二月二日 1 龙睛一点就是画龙点睛 2 眼前 : 即正念 3 蛇足一添就成了画蛇添足 4 头安头 : 即 头上安头, 禅林用语 ; 比喻事之重复多遍并无必要, 与 雪上加霜 锦上铺花 同义 碧岩录第三十四则 : 白云重重 ( 千重百匝, 头上安头 ) ( 佛学大词典 ) 5 忘前失后 : 与 金刚经 的 三心不可得 异曲同工 前 是指前念, 后 是指后念 忘前失后的意思是前念后念皆不执着 潭州沩山灵佑禅师语录 : 正当在调酱料时, 沩山禅师问仰山 : 这个用多少盐水? 仰山禅师说 : 我不会, 无法禀告 沩山禅师说 : 倒是老僧我会 仰山禅师说 : 不知用多少盐水? 沩山禅师说 : 既然你不会, 我也不会对你说 到了晚上, 沩山禅师却问仰山 : 今日因缘, 你有什么看法? 仰山禅师说 : 你问我就答 沩山禅师说 : 我现在问你 仰山禅师说 : 我耳朵不灵, 老眼昏花, 见闻都不清楚 沩山禅师说 : 凡是所有的问答, 都跳不出你这句话 仰山禅师听了连忙礼谢 沩山禅师说 : 寂子今日忘前失后, 这可不是小事 衲子心迹 PAGE 12

15 Daily Chan Reflection By Venerable Fa Liang Translated by Yeo Hwee Tiong Thank you, Master! This happened a few years ago. There was a mother, who would usually bring along her child whenever she came to the society to attend classes, as there was no one to look after him at home. Whenever I saw the child with some candies in his hands, I would tease him by asking him to share them with me. I would thank him if he obliged. Otherwise, I would pester him until he relented. After some time, the child started to offer me his candies voluntarily. I would then ask for a bigger portion and leave the smaller portion for him. After that, I would pat his head and thanked him. Once, the child earnestly offered me a biscuit. I did not accept it immediately but told him, Think over it carefully. When you offer something to the Master and he accepts it, you must say thank you to the Master. The child was slightly taken aback, but complied nonetheless. I accepted his biscuit and he said, Thank you, Master! Then, he asked, Master, why must I say thank you? I have a choice of whether to accept your offering, that is why you should thank me for accepting it, I answered. The child did not seem convinced as he left. However, since then, he would always thank me whenever he offered me something. The above illustrates the following. First, the child is guided to cultivate giving. Then later, the child is guided to elevate his attitude of giving to offering. In giving, we learn to empathize and take care of those around us. However, it can also have the negative effect of making us feel superior to others and hence, boosting our self-importance and arrogance. Thus, if we transform our attitude of giving to offering, selfimportance and arrogance will be transformed into humility and graciousness. Those who are humble and gracious are the fortunate ones. Wherever they go, they will be well-liked and respected by others. 衲子心迹 PAGE 13

16 惠能禅法与四念处禅观之间关系的探讨 ( 一 ) 文 释法梁 前言禅法源自于印度, 有外道禅和佛教禅, 而佛教禅又有大乘禅和小乘禅之分 立足于原始小乘禅的四禅八定, 大乘禅演变出诸多的三昧名称 在佛教传入中国后, 唐代的宗密在 禅源诸诠集都序 中把禅分为外道禅 凡夫禅 小乘禅 大乘禅和最上乘禅五大类, 亦有依宗派的天台禅 华严禅, 依修法的安般禅, 乃至以禅命名的禅宗 而禅宗又有惠能的南宗禅, 神秀的北宗禅等 可见, 禅在不同时代中, 是以不同的相貌展现于世 惠能南宗禅法的流传, 主要还是以 坛经 做为根本的依据 坛经 对中国佛教影响深远, 是中国禅宗的一大瑰宝 时至今日, 坛经 在北传佛教中仍具举足轻重的地位 至于南传佛教的禅法, 独有四念处禅观能与 坛经 相匹比, 南传佛教国家如泰国 缅甸 柬埔寨 斯里兰卡等对于四念处禅观的重视之程度是一致的, 绝不亚于中国佛教对 坛经 的重视 而四念处禅观虽传入北传佛教, 但一般而言还是比不上南传佛教对四念处禅观的重视 基于此, 笔者特把此二大禅法把南 北两地的发展做一比较, 并从中探讨在时间洪流底下, 以及在中华民族文化历炼下所形成的惠能禅法是否悖离佛教原有的解脱思想 在文献的选择方面, 本论文基本上是以较为古老的敦煌本 坛经 与较为完整的南传 大念处经 为主, 再旁及相关的经典 ; 同时亦参考了其他学者于 坛经 四念处 的研究成果而作此文 第一章 : 禅宗六祖与 坛经 据记载, 佛教初从印 1 度传入中国是在东汉初期 之后, 佛教便依附在当时受到皇室之崇奉的黄老之学, 佛亦被当成是西天东土之一大神 在三国至两晋期间, 社会的动荡造成百姓生活于苦难之中, 遂而升起被拯救的渴望, 这无形之中倒成了佛教的推广及深入民心的良机 南北朝期间, 佛教持续盛行 南朝梁武帝萧衍 ( 年 ) 推行儒教 佛教 道教并用政策, 大力提倡佛教, 推动了佛教走向繁荣 据唐法琳 辩正论 卷三载, 东晋 年间建寺达 1768 多所, 僧尼 余人 ; 至南朝孝元帝时, 寺庙 2846 所, 僧尼 余人, 其间相隔约 年 2 到隋唐时, 佛教传入中国约五百年间, 在 1 弘明集 卷 1 理惑论 这样写道 : 明帝夜梦金人, 次日, 博问群臣, 有通人傅毅曰 : 臣闻天竺有得道者, 号字曰佛, 飞行虚空, 身有日光, 殆将其神也 而后遣张骞 秦景 王遵等人西行 得 四十二章经, 藏兰台第十四间石室 由是而后, 学者由此而滋 2 资料见 弘明集 辩正论 卷 3 大正藏 第 52 册 p0503b 衲子心迹 PAGE 14

17 中国封建社会和文化都发展到鼎盛的基础之上, 隋唐佛教形成了八大宗派, 即天台宗 三论宗 法相宗 华严宗 律宗 禅宗 净土宗 密宗 ; 禅宗在此八宗中中占着极为重要的地位 此八大宗派的创立, 标志着佛教在中国的发展已进入新的里程碑, 亦代表中国佛教文化的昌盛期 一 禅宗六祖在中国封建制度的影响之下, 八大宗派皆各为其派追溯法脉传承 禅宗以菩提达摩为释迦佛之后的第二十八祖, 中国禅宗初祖 并以衣钵及法为凭, 代代相承 菩提达摩接下来的祖师分别为 : 二祖慧可, 三祖僧璨, 四祖道信, 五祖弘忍, 六祖惠能 要解读 坛经 了解惠能禅法, 应先从早期禅法入手 依据 楞伽师资记 卷一记载, 得知禅宗初祖菩提达摩 (? 约 538) 为南印度僧人, 于梁普通七年 (526) 远渡重洋至中国南海, 广州刺史萧昂具主礼迎接, 并表奏梁武帝 之后, 他前往北魏入嵩山少林寺面壁九年苦修, 在中国传授 二入四行 禅法和 楞伽经 四卷 慧可 ( ) 得其精髓, 为禅宗二祖 二入四行 者, 就是 理入 与 行入 二门, 理入 所依的道理就是 楞伽经 所说的一切众生都具有清净无染的真性, 因客尘妄覆而不显, 因此必须 舍妄归真, 只要放舍一切的妄念而归真, 自然圣凡等一 行入 则有四 ; 一 报怨行 : 即在受苦之时, 当自念所受的一切苦难都有其因果报应, 甘心忍受一衲子心迹 切苦而无怨恨 二 随缘行 : 众生无我, 一切苦 乐 得 失皆在缘生与缘灭之中, 心无增减 三 无所求行 : 凡有所求皆苦, 无求乃乐 息想无求, 安心而自在 四 称法行 : 空 无我故, 谓之性净 为除妄想, 修行六度而无所行是为称法行 慧可的楞伽禅系即依 二入四行 和 楞伽经 的清净心的思想而衍伸 僧璨 ( ) 承继慧可的楞伽禅法后, 著有 信心铭 传世, 在延续 楞伽经 的自性清净如来藏的思想的同时, 信心铭 提出了: 不用求真, 唯须息见 把楞伽禅法的 舍妄归真 往前推进为 息妄显真, 亦把至道往上推到 言语道断, 即至道非言语所能阐述, 甚至破坏了大道 四祖道信 ( ) 在承继僧璨的楞伽经的禅法同时, 著作了 入道安心方便法门, 文中除了引用了 楞伽经 和 文殊说般若经 之外, 亦带进 般若经 普贤观经 ( 观普贤菩萨行法经 ) 华严经 法华经 无量义经 大涅盘经 无量寿经 维摩经 金刚经 等大乘经典 3 他强调 楞伽经 中的 诸佛心第一, 又依 文殊说般若经 4 而提出 念佛心是佛, 妄念是凡夫 的说法 从历史上来看, 道信所处的年代是隋唐统一的时期 隋朝之前的南北朝, 政局 3 以上引文皆出自 楞伽师资记 卷一 4 文殊说般若经 全名是 文殊师利所说摩诃般若波罗蜜经, 可参 大正藏 第 8 册, 第 726 页 PAGE 15

18 动荡, 造成大量百姓流离失所 而佛教过 度发展, 把大量的资源用在寺院, 致使流民为了生存而选择出家寄居寺院, 此举除了扩大僧人的队伍之外, 也使僧人的素质复杂化 在这样的背景底下, 道信的推广农禅也可说是为佛教开拓出另一片天空 他在蕲州黄梅双峰山一方面聚徒定居, 生产自给自足, 另一方面则把禅的修行与生产劳动相结合, 禅与日常生活打成一片 此举, 亦为其弟子弘忍开创 东山法门 奠定了基础 弘忍 ( ) 5 俗姓周, 蕲州黄梅人 在接过道信的衣钵之后, 定居黄梅双峰山之凭茂山 凭茂山也因为在东边, 故也称东山, 而弘忍却被当时之人称为东山法师, 其所传之禅法被称为 东山法门 依 历代法宝记 的记载, 弘忍七岁就跟随着道信, 十三岁现出家相, 三十年间不离信大师左右 弘忍著有 最上乘论, 主要是强调 守本真心, 即守住本来俱足的清净之真心 并认为守本真心之法 乃是涅盘之根本, 入道之要门, 十二部经之宗, 三世诸佛之祖 且 若能自识本心, 念念磨炼 ; 莫住者, 即自见佛性也 弘忍不鼓励多学知见, 唯要求於行住坐卧之中皆能不失本心 对于 成佛, 他则认为 三世诸佛, 皆从心性中生 先守真心, 妄念不生, 我所心灭, 后得成佛 6 弘忍禅法的 守本真心 不随言教, 为教外别传的禅宗确立了 明心见性 的基础 历代师祖的 以心传心 心心相印 亦成为禅宗的特色 5 以上禅宗六祖所用年分均引洪修平 孙亦平 惠能评传 禅宗六祖 6 以上引文出自 最上乘论, 载 大正藏 第 48 册, 第 377~379 页 衲子心迹 禅宗六祖惠能 ( ) 亦称慧能, 俗姓卢, 原籍范阳 ( 今北京涿县 ), 其父卢行滔本为朝庭官员, 唐武德三年 (620) 遭贬, 被流放到岭南, 落籍新州, 成了当地百姓 唐贞观十二年 (638), 惠能出生于新州 3 岁丧父, 稍长靠卖柴养母度日 某天, 惠能应顾客要求将柴送到客店, 临走时听到有人念 金刚经, 内心顿时有所领悟 在安顿好母亲之后, 便赴湖北黄梅参见弘忍禅师, 并拜他为师, 其间八个余月之后, 弘忍传衣钵及顿法与他, 为禅宗六祖 7 依 景德传灯录 慧能传 惠能是在得到弘忍衣钵后, 才往广州法性寺依智光律师剃度受戒 隔年, 惠能辞众归曹溪宝林寺, 法性寺印宗法师与僧俗千余人相送 当时, 韶州刺史韦璩仰其道风, 率同僚入山请惠能前往大梵寺为众说法, 兼授无相心地戒, 门人法海编录其法语, 成 法宝坛经 从此以后, 慧能在曹溪宝林寺说法度化众生, 前往参学之僧俗不下千余人 神龙元年 (705), 中宗曾请慧安 神秀二禅师于宫中供养, 并问禅法 二师皆推让着说 : 南方有能禅师, 密受忍大师衣法, 可就彼问 中宗听后即遣内侍薛简往曹溪召惠能入京 他以年迈多疾病, 愿逝于山林推辞不去 薛简恳请说法, 并将之记录带回报以中宗, 中宗因此而赠磨纳袈裟一领 绢五百匹及宝钵一口以为供养 并命改称宝林为中兴寺, 由韶州刺史重修, 又赐匾额予法泉寺, 并以惠能新州旧宅为国恩寺 先天二年 (713) 惠能回至新州国恩寺小住, 八月三曰圆寂, 世寿七十六 ( 待续 ) 7 以上大祖惠能所用年分均引洪修平 孙亦平 惠能评传 禅宗六祖 PAGE 16

19 如是我闻 整理 释持果 每部经典的开头都会看到 如是我闻, 以 如是我闻 为开头的经头序 如是 是信成就, 就是信的意思, 如果人心中有清净的信心, 就能入佛法 大智度论云 : 佛法大海, 信为能入 信心就好像手一样, 如果信心具足入佛法宝山中, 能够自在取宝 不信, 就好像人没有手, 即使佛法中有很多宝, 都会空手而归 信为道源功德母, 长养一切诸善根 信特别重要, 只有凭借信的力量, 才能入深远的佛法 所以说 : 深入经藏, 智慧如海 也只有内心清净的信, 听法才可以信受 因此佛法中以信的力量, 作为最初的根基 我闻 是闻成就 凡夫执著有我, 生起了种种的妄想, 看不破, 放不下 ; 而佛法说一切法空, 一切没有我, 为什么还要说 我闻? 这里的我闻, 其实是佛弟子知道一切法空, 心中不执着, 随顺世俗而说我 我闻亦是说是心闻, 在耳根不坏, 身在可以听到的范围, 我们的心又想听, 在根尘识和合, 因缘的和合我们才能够听闻 如是我闻 是怎么来的呢? 在佛陀的十大弟子中, 被尊为 多闻第一 阿难尊者, 佛陀的侍者, 跟随佛陀的身后, 到各地弘化, 凭着记忆力和智慧, 将佛向弟 子所说的法, 摄入脑海中, 事后记下来 所以有句话说 : 佛法如大海, 流入阿难心 经文提到 如是我闻, 主要是在佛将入灭前, 阿难因为亲属爱未断, 非常伤心, 由已证得阿罗汉果阿那律尊者, 告诉阿难不应该像凡夫一样忧愁, 一切有为法都是无常, 而以你是佛法宝藏的人, 现在应该赶快去问佛陀还有什么后事要托付你? 阿难听了这些话, 如梦初醒, 急忙赶回佛的身边, 请佛陀慈悲开示 : 第一 佛陀涅盘后, 以谁为师? 第二 佛陀涅盘后, 依什么安住? 第三 佛陀涅盘后, 恶口车匿如何调伏? 第四 佛经的开头应该怎么说才能叫人起信? 佛回答道 : 以戒为师, 你们必须要依照戒律修行而不毁犯, 依教奉行 依四念处安住, 即观身不净 观受是苦 观心无常 观法无我 遇到恶人时, 不与他争辩, 以清净法, 以默摈对待 把我说过的话结集成经典, 我涅盘之后, 佛经最初以 如是我闻 为开始, 因为过去诸佛所说的佛经, 最初也是这么说 因此, 佛经开头以 如是我闻 这句话, 就是遵从佛所咐嘱, 证明此经是佛所说的 衲子心迹 PAGE 17

20 禅画 十牛图 的现代解读 ( 开示后记 ) 文 释法谦 为什么要用 现代 的视角来解读这是第一个反思 : 读图 沿革的利禅画 十牛图? 因为 十牛图 源远流与弊, 值得我们去深思如何对应和调整 长, 众说纷纭 用 现代 是想为繁忙的我们提供一个内省反思的机会, 要活生生第二个反思 : 是谁? 大死大活! 地在现在进行, 对我 们而言有什么具有生命力的意义启发, 而不单只是反复背诵而已 在中国的古代社会, 老百姓多是文盲, 识字者不多 佛教为了推广, 效法当代 教育 的作法, 以绘画为弘法工具, 再逐渐配以序和颂, 用影像和音声双料加强记忆和背诵, 禅画 十牛图 的形成和传诵, 同出一辙 现代的我们识字率高, 文盲锐减 因每一个人的生活历练不一, 心灵修为程度也不同, 对 十牛图 可以有不同的解读 但, 有一共通点, 它是生命蜕变的旅程 会踏上 寻找 改变生命的旅程, 是因为不满足于目前生活中的身心状态, 想要成为清醒有觉知的人, 不怕念起, 只怕觉迟 因每一个人的生活历练不一, 心灵修为程度也不同, 对 十牛图 可以有不同的解读 但, 有一共通点, 它是生命蜕变的旅程 会踏上 寻找 改变生命的旅程, 是因为不满足于目前生活中的身心状态, 想要成为清醒有觉知的人, 不怕念起, 只怕觉迟 一个重要的提问 : 对生活中的种种, 真实地反问 是谁, 即质问存在的本质和理由, 拷问活着的意义 不借助语言, 采取开放的态度 : 是谁迷失在物欲横流之 但是, 我们悖论的进入 读图时代, 中? 是谁野性难驯? 是谁在包容 超越 随着高科技的发达, 大家普遍倾向 漫突破桎梏, 达成人格的极致蜕变? 是谁尚画 一目了然, 简单旁述 ; 对长篇大眷恋孤峰绝顶? 是谁在十字街头, 大死大论, 没耐心看 ; 对文字艰涩的抽象哲理或活? 是宗教义理, 更是却步三尺, 使现代的我们因速阅而忽略了思考 沉淀和积累, 而我是谁? 我是怎么活着? 行尸走肉 容易流于表象和肤浅, 同时抹杀了想象随波逐流! 游戏人间 任运无碍! 力 衲子心迹 PAGE 18

21 四十二章经 讲授 释法梁记述 李德钊 前言 由于 四十二章经 是第一部佛经, 内容上有浓厚的小乘思想和厌世色彩, 保留了许多原始佛教的原貌 然而, 事实上, 此经的某些章节已有非常明显的 禅味, 可以说为禅宗提供了最早的理论依据 此外, 其言简意赅 朴实无华的语言风格, 也很直接了当的揭示了佛教的某些核心思想和行为法则, 也可算是某种 直指人心, 见性成佛 吧! 祥光初现佛教是什么时候传到中国的? 众说纷纭, 有人说秦, 有人说汉 按 周书异记 说, 在周昭王二十四年 ( 公元前 977) 甲寅四月八日, 有五色光, 入贯太微, 遍于西方 太史 ( 管历史的官 ) 苏由奏曰 : 有大圣人, 生于西方, 故现此瑞 千年后, 声教及此 至穆王五十二年壬申岁二月十五日平旦, 暴风忽起, 发损人舍, 伤折树木 山川大地, 皆悉震动 午后天阴云黑, 西方有白虹十二道, 南北通过, 连夜不灭 穆王问太史扈多曰 : 是何征也? 对曰 : 西方有大圣人灭度, 衰相现耳 以上所述, 被认为是佛教在中国缘起最早的记录 这里出现的年份实际上跟佛陀真正出生和涅盘的年份是有出入的, 真假我们姑且不论, 只能说在那个动乱的年代, 很多时候出于政治上的需要, 人们都会推出一些传说或根据来支持自己的观点, 佛教也不例外 白马驼经事实上, 关于佛教东来的年份, 普遍上较认同的是在东汉末年 这时出现了最早的汉译佛经, 即 四十二章经 严格讲, 其实不算佛经, 而是佛陀的语录 四十二章经 包含四十二篇短短的经文, 一般认为是中国最早的汉译佛经 根据 四十二章经 序文所记, 东汉永平七年 ( 公元 64 年 ) 的一天晚上, 汉明帝做了一个梦, 看到一位神仙, 金色的身体像朝霞一样闪闪发光, 身上有日光环绕, 飘飘荡荡从远方飞来, 降落在大殿前 汉明帝非常高兴 衲子心迹 PAGE 19

22 第二天上朝, 他把自己的梦告诉众大臣, 询问是何方神圣 太史 ( 管记史和历法的官 ) 傅毅博学多才, 他告诉汉明帝 : 我听说西方天竺 ( 印度 ) 有一位得道的神, 号称佛, 能够飞身于虚空中, 全身环绕着日光, 君王您梦见的大概是佛 汉明帝对傅毅的话很感兴趣, 于是便派使者羽林郎中 ( 皇室侍卫 ) 秦景 蔡愔 博士弟子 ( 官方大学生 ) 王遵等 13 人去西域 蔡愔和秦景跋山涉水, 到达了天竺国 天竺国的人听到中国派来使者求佛经, 表示欢迎 天竺有两位沙门, 一位叫迦叶摩腾, 另一位叫竺法兰, 帮助蔡愔和秦景得到了一些佛教的义理 后来在蔡愔和秦景的邀请下决定前来中国 三年后, 他们带回经书和佛像, 一同来到洛阳, 开始翻译一部分佛经, 相传便是现传的 四十二章经 同时, 汉明帝在首都洛阳建造中国第一座佛教寺院, 即今天的河南洛阳白马寺 ( 始建于东汉永平十一年, 即公元 68 年 ) 这一寺院据说是以当时驮载经书佛像的白马而得名, 而白马寺也成为中国佛教的 祖庭 和 释源, 也是最早翻译佛经的道场 教的出世思想跟儒家很格格不入 再来, 佛教对羽化成仙等思想也不认同 在翻译 四十二章经 的过程中, 我们常会读到迦叶摩腾和竺法兰与道士们斗法的趣事, 说道士的神通皆失效, 道教的经典焚毁, 而佛教的经典则放出五彩光芒, 迦叶摩腾和竺法兰两位高僧示现了罗汉的神变, 最后取得帝王的信任, 从此佛教便在华夏国土上迅速发展, 最终成为与儒道互补的三教鼎足的局面 由于 四十二章经 是第一部佛经, 内容上有浓厚的小乘思想和厌世色彩, 保留了许多原始佛教的原貌 然而, 事实上, 此经的某些章节已有非常明显的 禅味, 可以说为禅宗提供了最早的理论依据 此外, 其言简意赅 朴实无华的语言风格, 也很直接了当的揭示了佛教的某些核心思想和行为法则, 也可算是某种 直指人心, 见性成佛 吧!( 待续 ) 文化冲突在谈 四十二章经 时, 我们免不了要谈到佛法初来乍到的立足问题 当时, 中国的本土文化中, 有两股非常大的势力 : 一个是儒家, 一个是道教 刚开始时, 这两家对佛教是很敌视的 首先, 佛 衲子心迹 PAGE 20

23 念佛法门 整理 释法荣 念佛而不了解念佛的理论和方法, 很 容易落入迷信和盲目的偶像崇拜 什么是念佛, 怎么念佛才能达到最佳效果呢? 念佛的方法念佛不只是口念而已, 真正的含义是正念分明 清清楚楚忆想佛 佛教的修行不离 止 ( 定力 ) 和 观 ( 慧力 ), 1 事一心念佛只是修止, 只能得到止的利益而已 止的利益使我们的心不散乱 我们的心经常往外跑, 所以要把心安定于一个善的所缘境上, 念佛就是以佛为所缘境来安住我们的心, 让心不乱跑, 心跑掉了也不要紧, 只要一发觉, 就拉回来专心继续念佛 ( 听清楚自己念的佛号 ), 到最后一心不乱, 不受任何干扰, 佛号自然生起 这就是事一心念佛 念佛法门, 重点不在事一心念佛, 而 2 是理一心念佛 理一心念佛就是修观, 修观才能有智慧, 才能究竟 当下解脱, 现世就可获益 理一心念佛是了解佛是觉者, 是慈悲 智慧的圆满者, 了解众生皆有佛性, 都可成佛, 因众生都有心, 有心就可觉受外境, 产生心的情绪起伏, 而情绪的本质就是心, 来自于心, 又回归于心, 不须压抑或逃避, 否则会激起更大的情绪, 只须认识知道它的本质是觉 明, 就可以不受情绪的伤害 ; 犹如大海水的本质是清澈, 若受到外力的影响, 就会有大大小小的波浪产生, 但这些波浪的本质是水, 来自大海水, 又回归大海水, 缘起缘灭, 空无自性 我们当下一念的觉明就是佛性, 觉 是觉察知道情绪的生灭, 衲子心迹 明 是彻底明白它的缘起性空 虚幻不实, 就可不受情绪所影响而做出该有的反应 一般人情绪来了, 豪不觉察, 更不可能明白它的虚幻本质, 把它当真实存在, 就火上添油, 一发不可收拾, 伤人害己 修行人就是要在念佛中找回我们的心 我们的佛性, 这就是理一心念佛 念佛的意义为什么要念佛? 人不能无念, 不念佛 法 僧, 必念贪 嗔 痴 念贪 嗔 痴则杀 盗 淫恶业起, 恶业起, 生死轮回无有止息 佛乃因势利导, 抓住众生不能无念的习气, 善巧方便地用一佛念来代替妄念, 使人于不知不觉中将妄念转为佛念, 染心换为净心, 从而轻而易举地往生净土, 出离生死 古德云 : 清珠下于浊水, 浊水不得不清 ; 佛号投于乱心, 乱心不得不佛 莲池大师云 : 念佛就是于众生生死切近处 ( 妄心 ), 作最亲切 最简易的转换 我们如果不体察佛祖的深心和伟大的教导, 认真以念佛的功行来改造自己, 单靠依赖弥陀之愿力接引往生, 又怎么能达到目的呢? 古德云 : 单修 ( 单靠弥陀愿力 ) 生西难, 双修 ( 自己用功和佛力相应 ) 生西易 真是不朽的名言! 四十八愿是阿弥陀佛于法藏比丘修行时所发的愿, 西方极乐世界是他成佛以后所化现出来的 我们修行先发愿, 让我们很愿意的往这方向走, 等到修行成功时, 自然有能力实现这些愿 法藏比丘就是如此, 他发了四十八大愿, 成佛后一一实现 PAGE 21

24 于法藏比丘所发的四十八大愿可以分为四大类 : 第一 自己受用的愿有三个 : 光明无量 寿命无量和一切佛赞叹愿 第二 令众生能够临终往生西方极乐世界的愿有三个 :1 第十八愿: 只要听到他的名号, 至心信乐, 欲生我国, 乃至十念, 有十念就可以去了, 但绝对不可以毁 3 谤正法, 不可以犯五逆重罪 2 第十九个愿 : 要发菩提心, 要修诸功德, 也就是说六度 弘法利生的事业一样都不能少 3 第二十个愿: 要系念 ( 每个念都想到 ) 净土, 要植众德本 ( 种植众多的功德 ), 要至心回向 第三 令众生能够当下 现世得到利益的总共有十二个愿 : 例如身心柔软 开智慧 得安忍 常修梵行 清净解脱 闻名不退等 第四 有关极乐世界依 ( 环境 ) 正 ( 身心 ) 庄严的共有三十个愿 为什么要将这些数目列举出来? 目的是让大家知道 : 念佛的意义, 若只为往 生极乐世界, 就不足以彰显法藏比丘的大愿 ; 我们念佛, 不是等到临终才获益, 而是现世就可以得到利益 所以最重要的是现世早点修行, 多学习佛法, 当下正念分明, 关照自己的身, 心 注意自己的身语意清净 戒定慧三学增上, 才是真正的阿弥陀佛弟子 死后往生极乐世界的殊胜利益很多, 除了依正报庄严, 没有不良环境干扰, 可得不退转于佛道, 还有从莲花化生, 没有肉体, 所以不会有肉体的饥寒 生老病死 爱别离 怨憎会 五蕴炽盛等苦 然而, 诚如 阿弥陀经 所说 : 不可少善根福德因缘得生彼国 因此必须具足信 ( 心 ) 愿 ( 力 ) 行 ( 动 ), 发菩提心 行菩萨道 临终不乱, 才可往生 念佛学佛愿成佛利他益己皆欢喜净土沙婆一念间信心愿力勤修行 ( 整理者按 : 本文参考郑振煌教授编 净土法门 和元音老人著 略论明心见性 ) 1 事一心念佛 : 一心是对散心说的 若一方面口中念佛名号, 一方面心中还有种种妄想, 那是散心念佛 ; 如果念佛念到心口一致, 没有杂乱妄想, 只有佛号的相续, 就是一心念佛 一心可分为 事 ( 项 ) 一心 和 ( 道 ) 理一心 所谓 事一心 也就是心无杂念 心口相应, 念念清楚的念着佛号 2 理一心念佛 : 所谓 理一心 即是在事一心念佛的基础上, 透视念佛的真理, 都了知能念的人和所念的佛都是无常性 因缘性和空性 亲见阿弥陀佛的真身, 弥陀即是自性, 西方不离自心, 那就是 自性弥陀, 唯心净土 的境界现前 3 五逆重罪 : 所谓五逆重罪是佛法中最严重的罪行, 这五种罪行是要受下无间地狱的报应 五逆内容包括杀父 杀母 杀阿罗汉 出佛身血 破和合僧 僧可以有两种 : 一为圣贤僧, 二为世俗僧 圣贤僧就是出家的师父, 世俗僧是指在家人 在家人只要是一个六和敬的团体, 就称为和合僧 和合众 六和敬是 身 口 意 戒 见 利 六方面都和同爱敬, 并且有共同的理念 希望 行为准则 修行方法 激起共修理念的团体, 比如居士林就是世俗僧 破 ( 坏 ) 和合僧是较容易犯的 衲子心迹 PAGE 22

25 A Beautiful Day Dharma Talk by Venerable Fa Qing Compiled by Chu Su What is a beautiful day? What do you think are the conditions for a beautiful day? A beautiful day is different for everyone. From our past experience, we also know that a beautiful day can become a bad day in the next moment. Generally for some people, a beautiful day means one which you can pursue your material pleasures, whereby your material pleasures are being met, and your career, relationship and everything else are without obstacles. Normally, we will classify that as a beautiful day. In actual fact, a beautiful day can be so, only if you are happy. If you are happy in the mind, then everything is beautiful. It is all in the mind. The mind makes it, and decides for you whether it is a beautiful day or a bad day. But normally, we think that it is the external factors that cause us to think whether it is a beautiful day or a bad day. Actually, it all goes back to the mind which creates everything. We believe that our perceptions, thoughts and feelings are very real, not knowing that there is this I behind it, creating my perception, my thoughts, my feelings. Because of these attachments to I and mine, we give ourselves an identity, I. Buddha said that no one can get hold on or own the body one claims to be mine, let alone other things. Therefore, our mind has to be awakened and developed to know and realize that everything is due to causes and conditions. All are but an illusion that is caused by the mind. Therefore, to make our day a beautiful and happy one can only be achieved within ourselves. We have to experience and realize the true nature of things, that is, everything is subject to impermanence, due to causes and conditions, and empty of substantiality. Then, if we put effort into the practice of this, we can achieve genuine true happiness. The reason why we cannot experience a beautiful day is because of the way we live our lives which causes us suffering. One example would be the late Dr Richard Teo. At forty years old, he was a millionaire, a successful cosmetic surgeon, but diagnosed with a fourth stage cancer. When he was young, he was told that only wealth would lead to happiness. With that concept, he worked hard from a very young age till he reached the pinnacle of success and had every material thing, such as money and reputation. In spite of that, it never made him satisfied. He kept on pursuing for more until the day when he was diagnosed with cancer. At that very moment, he felt that suddenly he had lost everything. He realized that whatever that he had achieved and pursued in the past, such as cars, bungalows, career and money, could not give him happiness. Instead, he realized that actual happiness came from the love and concern of his family and friends. Because of his experience of learning what real happiness is, he shared it with many people. In the book, Tuesdays with Morris, he shared that every one of us knows that we are going to die, but the truth is none of us believe it. It is because if we did, we would do things differently. How many of us are ready to face death? All of us have to go, but up to this day, how many of us can really let go and go in peace? Even if we know about impermanence, subconsciously we do not think that it will come just yet. Dr Richard Teo also shared that it is only when we learn how to die, we will learn how to live. That is why in certain practices, death is used as a reminder of impermanence, so that it would motivate the practitioners to put effort into eradicating and improving themselves to realize the truth of the universe. It takes every moment and effort to make a beautiful day. Starts with the moment when you wake up. Every morning, once you open your eyes, watch yourself what is in your mind the 衲子心迹 PAGE 23

26 very moment you open your eyes? In general, once we open our eyes and our sense organs come into contact with the external, we are lost because we start to hold onto what we see, hear, think and feel. One practice is to watch our mind at that very moment when we open our eyes, to see what is going on, what is in our mind, what is happening in us. It is very important because the practice of mindfulness can bring us great happiness. That is the very first step of making a beautiful day. Recently, we mentioned the four reminders on how we can practice to achieve mindfulness. Without right mindfulness (mindful awareness), that is, without finding the king of the mind and maintaining the state of the king of the mind at all times, it is very difficult for us to see the truth and obtain an insight into the nature of the universe, and very difficult for us to see our true self. The first of the four reminders is to focus on the present, which means withdrawing your eye focus to the present moment and to your king of the mind. The second reminder is to live in the present moment, maintaining awareness in every single moment continuously. After that, we will be able to generate a feeling of detachment from our body and mind. Sometimes, the concepts of causes and conditions and the nature of emptiness of each of us are difficult to create an impact on us. However, if we are to think that each one of us is part of the universe, that we have a role to play, and what we can do is to play that role to the best we can, it will really help a lot in minimizing jealousy, comparison, discrimination and dissatisfaction among each other. When we can think of ourselves as part of the whole universe together with everyone else, we can also rejoice and compliment the success of one another. Every one of us has a role that we can play to fit in. We do not have to be someone special or 衲子心迹 someone very great. Having that particular role that we have to play is already something special, and therefore, we do not have to seek something else externally. Each one of us has our limitations. We are neither so great nor capable of do everything by ourselves. By accepting our own limitations and that of others, we are able to rejoice and appreciate when someone else is able to contribute more or perform tasks better than ourselves in order to serve the greater good. Then, we can share the joy of another person and praise or compliment him for what he can do, and for what we cannot do. The third reminder is to apply the present moment, which means to attain an in-depth insight of the body and the mind, realizing that this body and mind are both illusions. They do not exist substantially. To apply the present moment, the mind has to be flexible, or you will find it very difficult to achieve. We can be very stubborn and refuse to think otherwise or accept other views. When we talk about flexibility, another way of putting it is realizing the non-duality nature of things. For example, there is no right or wrong, no high or low because it depends on the concept of right and wrong, high and low. The main thing behind this duality is the big I. Because we have this identity, I, that is why we have this concept of duality. If we can let go of this so-called I, we will be able to let go of the right and wrong, the good and bad. Once we can let go, we will find that our mind will be at ease. We will be peaceful and happy. One effective way to apply the present moment is to observe and experience our own suffering. For instance, if I had gone through and had overcome my hatred, when I see a person who bears hatred, automatically I would be able to understand and generate empathy for that PAGE 24

27 person. Instead of being upset and angry with that person for not being able to overcome his hatred, my loving-kindness would grow. With my experience, I would be able to help that person by showing him the way to eradicate the hatred in him. It is only because of my own experience with the suffering of hatred that I wish all sentient beings to be happy and at ease. At the same time, because I recognized the pain and suffering that I have gone through, I wish that others would not go through the same thing. The experience of pain and suffering can trigger and generate the Bodhicitta in us. After the experience of recognizing the suffering and removing it, the bliss and ease within yourself will make you a very different person. You will be gentle-minded and able to see things clearly from the angle of causes and conditions, and impermanence. If you have gone through a very thorough or painful kind of experience, you will find that that experience itself can do wonders and can really lead to changes in your life. Therefore, try not to be afraid when obstacles surface in our lives, but instead, face them with courage. If we put in our effort, we can make it. It takes every one of us to put in our effort to change. Just imagine, if each of our mind is at ease and peaceful, and full of positive thoughts that contribute positive energies, what do you think the whole universe would be like? Everybody needs to have this thought of wanting to contribute, to cause not only myself, but all sentient beings to move towards the same path towards true happiness. Then, you will find that things will be very different. The last reminder is to return to the present, meaning that we still have to maintain in the state of the king of the mind, so that whatever we do will be the middle path. We just do what we can within our means to improve ourselves. With the experiences that we have gathered, we will also have the methods to teach another person. However, in order to do all these, we need to cultivate right mindfulness (mindful awareness) as the foundation for in-depth insight meditation to accumulate wisdom. The Buddha said that if we really care for others and ourselves, we have to practise mindfulness and also encourage others to practise mindfulness. It is the best gift that we can give. It is only by doing so and by knowing and changing ourselves that we will be able to develop our mind. Buddha said that a mind that is not welldeveloped can do more harm than an enemy s might, and the blessing of a well-developed mind is more than what any parents could wish. The best way to develop the mind is through the practice of mindfulness. If we can treat mindfulness as a close friend, then, mindfulness is an invaluable friend. Mindfulness is always there when we need assistance, when we are troubled, when we face obstacles. Mindfulness will help us to see clearly the reality of this universe. All of us do seek for companionship, for relationship and everything, but all those are subject to changes. It is not permanent. The true and invaluable friend that you can have is to achieve or maintain right mindfulness. It is only with right mindfulness that we can achieve liberation and true happiness. A beautiful day is all in the mind. It can be a beautiful day or a bad day, depending on how you look at it or how you want to look at it. Many unpleasant things can happen in a day, but it can still be a beautiful day. Why? Because we can see that the happenings are all due to causes and conditions and they are impermanent. If we realize, accept and understand this, we will be able to enjoy the day, regardless of whether it is a bad disaster, a day with many unpleasant happenings or an uneventful day. This is because our mind is at peace and at ease. Our mind is not disturbed or affected by the external, all because of this mindful awareness of our state of mind and our understanding of the nature of all things. All 衲子心迹 PAGE 25

28 phenomena, both external and internal, are for us to train ourselves on the path. This is bringing everything we encounter onto our path towards liberation and true happiness. It is because we understand causes and conditions, hence, we are able to make use of our emotions, such as anger, to teach other sentient beings. In Tibetan Buddhism, there are the wrathful deities, who do not have a gentle facial expression, but a fierce look to teach sentient beings. It is a form of skillful means to tame the stubborn habitual tendencies and mental afflictions of sentient beings. Actually, if we truly understand the nature or the truth of the universe, we can make use of all these to help sentient beings. I can be scolding you, but it is not from real anger, rather because I need to teach you so that you can learn. This is because certain people need some force in order to listen, while some people need to be handled in a gentle way. Due to the different requirements of different sentient beings, we have to use different methods to teach and help different individuals. Just like in Buddhism itself, there are so many ways and so many schools of teachings for us to learn because each one of us is different. Hence, we have to find a suitable school of teachings to help us. In the same way, when we have gone through certain pain and suffering, and gained the experiences, with an understanding of the truth, we would be able to help another sentient being in our own way. different in our lives. We will be grateful and happy to do whatever task that we are given, no matter how busy, upset or sick we are. The practice would be a part of us and help in our inner growth. Furthermore, when we remember the people who love us and care for us, the negative thoughts and emotions that we have for ourselves, for others and about things will automatically be reduced. Then, we will be calm and start to appreciate and love this life. This will give us a motivation in our lives to move forward. Remember! A beautiful day is created. It is not only this beautiful day, but rather, everything is an illusion. Hopefully, one day, all of us will be able to see the truth and be liberated from cyclic existence. May all sentient beings share these merits which we have thus accumulated, so that we may all achieve Buddhahood. References: 1) Bhante Ratmalane Somaloka 2) Becoming Your Own Therapist, Lama Thubten Yeshe, Lama Yeshe Wisdom Archive As long as right mindfulness (mindful awareness) is present, it is a practice, no matter what, when and where. That is why, a beautiful day cannot be separated from who, what, when, where, why and how. Each moment is valuable. Each moment has to be fully utilized, in order for us to achieve liberation. If we treasure every moment and use it for practice, we will find that things will be very 衲子心迹 PAGE 26