Page 2 聖嚴師父開示 : 念佛生淨土佛七的根源打佛七打禪七, 為何以七天為期, 出典為何? 這跟宇宙體中的七大行星有密切關係在唐宋時代, 從梵文譯出的密部經典中, 就有好幾種, 是以七曜七星或北斗為名的這種信仰在印度為時甚早相傳釋迦世尊, 在菩提樹下的金剛座上, 禪修七七四十九日

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1 第 147 期 2016 年 6 月 7 月華州法鼓通訊共修地點 : 西雅圖分會特別活動看版 NE 21st Street Bellevue, WA Web Site: address: ddmba.seattle@gmail.com Tel: (425) 法鼓山西雅圖分會需要您的護持, 請您隨喜贊助, 捐款 100% 抵稅, 謝謝! 方丈和尚果東法師關懷行 6 月 5 日 ( 日 ) 10:00am-11:00am 皈依典禮 11:00am-12:00pm 信眾關懷 12:00pm- 1:30pm 午齋 2:00pm- 4:00pm 大悲懺法會 ( 東初禪寺監院常華法師帶領 ) 歡迎上網填寫雲端牌位 : 夏日戶外野餐放得下, 才有進步和包容聖嚴法師 6 月 19 日 ( 日 )11:30am -- 2:30pm 地點 : Blyth Park, Bothell (Large Shelter) W Riverside Dr, Bothell, WA 我們會準備精美素齋與大家享用歡迎大家也參與 potluck, 將自己的拿手菜帶來與朋友分享! 果慨法師佛法講座 : 觀音法門 7/30 ( 六 ) 10:00am-12:00pm 觀音法門 - 解門 ( 上 ) 1:30pm- 3:30pm 觀音法門 - 解門 ( 下 ) 7/31 ( 日 ) 10:00am-12:00pm 觀音法門 - 行門 ( 上 ) 1:30pm- 3:30pm 觀音法門 - 行門 ( 下 ) 1

2 Page 2 聖嚴師父開示 : 念佛生淨土佛七的根源打佛七打禪七, 為何以七天為期, 出典為何? 這跟宇宙體中的七大行星有密切關係在唐宋時代, 從梵文譯出的密部經典中, 就有好幾種, 是以七曜七星或北斗為名的這種信仰在印度為時甚早相傳釋迦世尊, 在菩提樹下的金剛座上, 禪修七七四十九日, 即便開悟成道成道之後的初七日中, 一邊享受解脫之樂, 同時思惟, 應該以何種方式的善巧方便, 向眾生宣說佛法當釋尊成立教團之後, 我們從律藏中見到, 比丘若於結夏安居的三個月內, 遇有僧團的公事, 可以向眾告假最多七日, 稱為受七日法又因比丘不得儲積食物過夜再吃, 但為有病比丘, 作為療病藥物, 可以儲蓄酥油生酥蜜石蜜 ( 結晶的蜜糖 ), 但不得超過七日, 稱為七日藥以此可知, 七日為期的時段設施, 至少在釋迦世尊以前, 便已流行在印度了基督教的舊約. 創世記說上帝以七天完成了宇宙及人類等萬物的創造, 應當也是發源於相同的理由因此, 在佛經中, 便有提倡以七日為期的修行方法, 例如北涼沙門法眾譯出的大方等陀羅尼經卷一記載 : 如何修持方等陀羅尼章句? 而云 : 若欲行時, 七日長齋, 日三時洗浴, 著淨潔衣, 座佛形像, 作五色蓋, 誦此章句 ( 咒語 ) 百二十遍, 繞百二十匝又於該經卷三, 佛告文殊師利 : 若有善男子善女人, 來詣汝所, 欲求陀羅尼經者, 汝當教求十二夢王, 若得見一王者, 天臺智者大師, 根據這部一共四卷的大方等陀羅尼經編說的方等三昧行法中, 也說 : ( 僧俗 ) 七眾通行, 七日要心行法又說 : 上首七日要心, 通於七眾, 十惡五逆, 並得消除首七日的修行法, 適用於僧俗七眾然在法華經. 普賢菩薩勸發品云 : 欲修是法華經, 於三七日中, 應一心精進滿三七日已, 我當乘六牙白象現其人前而為說法故在智者大師的法華三昧懺儀中, 也規定 : 於三七日, 一心精進那是以二十一天為修行期限 2

3 Page 3 在屬於阿彌陀佛淨土法門的般舟三昧經的行品中有云 : 其有比丘比丘尼, 優婆塞優婆夷, 如法行, 持戒完具, 獨一處止, 念西方阿彌陀佛, 今現在一心念之, 一日一夜, 若七日七夜, 過七日已後見之接著繼續修行, 共計三個月, 以九十日為期, 而云 : 不得睡眠三月, 如彈指頃又云 : 經行不得休息不得坐三月, 除其飯食左右這幾乎與方等三昧行法的修法相近, 以首七日為預備階段另有如地藏經, 除了主張最好於亡者初七日內超度之外, 並以為至遲當在七七四十九天之內超度亡靈, 是最妥當的此一原因可從瑜伽師地論卷一見到 : 人在死亡之後即成中有身 ( 亦名中陰身 ), 若未立即往生天趣及人趣者, 或尚未得轉世投生因緣者, 此一中有身極七日住, 有得生緣, 即不決定若極七日未得生緣, 死而復生, 極七日住, 如是輾轉, 未得生緣, 乃至七七日住, 自此已後, 決得生緣又此中有, 七日死已, 或即於此類生, 若由餘業可轉, 中有種子轉者, 便於餘類中生可知中有身又名中陰身, 每七天死亡一次, 僅有七次, 然後便隨業受生去了因此也就有了為期四十九天的超度修行活動這當然也跟釋迦成道的四十九日有關不過在淨土法門的打佛七, 應該是依據阿彌陀經的聞說阿彌陀佛, 執持名號, 若一日若二日若三日若四日若五日若六日若七日, 一心不亂, 其人臨命終時, 阿彌陀佛, 與諸聖眾, 現在其前的經文而設觀無量壽經中也有一日乃至七日, 即得往生的經文禪宗的叢林, 本來只有禪期, 如夏期冬期, 此本與比丘律中的安居修行有關如今在宋明時代傳去日本的禪宗各派, 並無打禪七的名目, 乃是稱為接心或攝心的定期修行, 多半也是七天的精進禪修活動足徵打禪七的名稱在中國的歷史, 最早也不會早於明末清初我在明末的資料中, 尚未見到這個名詞能有七天來精進念佛, 稱為打佛七, 其歷史也不會太早, 不過這種以七天為剋期取證的修行活動, 甚有意義, 而且為時極早, 所以值得推行 ( 一九九三年十一月二十八日寫於紐約東初禪寺 ) 3

4 從心出發, 好好修行西雅圖分會 2016 年三四月活動綜合報導 by 文宣組三月底到四月, 果醒法師常諦法師與常盛法師到西雅圖分會弘法, 為我們帶來了精彩豐富的佛法講座與禪修活動充實的課程, 不同的修行法門, 讓大眾在知見觀念及修行方法上都有很多的收穫果醒法師的名言好的不喜歡, 壞的不討厭不要用過去的記憶來修理自己和心中的媽媽不是媽媽是我們耳熟能詳的法師此次的默照與四念處緣起與十二因緣緣起性空與真空妙有佛法講座, 都是以我與非我性與相和禪宗直指人心的方式來切入以身體為我以感受為我, 都只是我們運用自己本有佛性 ( 覺性 ) 的能所功能而已人們因無明業力的牽引而習慣以執著心運作, 因此有了貪嗔癡等煩惱, 不斷造業而在生活禪的課程中, 法師以許多圖片為例, 看到不同的圖片, 我們會有喜歡與不喜歡的反應, 透過這個活動, 大眾察覺自己慣以將所見的相與所累積的經驗情緒做連結的模式, 而日常生活中, 許多的煩惱, 都是因此模式而生我們不斷與已經消失的前念互動, 就像把旋轉的線香看成一個旋火輪一樣, 其實在移動的只是線香的一個點, 所有的相都是剎那生滅法師在課程中也常透過布袋戲偶與眾多生活化的例子讓大眾了解身體不是我, 而話頭就是在問布袋戲偶裡的那隻手是什麼? 離開了一切相, 我是誰呢? 在一連串佛法講座後, 法師帶領的話頭禪三與禪五, 讓參加眾法喜充滿許多參加眾是第一次打話頭, 心中有許多疑問, 因此很珍惜法師每天的開示與每次小參的機會禪修結束後, 大家對話頭有了很高的學習動力, 相約閱讀與討論師父的著作聖嚴師父教話頭禪了解心的功能, 大眾對修行更加具有信心, 因為人人本具佛性, 踏實的修行鍊心, 才能找到自己的如來寶藏常諦法師主講大悲懺法門以及經中之王 -- 法華經透過這次的佛法講座, 我們更加了解大悲懺的意涵, 除了誦經持咒拜懺外, 還要有禪觀的功夫, 讓我們在大悲懺共修時, 更能攝心法師也引導我們觀想以慈及親愛慈及中人慈及怨憎與法界眾生的方式拜佛, 一心頂禮十方三世三寶, 並勉勵大眾每日抽出十分鐘以此方式好好拜佛法華經的講座, 更是分會的第一次, 雖然兩個小時, 只能先做大致內容與背景的介紹, 但大眾已了解法華經為何被稱為經中之王的殊勝處, 以及法鼓山法華鐘的深意 ( 接下頁 ) 4

5 常盛法師主講念佛法門, 從念佛法門的演變開始加以說明 : 原始佛教時期的六念法到初期大乘的持名念佛實相念佛, 讓我們有完整的概念接著講述淨土三經, 再針對四種淨土加以說明對一個佛教徒來說, 就是要隨時做好往生佛國淨土的準備禪與淨土更是不衝突的, 我們若能常常念佛, 心與佛相應, 一念清淨, 一念就在淨土如何修行念佛法門呢? 印光大師曾開示 : 信願行如鼎三足, 缺一不可, 要對佛法深具信心, 相信師父的指導, 也要相信自己可以成佛發大願, 努力修行下午的念佛會, 法師也勉勵我們專心高聲念佛, 口與心聲聲相應, 念與佛步步不離念佛會結束後, 法師也給予法器悅眾建議與指導, 期勉分會的念佛共修更加圓滿感謝三位法師弘法, 讓西雅圖大眾度過法喜充滿的三四月也感謝北美輔導法師常華法師幫我們安排的課程, 讓不同修行法門的大眾, 皆有解門與行門的練習話頭禪三心得 by Loritta Chan 雖然我只是參加禪三, 可是所得和體會到的卻是受益終身最初坐禪的時候, 我常常腳疼還有妄念紛飛, 不知道該怎麼樣安定我的心, 我很感恩果醒法師每天的開示, 因為法師的開示讓我明白坐禪的時候應該有什麼樣的態度和心態每一次的法語都讓我感覺法喜充滿, 不但幫助我坐禪的時候, 這些法語也在我的生活中和讀書的時候幫助很多實在用多少字也寫不完, 寫不出, 但現在當我覺得腳疼, 遇到煩惱心的時候, 我會問 : 腳疼的是誰? 在煩惱的是誰? 5

6 Hua Tou Chan Reflection by Jessica Yu Hua Tou is very interesting instead of looking at the whys and hows, it cuts directly to the source of human suffering. Subject (being, mind, heart, spirit) one who can perceive and can sense and interpret the object Object (sound, sight, taste, feel, thought that can be sensed by the subject) The normal operation is that we all have the ability for 能所 (subject/object) this means we have a subject that can sense objects and there are objects that can be sensed. This is our way to interact with the world. Our mind/heart interprets what we sense into meaning which leads to action. All this happens very quickly for our survival. There is a clear ME vs the world, again for our survival. This is how we operate. But this mode of operation is also what causes suffering because the reference point is the self. There is a me and there is the other. There is a I like vs what I do not like. Because of this duality, we suffer. This is how subject/object works. The mind/heart creates a mind object: a memory or perception or thought. This object of mind is mistaken for something real. For example, thought of mother is mistaken for mother. We do not see that it is just a thought about mother.a mind object, not the real mother. Our concept of self is mistaken for SELF, not just a thought or concept about the self. We get very wrapped up in this is ME and that is not ME. With a strong reference point, we are stuck because we are held hostage by the thought or projections of our preferences.even though those thoughts or projections are empty and not real. Today we may still be angry and suffering because we remember someone had wronged us 10 years ago. That person is still alive in our mind as we continue to remember the hurt. Each time we remember the hurt we continue to suffer because we take the memory to be REAL. Yet, that person in our mind is just a mind object. It is not the real person because the real person might already be dead. Yet, because we believe that our thoughts are real, we suffer. If we could see that object of mind is only object of mind, it is not real, it is just a thought, it is just a concept, it is just a feeling, it is just a perception, then they have no way to cause HARM and suffering. If when we interact with someone we stay in the present and we see what is happening NOW, instead of bringing on our memories of the past/ our anticipations of the future (all object of mind, which can be stronger than what we perceive NOW) then we would be able to see more clearly and be more objective. However, usually it is the case that our own memories of the past and our anticipations of the future are so strong, that we fail to see the person in the present. Hence we are always in the loop of the karma.we repeat the same actions because we are locked in a perception that is no longer true but because we believe it to be true our behavior is guided by that mistaken belief and so we re-create history again and again. We stay in the suffering and we cannot seem to break out of the loop. If we can see that the object of mind is only a mind object and has no reality, then we can be FREE. Object of mind is empty. We do not have to buy into our mind objects.whether it is thought, feeling, perception or whatever. They are all mind objects that is fabricated and not real or they are empty. When we can see that our concept of self as just an object of mind and they are not REAL, then we are not limited or constrained by that concept. When we have no reference point of good or bad, then we have unlimited possibilities and that is the same as Buddha nature or empty. 6

7 We have the ability to hear sound. We also have the ability to hear NO-SOUND. We are very used to hear sound. We just do not realize that we can also hear NO-SOUND, or silence or lack of sound. This means we are capable of both the normal mode of operation and the enlightened mode of operation. The enlightened mode is more kind and gentle to ourselves and other. However, we are not taught and without practice, we do not realize we also have that capability. Buddha nature means we all have choices. We can choose to work in the normal operation mode or we can choose to work with the enlightened mode of operation. We can choose not to be constrained by subject/ object. It means when we sense object of mind, we see it as object of mind and not get pulled into believing that it is real. When we continue to see clearly object as object, not real, not me, not other, then we can short circuit the process. In fact, when we have no reference point then we are FREE from our past and our future and our self. We live NOW. 心無所住 there is no reference point. We are not a separate ME, we are part of the ALL. We are open to all possibilities 能所雙亡 we do not rely on subject / object as frame of reference. We experience NOW directly without labels or concepts HauTou is a process where we continue to investigate and look for Buddha nature or emptiness in our everyday life. We check each of our experience is it object of mind or is it the Buddha nature? What is Buddha nature? Or what is Wu or emptiness? By focused on investigating the Buddha nature or emptiness, instead of mistaken objects of mind as something real, we can short circuit or bypass the normal mode of operation. That is how we will break away from the karma. This is how powerful Hautou can be to transform the way we live. In the mean time, as our new skill is still developing, we can re-program our mind object. For example, if we have lots of anger associated with our spouse. The memories of the angery energy will continue to affect how we behave when we are with our spouse. To re-program, when we are quiet and peaceful, we practice by bringing up happy energy and associating this happy energy with our spouse. We do this long enough to re-program our mind s association with our spouse. When we associate happiness, peace, gratitude and appreciation with our spouse, the way we interact with our spouse will change. This would be a fun experiment to see really what is what and experience life on a different level. 7

8 法鼓山華盛頓州西雅圖分會 Dharma Drum Mountain Buddhist Association NE 21st Street, Bellevue, WA Tel: 法鼓通訊園地公開, 歡迎您分享學佛上的心得或生活中的故事來稿請寄 : ddmba.seattle@gmail. com 文宣組 : 張彣萱曾淑卿陳佩鴻上網閱讀法鼓通訊 : Web Site: seattle.ddmusa.org 新書推薦 : 一行禪師談正念工作的奇蹟 : 在工作裡找到成功 + 快樂的模式 Work: How to Find Joy and Meaning in Each Hour of the Day 作者 : 一行禪師 (THICH NHAT HANH) 譯者 : 張仕娟出版社 : 橡樹林內容簡介暢銷書正念的奇蹟工作版, 讓你在工作裡找到成功 + 快樂的模式! 彷彿開啟自動導航的模式, 任憑手邊的事合作的對象內在生起的情緒通通呼嘯而過這也是你的工作狀態嗎? 你以為這就是高效率高產能嗎? 一行禪師說, 愈能在日常生活中持有覺察和正念, 才愈能把工作做好! 8

國立桃園高中96學年度新生始業輔導新生手冊目錄

國立桃園高中96學年度新生始業輔導新生手冊目錄彰化考區 104 年國中教育會考簡章簡章核定文號 : 彰化縣政府 104 年 01 月 27 日府教學字第 1040027611 號函中華民國 104 年 2 月 9 日彰化考區 104 年國中教育會考試務會編印主辦學校 : 國立鹿港高級中學地址 :50546 彰化縣鹿港鎮