正確的認識佛教,對於初機很重要!很多的同修對佛教的觀念是錯誤的,所以我們廣泛的印行、流通此書,幫助初學,把佛教的正確觀念樹立起來。雖然言未完全盡意,但是真誠的供養、真誠的發心,希望有緣的同修,都能歡喜,並得到真實的受用和法益!
一、什麼是佛法?
什麼是「佛」?什麼是「法」?什麼是「佛法」?
「佛法非宗教,非哲學,而為今世所必需。」
在修學佛法之前,一定要對於佛法有正確的認識。假如我們把佛法認錯了,即使費了許多的時間修學,到後來得不到結果,這就非常可惜!因此,我們先把【什麼是佛法】,給諸位同修作最簡單扼要的一個會報。
It is necessary for us to a have correct understanding before practicing Buddhism; otherwise, all the time spent in cultivation will be futile, as the most superior result will not be attained. Therefore, I would like to briefly explain the true nature of Buddhism.
佛教的創始人是釋迦牟尼佛,世尊在三千年前,出現在北印度。根據中國歷史所記載,佛誕生在周昭王二十四年(甲寅),於周穆王五十三年(壬申)入滅,住世七十九年。現代中國佛教,老一輩的大德們,對佛入涅槃的紀念日,便是用這個紀年。歷史上記載他老人家在世的時候,曾經為大眾講經說法四十九年。佛入滅後一千年,也就是中國東漢明帝永平十年(公元六十七年),佛教才正式傳入中國。
Chinese history tells us that about three thousand years ago, Buddha Shakyamuni, the founder of Buddhism was born in Northern India. He lived seventy-nine years and dedicated forty-nine of them to teaching. In 67 AD, one thousand years after he entered Nirvana, these teachings were formally introduced into China.
我們想要認識佛教,首先要知道:
什麼是「佛」?什麼是「法」?什麼是「佛法」?什麼是「佛教」?
這幾個問題,對於我們修學,關係非常之大。「佛」這一個字,是從印度梵文音譯過來的,它是「智慧、覺悟」的意思。當年為什麼不用「智、覺」這兩個字來翻譯,而採「佛陀」這個音譯呢?因為佛陀的含意,是無限的深廣,我們中國字彙裡的智、覺二字不能夠全部包括,因此,就採用音譯,然後再加以註解。
Prior to acquiring a good knowledge of Buddhism, we need to understand the terms Buddha, Dharma, Buddhist Dharma and Buddhist teaching, as they are important to our cultivation. Buddha is a Sanskrit word, meaning “wisdom and enlightenment”.
Why was it transliterated as Buddha and not translated into wisdom and enlightenment? The meaning of “Buddha” is so profound and extensive that these two words were insufficient to cover the original meaning. Therefore, transliteration was used with further explanations.
「佛」這一個字,有體、有用。從它的本體上說是「智慧」,從它的作用上來講是「覺悟」。
就體上講,智有三種:
第一、「一切智」:用現代哲學的名詞來講,就是正確的了解宇宙的本體;這樣的智慧,在佛法裡稱為「一切智」。
第二、「道種智」:種是指種種繁多的現象,宇宙之間的現象,種類無量無邊,這許許多多的現象,怎麼產生的?從那裡來的?現象、過程如何?後來結果如何?能夠正確明瞭宇宙萬象的智慧,叫做「道種智」。
第三、「一切種智」:就是對於宇宙人生的真相,究竟圓滿的明瞭,沒有一絲毫的迷惑,也沒有一絲毫的差誤,這樣的智慧,叫做「一切種智」。
In essence, Buddha means wisdom. In application or function, it means enlightenment. There are three levels of wisdom. First, “General and All Knowledge Wisdom” is the correct understanding of the noumena, or essence, of the universe. It is the wisdom of knowing the general aspect of all existences, the wisdom of Theravada sages. Second, “Differentiation Wisdom” is the wisdom
that can correctly comprehend all the infinite phenomena of the universe, the wisdom of knowing the discriminative aspect of all existences, the wisdom of Bodhisattvas. How did these phenomena arise? From where? In what way? What were their results? Third, “Overall and Perfect Knowledge Wisdom” is the exhaustive and perfect perception and comprehension of the truth of life and the universe without the slightest doubt or error, the wisdom of Buddhas.
釋迦牟尼佛,具足這三種智。由這個智慧起作用,當然,對於整個宇宙人生的真相,得到完全正確的瞭解。智慧起用就是大覺。佛在經上給我們說「覺」也有三類:第一、是自己覺悟了。第二、是能夠幫助別人覺悟,這叫做覺他。第三、是圓滿的覺悟。小乘阿羅漢、辟支佛,這些人自己覺悟。他們自覺之後,還沒有發心,主動的去幫助別人覺悟;經典裡常常說這是小乘人。大乘菩薩自覺之後,能夠主動的去幫助一切希望覺悟的人。「希望覺悟」,就是機緣成熟,菩薩一定會主動的幫助他,使他從自覺到究竟圓滿的覺悟。這「究竟圓滿」正如同其他宗教裡面讚美「全知全能」的主——上帝——一樣,在佛教稱之為「佛陀」。
Buddha Shakyamuni, possessing all three of these kinds of wisdom, completely understood the true reality of life and the universe. The function of wisdom is enlightenment. There are three classifications of enlightenment. First is “self-enlightenment”, a state in which one possesses no erroneous thoughts, views, speech or behavior. Arhats and Pratyekabuddhas in Theravada Buddhism have attained this level of self-enlightenment, but have not yet generated the Bodhi
mind to help others achieve enlightenment. Second, is “enlightenment of self and others”, a state in which one helps others to reach enlightenment after achieving his or her own. Bodhisattvas in Mahayana Buddhism have attained this level. Third is “Perfect Complete Enlightenment”, a state in which one reaches perfection in both enlightenment for self as well as helping others to reach
enlightenment. This is the state of Buddhas.
佛告訴我們,這樣圓滿的智慧德能,「覺」就是它的德能,它的作用,一切眾生本來具足。圓覺經中講得很清楚,「一切眾生本來成佛」;這也是華嚴經上說的「一切眾生皆有如來智慧德相」。換句話說,眾生與佛都是平等的,沒有差別。現在我們把智慧德能都失掉了!怎麼失掉的?佛用一句話,把我們的病根說出來了——「但以妄想、執著而不能證得」。這就是我們的病根之所在。我們從佛境界落到今天這個地步,就是受妄想、執著之害;每天還在繼續不斷的搞生死輪迴,也是妄想、執著;生活過得這麼苦,還是妄想、執著。妄想、執著的確是一切迷惑、災難的病根啊!妄想、執著去掉一分,我們就得一分自在,就恢復一分的智覺;要把妄想、執著斷得乾乾淨淨,我們的佛性就重新又恢復了,恢復到本來佛了,這個事實真相佛在大經裡面明白的告訴了我們。
The Buddha told us that this perfect wisdom and virtue are innate to all beings. The sutras, recorded teachings of the Buddha, tell us that “all sentient beings can attain Buddhahood.” and “every being possesses the wisdom and virtuous character of the Buddha”. In other words, all beings are equal to Buddhas in nature.
However, due to our discriminating and wandering thoughts and attachments, which are the root cause of all sufferings and disasters, we have temporarily lost our original Buddha nature. Thus, we continue being born into the endless cycle of birth and death.
The more we rid ourselves of these wandering thoughts and attachments, the more we will experience freedom from suffering, and the more wisdom and enlightenment we will uncover. Once we completely free ourselves from discriminating and wandering thoughts and attachments, our fixations to certain ideas or objects, we will regain our lost Buddhahood; our original perfect
enlightened state, our self-nature Buddha.
大智大覺的對象,就是無盡時空裡面所包含的一切萬事萬物。這個「萬」不是數字,只是形容極多——無量的無量。佛經上常說,人身上一根汗毛,或說微塵,這是講小的。「正報」小的毛端,「依報」小的微塵;大的可到虛空法界,這一切事物就是我們智覺的對象,佛用一個代名詞代表這些萬事萬物,這個代名詞就叫做「法」。所以「佛法」這兩個字連起來,就是無盡的智慧、覺悟,覺了宇宙人生一切萬事萬法。中國人常講﹁佛法無邊﹂,確實是無量無邊。所覺的對象沒有邊際,能覺的智慧也沒有邊際。這無量無邊的智覺,諸位要記住,是自己的本能。
Possessing great wisdom and enlightenment enables us to truly know all that exists and all that is infinite. This includes matters and objects as tiny as a speck of dust or the finest hair on the human body, to those as great as the infinite universe. All of these are the objects of our perception, or wisdom and enlightenment.
The Buddha used the word Dharma to symbolize all these infinite phenomena. Buddhist Dharma or Principle, is the infinite wisdom and enlightenment, the perception of all things and laws in life and the universe. Chinese people often say that Buddhist Dharma is as infinite as the object perceived is infinite and the wisdom perceivable is infinite. This wisdom is innate to our self-nature.
不過這裡面還有一件事情是我們很不容易體會的,那就是佛跟我們講:「我們本能的智覺與智覺的對象(宇宙人生萬事萬物),是一不是二。」這個我們很不容易理解。實在說,如果我們很冷靜的去思惟、觀察:假如佛所說的這句話真的能成立——這個智覺是究竟圓滿的——,那這句話就可以相信,我們便應該相信;如果說「能知」跟「所知」是對立的,這個智與覺就很難講到圓滿;換句話說,那是有限的,不是究竟圓滿的。但是佛告訴我們,「能知、能覺」與「所知、所覺」是一不是二。這是佛法裡面常講的「一真法界」,也就是華嚴最真實、最圓滿、最高的境界。淨土宗講的西方極樂世界都是屬於一真法界。以上,我們明瞭「佛法」這個名詞的含意,對於什麼叫「佛法」,會有一個粗淺的認識。
The Buddha said, “Our innate perception and the objects in the universe perceived are ONE not TWO.” When we think about it logically, if the Buddha’s words are complete and perfect, then we can believe that this wisdom and enlightenment are ultimate and perfect. However, if perceived and perceivable are opposites, then
wisdom can hardly be complete and perfect, but rather it is limited.
The Buddha told us that knowable and known, perceivable and perceived are ONE not TWO. This is called the One True Dharma Realm, the most genuine, perfect and highest realm as explained to us in the Flower Adornment Sutra. The Western Pure Land of the Pure Land School also belongs to and is not separate from the One
True Dharma Realm. This Western Pure Land, was created by Buddha Amitabha as an ideal place of cultivation as those who are born there are no longer subject to reincarnation within the six realms.
民國初年有一位歐陽竟無先生,是當代的大佛學家,他在南京創立支那內學院,培養了不少的佛教人材,有出家的,有在家的。這一位大師,於民國十二年,在第四中山大學(現稱南京師範大學)發表了一次講演,講題是:「佛法非宗教,非哲學,而為今時所必需。」當時在中國引起相當的震撼。他舉了很多例子為佛法正名。這篇講演由王恩洋居士整理印成小冊,台灣也有流通,諸位仔細看看,他的觀點是非常正確的。
In 1923, a well-known Buddhist scholar, Mr. Jing-Wu Ou-Yang gave a speech at Nanjing Normal University in China, entitled “Buddhism is Neither a Religion Nor a Philosophy, but the Essential for Our Modern Time.” It caused considerable sensation. His well-documented speech gave much conclusive support to the proper
definition and viewpoint of Buddhism.
一、什麼是佛法?
什麼是「佛」?什麼是「法」?什麼是「佛法」?
「佛法非宗教,非哲學,而為今世所必需。」
在修學佛法之前,一定要對於佛法有正確的認識。假如我們把佛法認錯了,即使費了許多的時間修學,到後來得不到結果,這就非常可惜!因此,我們先把【什麼是佛法】,給諸位同修作最簡單扼要的一個會報。
It is necessary for us to a have correct understanding before practicing Buddhism; otherwise, all the time spent in cultivation will be futile, as the most superior result will not be attained. Therefore, I would like to briefly explain the true nature of Buddhism.
佛教的創始人是釋迦牟尼佛,世尊在三千年前,出現在北印度。根據中國歷史所記載,佛誕生在周昭王二十四年(甲寅),於周穆王五十三年(壬申)入滅,住世七十九年。現代中國佛教,老一輩的大德們,對佛入涅槃的紀念日,便是用這個紀年。歷史上記載他老人家在世的時候,曾經為大眾講經說法四十九年。佛入滅後一千年,也就是中國東漢明帝永平十年(公元六十七年),佛教才正式傳入中國。
Chinese history tells us that about three thousand years ago, Buddha Shakyamuni, the founder of Buddhism was born in Northern India. He lived seventy-nine years and dedicated forty-nine of them to teaching. In 67 AD, one thousand years after he entered Nirvana, these teachings were formally introduced into China.
我們想要認識佛教,首先要知道:
什麼是「佛」?什麼是「法」?什麼是「佛法」?什麼是「佛教」?
這幾個問題,對於我們修學,關係非常之大。「佛」這一個字,是從印度梵文音譯過來的,它是「智慧、覺悟」的意思。當年為什麼不用「智、覺」這兩個字來翻譯,而採「佛陀」這個音譯呢?因為佛陀的含意,是無限的深廣,我們中國字彙裡的智、覺二字不能夠全部包括,因此,就採用音譯,然後再加以註解。
Prior to acquiring a good knowledge of Buddhism, we need to understand the terms Buddha, Dharma, Buddhist Dharma and Buddhist teaching, as they are important to our cultivation. Buddha is a Sanskrit word, meaning “wisdom and enlightenment”.
Why was it transliterated as Buddha and not translated into wisdom and enlightenment? The meaning of “Buddha” is so profound and extensive that these two words were insufficient to cover the original meaning. Therefore, transliteration was used with further explanations.
「佛」這一個字,有體、有用。從它的本體上說是「智慧」,從它的作用上來講是「覺悟」。
就體上講,智有三種:
第一、「一切智」:用現代哲學的名詞來講,就是正確的了解宇宙的本體;這樣的智慧,在佛法裡稱為「一切智」。
第二、「道種智」:種是指種種繁多的現象,宇宙之間的現象,種類無量無邊,這許許多多的現象,怎麼產生的?從那裡來的?現象、過程如何?後來結果如何?能夠正確明瞭宇宙萬象的智慧,叫做「道種智」。
第三、「一切種智」:就是對於宇宙人生的真相,究竟圓滿的明瞭,沒有一絲毫的迷惑,也沒有一絲毫的差誤,這樣的智慧,叫做「一切種智」。
In essence, Buddha means wisdom. In application or function, it means enlightenment. There are three levels of wisdom. First, “General and All Knowledge Wisdom” is the correct understanding of the noumena, or essence, of the universe. It is the wisdom of knowing the general aspect of all existences, the wisdom of Theravada sages. Second, “Differentiation Wisdom” is the wisdom
that can correctly comprehend all the infinite phenomena of the universe, the wisdom of knowing the discriminative aspect of all existences, the wisdom of Bodhisattvas. How did these phenomena arise? From where? In what way? What were their results? Third, “Overall and Perfect Knowledge Wisdom” is the exhaustive and perfect perception and comprehension of the truth of life and the universe without the slightest doubt or error, the wisdom of Buddhas.
釋迦牟尼佛,具足這三種智。由這個智慧起作用,當然,對於整個宇宙人生的真相,得到完全正確的瞭解。智慧起用就是大覺。佛在經上給我們說「覺」也有三類:第一、是自己覺悟了。第二、是能夠幫助別人覺悟,這叫做覺他。第三、是圓滿的覺悟。小乘阿羅漢、辟支佛,這些人自己覺悟。他們自覺之後,還沒有發心,主動的去幫助別人覺悟;經典裡常常說這是小乘人。大乘菩薩自覺之後,能夠主動的去幫助一切希望覺悟的人。「希望覺悟」,就是機緣成熟,菩薩一定會主動的幫助他,使他從自覺到究竟圓滿的覺悟。這「究竟圓滿」正如同其他宗教裡面讚美「全知全能」的主——上帝——一樣,在佛教稱之為「佛陀」。
Buddha Shakyamuni, possessing all three of these kinds of wisdom, completely understood the true reality of life and the universe. The function of wisdom is enlightenment. There are three classifications of enlightenment. First is “self-enlightenment”, a state in which one possesses no erroneous thoughts, views, speech or behavior. Arhats and Pratyekabuddhas in Theravada Buddhism have attained this level of self-enlightenment, but have not yet generated the Bodhi
mind to help others achieve enlightenment. Second, is “enlightenment of self and others”, a state in which one helps others to reach enlightenment after achieving his or her own. Bodhisattvas in Mahayana Buddhism have attained this level. Third is “Perfect Complete Enlightenment”, a state in which one reaches perfection in both enlightenment for self as well as helping others to reach
enlightenment. This is the state of Buddhas.
佛告訴我們,這樣圓滿的智慧德能,「覺」就是它的德能,它的作用,一切眾生本來具足。圓覺經中講得很清楚,「一切眾生本來成佛」;這也是華嚴經上說的「一切眾生皆有如來智慧德相」。換句話說,眾生與佛都是平等的,沒有差別。現在我們把智慧德能都失掉了!怎麼失掉的?佛用一句話,把我們的病根說出來了——「但以妄想、執著而不能證得」。這就是我們的病根之所在。我們從佛境界落到今天這個地步,就是受妄想、執著之害;每天還在繼續不斷的搞生死輪迴,也是妄想、執著;生活過得這麼苦,還是妄想、執著。妄想、執著的確是一切迷惑、災難的病根啊!妄想、執著去掉一分,我們就得一分自在,就恢復一分的智覺;要把妄想、執著斷得乾乾淨淨,我們的佛性就重新又恢復了,恢復到本來佛了,這個事實真相佛在大經裡面明白的告訴了我們。
The Buddha told us that this perfect wisdom and virtue are innate to all beings. The sutras, recorded teachings of the Buddha, tell us that “all sentient beings can attain Buddhahood.” and “every being possesses the wisdom and virtuous character of the Buddha”. In other words, all beings are equal to Buddhas in nature.
However, due to our discriminating and wandering thoughts and attachments, which are the root cause of all sufferings and disasters, we have temporarily lost our original Buddha nature. Thus, we continue being born into the endless cycle of birth and death.
The more we rid ourselves of these wandering thoughts and attachments, the more we will experience freedom from suffering, and the more wisdom and enlightenment we will uncover. Once we completely free ourselves from discriminating and wandering thoughts and attachments, our fixations to certain ideas or objects, we will regain our lost Buddhahood; our original perfect
enlightened state, our self-nature Buddha.
大智大覺的對象,就是無盡時空裡面所包含的一切萬事萬物。這個「萬」不是數字,只是形容極多——無量的無量。佛經上常說,人身上一根汗毛,或說微塵,這是講小的。「正報」小的毛端,「依報」小的微塵;大的可到虛空法界,這一切事物就是我們智覺的對象,佛用一個代名詞代表這些萬事萬物,這個代名詞就叫做「法」。所以「佛法」這兩個字連起來,就是無盡的智慧、覺悟,覺了宇宙人生一切萬事萬法。中國人常講﹁佛法無邊﹂,確實是無量無邊。所覺的對象沒有邊際,能覺的智慧也沒有邊際。這無量無邊的智覺,諸位要記住,是自己的本能。
Possessing great wisdom and enlightenment enables us to truly know all that exists and all that is infinite. This includes matters and objects as tiny as a speck of dust or the finest hair on the human body, to those as great as the infinite universe. All of these are the objects of our perception, or wisdom and enlightenment.
The Buddha used the word Dharma to symbolize all these infinite phenomena. Buddhist Dharma or Principle, is the infinite wisdom and enlightenment, the perception of all things and laws in life and the universe. Chinese people often say that Buddhist Dharma is as infinite as the object perceived is infinite and the wisdom perceivable is infinite. This wisdom is innate to our self-nature.
不過這裡面還有一件事情是我們很不容易體會的,那就是佛跟我們講:「我們本能的智覺與智覺的對象(宇宙人生萬事萬物),是一不是二。」這個我們很不容易理解。實在說,如果我們很冷靜的去思惟、觀察:假如佛所說的這句話真的能成立——這個智覺是究竟圓滿的——,那這句話就可以相信,我們便應該相信;如果說「能知」跟「所知」是對立的,這個智與覺就很難講到圓滿;換句話說,那是有限的,不是究竟圓滿的。但是佛告訴我們,「能知、能覺」與「所知、所覺」是一不是二。這是佛法裡面常講的「一真法界」,也就是華嚴最真實、最圓滿、最高的境界。淨土宗講的西方極樂世界都是屬於一真法界。以上,我們明瞭「佛法」這個名詞的含意,對於什麼叫「佛法」,會有一個粗淺的認識。
The Buddha said, “Our innate perception and the objects in the universe perceived are ONE not TWO.” When we think about it logically, if the Buddha’s words are complete and perfect, then we can believe that this wisdom and enlightenment are ultimate and perfect. However, if perceived and perceivable are opposites, then
wisdom can hardly be complete and perfect, but rather it is limited.
The Buddha told us that knowable and known, perceivable and perceived are ONE not TWO. This is called the One True Dharma Realm, the most genuine, perfect and highest realm as explained to us in the Flower Adornment Sutra. The Western Pure Land of the Pure Land School also belongs to and is not separate from the One
True Dharma Realm. This Western Pure Land, was created by Buddha Amitabha as an ideal place of cultivation as those who are born there are no longer subject to reincarnation within the six realms.
民國初年有一位歐陽竟無先生,是當代的大佛學家,他在南京創立支那內學院,培養了不少的佛教人材,有出家的,有在家的。這一位大師,於民國十二年,在第四中山大學(現稱南京師範大學)發表了一次講演,講題是:「佛法非宗教,非哲學,而為今時所必需。」當時在中國引起相當的震撼。他舉了很多例子為佛法正名。這篇講演由王恩洋居士整理印成小冊,台灣也有流通,諸位仔細看看,他的觀點是非常正確的。
In 1923, a well-known Buddhist scholar, Mr. Jing-Wu Ou-Yang gave a speech at Nanjing Normal University in China, entitled “Buddhism is Neither a Religion Nor a Philosophy, but the Essential for Our Modern Time.” It caused considerable sensation. His well-documented speech gave much conclusive support to the proper
definition and viewpoint of Buddhism.