2、二乘福
The Second Condition: The Good Fortune Required to be a Theravada
Sage
淨業三福,第二:「受持三歸,具足眾戒,不犯威儀。」
The second of the Three Conditions is:
5)
Taking the Three Refuges,
6) Abiding by precepts laws and customs and
7)
Behaving in a proper and dignified manner.
三福第二是二乘福,就是小乘的佛法。我們知道大乘是以小乘為基礎的。在隋唐的時候,小乘傳到了中國,經典翻譯得很完整(巴利文經典只比他多出五十部),而且也盛行了一段時間,但是時期很短。唐朝的末期小乘就衰了。為什麼小乘佛法在中國失傳了呢?諸位要知道,從前學佛的人,都有儒家、道家的基礎。中國的儒學與道學(道家不是道教)足以代替小乘。儒家、道家的思想,確實很接近大乘,因此,在中國儒與道就代替了小乘。
Mahayana
Buddhism is based on the foundation of Theravada Buddhism, which was introduced
into China during the Sui and Tang Dynasties, thirteen hundred years ago, but
soon gave way to Mahayana Buddhism. Why did the Theravada teachings decline in
China? In ancient times, people who learned Buddhism had already been nurtured
in the Taoist and Confucian teachings, which were enough to replace the
Theravada teachings. Since the Taoist and Confucian teachings were also similar
to those of the Mahayana teachings, it was natural for the Chinese to accept
them. Thus, the Theravada teachings were not practiced as Taoism and
Confucianism served as the foundation of Mahayana teachings.
過去學佛的人讀過四書、五經,讀過老莊這些典籍,所以修學大乘佛法的基礎非常穩固,是這麼一個原因,使小乘衰落。今天我們修學大乘佛法,小乘經不學,儒家、道家也不學。就好像蓋大樓而忽略了建築地基。甚至連第一層也不要了,就要從第二層蓋起,這是空中樓閣;怎麼蓋都蓋不成。這就是我們這一代,沒有見到真正佛法人材出現的原因。
Consequently,
Theravada teachings never really developed in China. Today, people learn and
practice Mahayana but ignore Theravada Buddhism, Taoism and Confucianism. This
is similar to ignoring the foundation and first floor when building a house.
Such an attempt would not work because the house would be “a cabin in the sky”.
This is why we see so few Buddhist successors today.
小乘佛法是建立在人天的基礎上,就是孝親、尊師、慈心、修十善業,有這個基礎才真正能夠入佛門,具足學佛的條件。入佛門應先拜老師,受三歸戒。三歸戒是很隆重、嚴肅的大事,不是小事。這是正式拜釋迦牟尼佛做老師,願意一生依照老師的教訓來修學,來修行。正式拜老師,老師就得傳授修學的總綱領、指導原則,從此修行有了標準,這個標準就是修正行為最高的指導原則,這叫「傳授三歸依」。
Theravada
Buddhism is established on the human-heavenly basis, which includes being filial
to our parents, respectful to our teachers and elders, compassionate to others
and diligent in practicing the Ten Good Conducts. With this base, we can meet
the criteria to begin learning and practicing Buddhism. To be a Buddhist
practitioner, after we have acquired basic understanding, we pay respect to the
teacher and take the Three Refuges of the Buddha, the Dharma and the Sangha, the
fifth principle of the Three Conditions. We pay respect to Buddha Shakyamuni and
express the wish to follow his teachings for the rest of our lives. From this
point on we will have the standards for changing our thought, speech and
behavior.
三歸是:歸依佛、歸依法、歸依僧。古時候講三歸,大家都懂,不會錯解意義。但是,佛法傳到現在,大家一聽佛、法、僧,不少人錯解三歸的意義。聽到「歸依佛」,就想到佛像;歸依佛像,這錯了。聽到「歸依法」,就想到經典;聽到「歸依僧」,就想到出家人,三歸的意思完全給弄錯了!
Taking
Refuge in the Triple Jewels is to take refuge in the Buddha, the Dharma and the
Sangha. In ancient times, everyone understood the meaning of the Triple Jewels.
Today however, many people misunderstand the meaning. When they hear the word
“Buddha”, they think of an image. When they hear the word “Dharma”, they think
of a sutra. When they hear the word “Sangha”, they think of monks and nuns.
唐朝時候,禪宗六祖惠能大師唯恐後人對三歸誤解,所以在壇經講傳授三歸,就不是講歸依佛、歸依法、歸依僧。他從三歸的意義上講,不用佛、法、僧的字樣,而說歸依覺、歸依正、歸依淨。使我們耳目一新,一聽就明白其意趣,不至於誤會。然後給我們解釋,「佛」者覺也,佛就是覺悟的意思。「法」者正也,法就是正知正見。「僧」者淨也,六根清淨,一塵不染。所以我們修行的主要依據,是要依自性覺、自性正、自性淨,這個叫「自性三寶」,是我們真正的歸依處。而不是歸依某一個人,這一定要認識清楚。否則的話才入佛門,頭一堂課就錯了,一錯就錯到底了,你還能有什麼成就呢?
The
Sixth Patriarch of Zen, Master Hui-Neng, foresaw the possibility that people in
the future would misinterpret the meaning of the Triple Jewels. Therefore,
whenever he taught he would not use the words Buddha, Dharma or Sangha. Instead,
he used enlightenment, proper understanding and purity. These terms are more
easily understood and less subject to misunderstanding. They are called the
Triple Jewels of Self-nature, which are the true principles for us to follow. If
we become misled here and follow an individual master, we will remain misled
from now on. If that happens, how can we achieve any real attainment?
所以傳授三歸時,傳授證明的老師,一定要將三歸的真正意義解說,這才是真正的傳授三歸。我們聽了歡喜接受、依教奉行,從那時起,你就是釋迦牟尼佛的學生,諸佛如來的學生。如果真正是佛的學生,經上說有三十六位護法神,日夜保護你。如果歸依錯了則是假的,那就得不到諸佛護念,及護法神的保佑了。
先說「歸依佛」。什麼叫歸依呢?「歸」是回頭,「依」是依靠。我們從久遠劫以來,在六道裡流轉輪迴,實在是無依無靠,這是非常的可憐。這是沒有遇到真善知識,沒有遇到好老師。今天遇到了好老師,老師教導我們:要從迷惑顛倒回頭,依靠自性覺。自性本來覺,所以歸依佛,不是外面的佛,是自性佛。淨宗常說:「自性彌陀,唯心淨土。」彌陀是自性變現出來的,釋迦也是自性變現出來的,十方三世一切諸佛如來,都是自性所現的佛;所以我們歸依的是自性佛,就是自性覺。佛就是覺的意思,從現在起我們要覺而不迷,無論對人、對事、對物,一定要覺悟,絕不能迷惑。「覺而不迷」才是真正的歸依。如果你歸依佛,還是迷惑顛倒,還是顛三倒四,那你並沒有回頭,也沒有依靠,你那個歸依是有名無實,得不到護法神的保佑,得不到感應。所以一定要認識清楚,歸依自性覺。
When
we take refuge in the Triple Jewels, we first return to and rely upon the
Buddha. For uncountable aeons, we have been wandering helplessly and miserably
in the six realms. Now we have met a good teacher who shows us that we need to
return from our confusion, delusion and erroneous thinking and to rely upon the
awakening of our self-nature. Our self-nature was originally awakened. So, the
Buddha that we rely upon is not to be found outside of ourselves but is innate
to our self-nature. The Pure Land School teaches “Buddha Amitabha and the Pure
Land are already within our self-nature”. Buddha Amitabha, Buddha Shakyamuni and
all Buddhas manifest from our self-nature. Therefore, what we rely upon is the
Buddha or awakening of our self-nature. From now on we should be awakened and
never again be deluded or filled with attachments, for if we do so then we have
not turned back.
第二「歸依法」。「法」是對於宇宙人生的看法、想法完全與事實真相符合;就是正確的思想,正確的見解。在佛經裡稱為「正知正見」,或是「佛知佛見」。這是自性的法寶,不是從外面來的。佛陀教我們從錯誤的想法、錯誤的看法,回過頭來,要依自性的正知正見,這個叫「歸依法」。所以「法」是自性的知見,不是跟著別人走。佛之偉大,佛之令人敬佩,就在他沒有牽著我們的鼻子走,佛完全叫我們做一個頂天立地、獨立自主的人,這是他最值得我們尊敬之處。
Next
we return to and rely upon the Dharma, of which our thoughts and viewpoints of
life and the universe completely accord with true reality. This treasure is only
found within our self-nature. Buddha Shakyamuni taught us to return from
erroneous thoughts and viewpoints and to rely only upon those that are proper.
This is to return and rely upon the Dharma. The Buddha did not tell us to
blindly follow him but rather to be a dauntless independent individual and to
find the truth by ourselves.
「僧」是清淨的意思--六根清淨。六根是眼、耳、鼻、舌、身、意;接觸外境有六塵,色、聲、香、味、觸、法。凡夫根塵相接都會被外境污染。接觸到順自己意思的,就起了貪心,貪就是染污;不順自己意思的,就起了瞋恚心,被瞋恚染污。所以諸位要知道,五欲、七情都是染污。這是心地的染污。佛告訴我們,自性本來是清淨的,沒有染污,我們要從一切染污回過頭來,依自己的清淨心,這才是「歸依僧」。
Next
we return to and rely upon the Sangha, which represents purity of the Six Senses
of sight, sound, smell, taste, touch and idea. Most of us will find that our six
senses become polluted when they encounter external surroundings. When these are
pleasing, we develop a heart of greed, which is pollution. When these are
displeasing, we develop a heart of resentment and anger, which is pollution as
well. We need to remember that the Five Desires of wealth, lust, fame, food or
drink and sleep and the Seven Human Emotions of joy, anger, sorrow, fear, love,
hate and desire are impurities of the heart. The Buddha told us that originally
our self-nature was pure without impurities. We need to eradicate all impurities
and rely upon our pure heart. This is to return and rely upon the Sangha.
三歸依總結起來說,「歸依佛」就是覺而不迷;「歸依法」就是正而不邪;「歸依僧」就是淨而不染。佛教導我們修正行持的三大要領(三個標準)就是「覺、正、淨」,這是自性三寶。覺、正、淨,每一個人都有、都具足的。從前把它忘掉了,從今天起要回過頭來依靠它。佛告訴我們,要時時刻刻想到覺、正、淨,念念之中想到覺、正、淨;要用覺、正、淨來修正我們的思想、見解、言行,這叫做三歸依,這是真正的歸依。
In
summary, taking refuge in the Buddha means being awakened and not deluded.
Taking refuge in the Dharma means having proper viewpoints. Taking refuge in the
Sangha means being pure and not polluted. These are the Triple Jewels of
Self-nature that the Buddha taught us for our practice: awakening, proper
viewpoints and purity. From now on, we need to forget our past and return to and
rely upon these Triple Jewels and use them to correct our thoughts, speech and
behavior.
「覺、正、淨」這三個原則就是三寶。三寶是一而三,三而一。你想想一個覺悟的人,他的見解會錯誤?他的心會不清淨嗎?心不清淨,見解不正確,那就沒覺悟!同樣的,一個正知正見的人,怎麼會不覺呢?怎麼會不清淨呢?因此,這是一而三,三而一。佛給我們開了三個見性成佛的門,譬如這個佛堂有三個門,你只需從一門進來,一切全都得到了。因此只要在這三個標準中,採用一個就可以成功,就全部都得到了。
When
we attain one of the Three Refuges, we achieve the other two as well. Think
about it. Will an awakened person have erroneous viewpoints? Will this person
have an impure heart? Can a person with an impure heart and erroneous viewpoints
attain awakening? The Buddha has shown us three guidelines to uncover our
original self-nature and to attain Buddhahood. This is similar to a way place
with three entrances, we only need to step through one and we are in!
中國大乘宗派裡,禪宗選擇由「覺」門進入,要求大徹大悟,明心見性。教下(禪宗之外,都屬於教下),像天台宗、華嚴宗、三論宗、法相宗,這些選由「正」門入--依經典的教訓來修正見解、思想、言行。念佛的淨土宗和密宗,這兩宗都是由「淨」門入--修清淨心。所以一而三,三而一。這許多宗派,在三個標準當中任選一門,雖然選擇不同,功效、成果則完全一樣。沒進門的時候不同(覺、正、淨不同),進了門之後完全相同。此時,我們才知道,法門真的是平等,沒有高下的差別。但是「覺」門定要上根利智,要很聰明的人,心地很清淨的人才能學,否則的話這個門是走不進去的。你看六祖在壇經裡說,他所接引的對象是上上乘人,如果不是上上根基,這個覺門是走不通的,修了也不會開悟。
Zen
Buddhism uses the sudden enlightenment method to uncover our self-nature.
However, only cultivators with superior capability and purity of mind can
achieve attainment in this way. For example, the Sixth Patriarch of Zen, Master
Hui-Neng only taught students with superior capabilities.
「正」門,一般根基都可以走,時間較長,要念很多書,就好像上學一樣,由小學、中學、大學、研究所,要念好多年,路很長。
Other schools
such as the Tiantai, Flower Adornment and Three Sastras (Discourse) Schools use
the proper thoughts and viewpoints method by correcting thoughts and behavior
following the guidelines in the sutras. However, this requires endurance and
much practice because achievement takes a long time and we have to study many
sutras.
「淨」門,淨密兩宗由此入門,專修清淨心。在這末法時期,這兩宗很盛行,實在有他的道理。「淨門」既不需上根利智,也不需走很長的路(時間)。這兩宗之中,特別是專念阿彌陀佛的淨土宗,比密宗攝受還要廣泛,成就還要容易,更容易得清淨心。
The
Pure Land and Tibetan Schools, however, emphasize practice through purity of
mind through cultivation. It is logical that these two schools are popular today
in the Dharma Ending Age. However, the Pure Land School does not require
unusually superior abilities or a long period of time for practice. As it
stresses the Buddha Name Recitation Method to attain purity of mind, it is much
easier to practice and to reach attainment in than the Tibetan School. Again,
although the doors to the way place are different, each of them will give us
entry. Therefore, all methods are equal and the three methods of enlightenment,
proper thoughts and viewpoints, and purity are in essence the same.
這是我們首先要將自性三寶認識清楚,知道如何選擇法門,作為修行的依靠,找到真正的歸依處。否則的話,雖然在佛菩薩形像前面受過形式上的歸依,其實從那裡回歸?依靠什麼?都不知道,這就是錯誤了。
Thus,
we need to acquire a clear understanding of the Triple Jewels of Self-nature and
to know which method to choose as the basis for our practice. Only in this way
will we find genuine refuge. Otherwise, we will remain ignorant of where to take
refuge and upon what to rely.
上面所講的自性三寶,道理也許能夠體會到一些;如果在日常生活當中,還是找不到一個依靠,三歸仍然是落空。我們到那裡找到真正的依靠呢?就是三歸依定要落實在生活裡。要知道佛教每一宗都有它依據的經典與修學的方法。譬如華嚴宗所依的三寶,「佛」是毗盧遮那佛;「法」,就是《華嚴經》;「僧」,就是文殊、普賢,以及四十一位法身大士菩薩僧——修學的榜樣——,我們跟他們學,要學得跟他們一樣,這三歸依就落實了。
Although
we may now have more understanding of the Triple Jewels, we may still be
confused as to how to practice them in our daily lives. Each school has its own
representations of the Triple Jewels. For example, in the Flower Adornment
School they are Vairocana Buddha, the Flower Adornment Sutra, Manjushri
Bodhisattva and Universal Worthy Bodhisattva and the forty-one Great
Bodhisattvas, respectively. They are our role models to emulate.
如果是法華宗,它是以本師釋迦牟尼佛為主,我們就是依本師釋迦牟尼佛,這是「佛」寶;妙法蓮華經是「法」寶;法華經上所說的菩薩是「僧」寶,都是我們修學的榜樣。
The
Triple Jewels of the Tiantai School are Buddha Shakyamuni, the Lotus Sutra and
the Bodhisattvas named in the sutra, respectively.
淨土宗依靠的佛寶,就是阿彌陀佛,阿彌陀佛就是我們真正的歸依處;法寶,是無量壽經和淨土五經一論;僧寶是觀音、勢至、文殊、普賢諸大菩薩。
In the
Pure Land School they are Buddha Amitabha, The Infinite Life Sutra, the other
four sutras and one sastra or commentary; Guan Yin Bodhisattva, Great Strength
Bodhisattva, Manjushri Bodhisattva and Universal Worthy Bodhisattva,
respectively.
學觀世音菩薩的慈悲,學大勢至菩薩的專一。楞嚴經大勢至菩薩念佛圓通章說,大勢至與其同倫等,自從開始歸依起,一直到成佛,修的就是一心專念阿彌陀佛。就這一句佛號,「不假方便,自得心開」。「假」是借其他法門來幫助,修淨業者不需要借助於其他法門,從初發心到成佛,就是專念阿彌陀佛。那要怎樣念呢?他的祕訣是:「都攝六根,淨念相繼。」「淨念」,是念佛時,沒有懷疑、沒有夾雜、這個心是清淨的,一定要用清淨心來念。「相繼」,是一句接著一句不間斷。「不夾雜、不懷疑、不間斷」,這是大勢至菩薩教給我們念佛的祕訣。「淨念相繼」「都攝六根」,念佛決定成功。
We
learn compassion from Guan Yin Bodhisattva and single-minded concentration from
Great Strength Bodhisattva. “The Chapter on the Perfect and Complete Realization
of Great Strength Bodhisattva” in the Surangama Sutra tells us how Great
Strength Bodhisattva concentrated on the Buddha Name Chanting Method from the
time he took refuge until the time he attained enlightenment. He taught us that
the proper way to chant is the complementary practice of concentrating the six
sense organs and continuous pure mindfulness of Buddha Amitabha. Pure
mindfulness is to chant without “doubt, intermingling with other thoughts and
methods”, to chant with a pure mind. Continuous means uninterrupted with one
sentence after another. This is the key to success in the practice of Buddha
Name chanting, which was taught by Great Strength Bodhisattva.
夏蓮居老居士編了一部「淨修捷要」,他說:「淨宗初祖,大勢至菩薩。」我初讀時,為之驚覺,從來沒有聽人這樣說過,等理解後,我非常讚歎、非常喜歡!他講得太正確了。大勢至菩薩是盡虛空法界,第一個專修念佛法門的初祖,是法界初祖。
Mr.
Lian-Ju Xia wrote in his book entitled “Essentials for Practice of the Pure Land
School” that Great Strength Bodhisattva was the founding patriarch of the Dharma
realm. Initially, his comment greatly surprised me because I had never heard
this before. Later, I understood what he meant and greatly admired him for his
perception. Throughout the universe, Great Strength Bodhisattva was the first
Bodhisattva to concentrate solely on the Buddha Name Chanting Method.
我們再回頭來看娑婆世界,娑婆世界釋迦牟尼佛示現成佛,第一部講華嚴經。華嚴會上普賢菩薩十大願王導歸極樂,則華嚴經裡普賢菩薩是娑婆世界的初祖。無量壽經傳到中國,東晉慧遠大師在廬山建念佛堂,集合志同道合的蓮友一百二十三人,依無量壽經專修念佛法門。他是中國淨宗初祖。所以我們今天講淨宗初祖,就有三位。中國初祖,慧遠大師;娑婆初祖,普賢菩薩;法界初祖,大勢至菩薩。
When
Buddha Shakyamuni manifested in our Saha world, the first sutra he taught was
the Flower Adornment Sutra. In this assembly, the Ten Great Vows of Universal
Worthy Bodhisattva concluded the sutra and guide us to the Western Pure Land.
Thus, Universal Worthy Bodhisattva is the founding patriarch of our Saha world.
Then, after the Infinite Life Sutra was introduced into China, Master Hui-Yuan
of the Eastern Jin Dynasty, which was sixteen hundred years ago, built a
cultivation hall and gathered together one hundred twenty-three fellow
practitioners. They exclusively studied the Infinite Life Sutra and practiced
the Buddha Name Chanting Method. Therefore, the three founding patriarchs of the
Pure Land School are Great Strength Bodhisattva of the Dharma realms, Universal
Worthy Bodhisattva of the Saha world and Master Hui-Yuan of China.
我到美國弘法,李炳南老師特別囑咐,應將淨宗傳到西方國家。我在達拉斯建立了一個小佛堂,老人為我題匾額「華嚴蓮社」。我在台灣講了十七年華嚴經,講堂就用此名稱。這次道場建立,佛堂有二十一尺高,我從大陸請來的西方三聖只有四尺高,供養在佛堂中顯得佛堂太高,佛像太小,不能相配,於是常常在想,牆壁上最好能夠有大張彩畫佛像,畫的佛像一定要畫美國人的面孔,象徵佛法傳到美國。
Years
ago, my late teacher, Mr. Bing-Nan Lee, of Taizhong in Taiwan, suggested that I
should introduce Pure Land Buddhism to the west. I established a Way Place in
Dallas, Texas and called it the “Flower Adornment Society”, the same name I used
in Taiwan. When I brought statues of Buddha Amitabha, Guan Yin Bodhisattva and
Great Strength Bodhisattva from China, they were too small for the twenty-one
foot hall. I thought that it would be better to have larger paintings with
western features to symbolize the introduction of the Pure Land Buddhism to the
west.
這一次來美國前一天,有人送來一卷佛像給我,我不知道是什麼人送的,也不知道是什麼人畫的,基金會的簡豐文居士代我收的。送來的時候囑咐:這一卷佛像請帶到達拉斯佛堂供養。我打開來一看,是油畫的西方三聖像。真不可思議!阿彌陀佛是印度人的面相,觀音菩薩畫的是中國人,大勢至菩薩畫的是美國人像,真的是感應道交不可思議!大勢至菩薩是淨宗初祖,初祖到美國,代表淨土宗真的傳到美國了。「淨宗學會」於是在美國成立。「淨宗學會」是夏蓮居老居士提倡的,在大陸上沒有組成,也沒有建立,第一個「淨宗學會」是在達拉斯建的,所以大勢至菩薩現美國人像,我歡喜無量!
Just
one day before my departure for the United States, I received some paintings
with the request that they be taken to Dallas. I still do not know who the donor
was. The paintings were of Buddha Amitabha, Guan Yin Bodhisattva and Great
Strength Bodhisattva. What a surprise! Buddha Amitabha had Indian features, Guan
Yin Bodhisattva had Chinese features and Great Strength Bodhisattva had western
features! The donor had the same idea that I had. The western features of the
founding patriarch of the Dharma Realm symbolized the arrival of Pure Land
Buddhism in the United States. Thus, the Pure Land Society was set up in the
west. Mr. Lian-Ju Xia had been the first to suggest that a Pure Land Society be
formed. But it was not to be in China, but rather in Dallas, Texas.
這是淨宗的三寶,是我們真實的歸依處。要學阿彌陀佛,要學無量壽經,要學觀音、勢至。他們就是我們修行的榜樣,修行的標準,這叫真正的歸依。此外,還要說明的就是住持三寶。
「住持三寶」就是佛像、經書、出家人。它雖然不是我們真正的歸依處,但是它的作用是象徵三寶住世,能提醒我們回頭依靠。因此學佛的人,家裡供養佛像,常常見到佛像就提醒自己,歸依自性佛--處世待人接物,定要覺而不迷。如果沒有人提醒,就會忘掉,又迷惑顛倒啦!佛像提醒歸依的作用很大。我們供養佛像的功德,他的好處就在此。
The
Triple Jewels are also represented by images of Buddhas, sutras and monks and
nuns. They are to remind us of the need to return and rely on the Triple Jewels
of our self-nature. When we see images of the Buddha, they remind us to be
awakened and not deluded when interacting with people, matters and objects.
Without this daily reminder we will remain confused and wrapped up in worldly
affairs.
經書要天天念,不是念給佛菩薩聽的。我們念無量壽經,不是念給阿彌陀佛聽,是接受阿彌陀佛的教訓,他在經上教導我們怎樣存心,怎樣處世、待人、接物。要把無量壽經變成我們自己的思想、見解、言行。使我們日常實際的生活寫出來就是無量壽經,無量壽經就是我們真正生活的寫照,如此歸依法才落實,這是「法寶」。
The
sutras are to be recited daily but not for the benefit of the Buddha. We recite
them as another reminder of how to cultivate our mind and how to properly
interact with people, matters and objects. For example, our daily conduct is an
expression of the Infinite Life Sutra when we emulate the qualities found within
it.
「僧寶」是出家人。看到出家人,無論持戒、犯戒,就會提醒自己六根清淨,淨而不染,這就是出家人的大功德。這是住持三寶對於我們的功德利益。須知,歸依不是歸依某一位法師,法師只是僧團裡的一個代表,他把三歸的意義、修學的綱要傳授給我們,使我們知道從今天起就要依覺、正、淨來修行。佛法所求的是智慧,是大圓滿的智慧,也就是圓滿的自性。佛法之所修,是覺、正、淨。覺而不迷、正而不邪、淨而不染。
The
image of a monk or nun, whether or not he or she has abided by the precepts,
reminds us to keep our six senses from becoming polluted. We need to understand
that we do not take refuge in individuals who pass on to us the meaning and the
cultivation guidelines of the Triple Jewels of awakening, proper thoughts and
viewpoints, and purity.
用什麼方法修呢?方法很多,所謂八萬四千法門,無量無邊法門。法是方法,門是門徑。不論用什麼方法,不論用什麼手段,都是修覺、正、淨。如果不是修覺、正、淨,那就不是佛法了。因此,方法雖然很多,目標卻相同。這就是殊途同歸,法門平等,無有高下。我們修淨土絕不可毀謗禪、密諸宗。為什麼呢?他走的門路與我不同,目標則一致。好比我們坐車到此地來,他走路來此地,我們不能說他錯,因為條條道路皆通達至此,他可以自由選擇。我在亨斯維爾,有一位同學來問我:「佛法這麼多法門,我們都迷惑了,應該修那個好呢?」正好當時地上有個球,我指著球說:「佛教就像這個球一樣,你看球面上無量的點,就好像法門無量之多。佛法教你求圓心。任何一點,只要直修,都能達到圓心,不必找第二點第三點。古人說:就路回家,何必繞圈子呢!」他明白了,佛法所求的就是真心,心性明白了,全體都得到了。所以無論那一個法門,祕訣就是「專」。只要專修必定成就--能得定、能開慧、能證得大圓滿的自性,使自性完全開顯出來,
Although
there is an uncountable number of methods, their objectives are the same. As is
often said, “all roads lead to Rome” and “all methods are the same”. Pure Land
practitioners should never criticize or slander Zen, Tibetan or any other
schools. Why? Because their objectives are the same as ours, they simply follow
different methods. This is similar to our taking a bus while others chose to
walk. We cannot say that they are wrong when all roads lead to the same
destination. They have the freedom to choose their way. When I was in
Huntsville, Alabama, a student asked me, “I am confused by so many methods.
Which one do you think I should choose?” At the time, there happened to be a
ball on the ground. I pointed to the ball and said, “Look at this ball. The
surface has points countless as the number of methods. The teachings require you
to find the center of the ball. You can reach the center from any point on the
surface as long as you follow a straight line. You need not find a second or a
third point. As an old saying goes, “Follow the road and you will get home.
There is no need to circle around”. He then understood that Buddhism pursues the
true mind. Once we attain enlightenment, we attain everything. Therefore, no
matter which method we choose, the key to success is concentration on one
method. So long as we adhere to our chosen method, we will achieve deep
concentration, attain wisdom and uncover the self-nature of Great
Perfection.
所以住持三寶對於我們有很大的功德,有很大的貢獻。出家人是僧寶,我們對於任何一位出家人都應尊敬。好的出家人,我們親近他;不如法的出家人,我們敬而遠之。「遠」就是不要跟他學,不是不尊敬他,以他的作為、形相給自己啟示、警惕,這才是真正歸依三寶。
From
all of this, we can see how important the Triple Jewels are to us. Monks and
nuns are the treasure of the sangha. We need to respect all of them. We can
learn from the good ones, as well as from those who do not follow the rules and
guidelines. We emulate the former and use the latter to serve as negative
examples.
所以「歸依三寶」絕不是歸依一個人。如果說歸依一個人,問題就嚴重了。為什麼呢?將來你的前途是墮阿鼻地獄。怎麼說墮阿鼻地獄?因為僧團是團結的,盡虛空法界,是一個僧團,雖然分佈到盡法界,依然是一個整體。我們這個世間的僧團好像是支部、分部。我們若是認定歸依某一法師,則這個法師是我師父,那個法師不是我師父,這就是「製造黨派,分化團體」,這個罪過就是「破和合僧」。戒經中說,破和合僧的罪是墮阿鼻地獄,是五逆重罪。五逆重罪是殺父、殺母、出佛身血、殺菩薩阿羅漢、破和合僧。如此說來,你不歸依還好,還不造這個罪業,這一歸依就破和合僧,這就不得了。
If
we fail to understand that taking refuge in the Triple Jewels does not mean
following a certain person, then there will be the most serious of consequences,
as we will fall into Avici Hell. Why? Throughout the universe, there is only one
sangha, an integral body. The sangha in our present world is just a part of this
whole. If we take refuge in and follow only one individual monk or nun, and
regard that person as our only teacher and refuse to respect others, we will be
committing “Splitting and sowing discord among the group”. This is the fifth of
the Five Deadly Offenses of murdering our father, murdering our mother, causing
a Buddha to bleed, killing a Bodhisattva or an Arhat and disrupting the unity
among the Sangha. Therefore, it would be even worse to choose only a certain
monk or nun for refuge than not to take refuge at all.
還有要知道,歸依只有一次,不是見到甲法師就求受三歸依,乙法師來又去受三歸依,歸依好多法師,自己認為了不起,這麼多法師保護我了。其實泥菩薩過河,自身難保,誰也保不了你。只有歸依自性三寶,那才叫真正諸佛護念,善神護佑。所以這觀念要弄清楚,要弄正確,千萬不能錯。在我傳授三歸的時候,若是已經歸依過而沒弄清楚,今天聽講明白了,從心裡回頭,依自性覺、正、淨,就是真正歸依。至於儀式不必另外舉行,法名也不必另取,只要一念回光、真心受持,便是真正把三歸依傳授給你了。「受持三歸」是入佛門最重要的一課,是非常的隆重,也非常的嚴肅。若是真正接受了,學佛就從當下開始。
接受三歸之後要保持,不能把覺、正、淨失掉了,也就是說時時處處要憶念覺、正、淨,這是我們修正行為的標準。佛教修行方法無量無邊,都是修覺、正、淨。但是覺、正、淨三門,明心見性的三門,我們任修一門,修成了,則三法門都得到了。佛教在中國有十個宗派,各宗修學偏重不一。發願修學念佛法門的人,念佛就是從淨門入。換句話說,念佛的人目的是求一心不亂,一心不亂就是清淨心,心淨則土淨,由生淨土見彌陀而圓成佛果。
Furthermore,
we only need to take refuge once. It does not accomplish anything to take refuge
from one person this time and then from another the next time. We may think that
we can get much more protection if we follow many monks and nuns. However, as
the saying goes, “A clay idol crossing a river cannot even protect himself”.
Nobody can protect us. Only when we take Refuge in the Triple Jewels of our
self-nature, can we protect ourselves. Some of those here today, may have gone
through a Taking Refuge Ceremony. If now, those who have done so, have a clearer
understanding then they can properly take refuge in the Triple Jewels by
following the principles of awakening, proper thoughts and viewpoints, and
purity.
「具足眾戒」,「眾」是眾多;眾多的戒條裡,最重要的是五戒。五戒是佛家的根本大戒。出家比丘要受二百五十條戒,然而真正的戒條只有前面十七條--四重十三僧殘;這是屬於戒,其他的全屬威儀。威儀是什麼?威儀是禮貌、禮節,就是日常生活中,處世、待人、接物,應該遵守的規矩。過去章嘉大師告訴我:「三歸戒(三歸五戒)是一個學佛的人,時時刻刻不能離開的。」那時我住在台北,他舉例說:「譬如你從台北坐火車到高雄,你要買一張火車票。從上車這張票就要拿在手上,一直到達目的地,這票還要收回,不能離開這一張票。三歸五戒就像這張票一樣的重要。」老人告訴我,離開了歸戒,就失掉了佛法,就不是佛弟子了。
The
sixth principle of the Three Conditions is abiding by the precepts, laws and
customs. Of all the precepts the most important are the basic Five Precepts. My
late teacher, Living Buddha Master Zhang-Jia once said, “The Three Refuges and
the Five Precepts are so essential that all Buddhist cultivators need to abide
by them every moment”. Then he explained further, “It is like a train ticket for
you to get from northern Taiwan to southern Taiwan. From the moment you board
the train until you reach your destination, you must hold on to that ticket. You
must not lose it, because you have to show it when you depart. Taking Refuge in
the Triple Jewels and the first Five Precepts are as important to you as that
train ticket”. He further explained that if we part from the Triple Jewels and
the precepts, we will lose the teachings and will no longer be a student of the
Buddha.
五戒第一條是不殺生,第二條是不偷盜,第三條是不邪淫,第四條是不妄語,第五條是不飲酒。前面四條叫「性罪」,無論受戒不受戒,犯了都有罪。不是說不受戒的人,犯了就沒罪。但受戒的人犯了又多一重「破戒」罪。
The
Five Precepts are no killing, stealing, committing sexual misconduct, lying and
taking intoxicants. The first four offenses are physical transgressions of the
self-nature. Whether or not we have taken the precepts, it is wrong to commit
these acts. But for one, who has formally taken the Five Precepts, this will be
considered as committing a double violation.
只有不飲酒一條,不受戒者不犯罪,受了戒就犯罪,所以這一條叫做「遮戒」。不飲酒是防止酒醉之後亂性,犯前面四種戒,所以它是預防的,本身沒有罪。
However,
drinking alcohol and taking intoxicants is different. A person who has not taken
the precepts is not guilty when drinking, however, a person who has taken the
precepts and then drinks will have broken this precept. The purpose of
refraining from intoxicants is to prevent us from committing the first four
transgressions while under the influence. Therefore, intoxicants in themselves
are not wrong. This is an example of why we need to understand the purpose of
the Buddha’s precept setting, its function and benefit.
但是發心受戒,必須要求法師仔細講解,然後才知道怎樣受持。絕對不是單單看戒律條文,就能持戒。要把戒持好,就要真正知道佛制定這一條戒的用意在什麼地方?他為什麼要制這一條戒?這一條戒對我們修學到底有什麼樣的功德利益?我們要如何來修持?所以每一條戒都有「開、遮、持、犯」。在什麼狀況下是「開戒」而不是「破戒」?什麼狀況之下我們持戒,是不能開戒的。何謂持?何謂犯?都要清清楚楚、明明白白,如此守持戒律才能夠在日常生活中應用自如、方便自在,而不是被戒律捆得死死的。
When
deciding whether to formally take the Five Precepts, the essence of all the
precepts, we need to ask the Dharma Master to explain to us exactly what they
mean. Only then we will know if and how to abide by them. Merely reading a book
of the precepts does not necessarily ensure our commitment to keeping them.
有些人說戒律太多了,動不動就犯戒,算了吧,不要去學戒!所以大多喜歡佛教的經典、經論,講道理,這些容易學;戒律太嚴格,還是不要學的好。可是諸位要知道,戒律是佛的行持。沒有行持,就沒有佛法了。禮沒有了,儒家就滅了,戒沒有了,佛法就斷滅了。須知讀誦經典而不能依教奉行是得不到真正利益的。所以真實的學問是重在實行,佛法的實行就是戒律。戒律就是正覺的生活規範。
Some
people have complained that there are too many precepts and that it is too easy
to violate them. Thus, they abandon abiding by the precepts. This is why most
people prefer reading or listening to talks about the sutras while avoiding
those on precepts. We need to remember that precepts guide us in our behavior
and are the proper conduct of all Buddhas. If there were no precepts, there
would be no Buddhism. If there were no courtesies, there would be no
Confucianism. Merely reciting the sutras without practicing the teachings within
them will result in our not receiving any of their benefits. True learning lies
in practice and the precepts represent the practice of Buddhism. Thus, abiding
by the Five Precepts becomes the standard for our daily lives and the guidelines
for us to attain proper enlightenment.
世尊當年在世,生活、講經說法,沒有一樣不是活活潑潑、快快樂樂,如此,佛教才能夠被一切眾生歡喜的接受。佛法絕對不是束縛人,佛法是利益一切眾生,使眾生得到真實的幸福快樂。制定戒條,是引導我們得到幸福、美滿人生的規範,這一層我們一定要認識,我們才會樂意的接受佛的戒條。現在講經的法師很多,講戒律的法師太少了,幾乎沒人講。相同的,聽講經的人很多,聽講戒的人很少!為什麼呢?這一條犯罪,那一條墮地獄;聽了一次,第二次就不來了,三天之後就沒有聽眾了。其實戒律圓滿的,就在詳細明瞭戒律的開、遮、持、犯,它不是死的,不是呆板的。
When
the Buddha was in our world, he was joyful and open-minded, whether taking part
in daily life or teaching. And it was this joy and energy that attracted people
and helped them to accept Buddhism. It is not meant to bind us, but to benefit
all beings by bringing them joy and happiness. The formation of the precepts was
to show us the right path to attain a happy and fulfilling life.
台中李炳南老居士,他的生活簡單樸素。他老人家一天吃一餐--日中一食。我在台中的時候,他日中一食已經幾十年了,比一般持午還要嚴格。若是有學生晚上請他吃飯,他也去;不但去,還常常帶我去。我持午,晚上不吃,早晨中午要吃;剛開始,我覺得很為難!老師明知我持午,怎麼會拉著我去呢?他說:「跟我去,跟我去。」最後他跟我講:「你這樣子,這種態度,是小乘人啦,不能度眾生啊!為什麼呢?度眾生要令一切眾生生歡喜心,這不是破戒,這叫開戒。」我才明瞭齋戒有這一回事。他說:「人家好心好意請你,你若不去,會使人誤會你不近人情,他不但不能接受佛法,他還宣揚學佛的人瞧不起人,架子都大,不要跟學佛的人往來。你看!這不是叫人造業嗎!」所以他說這不是破齋,不是破戒,這是「開戒」--令一切眾生生歡喜心,在隨緣裡面度眾生。
A
good illustration is my late teacher, Mr. Bing-Nan Lee, who lived a simple and
frugal yet happy life. For decades, he only ate one meal a day. But, whenever he
was invited out for dinner, he accepted. On several occasions, he invited me to
accompany him. Since I had been practicing the precept of not eating dinner for
years, I felt very uncomfortable when being invited. Mr. Lee simply said to me,
“Come with me! Come with me!” Later he spoke to me, ”With this attachment, you
will not be able to help people. Why? Because if you intend to help them, you
must make them happy. Eating this dinner is not violating the precepts but
rather it is lifting them. They invited you with good intentions. If you reject
their invitations, they will look upon you as being closed to reason. Then they
will not only reject Buddhism, but also will also tell others that we
practitioners are arrogant and look down upon others. They may also urge them to
avoid Buddhists. So, you could ruin the opportunity of an untold number of
people to learn of Buddhism. Furthermore, this will result in the creation of
negative karma for you”. Therefore, he was not violating the precepts but was
instead simply lifting them for this meant making others happy, helping them to
learn of Buddhism as well as according with conditions.
到了會場,主人說:「不知老師持午,我今天很抱歉。」持午也去,他心裡更受感動。假如是晚上想吃東西,要求別人請吃晚飯那就破戒了。持午,人家不知道,恭恭敬敬禮請,這要去。由此可知,佛家的戒律真的是活潑,真的是自在,這是我在台中李炳南老師教我的。因為我從前跟懺雲法師,持午持得很嚴,離開懺雲法師到台中跟李老師學教,被李老師教訓了好幾次,以後跟李老師就學活潑了。
When
we arrived at one dinner, the host apologized, “I am very sorry that I did not
know that my Mr. Lee does not eat after noon”. The host was obviously deeply
moved that Mr. Lee had accepted his invitation. We can see from this that
Buddhism is flexible. However, it would have been entirely different if Mr. Lee,
or one who practices this precept, wanted to eat something in the evening.
我早年有一位老朋友,抗戰期間他在南京時和兩個朋友被日本人追趕。他們逃到中華門外的一個寺廟,那寺廟裡面的老和尚,救了他們三個人,他們才沒有被日本人抓去殺掉。
Many
years ago when I was young, a friend told me a story about himself. It occurred
during the Chinese War of Resistance against the Japanese invasion. After the
fall of Nanjing, some Japanese soldiers chased the individual and two of his
friends. The three fled to a temple and were saved by an old monk who shaved
their heads, gave them monks clothing to put on and told them to blend into the
large assembly of monks. When the Japanese soldiers arrived at the temple, they
were unable to find the three and soon left. Thus, they were saved.
抗戰勝利以後,他們回到南京,想到老和尚救命之恩(常常惦記在心裡),要報答這位老和尚。於是在南京酒樓裡,備了一桌非常豐富的酒席,請老和尚來應供。老和尚來了,一看,雞、鴨、魚、肉,果然豐盛!這時,他們忽然想到:「哎呀!出家人吃素的,這怎麼辦?怎麼沒想到辦素席!今天我們要報答他老人家救命之恩,搞了這麼一桌,怎麼辦?」結果老和尚非常慈悲,他舉起筷子說:「好!大家坐下來。」酒席就開動了,他舉筷就吃。這令他們非常的感動。
When
the war was over, the friends returned to Nanjing wishing to repay their debt of
gratitude. They invited the old monk to a lavish banquet. He arrived to find the
table laden with chicken, duck, pork and fish. All of a sudden, they remembered
that the monk was a vegetarian! They were extremely upset over their mistake and
did not know what to do. But the monk acted like there was nothing unusual and
picking up his chopsticks invited everyone to sit down. The three friends were
greatly moved.
這位老和尚是不是破齋呢?不是!這是佛法裡講的:「慈悲為本,方便為門。」四攝法中菩薩令一切眾生生歡喜心。因為他們不是有意作弄人的,是真正誠心誠意報恩的。法師也很感激他們,一點都不見怪,大眾沒有一個不受感動,這是菩薩接眾的一法。如果老和尚扳起面孔惱怒相對,會把人家的學佛機緣都斷掉了;但是法師有大智慧正好利用這個機會接引眾生。佛法是這麼方便、圓融,這是大乘佛法的殊勝可貴。
Did
the old monk break the precepts? No! His behavior followed what is said in the
sutras, “Compassion and kindness are the basis of Buddhism and skillful means
are the method”. He had used the first of the Four Beneficial Methods, making
others happy. The old monk was moved by their gesture and did not blame them for
their honest mistake. He had used the same method that the Bodhisattvas use to
help people through the dharma doors. If the monk had been angry, he could have
easily ruined their interest in Buddhism. But he was wise enough to use the
opportunity to help guide three people. Therefore, we again see that Mahayana
Buddhism is highly flexible, as it accords with the existing circumstances.
「嚴持戒律」,戒律的範圍非常深廣,不僅僅是釋迦牟尼佛給我們制定的那些戒律,國家的法律,社會的道德,每個地方的風俗習慣,所謂入境隨俗,皆當遵守不犯。在中國,守中國的法律,中國的道德觀念、風俗習慣。到美國,就要遵守美國的法律,懂得美國人的道德觀念;這都包括在戒律的範圍之內。換句話說,戒律就是我們日常生活的規範。現在由於交通便捷,資訊發達,到世界每一個國家、地區旅遊的機會多了。因此,不但本國的法律、風俗人情要懂得;我們所到達旅遊的國家地區,他們的法律、風俗習慣,都要知道,才能做到入境隨俗,這叫「嚴持戒律」。
Let’s
look at strictly abiding by the precepts. The Five Precepts are the heart, the
essence of all the precepts. Expanding further, we follow all the precepts as
set forth by Buddha Shakyamuni, as well as the social norms, customs, rules and
laws in every country. When in China we follow Chinese customs, rules and laws.
When in the United States we do the same. In other words, precepts are rules we
need to follow in our daily lives. The modern conveniences of transportation and
communication have greatly increased opportunities for travel to different
countries and regions of the world. We need to follow the advice of “When in
Rome do as the Romans do”. This is called strictly abiding by the precepts.
諸位要知道,佛是生在二千五百年以前的古印度,他所制定戒律,許多的戒條在今天並不適用。為什麼呢?生活方式不一樣,衣服穿著也不一樣。在二百五十條戒律裡,有十幾條是講穿衣服的規矩,我們穿的衣服跟印度人不一樣,那些規矩我們完全用不上。現代人吃飯跟古印度人吃飯也不一樣。今人跟古人不一樣,所以今人誦戒是念戒律的精神、理論,前賢典範;
Many
of the precepts taught by Buddha Shakyamuni were appropriate for that time but
are no longer suitable today. Why? Our manner of living, dressing and eating is
totally different from that of India several thousand years ago. For example, of
the two hundred fifty precepts for monks, ten rules on the etiquette of dressing
are totally unsuitable for today as ancient Indians dressed differently than we
do. Eating is another area that has changed considerably. Therefore, when we
recite and study the texts on the precepts today, we are learning “the spirit of
the law and not just the letter”.
持戒,最重要的是守住戒律的精神、原理--諸惡莫作,眾善奉行。「諸惡莫作」是小乘戒,是自律的,是自己要遵守的,是中國人講的獨善其身。持戒者,雖然沒有人看見,一個人獨處也不可違犯,也不能放逸。菩薩戒是入眾的,對待別人要守那些戒條?要守那些規矩?佛教給我們,對人要「眾善奉行」,對自己要「諸惡莫作」。善惡的標準就是戒律。遵照戒律去做就對了。這是我們現代所應認識戒律的精神之所在。
Likewise,
when we practice adhering to the precepts, the most important point is to follow
their fundamental spirit, “Do nothing that is bad: do everything that is good”.
“To do nothing that is bad” is directed toward us. This is a Theravada precept
to develop self-discipline and is to be followed conscientiously. It is what the
Chinese call “Attending to one’s own moral wellbeing even while alone”. When we
practice self-discipline, we need to remain true to the precepts, even when we
are alone. “To do all that is virtuous” is for the benefit of all beings. This
is a Bodhisattva precept in teaching us how to interact with others. Precepts
are the criteria for distinguishing between good and bad.
佛法傳到中國之後,中國的國情、文化背景與印度不一樣,乃至中國人的意識形態、生活方式,也與印度人不一樣,所以戒律來到中國之後就要加以修訂。唐代百丈大師制定清規,就是戒律的本土化、現代化--戒的精神完全不變,只是條文重新修正;就和國家的法律一樣,幾年要修訂一次。因為有新的情況發生了(原則原理不變),條文必須修訂才適用。中國大陸,每一個地方,每一個省,每一個縣,寺院都有清規。清規一定要適合當地住眾的修學條件,協助大眾的修行。這就是現代化與本地化,這一點如果不了解,佛法就行不通了,那就是死的佛法了。知道現代化與本土化,佛法才能活活潑潑、日久彌新;才能夠流傳到全世界,而為一切國家民族歡喜接納。
Because
of the differences in the political system, philosophy and culture, the precepts
needed to be modified when Buddhism was introduced into China. The rules
established by Master Bai-Zhang, in the Tang Dynasty, were the modified versions
adapted for China at that time, however, the essence remained unchanged. This is
similar to a state revising the law from time to time. As new situations arise,
it becomes necessary to amend some articles, but the principle remains the same.
In China, way places in every province and regions have their own version of the
precepts. They need to mesh with the local conditions for people to follow them.
This is simply a modification. If this is not done, then Buddhism will not
survive. Only through this updating and modification will it be vital and
constantly renewed, allowing it to be accepted and practiced around the
world.
佛告訴我們,人能夠持戒、守法,此人身心安定,沒有憂惱恐怖。安而後才能得定,所以修行特別重視戒律。如果作奸犯科,即使政府不制裁,也會受良心責備,身心不安。身心不安,就不能修定;要修定,首先要心安。身心安穩,才是修定的基礎。所以說「因戒得定,因定開慧」,道理就在此。這第二條--嚴持戒律--是二乘福,是二乘人修學的基礎。
The
Buddha told us that if we can abide by the precepts and laws, we will have a
tranquil body and mind, which will allow us to be free from worries and fear.
Deep concentration arises from tranquility. Therefore, the precepts are
essential to self-cultivation. If we break the law or the precepts, then our
conscience will be plagued by guilt even if no punishment is meted out.
Moreover, even if we avoid worldly retributions, there is no way to avoid our
karmic retribution. When our body and mind are disturbed, we cannot concentrate
on our practice. To practice successfully, we need to be tranquil. It is said,
“Precepts or self-discipline lead to deep concentration, from which wisdom
arises”. In summary, the Second Condition, including abiding by the precepts, is
a Theravada act of merit and the basis for practice.
The seventh principle of behaving in a dignified and proper manner means we
act appropriately for the circumstances we are in. We act from the heart of
sincerity and respect for all beings, animate and inanimate, to accord with
social etiquette.
The Second Condition: The Good Fortune Required to be a Theravada
Sage
淨業三福,第二:「受持三歸,具足眾戒,不犯威儀。」
The second of the Three Conditions is:
5)
Taking the Three Refuges,
6) Abiding by precepts laws and customs and
7)
Behaving in a proper and dignified manner.
三福第二是二乘福,就是小乘的佛法。我們知道大乘是以小乘為基礎的。在隋唐的時候,小乘傳到了中國,經典翻譯得很完整(巴利文經典只比他多出五十部),而且也盛行了一段時間,但是時期很短。唐朝的末期小乘就衰了。為什麼小乘佛法在中國失傳了呢?諸位要知道,從前學佛的人,都有儒家、道家的基礎。中國的儒學與道學(道家不是道教)足以代替小乘。儒家、道家的思想,確實很接近大乘,因此,在中國儒與道就代替了小乘。
Mahayana
Buddhism is based on the foundation of Theravada Buddhism, which was introduced
into China during the Sui and Tang Dynasties, thirteen hundred years ago, but
soon gave way to Mahayana Buddhism. Why did the Theravada teachings decline in
China? In ancient times, people who learned Buddhism had already been nurtured
in the Taoist and Confucian teachings, which were enough to replace the
Theravada teachings. Since the Taoist and Confucian teachings were also similar
to those of the Mahayana teachings, it was natural for the Chinese to accept
them. Thus, the Theravada teachings were not practiced as Taoism and
Confucianism served as the foundation of Mahayana teachings.
過去學佛的人讀過四書、五經,讀過老莊這些典籍,所以修學大乘佛法的基礎非常穩固,是這麼一個原因,使小乘衰落。今天我們修學大乘佛法,小乘經不學,儒家、道家也不學。就好像蓋大樓而忽略了建築地基。甚至連第一層也不要了,就要從第二層蓋起,這是空中樓閣;怎麼蓋都蓋不成。這就是我們這一代,沒有見到真正佛法人材出現的原因。
Consequently,
Theravada teachings never really developed in China. Today, people learn and
practice Mahayana but ignore Theravada Buddhism, Taoism and Confucianism. This
is similar to ignoring the foundation and first floor when building a house.
Such an attempt would not work because the house would be “a cabin in the sky”.
This is why we see so few Buddhist successors today.
小乘佛法是建立在人天的基礎上,就是孝親、尊師、慈心、修十善業,有這個基礎才真正能夠入佛門,具足學佛的條件。入佛門應先拜老師,受三歸戒。三歸戒是很隆重、嚴肅的大事,不是小事。這是正式拜釋迦牟尼佛做老師,願意一生依照老師的教訓來修學,來修行。正式拜老師,老師就得傳授修學的總綱領、指導原則,從此修行有了標準,這個標準就是修正行為最高的指導原則,這叫「傳授三歸依」。
Theravada
Buddhism is established on the human-heavenly basis, which includes being filial
to our parents, respectful to our teachers and elders, compassionate to others
and diligent in practicing the Ten Good Conducts. With this base, we can meet
the criteria to begin learning and practicing Buddhism. To be a Buddhist
practitioner, after we have acquired basic understanding, we pay respect to the
teacher and take the Three Refuges of the Buddha, the Dharma and the Sangha, the
fifth principle of the Three Conditions. We pay respect to Buddha Shakyamuni and
express the wish to follow his teachings for the rest of our lives. From this
point on we will have the standards for changing our thought, speech and
behavior.
三歸是:歸依佛、歸依法、歸依僧。古時候講三歸,大家都懂,不會錯解意義。但是,佛法傳到現在,大家一聽佛、法、僧,不少人錯解三歸的意義。聽到「歸依佛」,就想到佛像;歸依佛像,這錯了。聽到「歸依法」,就想到經典;聽到「歸依僧」,就想到出家人,三歸的意思完全給弄錯了!
Taking
Refuge in the Triple Jewels is to take refuge in the Buddha, the Dharma and the
Sangha. In ancient times, everyone understood the meaning of the Triple Jewels.
Today however, many people misunderstand the meaning. When they hear the word
“Buddha”, they think of an image. When they hear the word “Dharma”, they think
of a sutra. When they hear the word “Sangha”, they think of monks and nuns.
唐朝時候,禪宗六祖惠能大師唯恐後人對三歸誤解,所以在壇經講傳授三歸,就不是講歸依佛、歸依法、歸依僧。他從三歸的意義上講,不用佛、法、僧的字樣,而說歸依覺、歸依正、歸依淨。使我們耳目一新,一聽就明白其意趣,不至於誤會。然後給我們解釋,「佛」者覺也,佛就是覺悟的意思。「法」者正也,法就是正知正見。「僧」者淨也,六根清淨,一塵不染。所以我們修行的主要依據,是要依自性覺、自性正、自性淨,這個叫「自性三寶」,是我們真正的歸依處。而不是歸依某一個人,這一定要認識清楚。否則的話才入佛門,頭一堂課就錯了,一錯就錯到底了,你還能有什麼成就呢?
The
Sixth Patriarch of Zen, Master Hui-Neng, foresaw the possibility that people in
the future would misinterpret the meaning of the Triple Jewels. Therefore,
whenever he taught he would not use the words Buddha, Dharma or Sangha. Instead,
he used enlightenment, proper understanding and purity. These terms are more
easily understood and less subject to misunderstanding. They are called the
Triple Jewels of Self-nature, which are the true principles for us to follow. If
we become misled here and follow an individual master, we will remain misled
from now on. If that happens, how can we achieve any real attainment?
所以傳授三歸時,傳授證明的老師,一定要將三歸的真正意義解說,這才是真正的傳授三歸。我們聽了歡喜接受、依教奉行,從那時起,你就是釋迦牟尼佛的學生,諸佛如來的學生。如果真正是佛的學生,經上說有三十六位護法神,日夜保護你。如果歸依錯了則是假的,那就得不到諸佛護念,及護法神的保佑了。
先說「歸依佛」。什麼叫歸依呢?「歸」是回頭,「依」是依靠。我們從久遠劫以來,在六道裡流轉輪迴,實在是無依無靠,這是非常的可憐。這是沒有遇到真善知識,沒有遇到好老師。今天遇到了好老師,老師教導我們:要從迷惑顛倒回頭,依靠自性覺。自性本來覺,所以歸依佛,不是外面的佛,是自性佛。淨宗常說:「自性彌陀,唯心淨土。」彌陀是自性變現出來的,釋迦也是自性變現出來的,十方三世一切諸佛如來,都是自性所現的佛;所以我們歸依的是自性佛,就是自性覺。佛就是覺的意思,從現在起我們要覺而不迷,無論對人、對事、對物,一定要覺悟,絕不能迷惑。「覺而不迷」才是真正的歸依。如果你歸依佛,還是迷惑顛倒,還是顛三倒四,那你並沒有回頭,也沒有依靠,你那個歸依是有名無實,得不到護法神的保佑,得不到感應。所以一定要認識清楚,歸依自性覺。
When
we take refuge in the Triple Jewels, we first return to and rely upon the
Buddha. For uncountable aeons, we have been wandering helplessly and miserably
in the six realms. Now we have met a good teacher who shows us that we need to
return from our confusion, delusion and erroneous thinking and to rely upon the
awakening of our self-nature. Our self-nature was originally awakened. So, the
Buddha that we rely upon is not to be found outside of ourselves but is innate
to our self-nature. The Pure Land School teaches “Buddha Amitabha and the Pure
Land are already within our self-nature”. Buddha Amitabha, Buddha Shakyamuni and
all Buddhas manifest from our self-nature. Therefore, what we rely upon is the
Buddha or awakening of our self-nature. From now on we should be awakened and
never again be deluded or filled with attachments, for if we do so then we have
not turned back.
第二「歸依法」。「法」是對於宇宙人生的看法、想法完全與事實真相符合;就是正確的思想,正確的見解。在佛經裡稱為「正知正見」,或是「佛知佛見」。這是自性的法寶,不是從外面來的。佛陀教我們從錯誤的想法、錯誤的看法,回過頭來,要依自性的正知正見,這個叫「歸依法」。所以「法」是自性的知見,不是跟著別人走。佛之偉大,佛之令人敬佩,就在他沒有牽著我們的鼻子走,佛完全叫我們做一個頂天立地、獨立自主的人,這是他最值得我們尊敬之處。
Next
we return to and rely upon the Dharma, of which our thoughts and viewpoints of
life and the universe completely accord with true reality. This treasure is only
found within our self-nature. Buddha Shakyamuni taught us to return from
erroneous thoughts and viewpoints and to rely only upon those that are proper.
This is to return and rely upon the Dharma. The Buddha did not tell us to
blindly follow him but rather to be a dauntless independent individual and to
find the truth by ourselves.
「僧」是清淨的意思--六根清淨。六根是眼、耳、鼻、舌、身、意;接觸外境有六塵,色、聲、香、味、觸、法。凡夫根塵相接都會被外境污染。接觸到順自己意思的,就起了貪心,貪就是染污;不順自己意思的,就起了瞋恚心,被瞋恚染污。所以諸位要知道,五欲、七情都是染污。這是心地的染污。佛告訴我們,自性本來是清淨的,沒有染污,我們要從一切染污回過頭來,依自己的清淨心,這才是「歸依僧」。
Next
we return to and rely upon the Sangha, which represents purity of the Six Senses
of sight, sound, smell, taste, touch and idea. Most of us will find that our six
senses become polluted when they encounter external surroundings. When these are
pleasing, we develop a heart of greed, which is pollution. When these are
displeasing, we develop a heart of resentment and anger, which is pollution as
well. We need to remember that the Five Desires of wealth, lust, fame, food or
drink and sleep and the Seven Human Emotions of joy, anger, sorrow, fear, love,
hate and desire are impurities of the heart. The Buddha told us that originally
our self-nature was pure without impurities. We need to eradicate all impurities
and rely upon our pure heart. This is to return and rely upon the Sangha.
三歸依總結起來說,「歸依佛」就是覺而不迷;「歸依法」就是正而不邪;「歸依僧」就是淨而不染。佛教導我們修正行持的三大要領(三個標準)就是「覺、正、淨」,這是自性三寶。覺、正、淨,每一個人都有、都具足的。從前把它忘掉了,從今天起要回過頭來依靠它。佛告訴我們,要時時刻刻想到覺、正、淨,念念之中想到覺、正、淨;要用覺、正、淨來修正我們的思想、見解、言行,這叫做三歸依,這是真正的歸依。
In
summary, taking refuge in the Buddha means being awakened and not deluded.
Taking refuge in the Dharma means having proper viewpoints. Taking refuge in the
Sangha means being pure and not polluted. These are the Triple Jewels of
Self-nature that the Buddha taught us for our practice: awakening, proper
viewpoints and purity. From now on, we need to forget our past and return to and
rely upon these Triple Jewels and use them to correct our thoughts, speech and
behavior.
「覺、正、淨」這三個原則就是三寶。三寶是一而三,三而一。你想想一個覺悟的人,他的見解會錯誤?他的心會不清淨嗎?心不清淨,見解不正確,那就沒覺悟!同樣的,一個正知正見的人,怎麼會不覺呢?怎麼會不清淨呢?因此,這是一而三,三而一。佛給我們開了三個見性成佛的門,譬如這個佛堂有三個門,你只需從一門進來,一切全都得到了。因此只要在這三個標準中,採用一個就可以成功,就全部都得到了。
When
we attain one of the Three Refuges, we achieve the other two as well. Think
about it. Will an awakened person have erroneous viewpoints? Will this person
have an impure heart? Can a person with an impure heart and erroneous viewpoints
attain awakening? The Buddha has shown us three guidelines to uncover our
original self-nature and to attain Buddhahood. This is similar to a way place
with three entrances, we only need to step through one and we are in!
中國大乘宗派裡,禪宗選擇由「覺」門進入,要求大徹大悟,明心見性。教下(禪宗之外,都屬於教下),像天台宗、華嚴宗、三論宗、法相宗,這些選由「正」門入--依經典的教訓來修正見解、思想、言行。念佛的淨土宗和密宗,這兩宗都是由「淨」門入--修清淨心。所以一而三,三而一。這許多宗派,在三個標準當中任選一門,雖然選擇不同,功效、成果則完全一樣。沒進門的時候不同(覺、正、淨不同),進了門之後完全相同。此時,我們才知道,法門真的是平等,沒有高下的差別。但是「覺」門定要上根利智,要很聰明的人,心地很清淨的人才能學,否則的話這個門是走不進去的。你看六祖在壇經裡說,他所接引的對象是上上乘人,如果不是上上根基,這個覺門是走不通的,修了也不會開悟。
Zen
Buddhism uses the sudden enlightenment method to uncover our self-nature.
However, only cultivators with superior capability and purity of mind can
achieve attainment in this way. For example, the Sixth Patriarch of Zen, Master
Hui-Neng only taught students with superior capabilities.
「正」門,一般根基都可以走,時間較長,要念很多書,就好像上學一樣,由小學、中學、大學、研究所,要念好多年,路很長。
Other schools
such as the Tiantai, Flower Adornment and Three Sastras (Discourse) Schools use
the proper thoughts and viewpoints method by correcting thoughts and behavior
following the guidelines in the sutras. However, this requires endurance and
much practice because achievement takes a long time and we have to study many
sutras.
「淨」門,淨密兩宗由此入門,專修清淨心。在這末法時期,這兩宗很盛行,實在有他的道理。「淨門」既不需上根利智,也不需走很長的路(時間)。這兩宗之中,特別是專念阿彌陀佛的淨土宗,比密宗攝受還要廣泛,成就還要容易,更容易得清淨心。
The
Pure Land and Tibetan Schools, however, emphasize practice through purity of
mind through cultivation. It is logical that these two schools are popular today
in the Dharma Ending Age. However, the Pure Land School does not require
unusually superior abilities or a long period of time for practice. As it
stresses the Buddha Name Recitation Method to attain purity of mind, it is much
easier to practice and to reach attainment in than the Tibetan School. Again,
although the doors to the way place are different, each of them will give us
entry. Therefore, all methods are equal and the three methods of enlightenment,
proper thoughts and viewpoints, and purity are in essence the same.
這是我們首先要將自性三寶認識清楚,知道如何選擇法門,作為修行的依靠,找到真正的歸依處。否則的話,雖然在佛菩薩形像前面受過形式上的歸依,其實從那裡回歸?依靠什麼?都不知道,這就是錯誤了。
Thus,
we need to acquire a clear understanding of the Triple Jewels of Self-nature and
to know which method to choose as the basis for our practice. Only in this way
will we find genuine refuge. Otherwise, we will remain ignorant of where to take
refuge and upon what to rely.
上面所講的自性三寶,道理也許能夠體會到一些;如果在日常生活當中,還是找不到一個依靠,三歸仍然是落空。我們到那裡找到真正的依靠呢?就是三歸依定要落實在生活裡。要知道佛教每一宗都有它依據的經典與修學的方法。譬如華嚴宗所依的三寶,「佛」是毗盧遮那佛;「法」,就是《華嚴經》;「僧」,就是文殊、普賢,以及四十一位法身大士菩薩僧——修學的榜樣——,我們跟他們學,要學得跟他們一樣,這三歸依就落實了。
Although
we may now have more understanding of the Triple Jewels, we may still be
confused as to how to practice them in our daily lives. Each school has its own
representations of the Triple Jewels. For example, in the Flower Adornment
School they are Vairocana Buddha, the Flower Adornment Sutra, Manjushri
Bodhisattva and Universal Worthy Bodhisattva and the forty-one Great
Bodhisattvas, respectively. They are our role models to emulate.
如果是法華宗,它是以本師釋迦牟尼佛為主,我們就是依本師釋迦牟尼佛,這是「佛」寶;妙法蓮華經是「法」寶;法華經上所說的菩薩是「僧」寶,都是我們修學的榜樣。
The
Triple Jewels of the Tiantai School are Buddha Shakyamuni, the Lotus Sutra and
the Bodhisattvas named in the sutra, respectively.
淨土宗依靠的佛寶,就是阿彌陀佛,阿彌陀佛就是我們真正的歸依處;法寶,是無量壽經和淨土五經一論;僧寶是觀音、勢至、文殊、普賢諸大菩薩。
In the
Pure Land School they are Buddha Amitabha, The Infinite Life Sutra, the other
four sutras and one sastra or commentary; Guan Yin Bodhisattva, Great Strength
Bodhisattva, Manjushri Bodhisattva and Universal Worthy Bodhisattva,
respectively.
學觀世音菩薩的慈悲,學大勢至菩薩的專一。楞嚴經大勢至菩薩念佛圓通章說,大勢至與其同倫等,自從開始歸依起,一直到成佛,修的就是一心專念阿彌陀佛。就這一句佛號,「不假方便,自得心開」。「假」是借其他法門來幫助,修淨業者不需要借助於其他法門,從初發心到成佛,就是專念阿彌陀佛。那要怎樣念呢?他的祕訣是:「都攝六根,淨念相繼。」「淨念」,是念佛時,沒有懷疑、沒有夾雜、這個心是清淨的,一定要用清淨心來念。「相繼」,是一句接著一句不間斷。「不夾雜、不懷疑、不間斷」,這是大勢至菩薩教給我們念佛的祕訣。「淨念相繼」「都攝六根」,念佛決定成功。
We
learn compassion from Guan Yin Bodhisattva and single-minded concentration from
Great Strength Bodhisattva. “The Chapter on the Perfect and Complete Realization
of Great Strength Bodhisattva” in the Surangama Sutra tells us how Great
Strength Bodhisattva concentrated on the Buddha Name Chanting Method from the
time he took refuge until the time he attained enlightenment. He taught us that
the proper way to chant is the complementary practice of concentrating the six
sense organs and continuous pure mindfulness of Buddha Amitabha. Pure
mindfulness is to chant without “doubt, intermingling with other thoughts and
methods”, to chant with a pure mind. Continuous means uninterrupted with one
sentence after another. This is the key to success in the practice of Buddha
Name chanting, which was taught by Great Strength Bodhisattva.
夏蓮居老居士編了一部「淨修捷要」,他說:「淨宗初祖,大勢至菩薩。」我初讀時,為之驚覺,從來沒有聽人這樣說過,等理解後,我非常讚歎、非常喜歡!他講得太正確了。大勢至菩薩是盡虛空法界,第一個專修念佛法門的初祖,是法界初祖。
Mr.
Lian-Ju Xia wrote in his book entitled “Essentials for Practice of the Pure Land
School” that Great Strength Bodhisattva was the founding patriarch of the Dharma
realm. Initially, his comment greatly surprised me because I had never heard
this before. Later, I understood what he meant and greatly admired him for his
perception. Throughout the universe, Great Strength Bodhisattva was the first
Bodhisattva to concentrate solely on the Buddha Name Chanting Method.
我們再回頭來看娑婆世界,娑婆世界釋迦牟尼佛示現成佛,第一部講華嚴經。華嚴會上普賢菩薩十大願王導歸極樂,則華嚴經裡普賢菩薩是娑婆世界的初祖。無量壽經傳到中國,東晉慧遠大師在廬山建念佛堂,集合志同道合的蓮友一百二十三人,依無量壽經專修念佛法門。他是中國淨宗初祖。所以我們今天講淨宗初祖,就有三位。中國初祖,慧遠大師;娑婆初祖,普賢菩薩;法界初祖,大勢至菩薩。
When
Buddha Shakyamuni manifested in our Saha world, the first sutra he taught was
the Flower Adornment Sutra. In this assembly, the Ten Great Vows of Universal
Worthy Bodhisattva concluded the sutra and guide us to the Western Pure Land.
Thus, Universal Worthy Bodhisattva is the founding patriarch of our Saha world.
Then, after the Infinite Life Sutra was introduced into China, Master Hui-Yuan
of the Eastern Jin Dynasty, which was sixteen hundred years ago, built a
cultivation hall and gathered together one hundred twenty-three fellow
practitioners. They exclusively studied the Infinite Life Sutra and practiced
the Buddha Name Chanting Method. Therefore, the three founding patriarchs of the
Pure Land School are Great Strength Bodhisattva of the Dharma realms, Universal
Worthy Bodhisattva of the Saha world and Master Hui-Yuan of China.
我到美國弘法,李炳南老師特別囑咐,應將淨宗傳到西方國家。我在達拉斯建立了一個小佛堂,老人為我題匾額「華嚴蓮社」。我在台灣講了十七年華嚴經,講堂就用此名稱。這次道場建立,佛堂有二十一尺高,我從大陸請來的西方三聖只有四尺高,供養在佛堂中顯得佛堂太高,佛像太小,不能相配,於是常常在想,牆壁上最好能夠有大張彩畫佛像,畫的佛像一定要畫美國人的面孔,象徵佛法傳到美國。
Years
ago, my late teacher, Mr. Bing-Nan Lee, of Taizhong in Taiwan, suggested that I
should introduce Pure Land Buddhism to the west. I established a Way Place in
Dallas, Texas and called it the “Flower Adornment Society”, the same name I used
in Taiwan. When I brought statues of Buddha Amitabha, Guan Yin Bodhisattva and
Great Strength Bodhisattva from China, they were too small for the twenty-one
foot hall. I thought that it would be better to have larger paintings with
western features to symbolize the introduction of the Pure Land Buddhism to the
west.
這一次來美國前一天,有人送來一卷佛像給我,我不知道是什麼人送的,也不知道是什麼人畫的,基金會的簡豐文居士代我收的。送來的時候囑咐:這一卷佛像請帶到達拉斯佛堂供養。我打開來一看,是油畫的西方三聖像。真不可思議!阿彌陀佛是印度人的面相,觀音菩薩畫的是中國人,大勢至菩薩畫的是美國人像,真的是感應道交不可思議!大勢至菩薩是淨宗初祖,初祖到美國,代表淨土宗真的傳到美國了。「淨宗學會」於是在美國成立。「淨宗學會」是夏蓮居老居士提倡的,在大陸上沒有組成,也沒有建立,第一個「淨宗學會」是在達拉斯建的,所以大勢至菩薩現美國人像,我歡喜無量!
Just
one day before my departure for the United States, I received some paintings
with the request that they be taken to Dallas. I still do not know who the donor
was. The paintings were of Buddha Amitabha, Guan Yin Bodhisattva and Great
Strength Bodhisattva. What a surprise! Buddha Amitabha had Indian features, Guan
Yin Bodhisattva had Chinese features and Great Strength Bodhisattva had western
features! The donor had the same idea that I had. The western features of the
founding patriarch of the Dharma Realm symbolized the arrival of Pure Land
Buddhism in the United States. Thus, the Pure Land Society was set up in the
west. Mr. Lian-Ju Xia had been the first to suggest that a Pure Land Society be
formed. But it was not to be in China, but rather in Dallas, Texas.
這是淨宗的三寶,是我們真實的歸依處。要學阿彌陀佛,要學無量壽經,要學觀音、勢至。他們就是我們修行的榜樣,修行的標準,這叫真正的歸依。此外,還要說明的就是住持三寶。
「住持三寶」就是佛像、經書、出家人。它雖然不是我們真正的歸依處,但是它的作用是象徵三寶住世,能提醒我們回頭依靠。因此學佛的人,家裡供養佛像,常常見到佛像就提醒自己,歸依自性佛--處世待人接物,定要覺而不迷。如果沒有人提醒,就會忘掉,又迷惑顛倒啦!佛像提醒歸依的作用很大。我們供養佛像的功德,他的好處就在此。
The
Triple Jewels are also represented by images of Buddhas, sutras and monks and
nuns. They are to remind us of the need to return and rely on the Triple Jewels
of our self-nature. When we see images of the Buddha, they remind us to be
awakened and not deluded when interacting with people, matters and objects.
Without this daily reminder we will remain confused and wrapped up in worldly
affairs.
經書要天天念,不是念給佛菩薩聽的。我們念無量壽經,不是念給阿彌陀佛聽,是接受阿彌陀佛的教訓,他在經上教導我們怎樣存心,怎樣處世、待人、接物。要把無量壽經變成我們自己的思想、見解、言行。使我們日常實際的生活寫出來就是無量壽經,無量壽經就是我們真正生活的寫照,如此歸依法才落實,這是「法寶」。
The
sutras are to be recited daily but not for the benefit of the Buddha. We recite
them as another reminder of how to cultivate our mind and how to properly
interact with people, matters and objects. For example, our daily conduct is an
expression of the Infinite Life Sutra when we emulate the qualities found within
it.
「僧寶」是出家人。看到出家人,無論持戒、犯戒,就會提醒自己六根清淨,淨而不染,這就是出家人的大功德。這是住持三寶對於我們的功德利益。須知,歸依不是歸依某一位法師,法師只是僧團裡的一個代表,他把三歸的意義、修學的綱要傳授給我們,使我們知道從今天起就要依覺、正、淨來修行。佛法所求的是智慧,是大圓滿的智慧,也就是圓滿的自性。佛法之所修,是覺、正、淨。覺而不迷、正而不邪、淨而不染。
The
image of a monk or nun, whether or not he or she has abided by the precepts,
reminds us to keep our six senses from becoming polluted. We need to understand
that we do not take refuge in individuals who pass on to us the meaning and the
cultivation guidelines of the Triple Jewels of awakening, proper thoughts and
viewpoints, and purity.
用什麼方法修呢?方法很多,所謂八萬四千法門,無量無邊法門。法是方法,門是門徑。不論用什麼方法,不論用什麼手段,都是修覺、正、淨。如果不是修覺、正、淨,那就不是佛法了。因此,方法雖然很多,目標卻相同。這就是殊途同歸,法門平等,無有高下。我們修淨土絕不可毀謗禪、密諸宗。為什麼呢?他走的門路與我不同,目標則一致。好比我們坐車到此地來,他走路來此地,我們不能說他錯,因為條條道路皆通達至此,他可以自由選擇。我在亨斯維爾,有一位同學來問我:「佛法這麼多法門,我們都迷惑了,應該修那個好呢?」正好當時地上有個球,我指著球說:「佛教就像這個球一樣,你看球面上無量的點,就好像法門無量之多。佛法教你求圓心。任何一點,只要直修,都能達到圓心,不必找第二點第三點。古人說:就路回家,何必繞圈子呢!」他明白了,佛法所求的就是真心,心性明白了,全體都得到了。所以無論那一個法門,祕訣就是「專」。只要專修必定成就--能得定、能開慧、能證得大圓滿的自性,使自性完全開顯出來,
Although
there is an uncountable number of methods, their objectives are the same. As is
often said, “all roads lead to Rome” and “all methods are the same”. Pure Land
practitioners should never criticize or slander Zen, Tibetan or any other
schools. Why? Because their objectives are the same as ours, they simply follow
different methods. This is similar to our taking a bus while others chose to
walk. We cannot say that they are wrong when all roads lead to the same
destination. They have the freedom to choose their way. When I was in
Huntsville, Alabama, a student asked me, “I am confused by so many methods.
Which one do you think I should choose?” At the time, there happened to be a
ball on the ground. I pointed to the ball and said, “Look at this ball. The
surface has points countless as the number of methods. The teachings require you
to find the center of the ball. You can reach the center from any point on the
surface as long as you follow a straight line. You need not find a second or a
third point. As an old saying goes, “Follow the road and you will get home.
There is no need to circle around”. He then understood that Buddhism pursues the
true mind. Once we attain enlightenment, we attain everything. Therefore, no
matter which method we choose, the key to success is concentration on one
method. So long as we adhere to our chosen method, we will achieve deep
concentration, attain wisdom and uncover the self-nature of Great
Perfection.
所以住持三寶對於我們有很大的功德,有很大的貢獻。出家人是僧寶,我們對於任何一位出家人都應尊敬。好的出家人,我們親近他;不如法的出家人,我們敬而遠之。「遠」就是不要跟他學,不是不尊敬他,以他的作為、形相給自己啟示、警惕,這才是真正歸依三寶。
From
all of this, we can see how important the Triple Jewels are to us. Monks and
nuns are the treasure of the sangha. We need to respect all of them. We can
learn from the good ones, as well as from those who do not follow the rules and
guidelines. We emulate the former and use the latter to serve as negative
examples.
所以「歸依三寶」絕不是歸依一個人。如果說歸依一個人,問題就嚴重了。為什麼呢?將來你的前途是墮阿鼻地獄。怎麼說墮阿鼻地獄?因為僧團是團結的,盡虛空法界,是一個僧團,雖然分佈到盡法界,依然是一個整體。我們這個世間的僧團好像是支部、分部。我們若是認定歸依某一法師,則這個法師是我師父,那個法師不是我師父,這就是「製造黨派,分化團體」,這個罪過就是「破和合僧」。戒經中說,破和合僧的罪是墮阿鼻地獄,是五逆重罪。五逆重罪是殺父、殺母、出佛身血、殺菩薩阿羅漢、破和合僧。如此說來,你不歸依還好,還不造這個罪業,這一歸依就破和合僧,這就不得了。
If
we fail to understand that taking refuge in the Triple Jewels does not mean
following a certain person, then there will be the most serious of consequences,
as we will fall into Avici Hell. Why? Throughout the universe, there is only one
sangha, an integral body. The sangha in our present world is just a part of this
whole. If we take refuge in and follow only one individual monk or nun, and
regard that person as our only teacher and refuse to respect others, we will be
committing “Splitting and sowing discord among the group”. This is the fifth of
the Five Deadly Offenses of murdering our father, murdering our mother, causing
a Buddha to bleed, killing a Bodhisattva or an Arhat and disrupting the unity
among the Sangha. Therefore, it would be even worse to choose only a certain
monk or nun for refuge than not to take refuge at all.
還有要知道,歸依只有一次,不是見到甲法師就求受三歸依,乙法師來又去受三歸依,歸依好多法師,自己認為了不起,這麼多法師保護我了。其實泥菩薩過河,自身難保,誰也保不了你。只有歸依自性三寶,那才叫真正諸佛護念,善神護佑。所以這觀念要弄清楚,要弄正確,千萬不能錯。在我傳授三歸的時候,若是已經歸依過而沒弄清楚,今天聽講明白了,從心裡回頭,依自性覺、正、淨,就是真正歸依。至於儀式不必另外舉行,法名也不必另取,只要一念回光、真心受持,便是真正把三歸依傳授給你了。「受持三歸」是入佛門最重要的一課,是非常的隆重,也非常的嚴肅。若是真正接受了,學佛就從當下開始。
接受三歸之後要保持,不能把覺、正、淨失掉了,也就是說時時處處要憶念覺、正、淨,這是我們修正行為的標準。佛教修行方法無量無邊,都是修覺、正、淨。但是覺、正、淨三門,明心見性的三門,我們任修一門,修成了,則三法門都得到了。佛教在中國有十個宗派,各宗修學偏重不一。發願修學念佛法門的人,念佛就是從淨門入。換句話說,念佛的人目的是求一心不亂,一心不亂就是清淨心,心淨則土淨,由生淨土見彌陀而圓成佛果。
Furthermore,
we only need to take refuge once. It does not accomplish anything to take refuge
from one person this time and then from another the next time. We may think that
we can get much more protection if we follow many monks and nuns. However, as
the saying goes, “A clay idol crossing a river cannot even protect himself”.
Nobody can protect us. Only when we take Refuge in the Triple Jewels of our
self-nature, can we protect ourselves. Some of those here today, may have gone
through a Taking Refuge Ceremony. If now, those who have done so, have a clearer
understanding then they can properly take refuge in the Triple Jewels by
following the principles of awakening, proper thoughts and viewpoints, and
purity.
「具足眾戒」,「眾」是眾多;眾多的戒條裡,最重要的是五戒。五戒是佛家的根本大戒。出家比丘要受二百五十條戒,然而真正的戒條只有前面十七條--四重十三僧殘;這是屬於戒,其他的全屬威儀。威儀是什麼?威儀是禮貌、禮節,就是日常生活中,處世、待人、接物,應該遵守的規矩。過去章嘉大師告訴我:「三歸戒(三歸五戒)是一個學佛的人,時時刻刻不能離開的。」那時我住在台北,他舉例說:「譬如你從台北坐火車到高雄,你要買一張火車票。從上車這張票就要拿在手上,一直到達目的地,這票還要收回,不能離開這一張票。三歸五戒就像這張票一樣的重要。」老人告訴我,離開了歸戒,就失掉了佛法,就不是佛弟子了。
The
sixth principle of the Three Conditions is abiding by the precepts, laws and
customs. Of all the precepts the most important are the basic Five Precepts. My
late teacher, Living Buddha Master Zhang-Jia once said, “The Three Refuges and
the Five Precepts are so essential that all Buddhist cultivators need to abide
by them every moment”. Then he explained further, “It is like a train ticket for
you to get from northern Taiwan to southern Taiwan. From the moment you board
the train until you reach your destination, you must hold on to that ticket. You
must not lose it, because you have to show it when you depart. Taking Refuge in
the Triple Jewels and the first Five Precepts are as important to you as that
train ticket”. He further explained that if we part from the Triple Jewels and
the precepts, we will lose the teachings and will no longer be a student of the
Buddha.
五戒第一條是不殺生,第二條是不偷盜,第三條是不邪淫,第四條是不妄語,第五條是不飲酒。前面四條叫「性罪」,無論受戒不受戒,犯了都有罪。不是說不受戒的人,犯了就沒罪。但受戒的人犯了又多一重「破戒」罪。
The
Five Precepts are no killing, stealing, committing sexual misconduct, lying and
taking intoxicants. The first four offenses are physical transgressions of the
self-nature. Whether or not we have taken the precepts, it is wrong to commit
these acts. But for one, who has formally taken the Five Precepts, this will be
considered as committing a double violation.
只有不飲酒一條,不受戒者不犯罪,受了戒就犯罪,所以這一條叫做「遮戒」。不飲酒是防止酒醉之後亂性,犯前面四種戒,所以它是預防的,本身沒有罪。
However,
drinking alcohol and taking intoxicants is different. A person who has not taken
the precepts is not guilty when drinking, however, a person who has taken the
precepts and then drinks will have broken this precept. The purpose of
refraining from intoxicants is to prevent us from committing the first four
transgressions while under the influence. Therefore, intoxicants in themselves
are not wrong. This is an example of why we need to understand the purpose of
the Buddha’s precept setting, its function and benefit.
但是發心受戒,必須要求法師仔細講解,然後才知道怎樣受持。絕對不是單單看戒律條文,就能持戒。要把戒持好,就要真正知道佛制定這一條戒的用意在什麼地方?他為什麼要制這一條戒?這一條戒對我們修學到底有什麼樣的功德利益?我們要如何來修持?所以每一條戒都有「開、遮、持、犯」。在什麼狀況下是「開戒」而不是「破戒」?什麼狀況之下我們持戒,是不能開戒的。何謂持?何謂犯?都要清清楚楚、明明白白,如此守持戒律才能夠在日常生活中應用自如、方便自在,而不是被戒律捆得死死的。
When
deciding whether to formally take the Five Precepts, the essence of all the
precepts, we need to ask the Dharma Master to explain to us exactly what they
mean. Only then we will know if and how to abide by them. Merely reading a book
of the precepts does not necessarily ensure our commitment to keeping them.
有些人說戒律太多了,動不動就犯戒,算了吧,不要去學戒!所以大多喜歡佛教的經典、經論,講道理,這些容易學;戒律太嚴格,還是不要學的好。可是諸位要知道,戒律是佛的行持。沒有行持,就沒有佛法了。禮沒有了,儒家就滅了,戒沒有了,佛法就斷滅了。須知讀誦經典而不能依教奉行是得不到真正利益的。所以真實的學問是重在實行,佛法的實行就是戒律。戒律就是正覺的生活規範。
Some
people have complained that there are too many precepts and that it is too easy
to violate them. Thus, they abandon abiding by the precepts. This is why most
people prefer reading or listening to talks about the sutras while avoiding
those on precepts. We need to remember that precepts guide us in our behavior
and are the proper conduct of all Buddhas. If there were no precepts, there
would be no Buddhism. If there were no courtesies, there would be no
Confucianism. Merely reciting the sutras without practicing the teachings within
them will result in our not receiving any of their benefits. True learning lies
in practice and the precepts represent the practice of Buddhism. Thus, abiding
by the Five Precepts becomes the standard for our daily lives and the guidelines
for us to attain proper enlightenment.
世尊當年在世,生活、講經說法,沒有一樣不是活活潑潑、快快樂樂,如此,佛教才能夠被一切眾生歡喜的接受。佛法絕對不是束縛人,佛法是利益一切眾生,使眾生得到真實的幸福快樂。制定戒條,是引導我們得到幸福、美滿人生的規範,這一層我們一定要認識,我們才會樂意的接受佛的戒條。現在講經的法師很多,講戒律的法師太少了,幾乎沒人講。相同的,聽講經的人很多,聽講戒的人很少!為什麼呢?這一條犯罪,那一條墮地獄;聽了一次,第二次就不來了,三天之後就沒有聽眾了。其實戒律圓滿的,就在詳細明瞭戒律的開、遮、持、犯,它不是死的,不是呆板的。
When
the Buddha was in our world, he was joyful and open-minded, whether taking part
in daily life or teaching. And it was this joy and energy that attracted people
and helped them to accept Buddhism. It is not meant to bind us, but to benefit
all beings by bringing them joy and happiness. The formation of the precepts was
to show us the right path to attain a happy and fulfilling life.
台中李炳南老居士,他的生活簡單樸素。他老人家一天吃一餐--日中一食。我在台中的時候,他日中一食已經幾十年了,比一般持午還要嚴格。若是有學生晚上請他吃飯,他也去;不但去,還常常帶我去。我持午,晚上不吃,早晨中午要吃;剛開始,我覺得很為難!老師明知我持午,怎麼會拉著我去呢?他說:「跟我去,跟我去。」最後他跟我講:「你這樣子,這種態度,是小乘人啦,不能度眾生啊!為什麼呢?度眾生要令一切眾生生歡喜心,這不是破戒,這叫開戒。」我才明瞭齋戒有這一回事。他說:「人家好心好意請你,你若不去,會使人誤會你不近人情,他不但不能接受佛法,他還宣揚學佛的人瞧不起人,架子都大,不要跟學佛的人往來。你看!這不是叫人造業嗎!」所以他說這不是破齋,不是破戒,這是「開戒」--令一切眾生生歡喜心,在隨緣裡面度眾生。
A
good illustration is my late teacher, Mr. Bing-Nan Lee, who lived a simple and
frugal yet happy life. For decades, he only ate one meal a day. But, whenever he
was invited out for dinner, he accepted. On several occasions, he invited me to
accompany him. Since I had been practicing the precept of not eating dinner for
years, I felt very uncomfortable when being invited. Mr. Lee simply said to me,
“Come with me! Come with me!” Later he spoke to me, ”With this attachment, you
will not be able to help people. Why? Because if you intend to help them, you
must make them happy. Eating this dinner is not violating the precepts but
rather it is lifting them. They invited you with good intentions. If you reject
their invitations, they will look upon you as being closed to reason. Then they
will not only reject Buddhism, but also will also tell others that we
practitioners are arrogant and look down upon others. They may also urge them to
avoid Buddhists. So, you could ruin the opportunity of an untold number of
people to learn of Buddhism. Furthermore, this will result in the creation of
negative karma for you”. Therefore, he was not violating the precepts but was
instead simply lifting them for this meant making others happy, helping them to
learn of Buddhism as well as according with conditions.
到了會場,主人說:「不知老師持午,我今天很抱歉。」持午也去,他心裡更受感動。假如是晚上想吃東西,要求別人請吃晚飯那就破戒了。持午,人家不知道,恭恭敬敬禮請,這要去。由此可知,佛家的戒律真的是活潑,真的是自在,這是我在台中李炳南老師教我的。因為我從前跟懺雲法師,持午持得很嚴,離開懺雲法師到台中跟李老師學教,被李老師教訓了好幾次,以後跟李老師就學活潑了。
When
we arrived at one dinner, the host apologized, “I am very sorry that I did not
know that my Mr. Lee does not eat after noon”. The host was obviously deeply
moved that Mr. Lee had accepted his invitation. We can see from this that
Buddhism is flexible. However, it would have been entirely different if Mr. Lee,
or one who practices this precept, wanted to eat something in the evening.
我早年有一位老朋友,抗戰期間他在南京時和兩個朋友被日本人追趕。他們逃到中華門外的一個寺廟,那寺廟裡面的老和尚,救了他們三個人,他們才沒有被日本人抓去殺掉。
Many
years ago when I was young, a friend told me a story about himself. It occurred
during the Chinese War of Resistance against the Japanese invasion. After the
fall of Nanjing, some Japanese soldiers chased the individual and two of his
friends. The three fled to a temple and were saved by an old monk who shaved
their heads, gave them monks clothing to put on and told them to blend into the
large assembly of monks. When the Japanese soldiers arrived at the temple, they
were unable to find the three and soon left. Thus, they were saved.
抗戰勝利以後,他們回到南京,想到老和尚救命之恩(常常惦記在心裡),要報答這位老和尚。於是在南京酒樓裡,備了一桌非常豐富的酒席,請老和尚來應供。老和尚來了,一看,雞、鴨、魚、肉,果然豐盛!這時,他們忽然想到:「哎呀!出家人吃素的,這怎麼辦?怎麼沒想到辦素席!今天我們要報答他老人家救命之恩,搞了這麼一桌,怎麼辦?」結果老和尚非常慈悲,他舉起筷子說:「好!大家坐下來。」酒席就開動了,他舉筷就吃。這令他們非常的感動。
When
the war was over, the friends returned to Nanjing wishing to repay their debt of
gratitude. They invited the old monk to a lavish banquet. He arrived to find the
table laden with chicken, duck, pork and fish. All of a sudden, they remembered
that the monk was a vegetarian! They were extremely upset over their mistake and
did not know what to do. But the monk acted like there was nothing unusual and
picking up his chopsticks invited everyone to sit down. The three friends were
greatly moved.
這位老和尚是不是破齋呢?不是!這是佛法裡講的:「慈悲為本,方便為門。」四攝法中菩薩令一切眾生生歡喜心。因為他們不是有意作弄人的,是真正誠心誠意報恩的。法師也很感激他們,一點都不見怪,大眾沒有一個不受感動,這是菩薩接眾的一法。如果老和尚扳起面孔惱怒相對,會把人家的學佛機緣都斷掉了;但是法師有大智慧正好利用這個機會接引眾生。佛法是這麼方便、圓融,這是大乘佛法的殊勝可貴。
Did
the old monk break the precepts? No! His behavior followed what is said in the
sutras, “Compassion and kindness are the basis of Buddhism and skillful means
are the method”. He had used the first of the Four Beneficial Methods, making
others happy. The old monk was moved by their gesture and did not blame them for
their honest mistake. He had used the same method that the Bodhisattvas use to
help people through the dharma doors. If the monk had been angry, he could have
easily ruined their interest in Buddhism. But he was wise enough to use the
opportunity to help guide three people. Therefore, we again see that Mahayana
Buddhism is highly flexible, as it accords with the existing circumstances.
「嚴持戒律」,戒律的範圍非常深廣,不僅僅是釋迦牟尼佛給我們制定的那些戒律,國家的法律,社會的道德,每個地方的風俗習慣,所謂入境隨俗,皆當遵守不犯。在中國,守中國的法律,中國的道德觀念、風俗習慣。到美國,就要遵守美國的法律,懂得美國人的道德觀念;這都包括在戒律的範圍之內。換句話說,戒律就是我們日常生活的規範。現在由於交通便捷,資訊發達,到世界每一個國家、地區旅遊的機會多了。因此,不但本國的法律、風俗人情要懂得;我們所到達旅遊的國家地區,他們的法律、風俗習慣,都要知道,才能做到入境隨俗,這叫「嚴持戒律」。
Let’s
look at strictly abiding by the precepts. The Five Precepts are the heart, the
essence of all the precepts. Expanding further, we follow all the precepts as
set forth by Buddha Shakyamuni, as well as the social norms, customs, rules and
laws in every country. When in China we follow Chinese customs, rules and laws.
When in the United States we do the same. In other words, precepts are rules we
need to follow in our daily lives. The modern conveniences of transportation and
communication have greatly increased opportunities for travel to different
countries and regions of the world. We need to follow the advice of “When in
Rome do as the Romans do”. This is called strictly abiding by the precepts.
諸位要知道,佛是生在二千五百年以前的古印度,他所制定戒律,許多的戒條在今天並不適用。為什麼呢?生活方式不一樣,衣服穿著也不一樣。在二百五十條戒律裡,有十幾條是講穿衣服的規矩,我們穿的衣服跟印度人不一樣,那些規矩我們完全用不上。現代人吃飯跟古印度人吃飯也不一樣。今人跟古人不一樣,所以今人誦戒是念戒律的精神、理論,前賢典範;
Many
of the precepts taught by Buddha Shakyamuni were appropriate for that time but
are no longer suitable today. Why? Our manner of living, dressing and eating is
totally different from that of India several thousand years ago. For example, of
the two hundred fifty precepts for monks, ten rules on the etiquette of dressing
are totally unsuitable for today as ancient Indians dressed differently than we
do. Eating is another area that has changed considerably. Therefore, when we
recite and study the texts on the precepts today, we are learning “the spirit of
the law and not just the letter”.
持戒,最重要的是守住戒律的精神、原理--諸惡莫作,眾善奉行。「諸惡莫作」是小乘戒,是自律的,是自己要遵守的,是中國人講的獨善其身。持戒者,雖然沒有人看見,一個人獨處也不可違犯,也不能放逸。菩薩戒是入眾的,對待別人要守那些戒條?要守那些規矩?佛教給我們,對人要「眾善奉行」,對自己要「諸惡莫作」。善惡的標準就是戒律。遵照戒律去做就對了。這是我們現代所應認識戒律的精神之所在。
Likewise,
when we practice adhering to the precepts, the most important point is to follow
their fundamental spirit, “Do nothing that is bad: do everything that is good”.
“To do nothing that is bad” is directed toward us. This is a Theravada precept
to develop self-discipline and is to be followed conscientiously. It is what the
Chinese call “Attending to one’s own moral wellbeing even while alone”. When we
practice self-discipline, we need to remain true to the precepts, even when we
are alone. “To do all that is virtuous” is for the benefit of all beings. This
is a Bodhisattva precept in teaching us how to interact with others. Precepts
are the criteria for distinguishing between good and bad.
佛法傳到中國之後,中國的國情、文化背景與印度不一樣,乃至中國人的意識形態、生活方式,也與印度人不一樣,所以戒律來到中國之後就要加以修訂。唐代百丈大師制定清規,就是戒律的本土化、現代化--戒的精神完全不變,只是條文重新修正;就和國家的法律一樣,幾年要修訂一次。因為有新的情況發生了(原則原理不變),條文必須修訂才適用。中國大陸,每一個地方,每一個省,每一個縣,寺院都有清規。清規一定要適合當地住眾的修學條件,協助大眾的修行。這就是現代化與本地化,這一點如果不了解,佛法就行不通了,那就是死的佛法了。知道現代化與本土化,佛法才能活活潑潑、日久彌新;才能夠流傳到全世界,而為一切國家民族歡喜接納。
Because
of the differences in the political system, philosophy and culture, the precepts
needed to be modified when Buddhism was introduced into China. The rules
established by Master Bai-Zhang, in the Tang Dynasty, were the modified versions
adapted for China at that time, however, the essence remained unchanged. This is
similar to a state revising the law from time to time. As new situations arise,
it becomes necessary to amend some articles, but the principle remains the same.
In China, way places in every province and regions have their own version of the
precepts. They need to mesh with the local conditions for people to follow them.
This is simply a modification. If this is not done, then Buddhism will not
survive. Only through this updating and modification will it be vital and
constantly renewed, allowing it to be accepted and practiced around the
world.
佛告訴我們,人能夠持戒、守法,此人身心安定,沒有憂惱恐怖。安而後才能得定,所以修行特別重視戒律。如果作奸犯科,即使政府不制裁,也會受良心責備,身心不安。身心不安,就不能修定;要修定,首先要心安。身心安穩,才是修定的基礎。所以說「因戒得定,因定開慧」,道理就在此。這第二條--嚴持戒律--是二乘福,是二乘人修學的基礎。
The
Buddha told us that if we can abide by the precepts and laws, we will have a
tranquil body and mind, which will allow us to be free from worries and fear.
Deep concentration arises from tranquility. Therefore, the precepts are
essential to self-cultivation. If we break the law or the precepts, then our
conscience will be plagued by guilt even if no punishment is meted out.
Moreover, even if we avoid worldly retributions, there is no way to avoid our
karmic retribution. When our body and mind are disturbed, we cannot concentrate
on our practice. To practice successfully, we need to be tranquil. It is said,
“Precepts or self-discipline lead to deep concentration, from which wisdom
arises”. In summary, the Second Condition, including abiding by the precepts, is
a Theravada act of merit and the basis for practice.
The seventh principle of behaving in a dignified and proper manner means we
act appropriately for the circumstances we are in. We act from the heart of
sincerity and respect for all beings, animate and inanimate, to accord with
social etiquette.