3、大乘福
The Third Condition: The Good Fortune Required to be a
Bodhisattva
淨業三福,第三:「發菩提心,深信因果,讀誦大乘,勸進行者。」
The Third Condition is built upon the basis
of the Second Condition and includes:
8 ) Generating the Bodhi mind,
9 )
Deeply believing in the Law of Cause and Effect,
10) Reciting and upholding
the Mahayana sutras and
11) Encouraging others on the path to
Enlightenment.
再往上提升,就是大乘,大乘建立在小乘的基礎上。大乘福有四句,第一、「發菩提心」。中國是大乘佛教,發菩提心時常掛在口上!都勸人發心。到底發個什麼心呢?什麼叫菩提心呢?很少人能說清楚。「三歸、眾戒、菩提心」,是佛教最基本的常識,要是不十分清楚的話,如何學佛呢?學的是糊塗佛!迷惑顛倒佛!「菩提」是梵語,翻為「覺悟」。菩提心就是真正覺悟的心,真實不迷之心。覺悟什麼呢?覺悟到人生真正苦。佛給我們講三界通苦;不但人苦,天上也苦。人間三苦、八苦具足,若細講,兩個鐘頭也講不完的。
The
eighth principle is generating the Bodhi mind. Chinese Buddhists primarily
practice Mahayana Buddhism and wish to develop the Bodhi mind, the awakened mind
that is genuinely free from delusions. It is the awakened mind that realizes
this world is filled with misery and suffering. It is the compassionate and
sincere mind, with every thought to attain realization for self and others. The
Buddha told us that suffering exists throughout the six realms. Not only is the
human life one of suffering, but heavenly life as well. The sufferings of the
human realm are so numerous that it would take hours to describe them. Simply
said, they are the Eight Sufferings of birth, old age, sickness, death,
hardships, the inability to have what we want, being separated from our loved
ones and being in the presence of those we dislike or even hate.
生色界天,這是已經修禪定了,而且財、色、名、食、睡,五欲都斷了。此天沒有苦苦,但有壞苦與行苦。若定功更深,可以生到無色界天,身體也不要了,這是三界最高級的凡夫。他知道身是苦本,物是病根;若是沒有這物質的色身多自在啊!所以他們色身都不要了,這就是所謂的靈界,他只有神識,苦苦、壞苦都沒有了。有色身,總有生老病死;有物在,則有成住壞空啊!
A
person who has been born into the Form Heaven is one who has accomplished deep
concentration as well as having severed the five desires for wealth, lust, fame,
food or drink and sleep. In this realm there is no suffering arising from
external circumstances such as famine, storm, sickness, etc., but the beings
here still suffer the inevitable consequences of time, deterioration or decay of
the body and finally the realization that they will not remain in this heaven
permanently. With a physical body, we are mortal; we are born, we become old, we
fall ill, we die. With material form, there is impermanence; there is creation,
existence, annihilation and void.
無色界天雖無此二苦,但有行苦。什麼叫行苦呢?就是他不能永久保持,像我們常講:「青春不駐啊!」這就是行苦。一年一年衰老!這是留不住的!不能停止在一個境界的!這叫行苦。這三類苦,三界都有,那裡有樂啊!真正認清三界的真相,你是覺悟了。覺悟之後,自然會想離苦得樂。怎麼離苦呢?一定要超越三界。怎麼超越三界?那就必須依照佛教導的方法真正修行,這才叫真正「發菩提心」,真正覺悟了。
A
higher level is the Formless Heaven. Here, there is no sensuality, no form of
male or female and no material form. The inhabitants have no sufferings arising
from external circumstances or deterioration. However, here exists the suffering
of the realization that nothing is eternal, nothing lasts forever, that the
beings here are not in Nirvana. For example, one is not eternal, or able to
remain in the Formless Heaven forever. Therefore, the only way to be free and
happy is to transcend the three realms of the Desire Heaven, the Form Heaven and
the Formless Heaven of pure spirit. How? By practicing according to the Buddha’s
teachings, for in this way we will truly generate the Bodhi Mind and be
enlightened.
另有,佛給我們講的「四弘誓願」,四弘誓願就是菩提心具體的實踐。佛在大乘經典裡常說:二乘人,阿羅漢與辟支佛沒有菩提心;大乘菩薩才是發了菩提心。要以四弘誓願標準來看,就很容易明瞭。
The
Bodhi mind is fulfilled by the Four Great Vows of Buddhas and
Bodhisattvas:
Sentient beings are innumerable,
I vow to help them
all,
Afflictions are inexhaustible,
I vow to end them all,
Ways to
practice are boundless,
I vow to master them all
Enlightenment is
unsurpassable,
I vow to attain it.
菩薩的心是普度一切眾生,不但知道自己苦,要度自己,他要度自己的家人、自己的親戚朋友,更要度無量無邊的眾生。平等普度,這是大菩提心。小乘人有分別、有執著,他喜歡度的他度,他不喜歡度的他不度。而且小乘人,眾生求他,他高興就教;眾生不求他,他不主動去教,大乘菩薩則不然。無量壽經說:菩薩為眾生作不請之友。你不找他,他來找你。就是把佛法主動的介紹給眾生,推薦給眾生,這是菩薩事業。所以菩薩的心跟二乘人的心不一樣。這是四願裡第一願,就是勸我們要「眾生無邊誓願度」。實際上看,四願就是這一願,後面三願是完成這一願的。
Mahayana
Bodhisattvas cherish the heart to help all sentient beings. They not only know
their own suffering and try to help themselves, but they also want to help their
families, relatives, friends; all sentient beings. To equally wish to help all
beings, this is the great Bodhi mind. The Infinite Life Sutra tells us that
Bodhisattvas are the “Unrequested friends of all beings”. Even if you do not
seek help from them, they come to help. They voluntarily introduce Buddhism to
all and this is the pure cause of a Bodhisattva.
如果想度眾生,若是自度不了,那裡還有能力度眾生!度眾生該怎麼修法呢?自己應先斷煩惱,這是修行的一個順序、第一次第。這個不能不知道,你要是不知順序、搞亂了次第,修學決定不能成功。必定是先斷煩惱,再學法門。有些人學佛,他不斷煩惱,開始就廣學法門。他要四弘誓願後頭兩願,前面兩願不要了;度眾生、斷煩惱不要談了。「法門無量誓願學,佛道無上誓願成」,他由此兩願下手;譬如建築四層樓房,他不要底下兩層,而要上面兩層,怎能建成呢!
To
help all beings, we need to first know how to help ourselves. To do this we
first free ourselves from worries and afflictions. It is important for us to
follow the Four Great Vows in the order listed. However, some practitioners
practice the third vow of various methods before they practice the second vow,
to be free from afflictions. Of the Four Great Vows, they want to achieve the
latter two of learning all methods and attaining enlightenment, but not the
first two of helping all beings and abandoning afflictions. Their attempts are
like trying to build the third and fourth floors of a house without first
building the first and second floors.
我們見到這一代,修行的人很多,成就的人尚未見到。原因在那裡呢?就是不知道從根本修;未曾發真實度生的弘願。度生的心是大慈悲心。這個心有無比的力量推動你精進,使你認真努力修學。為什麼要斷煩惱?因為要度無量眾生。有那麼多的眾生等待我幫助他們永脫苦難。要沒有德行、沒有學問、沒有能力,怎麼能辦到?所以今天發願必斷煩惱、成就德行、廣學法門、成就學問、圓成佛道,皆是為了普度一切眾生!不是為自己啊!這就是大慈悲的力量,像地藏經上說的大圓滿後面接著就是大慈悲!就是說明這重要的修學次序。
Today,
there are many practitioners, but few of them have succeeded. Why? They did not
understand that first they needed to vow to help all sentient beings, for this
great compassion is a critical driving force for us to truly study and practice.
This is the heart of great kindness and compassion. Nor did they begin with the
prerequisites such as eliminating delusions, greed, attachments and ignorance,
which disturb and distress the mind. There are so many beings waiting for us to
help them break away from their suffering. If we have no virtue, no knowledge,
no ability, how can we help others? We do not attain Buddhahood for ourselves.
This is the power of great kindness and compassion.
所以我們學佛,先要斷煩惱。親近一位好老師,老師一定是教你先斷煩惱,如果這位老師教你先學法門,這有了問題,是真有問題。當年我親近李炳南老師的時候,正式要拜他做老師,跟他學佛,他提出三個條件:「第一、從今天起,只可以聽我一個人講經說法,其他的任何法師、居士大德講經說法,都不准聽。第二、你從今天起看書,不論是看佛經,或是其他的書籍,不經過我同意,一律都不准看。」第一個不准聽,將你的耳朵塞住了。第二不准看,又將眼睛遮住了。還有「第三、你從前所學的,我統統不承認,一律作廢;從今天起跟著我從頭學起。」這三個條件,哎呀!想想很苛刻啊!乍聽者,這個老師很專制、跋扈、不講理啊!好像貢高我慢得不得了,瞧不起人啊!我最後想想,還是接受了,拜他為師。那裡知道,這就是戒條,就是教我斷煩惱。多聽、多看,多煩惱;少聽、少看,不聽、不看,就沒煩惱。啊!原來老師是用這個方法來教我「煩惱無盡誓願斷」啊。我遵守他的教導,半年以後,果然妄念少了、心清淨了、智慧增長了,真是得利益。
Years
ago, when I first started to study with my late teacher, Mr. Lee, he placed
three restrictions on me:
1)I was to follow only his lecturing or teaching,
2)I was to read no books or reference materials without his permission
and
3)As everything I had previously learned was not recognized, I was to restart
as a beginner.
The first blocked my ears, the second covered my eyes and the third cleared
my mind. The requirements seemed so imperious and unreasonable. “What an
arrogant and autocratic man he is”, I thought. Yet I still accepted his
restrictions and learned from him. I did not realize that these restrictions
were precepts to help me to cut off my afflictions. My mind became purer with
much less wandering thoughts after following his restrictions for just six
months. His method helped me to practice the second great vow to end all
afflictions.
老師的教誡要我遵守五年,我非常感激他,因此得到真實的受用,我自動的再加五年。我遵守他的三條戒十年,這樣奠定了學佛的根基,這就是「煩惱無盡誓願斷」。心地清淨之後,老師的教法開放了,他勸勉十方參學。參學是什麼?就是任何人講都可以聽,妖魔鬼怪講也可以聽,什麼書都可以看。為什麼呢?一切見聞對你只有好處,沒有壞處,因為你有能力辨別邪正、是非,不會被人牽著鼻子走。有了這樣的能力,老師就會放你出去參學。原來初學的人並未具此能力,聽這個,這個好,跟他走了;聽那個,那個好,被他轉了。就像小孩童,父母要看得緊,因為他不知邪正、是非,不識得失利害!
I
became very grateful to him. Although he had only asked me to follow his
restrictions for five years, I volunteered to extend my study with him for
another five. After ten years as his student and abiding by his rules, I had
established a solid foundation in Buddhism. Thus, he lifted the ban and
encouraged me to broaden my field of study. In other words, I could listen to
any teacher, even ones with deviated thoughts. I could read any books. Why? He
told me that all knowledge would be beneficial rather than harmful to me because
I could distinguish between good and bad, right and wrong. I would not be misled
by anyone. He likened it to a child who was innocent and young, needing to have
the guidance and protection of parents before having the ability to judge and to
make decisions.
老師真是大慈大悲啊,保任誨導,盡心盡力,所以學佛要走這麼一條路--親近善知識。遵守老師三條戒律,這叫「師承」。德學的成就一定要有老師指導。
Good
teachers are truly compassionate and kind. They are patient in teaching and
dedicated to their duty. They try to protect their students from contamination
of the mind. It is crucial for us to be close to a good teacher; however, being
close does not mean being next to the teacher but rather to listen to and follow
their teachings.
良師難遇!好老師到那裡去求啊?這是多生多劫的善根、福德、因緣成熟才遇到。一生遇不到的人太多。所以有人說:「法師!你很幸運,遇到好老師。我們到那裡去找?我們跟誰去學呢?」這是真的!師資之道,真是可遇不可求,非常難得,這是機緣。自己真的要種善根、培養善緣。若是實在遇不到,也有方法,那就是學古人。
It
is usually very hard to find one. We only meet the right teacher after many
lifetimes. Some people have said to me that I was most fortunate to have met
good teachers, but where could they find one? This teacher is to be encountered
rather than sought and the chances for this are rare indeed. It is a matter of
affinity and the right conditions maturing. We need to nurture the good root and
opportunities. If we are unable to meet these rare teachers, then we can learn
from ancient sages.
往昔李炳南老師教我,他非常謙虛的說:「我的能力只能教你五年。」他教我學印光法師。印光法師是他的老師,他勉勵我以印光法師為師。我那時候初學,還沒有出家。他告訴我:「古人不要學蘇東坡,今人不要學梁啟超。這兩個人都是大佛學家。他們在佛學上是大家,但在學佛上沒有成就,不能學這兩個人。」所以他就叫我學印光大師。這是今日之下最好的模範,最好的典型。這也就說明,當我們找不到真正善知識時,可以找古人,做古人的私淑弟子,用這樣的方法成就的人很多。
Mr.
Lee modestly told me that he only had the ability to teach me for five years. He
encouraged me to continue my studies by learning from his teacher, the late
Venerable Master Yin-Guang. He advised me not to emulate people who were famous
Buddhist scholars, who were knowledgeable in Buddhist studies, but who had not
attained achievement in cultivation. Master Yin-Guang was currently the best
teacher. When we cannot find the true knowledge of goodness in current teachers,
we can turn to ancient sages. There have been many people who have succeeded
with this method.
在中國第一個以古人為師的是孟子。孟子學孔子,孔子那時已經不在世了,但孔夫子的書在世間,他就專門念孔子的書,由書中接受孔子的教訓,一心學孔子。他就是跟定這一位老師,專學一個人。他學得很成功,所以中國歷史上稱孔子為大聖、至聖,孟子是亞聖。以後採取這個方法得成就的,在中國歷史上有很多人,最著名的是漢朝司馬遷,他寫中國第一部史書「史記」。司馬遷學左丘明,他只學一家,專門讀誦左傳,學左傳的文章、學左傳的修養,他學成功了,成為一代文豪。又如唐朝的韓愈,他是唐宋八大家之一,也就是文起「八代之衰」的韓昌黎。韓昌黎的老師是誰呢?就是史記。他學司馬遷,專攻史記,學史記的文章、教訓,而成為唐宋八大家的首領。在佛門,明朝的蕅益大師,這是淨宗祖師。他的老師是誰?是蓮池大師。當時蓮池大師已經往生了,蓮池大師的著述在世間,他就完全依照蓮池大師的著作來學。等於跟一位老師學,聽一位老師教導;就像李老師當年教我一樣。能找一位古大德做老師,這是決定不會有差錯的。跟一個人學,學一家之言,學成功了,這也是有了「師承」。
The
first person in China to take an ancient master as his teacher was Mencius. He
learned from Confucius, who had left his writings for later generations to learn
from. Mencius only read Confucius’ books and followed his teachings exclusively.
He is acknowledged as a great sage, second only to Confucius. After Mencius,
there were many others who succeeded in their academic pursuits using the same
method. Another example is Master Ou-Yi of the Ming Dynasty, who was a patriarch
of the Pure Land School.
我今天介紹給諸位同學,不要跟我學,我沒有能力做你們的老師。李炳南老師教我學印光法師,我今天介紹你們一位最好的老師--「阿彌陀佛、無量壽經」。阿彌陀佛是我們的老師,我們一同依照無量壽經來修學,學成功就是成佛了。諸位必須要知道,學習講究一門深入,一門通達,便能得定、開慧。
As
for finding a good teacher today, do not follow me, I am not eligible to be a
teacher. Mr. Lee once advised me to learn from Master Yin-Guang. I recommend
that you should select the best teacher, Buddha Amitabha and the Infinite Life
Sutra for your practice. When we succeed in our practice, we will attain
Buddhahood. The most important thing in Buddhism is to concentrate on and delve
deeply into one method. Then we will surely reach deep concentration and attain
wisdom.
古人在此階段修學一般是五年。這五年專精一門,五年之後,才開始廣學經論,那時眼睛放光,經義自然明瞭,假如不開智慧,還用意識虛妄分別,這樣學佛即使學三百年,不要說經看不懂,看古人的註解也會錯解其意。一定要自己真正有了悟處,再來看古人的註解,就曉得他的境界,和他對此經義理所了解的程度。
In
times past, people devoted to practice normally spent five years for this stage
of learning and cultivation. During these five years, they would specialize in a
certain method. Afterwards, they were allowed to study various sutras. At that
point, I believe their understanding would be greatly improved and they will
naturally understand the meanings in sutras. If we still have wandering and
discriminatory thoughts, and have not yet awakened our wisdom, then even if we
were to study for three hundred years, we would still not understand the
meanings of the sutras and their commentaries.
李炳南老師往年教給我的三條戒律。我以為是他獨創的。前年(一九八九)我在新加坡弘法,演培老法師邀我講演。我看到青年學生很多,就把我過去修學的經歷,介紹給青年學生,希望他們能跟演公老人修學;跟他一個人學,學一家之言,必有成就。我講完之後,演公老人拉著我的手到客廳裡面去喝茶,告訴我:他做小沙彌的時候,在觀宗寺,諦閑法師也是給他這三條。我這才明白!原來這三條,是中國祖師,代代相傳收學生的三個條件,不是某一個人的啊,這才知道真正的「師承」。
Mr.
Lee had set three restrictions for me, which I thought were his alone. In 1989,
when I was lecturing in Singapore, Master Yan Pei invited me to give a lecture
to a group of practitioners. Seeing that there were many young people, I told
them of my past experiences and advised them to solely follow Master Yan Pei. I
recommended that “If you follow one teacher and one method, you will surely
succeed”. After the lecture, Master Yan Pei invited me to have tea with him. He
told me that when he was a young monk, his teacher had set the same three
restrictions on him. Then I realized that the three restrictions were not the
invention of one individual, rather they were the prerequisites that past
masters set for their students. Only then did I understand what “Inheritance of
the tradition from the master” meant.
老師看重的學生,一定叫你遵守這三個條件,先把你的眼睛遮起來,耳朵堵起來,煩惱都進不去--「煩惱無盡誓願斷」。真正斷了之後,煩惱輕、智慧長;然後放你出去參學!那是--「法門無量誓願學」。所以廣學、博聞是在第二個階段,絕對不是一開頭就法門無量誓願學,那就糟了,就害死人了。
When
the teacher thinks that we are good students, he will require us to follow the
three restrictions. He will first cover our eyes and block our ears so that no
worries will intrude. When we truly have abandoned all attachments and gained
wisdom, we will be allowed to study other methods. Therefore, extensive learning
is conducted in the second stage rather than at the beginning.
你們今天若不相信,下面的比喻也許能體會到。你聽一位法師教導,便修一個法門;兩位法師教你定是兩個門路;三位法師,則如置身三叉路口;四位法師,如在十字街頭,不曉得應該怎樣學好。疑問馬上就出來了。所以跟一個人學,是對的、有道理的。我們看古大德,在高僧傳、居士傳裡,常見學人跟一個老師,有跟二十年、三十年的,一直到開悟,才出去參學。這是非常有道理的。我們修學佛法能不能成就,若不懂這個祕訣,不遵循這個道理,想要成功實在太難太難了。你們找不到好老師,我給你們介紹「阿彌陀佛」做老師,「無量壽經」就是課本。死心塌地念這一部經,念上五年,再看別的經。這要有很大的耐心,這就是「定慧等學」。除此一經,別的經都不可以看,就看這一本。五年之後,再看別的經,體會就不一樣了。真的不一樣了。因為你有相當的定慧修養,所以樣樣都通達了。
Difficulties
can arise if we engage in extensive learning at the very beginning. It is
similar to hearing instructions from one master and beginning to follow him.
Then we hear instructions from a second master and feel as if we were facing two
paths leading in different directions. With three masters, we would be caught at
a three-way junction and with four, we are stuck at a crossroads not knowing
which way to go. Therefore, it is important to follow only one master at one
time. Reading of ancient sages, monks, nuns and laypeople, we see that some
followed their teacher for twenty to thirty years until they achieved some
awakening. Only then did they begin to study extensively with other
teachers.
佛法的教學與世間的教學,在觀念和方法上皆不相同。譬如世間人讀書,在大學裡選科系,要很慎重,要多方去選擇。佛法教學不是如此!他是希望你開啟圓滿智慧,將來這所大學所有的科系你統統都明瞭。他是這樣的教。從那裡學起呢?從一門深入學起,所謂「一經通,一切經都通」。因任選「一部經典」都可以,最重要的就是「一門深入」。這一經未通,決定不能去看第二部經。什麼叫通呢?通是開悟。從這一部經上得定、開慧,這才叫通達。然後你看其他一切經典,一看就通達了。
Buddhist
education is different from modern education in terms of concepts and methods.
For instance, in a university, we must be very careful and take our time
choosing our major. Buddhism however, is different. Here we are expected to
awaken to perfect, complete wisdom first and then in the future we will become
knowledgeable in all other departments of the university. Where do we start?
From the intensive study of a certain method, just as is said in “Awakening in
one sutra means awakening in all sutras”. What does awakening mean? Awakened
means to have attained wisdom.
這有個比喻,世間人做學問,常說:做學問要像金字塔,先博,然後再精、再專精。是由博而精。諸位想想,金字塔無論怎樣高廣,它有極限的,到達頂點,就終止了。佛法則不然,佛法像種樹一樣,先有根、有本,然後慢慢再長成枝葉花果,無量無邊。他是從一點發生出來的、散發出來的,到最後是大圓滿。結果是世出世間法,沒有一樣不通達。所以他的教學方法不一樣,未來的結果也不一樣。世間法的學問,往往到了極限就沒法突破,沒有辦法再擴展,也沒有法子再提升了;佛法則是沒有止境的。諸位仔細、冷靜的去想一想,明白這個事實真相,才知道佛法教學的善巧,教學法的高明,絕對不是世間一般淺識之士所能夠明瞭的。開頭好像是沒有什麼,後來的成就真的不可思議。世學開頭好像是廣學多聞,到後來往往觸處不通。它與佛法所採用的方法不一樣,結果自然不相同。
Modern
education is similar to building a pyramid. We read extensively and then narrow
the scope of learning to specialize in one subject. This is a way of progressing
from extensive to intensive learning. But, no matter how tall the pyramid or how
large its base, the pyramid has its zenith. Buddhism is different. It is like a
tree with roots, trunk, branches, leaves and finally fruits. It is an infinite
process, starting from one point, the root, and then developing into the Great
Perfection of the Self-nature. The result is that we understand everything.
Worldly knowledge has its limitations after which there is no more to learn.
Buddhism, however, is boundless. The wisdom of Buddhism is beyond the
comprehension of average people. Buddhism may seem ordinary at the beginning,
but the achievements we make later are inconceivable. On the contrary, worldly
studies initially appear extensive and comprehensive but in the end, they
provide no lasting accomplishment.
四弘誓願是佛指示給我們修學的程序、修學的過程。依照這個過程來修學,沒有不達到究竟圓滿的。末後一條「佛道無上誓願成」,就是煩惱斷盡、法門圓滿--無量無邊的法門沒有一樣不通達,沒有一樣不圓滿,這就叫做「成佛道」。佛在華嚴經裡,尤其是華嚴末後的一段普賢菩薩行願品,我們稱為「四十華嚴」(總共四十卷)。世尊以善財童子作為佛法修學的榜樣,他不但講理論方法,還做給我們看--表現在日常實際生活之中。善財童子最初親近的老師是文殊師利菩薩。文殊菩薩就是教他遵守前面所說的三個條件,完成斷煩惱,也就是完成戒、定、慧三學的基礎。在文殊菩薩會裡持戒、修定、開智慧。智慧開了之後,文殊菩薩把他放出去參學,這就是著名的五十三參。五十三參是代表社會各種不同的行業、各種不同的學術、各種不同的人物,男女老少、有學佛的、有出家的、有在家的,行行色色,統統都可以接觸,統統都可以去學習,以成就他究竟圓滿的智慧。
By
following the Four Great Vows, we will eventually uncover our original
self-nature. In the Flower Adornment Sutra, Sudhana served as a role model for
our cultivation. He not only taught us the principles and methods but also how
to apply them in our daily lives. Manjushri Bodhisattva, Sudhana’s first
teacher, instructed him to follow the aforementioned three restrictions and to
sever all afflictions, to accomplish self-discipline, deep concentration and
wisdom. After Sudhana had attained original wisdom, Manjushri Bodhisattva then
allowed him to travel extensively and to learn other methods by visiting
fifty-three spiritual guides who represented different occupations and levels in
society.
到末後(這是我們要特別注意的),遇到普賢菩薩。普賢菩薩以十大願王教導他修學,勸他到西方極樂世界去見阿彌陀佛。一見阿彌陀佛,他的無上佛道就圓滿成就了。這裡我們應該要注意的,即是如果想要成就無上佛道,一定要到西方極樂世界去見阿彌陀佛。不見阿彌陀佛,只可以說是斷煩惱、學法門,無上佛道不易成就。
His
last visit was with Universal Worthy Bodhisattva who taught him the Ten Great
Vows, as well as how to chant “Amituofo” and to be born into the Western Pure
Land, where upon meeting Buddha Amitabha, he attained perfect complete
enlightenment. Without being born into the Pure Land and meeting Buddha
Amitabha, we will only fulfill the second and third vows of severing all
afflictions and mastering all methods but will find it difficult to attain
Buddhahood.
何以見得?我們在華嚴經上見到,華嚴會是了不起的毘盧遮那佛的法會!是一真法界,不是十法界。一真法界裡面,文殊、普賢都是圓教等覺菩薩。文殊、普賢在華嚴會尚且發願求生淨土。往年我講華嚴經,看到這事實,異常驚喜。華嚴世界的等覺菩薩,往生西方極樂世界去幹什麼?實在沒有必要啊!想來想去,只有為了一件事、一個理由;那就是到那裡去證無上正等正覺。如果不是為了這一樁事,他實在沒有到那裡去的理由。然後仔細觀察,果然是為了這個,善財也是為了這個。
In
the Flower Adornment Sutra, both Manjushri and Universal Worthy Bodhisattvas had
reached the level of equal enlightenment and vowed to be born into the Pure
Land. I was surprisingly pleased to discover this when I gave talks on the
Flower Adornment Sutra. I wondered why enlightened Bodhisattvas in the Flower
Adornment World would want to be born into the Western Pure Land, considering
how wonderful their own world was, it seemed unnecessary for them to do so.
After thinking about it, I realized that they had vowed to go there to be able
to attain Buddhahood in a short time. If not for this, there would be no reason
to go to the Pure Land of Buddha Amitabha.
這才恍然大悟,要想真正成就圓滿無上菩提(就是圓教的佛果),那就一定要到極樂世界。所以四十華嚴--普賢行願品--就是詳細講解四弘誓願這四句。明瞭四十華嚴,才曉得我們修學大乘,這個路應該怎麼走法。真正明瞭、真正覺悟、發菩提心之後,你真正的覺心發出來,才真正不迷、真正不顛倒,菩提道上自然是一帆風順啦!
Suddenly,
I realized that if we want to attain the perfect complete enlightenment, we need
to go to the Western Pure Land. Only by understanding the “Chapter of Universal
Worthy Bodhisattva’s Conduct and Vows” will we know the proper way to study and
practice Mahayana Buddhism. And when we truly understand, have awakened and
generated the Bodhi mind, we will finally be free from delusions and
attachments.
第二句是「深信因果」。往昔我讀觀無量壽經,對這一句經文,一直是大惑不解。為什麼有此疑惑呢?假如這一句是在第一條,我不會疑惑,是講得通的。這第三福是菩薩修的,難道大菩薩還不明因果?不信因果?我們都曉得:善有善報,惡有惡報;善因善果,惡因惡果。怎麼會連菩薩都不曉得呢?還在勸菩薩要「深信因果」!怎麼想也想不通。
The
ninth principle of the Three Conditions is to deeply believe in the Law of Cause
and Effect. Earlier in my practice, I was puzzled by this phrase in the
Visualization Sutra. Why? It seemed to imply that a Bodhisattva had no
understanding of the Law of Cause and Effect. If we know that good causes will
result in good effects and that bad causes will result in bad effects, how could
it be that a Bodhisattva was not aware of this? But the sutra urges Bodhisattvas
to believe in cause and effect. I could not understand it.
後來念華嚴經,念到十地品,才恍然大悟。原來佛在華嚴經十地品裡講:「十地菩薩始終不離念佛。」我這才明白,華嚴會上登地的菩薩,一直到十地,到等覺,這十一位次(最高級的法身大士),他們修什麼?他們修念佛法門。原來此處「因果」是專指「念佛是因,成佛是果」。這一因果,實在講,許許多多的菩薩不知道;也有許多菩薩聽佛講了,他不相信。所以佛在此地勸他深信因果--「念佛是因,成佛是果」。
Then
I read the Flower Adornment Sutra and upon carefully reading the chapter about
the Ten Grounds, I suddenly saw the light. It said that, “from the beginning to
the end, the Ten Ground Bodhisattvas have always practiced the mindfulness of
the Buddha”. I then realized that the Bodhisattvas, from the first to the tenth
ground and the level of equal enlightenment, all practiced the Buddha Name
Chanting method. And I also came to understand that “Chanting the Buddha’s name
is the cause and attaining Buddhahood is the effect”. Many Bodhisattvas were not
aware of this, which is why Buddha Shakyamuni explained it in this sutra.
文殊、普賢、善財,發願往生西方極樂世界,就是相信這一句話。我讀華嚴、講華嚴,才把這一句搞通了,可見得來實在是不容易。
It was their
firm belief in the above statement that led Manjushri Bodhisattva, Universal
Worthy Bodhisattva and Sudhana to vow to be born into the Pure Land. It was
after I had studied and lectured on the Flower Adornment Sutra that I came to
understand this statement. Thus, it really is difficult to acquire this
understanding.
第三句是「讀誦大乘」。這是菩薩善。菩薩學佛,不能一天不見佛,不能一天不讀經。須知經不是念給佛聽的,經是佛講的,佛怎會要你念給他聽呢?我們讀經是接受佛菩薩的教訓。念無量壽經,就是阿彌陀佛在面前教導我們,他所講的道理,使我們明瞭宇宙人生的真相。他的教訓,教導我們在這個世間,或是行菩薩道時,要用什麼樣的態度,什麼樣的心態,什麼樣的方式。換句話說,經裡的一切教訓,我們都要確實做到,讀經就有真實利益了。佛弟子,最低限度是每天早晚二課。早晚課怎樣做才如法?諸位要曉得,早課是聽佛的教訓,提醒自己。我今天一天,起心動念、處世、待人、接物,不違背佛的教導,這是早課。晚課是反省、是檢點,展開經典認真作一次反省,佛的訓誨,有沒有牢記?有沒有做到?如果沒有做到,要認真懺悔,改過自新,明天一定努力把它做到,這就是早晚課的功德利益,而不是早晨念一遍經給佛菩薩聽,晚上再念給他聽聽,自己起心動念則與經訓毫不相關。老實講自己面對泥塑木雕的佛像,他並沒有知覺,你早晨騙他一次,晚上再騙他一次,豈不是罪大惡極!你要是騙活人,還情有可原;泥塑木雕的佛像,你都忍心去欺騙他,一天還騙兩次,還說有功德!唉!造罪不曉得有多重啊!這是我們不可以不知道的。現在早晚課都是流於形式,一點內容都沒有,這怎麼能得到功德利益呢?
The
tenth principle of the Three Conditions is reciting and upholding Mahayana
sutras, which help us to understand the true reality of life and the universe.
With this understanding, we will know the proper way to think and behave as well
as the appropriate method to use. Only when we truly accord with the teachings
of the sutra, will we benefit. As practitioners, the least we need to do is to
participate in the daily morning and evening sessions. The purpose of the
morning session is to start a new day by reminding ourselves to base our thought
and behavior on the Buddha’s teachings. The purpose of the evening session is to
reflect on whether we have followed the instructions. If not, then we need to
earnestly regret and vow to correct our mistakes.
修淨土宗的人,在過去,早晚都念一卷阿彌陀經,三遍往生咒,佛號念得愈多愈好。早晚課都一樣,這就是「專」。不可以念太多的經論,太多就雜了,就亂修了,就不是精進了。彌陀經文似淺而實深,最要信心清淨,則得實益。我講彌陀經疏鈔,現在是第三遍,還沒講完。講第一遍,沒有留錄音帶。第二遍留了一套錄音帶。九十分鐘的錄音帶,三百三十五卷。也就是三百三十五天才講圓滿,所以彌陀經很難懂,太深了。
For
the sessions, Pure Land Practitioners used to recite the Amitabha Sutra, chant
the Rebirth Mantra three times and then follow by chanting “Amituofo”. The more
times they recited “Amituofo”, the better the result. This practice of
single-mindedness was the same for morning and evening. The Amitabha Sutra
appears simple but is actually extremely profound. To recite and benefit from
it, we need a pure and quiet heart. The second time I lectured on the commentary
of the Amitabha Sutra, it took over three hundred sessions, which is an
indication of its level of complexity.
我現在介紹大家念無量壽經,無量壽經好懂,沒有彌陀經那麼深,彌陀經不要看他文字很淺顯,意思卻無限深廣。無量壽經的文字並不很深,意思你也能看得懂,教訓都很明顯、很清楚,我們學了就有用處。假如你工作很忙,無法每一天念一部,像我們台灣的道場、美國道場,我教他們早課,「念無量壽經第六品」(四十八願)。為什麼?這是淨宗的核心,淨宗的根源。修行必定要與阿彌陀佛發同樣的願。彌陀發什麼願,我也發什麼願;希望我的心同阿彌陀佛的心,我的願同阿彌陀佛的願。與阿彌陀佛同心同願,這就是同志(志同道合),將來當然在一起。晚課念三十二品至三十七品。這裡是佛陀教導我們,在日常生活中,如何斷惡、如何修善、如何存養。
I
now recommend the Infinite Life Sutra, which is easier to understand both in
language and meaning. Since many people lead such busy lives, I suggest reciting
Chapter Six for the morning session, which is comprised of the Forty-eight vows
of Buddha Amitabha. It is the core of Pure Land Buddhism because true
cultivators need to have the same compassion and vows as those of Buddha
Amitabha. For the evening session, I recommend reading chapters thirty-two to
thirty-seven, in which the Buddha teaches us how to end all wrongdoings,
practice good conduct and how to interact with objects, matters and people in
our daily living. If we can follow at least these chapters then we abide by the
precepts.
所講的教訓都是對人、對事、對物的原則,一定要牢記遵守,此六品經就是戒律,受持即是持戒,持戒念佛就與阿彌陀佛的行、解一樣。如是心一樣、願一樣、解一樣、行一樣,那你就是阿彌陀佛了!這樣修淨土那有不成就的呢!若是天天念阿彌陀佛,天天念阿彌陀經,信、願、解、行都跟阿彌陀佛不一樣,都違背了,則念得再多也不相應。古人所謂天天念十萬聲佛號,喊破喉嚨也枉然!為什麼呢?有口無心,心願跟阿彌陀佛全不相應。朝暮課誦本是古人訂的,對當時修學有用;現代社會人事有很大的變化,有些經咒儀軌已經不適用了。再者,過去的人對課誦都能了解,它真能提醒,真能助人反省。現在我們念朝暮課本,不解其義,即不能提醒,也達不到反省的目標,只是唱誦而已。像兩、三歲小孩唱歌,雖也字正腔圓,但不知其意,莫解所云。我們若將課誦本唱給佛菩薩聽,佛菩薩並沒聽進去,我們也白唱了,這是朝暮二課得不到效果的原因。明白了念誦的目的和方法,依照修學綱領去做,才能得到佛法殊勝的功德利益。
If
we can follow the above practices, be mindful of Buddha Amitabha and abide by
the teachings in these six chapters, we would have the same mind, vows,
understanding and practice of Buddha Amitabha and then we are Buddha Amitabha.
But if we chant or read indifferently without applying the principles, then all
the efforts we put forth will be pointless. The combination of morning and
evening sessions was designed in ancient times and proved to be useful, for the
people of that time had better understanding of what they were reciting. These
sessions reminded people to behave in a proper manner and thus helped them to
detect their faults. Today, however, people simply recite absentmindedly, like
small children who sing a song with the right words to the right tune, but
without understanding the meaning. Only when we become aware of the purpose and
method of chanting the sutra can we actually achieve any results.
佛門經論非常多,自己喜歡的,選一種就行了。選定之後一門深入--至少要念五年。現代人缺乏耐心,我雖常講,因為耐心有限,大家就不願做了。不得已將五年時間打個八折,打個六折,六折就是三年。如果折扣再打一些,恐怕沒有多大效果了。我在李炳南老師門下十年,第一部學的是《阿難問事佛吉凶經》,是小乘經。第二部是《阿彌陀經》。第三部是《普賢行願品》。第四部是《金剛經》。第五部是一部大經,《大佛頂首楞嚴經》。依照順序一樣一樣的學,每一部都是很長的時間,要有很大的耐心才能完成。至於華嚴經,我聽李老師講畢第一卷,往下七十九卷,乃至晉經六十卷,貞元四十卷,我都能體會了。法華、阿含、禪宗集等,雖沒學過也能明瞭。古人所謂一經通,則一切經通,那裡會有障礙呢。這個好處利益,是得力於老師的指導。這種教學法,不是學一部經,只會一部經;而是學一部經,一切經都會了,那才算是真的會了。孔子教學,學生若不能舉一反三,孔子也不教啊。所以說學習要能夠觸類貫通。李炳南老師教導學生,他說:「聽經,不要聽語言,不要聽句子,要聽經中的道理、教理,「理」是貫通世出世間一切法。如果不會聽,就聽教義。「義」是什麼?義是一宗的理論。一個支派的理論,你能通達,那也行。最高明的是能夠入教理,其次是教義,這都能貫一切法,這才能真正受持。但是這都要靠智慧,智慧一定從「戒、定、慧」三學做起。
My
late teacher, Mr. Lee, always told his students that when they listened to
lectures, they needed to concentrate on understanding the principles in the
sutra and not the words themselves. These principles are the laws governing the
Buddha’s teachings as well as worldly teachings. One, who thoroughly understands
the principles of one sutra, can then use them to master all sutras. In other
words, the student must conscientiously follow the methods taught by the teacher
and do so wholeheartedly without being distracted by anything new and
different.
換句話說,老師教誡的方法,最好死心塌地的去遵行,把心定下來,不可見異思遷,要修忍辱波羅蜜,要有極大的耐心學習。若有人說:嘿!這法門不錯,那經典殊勝;都要能忍著不為所動,暫時不聽、不看,都把它放在一邊,等自己智慧現前以後再來看。智慧不現前,我就不看。死心塌地一門深入,這樣的人成功的希望非常大,這就是修學成功的祕訣。
To
develop the Paramita of Patience, we need to persevere in our cultivation.
People may recommend other methods or sutras as a better choice. Do not listen
to them; do not pay attention to them until we have attained wisdom. Delve
deeply into just one method. This is the key to success in our study and
cultivation.
以上說的十句都是自利的,都是自己修學的。只有最後一句,佛教導我們要把佛法,廣泛的介紹給大眾。所以後面一句就是「勸進行者」--要勸別人學佛、要幫助別人精進,這就是菩薩。
The
eleventh principle of the Three Conditions is encouraging others to advance on
the path to enlightenment. To do this, we extensively introduce Buddhism to
those who are willing to learn. While the first ten principles of the Three
Conditions are for self-benefit and cultivation, the eleventh is to encourage
and help others to understand and practice Buddhism. To help others is the act
of a Bodhisattva.
所以凡是大乘經上講的善男子、善女人,「善」就是這樣的條件。從孝養父母到勸進行者都做到了,這才是大乘經上講的善男子、善女人,可見得善的標準是有一定的。諸位要把這個事情搞清楚,你看看地藏經上講善男子、善女人,就是念地藏菩薩名號,供養地藏菩薩,將來就得到一百次往返三十三天不墮惡道的果報,你就明白了,原來這不是普通修行人。
By
fulfilling all the principles in the Three Conditions, from practicing filial
piety for parents to encouraging others on the path to enlightenment, we will
become the “good man and woman” of the Mahayana sutras. The Earth Treasure Sutra
tells us that if we chant the name, make offerings to Earth Treasure Bodhisattva
and accord with the teachings, then we can be born into the thirty-third Heaven
one hundred times, without falling into the three bad realms.
假如是世間法講善男子、善女人,只要具足第一福就夠了。小乘教裡講的善男子、善女人,標準是具足前二福。大乘佛法講的善男子、善女人,必須三福統統具足。所以我們讀經裡的善男子、善女人,想想我們有沒有分呢?我們到底做到了多少?合不合標準!尤其是大乘佛法!
In
our world, we are considered a good man or woman after fulfilling the First
Condition. The criteria in the Theravada teachings require us to meet the First
and Second Conditions. However, in the Mahayana teachings, we are required to
meet all three conditions. Therefore, when reading sutras, we need to ask
ourselves whether or not we are qualified to be “good men or women”. How much
have I achieved? And does my conduct conform to the standards set forth in the
Mahayana teachings?
The Third Condition: The Good Fortune Required to be a
Bodhisattva
淨業三福,第三:「發菩提心,深信因果,讀誦大乘,勸進行者。」
The Third Condition is built upon the basis
of the Second Condition and includes:
8 ) Generating the Bodhi mind,
9 )
Deeply believing in the Law of Cause and Effect,
10) Reciting and upholding
the Mahayana sutras and
11) Encouraging others on the path to
Enlightenment.
再往上提升,就是大乘,大乘建立在小乘的基礎上。大乘福有四句,第一、「發菩提心」。中國是大乘佛教,發菩提心時常掛在口上!都勸人發心。到底發個什麼心呢?什麼叫菩提心呢?很少人能說清楚。「三歸、眾戒、菩提心」,是佛教最基本的常識,要是不十分清楚的話,如何學佛呢?學的是糊塗佛!迷惑顛倒佛!「菩提」是梵語,翻為「覺悟」。菩提心就是真正覺悟的心,真實不迷之心。覺悟什麼呢?覺悟到人生真正苦。佛給我們講三界通苦;不但人苦,天上也苦。人間三苦、八苦具足,若細講,兩個鐘頭也講不完的。
The
eighth principle is generating the Bodhi mind. Chinese Buddhists primarily
practice Mahayana Buddhism and wish to develop the Bodhi mind, the awakened mind
that is genuinely free from delusions. It is the awakened mind that realizes
this world is filled with misery and suffering. It is the compassionate and
sincere mind, with every thought to attain realization for self and others. The
Buddha told us that suffering exists throughout the six realms. Not only is the
human life one of suffering, but heavenly life as well. The sufferings of the
human realm are so numerous that it would take hours to describe them. Simply
said, they are the Eight Sufferings of birth, old age, sickness, death,
hardships, the inability to have what we want, being separated from our loved
ones and being in the presence of those we dislike or even hate.
生色界天,這是已經修禪定了,而且財、色、名、食、睡,五欲都斷了。此天沒有苦苦,但有壞苦與行苦。若定功更深,可以生到無色界天,身體也不要了,這是三界最高級的凡夫。他知道身是苦本,物是病根;若是沒有這物質的色身多自在啊!所以他們色身都不要了,這就是所謂的靈界,他只有神識,苦苦、壞苦都沒有了。有色身,總有生老病死;有物在,則有成住壞空啊!
A
person who has been born into the Form Heaven is one who has accomplished deep
concentration as well as having severed the five desires for wealth, lust, fame,
food or drink and sleep. In this realm there is no suffering arising from
external circumstances such as famine, storm, sickness, etc., but the beings
here still suffer the inevitable consequences of time, deterioration or decay of
the body and finally the realization that they will not remain in this heaven
permanently. With a physical body, we are mortal; we are born, we become old, we
fall ill, we die. With material form, there is impermanence; there is creation,
existence, annihilation and void.
無色界天雖無此二苦,但有行苦。什麼叫行苦呢?就是他不能永久保持,像我們常講:「青春不駐啊!」這就是行苦。一年一年衰老!這是留不住的!不能停止在一個境界的!這叫行苦。這三類苦,三界都有,那裡有樂啊!真正認清三界的真相,你是覺悟了。覺悟之後,自然會想離苦得樂。怎麼離苦呢?一定要超越三界。怎麼超越三界?那就必須依照佛教導的方法真正修行,這才叫真正「發菩提心」,真正覺悟了。
A
higher level is the Formless Heaven. Here, there is no sensuality, no form of
male or female and no material form. The inhabitants have no sufferings arising
from external circumstances or deterioration. However, here exists the suffering
of the realization that nothing is eternal, nothing lasts forever, that the
beings here are not in Nirvana. For example, one is not eternal, or able to
remain in the Formless Heaven forever. Therefore, the only way to be free and
happy is to transcend the three realms of the Desire Heaven, the Form Heaven and
the Formless Heaven of pure spirit. How? By practicing according to the Buddha’s
teachings, for in this way we will truly generate the Bodhi Mind and be
enlightened.
另有,佛給我們講的「四弘誓願」,四弘誓願就是菩提心具體的實踐。佛在大乘經典裡常說:二乘人,阿羅漢與辟支佛沒有菩提心;大乘菩薩才是發了菩提心。要以四弘誓願標準來看,就很容易明瞭。
The
Bodhi mind is fulfilled by the Four Great Vows of Buddhas and
Bodhisattvas:
Sentient beings are innumerable,
I vow to help them
all,
Afflictions are inexhaustible,
I vow to end them all,
Ways to
practice are boundless,
I vow to master them all
Enlightenment is
unsurpassable,
I vow to attain it.
菩薩的心是普度一切眾生,不但知道自己苦,要度自己,他要度自己的家人、自己的親戚朋友,更要度無量無邊的眾生。平等普度,這是大菩提心。小乘人有分別、有執著,他喜歡度的他度,他不喜歡度的他不度。而且小乘人,眾生求他,他高興就教;眾生不求他,他不主動去教,大乘菩薩則不然。無量壽經說:菩薩為眾生作不請之友。你不找他,他來找你。就是把佛法主動的介紹給眾生,推薦給眾生,這是菩薩事業。所以菩薩的心跟二乘人的心不一樣。這是四願裡第一願,就是勸我們要「眾生無邊誓願度」。實際上看,四願就是這一願,後面三願是完成這一願的。
Mahayana
Bodhisattvas cherish the heart to help all sentient beings. They not only know
their own suffering and try to help themselves, but they also want to help their
families, relatives, friends; all sentient beings. To equally wish to help all
beings, this is the great Bodhi mind. The Infinite Life Sutra tells us that
Bodhisattvas are the “Unrequested friends of all beings”. Even if you do not
seek help from them, they come to help. They voluntarily introduce Buddhism to
all and this is the pure cause of a Bodhisattva.
如果想度眾生,若是自度不了,那裡還有能力度眾生!度眾生該怎麼修法呢?自己應先斷煩惱,這是修行的一個順序、第一次第。這個不能不知道,你要是不知順序、搞亂了次第,修學決定不能成功。必定是先斷煩惱,再學法門。有些人學佛,他不斷煩惱,開始就廣學法門。他要四弘誓願後頭兩願,前面兩願不要了;度眾生、斷煩惱不要談了。「法門無量誓願學,佛道無上誓願成」,他由此兩願下手;譬如建築四層樓房,他不要底下兩層,而要上面兩層,怎能建成呢!
To
help all beings, we need to first know how to help ourselves. To do this we
first free ourselves from worries and afflictions. It is important for us to
follow the Four Great Vows in the order listed. However, some practitioners
practice the third vow of various methods before they practice the second vow,
to be free from afflictions. Of the Four Great Vows, they want to achieve the
latter two of learning all methods and attaining enlightenment, but not the
first two of helping all beings and abandoning afflictions. Their attempts are
like trying to build the third and fourth floors of a house without first
building the first and second floors.
我們見到這一代,修行的人很多,成就的人尚未見到。原因在那裡呢?就是不知道從根本修;未曾發真實度生的弘願。度生的心是大慈悲心。這個心有無比的力量推動你精進,使你認真努力修學。為什麼要斷煩惱?因為要度無量眾生。有那麼多的眾生等待我幫助他們永脫苦難。要沒有德行、沒有學問、沒有能力,怎麼能辦到?所以今天發願必斷煩惱、成就德行、廣學法門、成就學問、圓成佛道,皆是為了普度一切眾生!不是為自己啊!這就是大慈悲的力量,像地藏經上說的大圓滿後面接著就是大慈悲!就是說明這重要的修學次序。
Today,
there are many practitioners, but few of them have succeeded. Why? They did not
understand that first they needed to vow to help all sentient beings, for this
great compassion is a critical driving force for us to truly study and practice.
This is the heart of great kindness and compassion. Nor did they begin with the
prerequisites such as eliminating delusions, greed, attachments and ignorance,
which disturb and distress the mind. There are so many beings waiting for us to
help them break away from their suffering. If we have no virtue, no knowledge,
no ability, how can we help others? We do not attain Buddhahood for ourselves.
This is the power of great kindness and compassion.
所以我們學佛,先要斷煩惱。親近一位好老師,老師一定是教你先斷煩惱,如果這位老師教你先學法門,這有了問題,是真有問題。當年我親近李炳南老師的時候,正式要拜他做老師,跟他學佛,他提出三個條件:「第一、從今天起,只可以聽我一個人講經說法,其他的任何法師、居士大德講經說法,都不准聽。第二、你從今天起看書,不論是看佛經,或是其他的書籍,不經過我同意,一律都不准看。」第一個不准聽,將你的耳朵塞住了。第二不准看,又將眼睛遮住了。還有「第三、你從前所學的,我統統不承認,一律作廢;從今天起跟著我從頭學起。」這三個條件,哎呀!想想很苛刻啊!乍聽者,這個老師很專制、跋扈、不講理啊!好像貢高我慢得不得了,瞧不起人啊!我最後想想,還是接受了,拜他為師。那裡知道,這就是戒條,就是教我斷煩惱。多聽、多看,多煩惱;少聽、少看,不聽、不看,就沒煩惱。啊!原來老師是用這個方法來教我「煩惱無盡誓願斷」啊。我遵守他的教導,半年以後,果然妄念少了、心清淨了、智慧增長了,真是得利益。
Years
ago, when I first started to study with my late teacher, Mr. Lee, he placed
three restrictions on me:
1)I was to follow only his lecturing or teaching,
2)I was to read no books or reference materials without his permission
and
3)As everything I had previously learned was not recognized, I was to restart
as a beginner.
The first blocked my ears, the second covered my eyes and the third cleared
my mind. The requirements seemed so imperious and unreasonable. “What an
arrogant and autocratic man he is”, I thought. Yet I still accepted his
restrictions and learned from him. I did not realize that these restrictions
were precepts to help me to cut off my afflictions. My mind became purer with
much less wandering thoughts after following his restrictions for just six
months. His method helped me to practice the second great vow to end all
afflictions.
老師的教誡要我遵守五年,我非常感激他,因此得到真實的受用,我自動的再加五年。我遵守他的三條戒十年,這樣奠定了學佛的根基,這就是「煩惱無盡誓願斷」。心地清淨之後,老師的教法開放了,他勸勉十方參學。參學是什麼?就是任何人講都可以聽,妖魔鬼怪講也可以聽,什麼書都可以看。為什麼呢?一切見聞對你只有好處,沒有壞處,因為你有能力辨別邪正、是非,不會被人牽著鼻子走。有了這樣的能力,老師就會放你出去參學。原來初學的人並未具此能力,聽這個,這個好,跟他走了;聽那個,那個好,被他轉了。就像小孩童,父母要看得緊,因為他不知邪正、是非,不識得失利害!
I
became very grateful to him. Although he had only asked me to follow his
restrictions for five years, I volunteered to extend my study with him for
another five. After ten years as his student and abiding by his rules, I had
established a solid foundation in Buddhism. Thus, he lifted the ban and
encouraged me to broaden my field of study. In other words, I could listen to
any teacher, even ones with deviated thoughts. I could read any books. Why? He
told me that all knowledge would be beneficial rather than harmful to me because
I could distinguish between good and bad, right and wrong. I would not be misled
by anyone. He likened it to a child who was innocent and young, needing to have
the guidance and protection of parents before having the ability to judge and to
make decisions.
老師真是大慈大悲啊,保任誨導,盡心盡力,所以學佛要走這麼一條路--親近善知識。遵守老師三條戒律,這叫「師承」。德學的成就一定要有老師指導。
Good
teachers are truly compassionate and kind. They are patient in teaching and
dedicated to their duty. They try to protect their students from contamination
of the mind. It is crucial for us to be close to a good teacher; however, being
close does not mean being next to the teacher but rather to listen to and follow
their teachings.
良師難遇!好老師到那裡去求啊?這是多生多劫的善根、福德、因緣成熟才遇到。一生遇不到的人太多。所以有人說:「法師!你很幸運,遇到好老師。我們到那裡去找?我們跟誰去學呢?」這是真的!師資之道,真是可遇不可求,非常難得,這是機緣。自己真的要種善根、培養善緣。若是實在遇不到,也有方法,那就是學古人。
It
is usually very hard to find one. We only meet the right teacher after many
lifetimes. Some people have said to me that I was most fortunate to have met
good teachers, but where could they find one? This teacher is to be encountered
rather than sought and the chances for this are rare indeed. It is a matter of
affinity and the right conditions maturing. We need to nurture the good root and
opportunities. If we are unable to meet these rare teachers, then we can learn
from ancient sages.
往昔李炳南老師教我,他非常謙虛的說:「我的能力只能教你五年。」他教我學印光法師。印光法師是他的老師,他勉勵我以印光法師為師。我那時候初學,還沒有出家。他告訴我:「古人不要學蘇東坡,今人不要學梁啟超。這兩個人都是大佛學家。他們在佛學上是大家,但在學佛上沒有成就,不能學這兩個人。」所以他就叫我學印光大師。這是今日之下最好的模範,最好的典型。這也就說明,當我們找不到真正善知識時,可以找古人,做古人的私淑弟子,用這樣的方法成就的人很多。
Mr.
Lee modestly told me that he only had the ability to teach me for five years. He
encouraged me to continue my studies by learning from his teacher, the late
Venerable Master Yin-Guang. He advised me not to emulate people who were famous
Buddhist scholars, who were knowledgeable in Buddhist studies, but who had not
attained achievement in cultivation. Master Yin-Guang was currently the best
teacher. When we cannot find the true knowledge of goodness in current teachers,
we can turn to ancient sages. There have been many people who have succeeded
with this method.
在中國第一個以古人為師的是孟子。孟子學孔子,孔子那時已經不在世了,但孔夫子的書在世間,他就專門念孔子的書,由書中接受孔子的教訓,一心學孔子。他就是跟定這一位老師,專學一個人。他學得很成功,所以中國歷史上稱孔子為大聖、至聖,孟子是亞聖。以後採取這個方法得成就的,在中國歷史上有很多人,最著名的是漢朝司馬遷,他寫中國第一部史書「史記」。司馬遷學左丘明,他只學一家,專門讀誦左傳,學左傳的文章、學左傳的修養,他學成功了,成為一代文豪。又如唐朝的韓愈,他是唐宋八大家之一,也就是文起「八代之衰」的韓昌黎。韓昌黎的老師是誰呢?就是史記。他學司馬遷,專攻史記,學史記的文章、教訓,而成為唐宋八大家的首領。在佛門,明朝的蕅益大師,這是淨宗祖師。他的老師是誰?是蓮池大師。當時蓮池大師已經往生了,蓮池大師的著述在世間,他就完全依照蓮池大師的著作來學。等於跟一位老師學,聽一位老師教導;就像李老師當年教我一樣。能找一位古大德做老師,這是決定不會有差錯的。跟一個人學,學一家之言,學成功了,這也是有了「師承」。
The
first person in China to take an ancient master as his teacher was Mencius. He
learned from Confucius, who had left his writings for later generations to learn
from. Mencius only read Confucius’ books and followed his teachings exclusively.
He is acknowledged as a great sage, second only to Confucius. After Mencius,
there were many others who succeeded in their academic pursuits using the same
method. Another example is Master Ou-Yi of the Ming Dynasty, who was a patriarch
of the Pure Land School.
我今天介紹給諸位同學,不要跟我學,我沒有能力做你們的老師。李炳南老師教我學印光法師,我今天介紹你們一位最好的老師--「阿彌陀佛、無量壽經」。阿彌陀佛是我們的老師,我們一同依照無量壽經來修學,學成功就是成佛了。諸位必須要知道,學習講究一門深入,一門通達,便能得定、開慧。
As
for finding a good teacher today, do not follow me, I am not eligible to be a
teacher. Mr. Lee once advised me to learn from Master Yin-Guang. I recommend
that you should select the best teacher, Buddha Amitabha and the Infinite Life
Sutra for your practice. When we succeed in our practice, we will attain
Buddhahood. The most important thing in Buddhism is to concentrate on and delve
deeply into one method. Then we will surely reach deep concentration and attain
wisdom.
古人在此階段修學一般是五年。這五年專精一門,五年之後,才開始廣學經論,那時眼睛放光,經義自然明瞭,假如不開智慧,還用意識虛妄分別,這樣學佛即使學三百年,不要說經看不懂,看古人的註解也會錯解其意。一定要自己真正有了悟處,再來看古人的註解,就曉得他的境界,和他對此經義理所了解的程度。
In
times past, people devoted to practice normally spent five years for this stage
of learning and cultivation. During these five years, they would specialize in a
certain method. Afterwards, they were allowed to study various sutras. At that
point, I believe their understanding would be greatly improved and they will
naturally understand the meanings in sutras. If we still have wandering and
discriminatory thoughts, and have not yet awakened our wisdom, then even if we
were to study for three hundred years, we would still not understand the
meanings of the sutras and their commentaries.
李炳南老師往年教給我的三條戒律。我以為是他獨創的。前年(一九八九)我在新加坡弘法,演培老法師邀我講演。我看到青年學生很多,就把我過去修學的經歷,介紹給青年學生,希望他們能跟演公老人修學;跟他一個人學,學一家之言,必有成就。我講完之後,演公老人拉著我的手到客廳裡面去喝茶,告訴我:他做小沙彌的時候,在觀宗寺,諦閑法師也是給他這三條。我這才明白!原來這三條,是中國祖師,代代相傳收學生的三個條件,不是某一個人的啊,這才知道真正的「師承」。
Mr.
Lee had set three restrictions for me, which I thought were his alone. In 1989,
when I was lecturing in Singapore, Master Yan Pei invited me to give a lecture
to a group of practitioners. Seeing that there were many young people, I told
them of my past experiences and advised them to solely follow Master Yan Pei. I
recommended that “If you follow one teacher and one method, you will surely
succeed”. After the lecture, Master Yan Pei invited me to have tea with him. He
told me that when he was a young monk, his teacher had set the same three
restrictions on him. Then I realized that the three restrictions were not the
invention of one individual, rather they were the prerequisites that past
masters set for their students. Only then did I understand what “Inheritance of
the tradition from the master” meant.
老師看重的學生,一定叫你遵守這三個條件,先把你的眼睛遮起來,耳朵堵起來,煩惱都進不去--「煩惱無盡誓願斷」。真正斷了之後,煩惱輕、智慧長;然後放你出去參學!那是--「法門無量誓願學」。所以廣學、博聞是在第二個階段,絕對不是一開頭就法門無量誓願學,那就糟了,就害死人了。
When
the teacher thinks that we are good students, he will require us to follow the
three restrictions. He will first cover our eyes and block our ears so that no
worries will intrude. When we truly have abandoned all attachments and gained
wisdom, we will be allowed to study other methods. Therefore, extensive learning
is conducted in the second stage rather than at the beginning.
你們今天若不相信,下面的比喻也許能體會到。你聽一位法師教導,便修一個法門;兩位法師教你定是兩個門路;三位法師,則如置身三叉路口;四位法師,如在十字街頭,不曉得應該怎樣學好。疑問馬上就出來了。所以跟一個人學,是對的、有道理的。我們看古大德,在高僧傳、居士傳裡,常見學人跟一個老師,有跟二十年、三十年的,一直到開悟,才出去參學。這是非常有道理的。我們修學佛法能不能成就,若不懂這個祕訣,不遵循這個道理,想要成功實在太難太難了。你們找不到好老師,我給你們介紹「阿彌陀佛」做老師,「無量壽經」就是課本。死心塌地念這一部經,念上五年,再看別的經。這要有很大的耐心,這就是「定慧等學」。除此一經,別的經都不可以看,就看這一本。五年之後,再看別的經,體會就不一樣了。真的不一樣了。因為你有相當的定慧修養,所以樣樣都通達了。
Difficulties
can arise if we engage in extensive learning at the very beginning. It is
similar to hearing instructions from one master and beginning to follow him.
Then we hear instructions from a second master and feel as if we were facing two
paths leading in different directions. With three masters, we would be caught at
a three-way junction and with four, we are stuck at a crossroads not knowing
which way to go. Therefore, it is important to follow only one master at one
time. Reading of ancient sages, monks, nuns and laypeople, we see that some
followed their teacher for twenty to thirty years until they achieved some
awakening. Only then did they begin to study extensively with other
teachers.
佛法的教學與世間的教學,在觀念和方法上皆不相同。譬如世間人讀書,在大學裡選科系,要很慎重,要多方去選擇。佛法教學不是如此!他是希望你開啟圓滿智慧,將來這所大學所有的科系你統統都明瞭。他是這樣的教。從那裡學起呢?從一門深入學起,所謂「一經通,一切經都通」。因任選「一部經典」都可以,最重要的就是「一門深入」。這一經未通,決定不能去看第二部經。什麼叫通呢?通是開悟。從這一部經上得定、開慧,這才叫通達。然後你看其他一切經典,一看就通達了。
Buddhist
education is different from modern education in terms of concepts and methods.
For instance, in a university, we must be very careful and take our time
choosing our major. Buddhism however, is different. Here we are expected to
awaken to perfect, complete wisdom first and then in the future we will become
knowledgeable in all other departments of the university. Where do we start?
From the intensive study of a certain method, just as is said in “Awakening in
one sutra means awakening in all sutras”. What does awakening mean? Awakened
means to have attained wisdom.
這有個比喻,世間人做學問,常說:做學問要像金字塔,先博,然後再精、再專精。是由博而精。諸位想想,金字塔無論怎樣高廣,它有極限的,到達頂點,就終止了。佛法則不然,佛法像種樹一樣,先有根、有本,然後慢慢再長成枝葉花果,無量無邊。他是從一點發生出來的、散發出來的,到最後是大圓滿。結果是世出世間法,沒有一樣不通達。所以他的教學方法不一樣,未來的結果也不一樣。世間法的學問,往往到了極限就沒法突破,沒有辦法再擴展,也沒有法子再提升了;佛法則是沒有止境的。諸位仔細、冷靜的去想一想,明白這個事實真相,才知道佛法教學的善巧,教學法的高明,絕對不是世間一般淺識之士所能夠明瞭的。開頭好像是沒有什麼,後來的成就真的不可思議。世學開頭好像是廣學多聞,到後來往往觸處不通。它與佛法所採用的方法不一樣,結果自然不相同。
Modern
education is similar to building a pyramid. We read extensively and then narrow
the scope of learning to specialize in one subject. This is a way of progressing
from extensive to intensive learning. But, no matter how tall the pyramid or how
large its base, the pyramid has its zenith. Buddhism is different. It is like a
tree with roots, trunk, branches, leaves and finally fruits. It is an infinite
process, starting from one point, the root, and then developing into the Great
Perfection of the Self-nature. The result is that we understand everything.
Worldly knowledge has its limitations after which there is no more to learn.
Buddhism, however, is boundless. The wisdom of Buddhism is beyond the
comprehension of average people. Buddhism may seem ordinary at the beginning,
but the achievements we make later are inconceivable. On the contrary, worldly
studies initially appear extensive and comprehensive but in the end, they
provide no lasting accomplishment.
四弘誓願是佛指示給我們修學的程序、修學的過程。依照這個過程來修學,沒有不達到究竟圓滿的。末後一條「佛道無上誓願成」,就是煩惱斷盡、法門圓滿--無量無邊的法門沒有一樣不通達,沒有一樣不圓滿,這就叫做「成佛道」。佛在華嚴經裡,尤其是華嚴末後的一段普賢菩薩行願品,我們稱為「四十華嚴」(總共四十卷)。世尊以善財童子作為佛法修學的榜樣,他不但講理論方法,還做給我們看--表現在日常實際生活之中。善財童子最初親近的老師是文殊師利菩薩。文殊菩薩就是教他遵守前面所說的三個條件,完成斷煩惱,也就是完成戒、定、慧三學的基礎。在文殊菩薩會裡持戒、修定、開智慧。智慧開了之後,文殊菩薩把他放出去參學,這就是著名的五十三參。五十三參是代表社會各種不同的行業、各種不同的學術、各種不同的人物,男女老少、有學佛的、有出家的、有在家的,行行色色,統統都可以接觸,統統都可以去學習,以成就他究竟圓滿的智慧。
By
following the Four Great Vows, we will eventually uncover our original
self-nature. In the Flower Adornment Sutra, Sudhana served as a role model for
our cultivation. He not only taught us the principles and methods but also how
to apply them in our daily lives. Manjushri Bodhisattva, Sudhana’s first
teacher, instructed him to follow the aforementioned three restrictions and to
sever all afflictions, to accomplish self-discipline, deep concentration and
wisdom. After Sudhana had attained original wisdom, Manjushri Bodhisattva then
allowed him to travel extensively and to learn other methods by visiting
fifty-three spiritual guides who represented different occupations and levels in
society.
到末後(這是我們要特別注意的),遇到普賢菩薩。普賢菩薩以十大願王教導他修學,勸他到西方極樂世界去見阿彌陀佛。一見阿彌陀佛,他的無上佛道就圓滿成就了。這裡我們應該要注意的,即是如果想要成就無上佛道,一定要到西方極樂世界去見阿彌陀佛。不見阿彌陀佛,只可以說是斷煩惱、學法門,無上佛道不易成就。
His
last visit was with Universal Worthy Bodhisattva who taught him the Ten Great
Vows, as well as how to chant “Amituofo” and to be born into the Western Pure
Land, where upon meeting Buddha Amitabha, he attained perfect complete
enlightenment. Without being born into the Pure Land and meeting Buddha
Amitabha, we will only fulfill the second and third vows of severing all
afflictions and mastering all methods but will find it difficult to attain
Buddhahood.
何以見得?我們在華嚴經上見到,華嚴會是了不起的毘盧遮那佛的法會!是一真法界,不是十法界。一真法界裡面,文殊、普賢都是圓教等覺菩薩。文殊、普賢在華嚴會尚且發願求生淨土。往年我講華嚴經,看到這事實,異常驚喜。華嚴世界的等覺菩薩,往生西方極樂世界去幹什麼?實在沒有必要啊!想來想去,只有為了一件事、一個理由;那就是到那裡去證無上正等正覺。如果不是為了這一樁事,他實在沒有到那裡去的理由。然後仔細觀察,果然是為了這個,善財也是為了這個。
In
the Flower Adornment Sutra, both Manjushri and Universal Worthy Bodhisattvas had
reached the level of equal enlightenment and vowed to be born into the Pure
Land. I was surprisingly pleased to discover this when I gave talks on the
Flower Adornment Sutra. I wondered why enlightened Bodhisattvas in the Flower
Adornment World would want to be born into the Western Pure Land, considering
how wonderful their own world was, it seemed unnecessary for them to do so.
After thinking about it, I realized that they had vowed to go there to be able
to attain Buddhahood in a short time. If not for this, there would be no reason
to go to the Pure Land of Buddha Amitabha.
這才恍然大悟,要想真正成就圓滿無上菩提(就是圓教的佛果),那就一定要到極樂世界。所以四十華嚴--普賢行願品--就是詳細講解四弘誓願這四句。明瞭四十華嚴,才曉得我們修學大乘,這個路應該怎麼走法。真正明瞭、真正覺悟、發菩提心之後,你真正的覺心發出來,才真正不迷、真正不顛倒,菩提道上自然是一帆風順啦!
Suddenly,
I realized that if we want to attain the perfect complete enlightenment, we need
to go to the Western Pure Land. Only by understanding the “Chapter of Universal
Worthy Bodhisattva’s Conduct and Vows” will we know the proper way to study and
practice Mahayana Buddhism. And when we truly understand, have awakened and
generated the Bodhi mind, we will finally be free from delusions and
attachments.
第二句是「深信因果」。往昔我讀觀無量壽經,對這一句經文,一直是大惑不解。為什麼有此疑惑呢?假如這一句是在第一條,我不會疑惑,是講得通的。這第三福是菩薩修的,難道大菩薩還不明因果?不信因果?我們都曉得:善有善報,惡有惡報;善因善果,惡因惡果。怎麼會連菩薩都不曉得呢?還在勸菩薩要「深信因果」!怎麼想也想不通。
The
ninth principle of the Three Conditions is to deeply believe in the Law of Cause
and Effect. Earlier in my practice, I was puzzled by this phrase in the
Visualization Sutra. Why? It seemed to imply that a Bodhisattva had no
understanding of the Law of Cause and Effect. If we know that good causes will
result in good effects and that bad causes will result in bad effects, how could
it be that a Bodhisattva was not aware of this? But the sutra urges Bodhisattvas
to believe in cause and effect. I could not understand it.
後來念華嚴經,念到十地品,才恍然大悟。原來佛在華嚴經十地品裡講:「十地菩薩始終不離念佛。」我這才明白,華嚴會上登地的菩薩,一直到十地,到等覺,這十一位次(最高級的法身大士),他們修什麼?他們修念佛法門。原來此處「因果」是專指「念佛是因,成佛是果」。這一因果,實在講,許許多多的菩薩不知道;也有許多菩薩聽佛講了,他不相信。所以佛在此地勸他深信因果--「念佛是因,成佛是果」。
Then
I read the Flower Adornment Sutra and upon carefully reading the chapter about
the Ten Grounds, I suddenly saw the light. It said that, “from the beginning to
the end, the Ten Ground Bodhisattvas have always practiced the mindfulness of
the Buddha”. I then realized that the Bodhisattvas, from the first to the tenth
ground and the level of equal enlightenment, all practiced the Buddha Name
Chanting method. And I also came to understand that “Chanting the Buddha’s name
is the cause and attaining Buddhahood is the effect”. Many Bodhisattvas were not
aware of this, which is why Buddha Shakyamuni explained it in this sutra.
文殊、普賢、善財,發願往生西方極樂世界,就是相信這一句話。我讀華嚴、講華嚴,才把這一句搞通了,可見得來實在是不容易。
It was their
firm belief in the above statement that led Manjushri Bodhisattva, Universal
Worthy Bodhisattva and Sudhana to vow to be born into the Pure Land. It was
after I had studied and lectured on the Flower Adornment Sutra that I came to
understand this statement. Thus, it really is difficult to acquire this
understanding.
第三句是「讀誦大乘」。這是菩薩善。菩薩學佛,不能一天不見佛,不能一天不讀經。須知經不是念給佛聽的,經是佛講的,佛怎會要你念給他聽呢?我們讀經是接受佛菩薩的教訓。念無量壽經,就是阿彌陀佛在面前教導我們,他所講的道理,使我們明瞭宇宙人生的真相。他的教訓,教導我們在這個世間,或是行菩薩道時,要用什麼樣的態度,什麼樣的心態,什麼樣的方式。換句話說,經裡的一切教訓,我們都要確實做到,讀經就有真實利益了。佛弟子,最低限度是每天早晚二課。早晚課怎樣做才如法?諸位要曉得,早課是聽佛的教訓,提醒自己。我今天一天,起心動念、處世、待人、接物,不違背佛的教導,這是早課。晚課是反省、是檢點,展開經典認真作一次反省,佛的訓誨,有沒有牢記?有沒有做到?如果沒有做到,要認真懺悔,改過自新,明天一定努力把它做到,這就是早晚課的功德利益,而不是早晨念一遍經給佛菩薩聽,晚上再念給他聽聽,自己起心動念則與經訓毫不相關。老實講自己面對泥塑木雕的佛像,他並沒有知覺,你早晨騙他一次,晚上再騙他一次,豈不是罪大惡極!你要是騙活人,還情有可原;泥塑木雕的佛像,你都忍心去欺騙他,一天還騙兩次,還說有功德!唉!造罪不曉得有多重啊!這是我們不可以不知道的。現在早晚課都是流於形式,一點內容都沒有,這怎麼能得到功德利益呢?
The
tenth principle of the Three Conditions is reciting and upholding Mahayana
sutras, which help us to understand the true reality of life and the universe.
With this understanding, we will know the proper way to think and behave as well
as the appropriate method to use. Only when we truly accord with the teachings
of the sutra, will we benefit. As practitioners, the least we need to do is to
participate in the daily morning and evening sessions. The purpose of the
morning session is to start a new day by reminding ourselves to base our thought
and behavior on the Buddha’s teachings. The purpose of the evening session is to
reflect on whether we have followed the instructions. If not, then we need to
earnestly regret and vow to correct our mistakes.
修淨土宗的人,在過去,早晚都念一卷阿彌陀經,三遍往生咒,佛號念得愈多愈好。早晚課都一樣,這就是「專」。不可以念太多的經論,太多就雜了,就亂修了,就不是精進了。彌陀經文似淺而實深,最要信心清淨,則得實益。我講彌陀經疏鈔,現在是第三遍,還沒講完。講第一遍,沒有留錄音帶。第二遍留了一套錄音帶。九十分鐘的錄音帶,三百三十五卷。也就是三百三十五天才講圓滿,所以彌陀經很難懂,太深了。
For
the sessions, Pure Land Practitioners used to recite the Amitabha Sutra, chant
the Rebirth Mantra three times and then follow by chanting “Amituofo”. The more
times they recited “Amituofo”, the better the result. This practice of
single-mindedness was the same for morning and evening. The Amitabha Sutra
appears simple but is actually extremely profound. To recite and benefit from
it, we need a pure and quiet heart. The second time I lectured on the commentary
of the Amitabha Sutra, it took over three hundred sessions, which is an
indication of its level of complexity.
我現在介紹大家念無量壽經,無量壽經好懂,沒有彌陀經那麼深,彌陀經不要看他文字很淺顯,意思卻無限深廣。無量壽經的文字並不很深,意思你也能看得懂,教訓都很明顯、很清楚,我們學了就有用處。假如你工作很忙,無法每一天念一部,像我們台灣的道場、美國道場,我教他們早課,「念無量壽經第六品」(四十八願)。為什麼?這是淨宗的核心,淨宗的根源。修行必定要與阿彌陀佛發同樣的願。彌陀發什麼願,我也發什麼願;希望我的心同阿彌陀佛的心,我的願同阿彌陀佛的願。與阿彌陀佛同心同願,這就是同志(志同道合),將來當然在一起。晚課念三十二品至三十七品。這裡是佛陀教導我們,在日常生活中,如何斷惡、如何修善、如何存養。
I
now recommend the Infinite Life Sutra, which is easier to understand both in
language and meaning. Since many people lead such busy lives, I suggest reciting
Chapter Six for the morning session, which is comprised of the Forty-eight vows
of Buddha Amitabha. It is the core of Pure Land Buddhism because true
cultivators need to have the same compassion and vows as those of Buddha
Amitabha. For the evening session, I recommend reading chapters thirty-two to
thirty-seven, in which the Buddha teaches us how to end all wrongdoings,
practice good conduct and how to interact with objects, matters and people in
our daily living. If we can follow at least these chapters then we abide by the
precepts.
所講的教訓都是對人、對事、對物的原則,一定要牢記遵守,此六品經就是戒律,受持即是持戒,持戒念佛就與阿彌陀佛的行、解一樣。如是心一樣、願一樣、解一樣、行一樣,那你就是阿彌陀佛了!這樣修淨土那有不成就的呢!若是天天念阿彌陀佛,天天念阿彌陀經,信、願、解、行都跟阿彌陀佛不一樣,都違背了,則念得再多也不相應。古人所謂天天念十萬聲佛號,喊破喉嚨也枉然!為什麼呢?有口無心,心願跟阿彌陀佛全不相應。朝暮課誦本是古人訂的,對當時修學有用;現代社會人事有很大的變化,有些經咒儀軌已經不適用了。再者,過去的人對課誦都能了解,它真能提醒,真能助人反省。現在我們念朝暮課本,不解其義,即不能提醒,也達不到反省的目標,只是唱誦而已。像兩、三歲小孩唱歌,雖也字正腔圓,但不知其意,莫解所云。我們若將課誦本唱給佛菩薩聽,佛菩薩並沒聽進去,我們也白唱了,這是朝暮二課得不到效果的原因。明白了念誦的目的和方法,依照修學綱領去做,才能得到佛法殊勝的功德利益。
If
we can follow the above practices, be mindful of Buddha Amitabha and abide by
the teachings in these six chapters, we would have the same mind, vows,
understanding and practice of Buddha Amitabha and then we are Buddha Amitabha.
But if we chant or read indifferently without applying the principles, then all
the efforts we put forth will be pointless. The combination of morning and
evening sessions was designed in ancient times and proved to be useful, for the
people of that time had better understanding of what they were reciting. These
sessions reminded people to behave in a proper manner and thus helped them to
detect their faults. Today, however, people simply recite absentmindedly, like
small children who sing a song with the right words to the right tune, but
without understanding the meaning. Only when we become aware of the purpose and
method of chanting the sutra can we actually achieve any results.
佛門經論非常多,自己喜歡的,選一種就行了。選定之後一門深入--至少要念五年。現代人缺乏耐心,我雖常講,因為耐心有限,大家就不願做了。不得已將五年時間打個八折,打個六折,六折就是三年。如果折扣再打一些,恐怕沒有多大效果了。我在李炳南老師門下十年,第一部學的是《阿難問事佛吉凶經》,是小乘經。第二部是《阿彌陀經》。第三部是《普賢行願品》。第四部是《金剛經》。第五部是一部大經,《大佛頂首楞嚴經》。依照順序一樣一樣的學,每一部都是很長的時間,要有很大的耐心才能完成。至於華嚴經,我聽李老師講畢第一卷,往下七十九卷,乃至晉經六十卷,貞元四十卷,我都能體會了。法華、阿含、禪宗集等,雖沒學過也能明瞭。古人所謂一經通,則一切經通,那裡會有障礙呢。這個好處利益,是得力於老師的指導。這種教學法,不是學一部經,只會一部經;而是學一部經,一切經都會了,那才算是真的會了。孔子教學,學生若不能舉一反三,孔子也不教啊。所以說學習要能夠觸類貫通。李炳南老師教導學生,他說:「聽經,不要聽語言,不要聽句子,要聽經中的道理、教理,「理」是貫通世出世間一切法。如果不會聽,就聽教義。「義」是什麼?義是一宗的理論。一個支派的理論,你能通達,那也行。最高明的是能夠入教理,其次是教義,這都能貫一切法,這才能真正受持。但是這都要靠智慧,智慧一定從「戒、定、慧」三學做起。
My
late teacher, Mr. Lee, always told his students that when they listened to
lectures, they needed to concentrate on understanding the principles in the
sutra and not the words themselves. These principles are the laws governing the
Buddha’s teachings as well as worldly teachings. One, who thoroughly understands
the principles of one sutra, can then use them to master all sutras. In other
words, the student must conscientiously follow the methods taught by the teacher
and do so wholeheartedly without being distracted by anything new and
different.
換句話說,老師教誡的方法,最好死心塌地的去遵行,把心定下來,不可見異思遷,要修忍辱波羅蜜,要有極大的耐心學習。若有人說:嘿!這法門不錯,那經典殊勝;都要能忍著不為所動,暫時不聽、不看,都把它放在一邊,等自己智慧現前以後再來看。智慧不現前,我就不看。死心塌地一門深入,這樣的人成功的希望非常大,這就是修學成功的祕訣。
To
develop the Paramita of Patience, we need to persevere in our cultivation.
People may recommend other methods or sutras as a better choice. Do not listen
to them; do not pay attention to them until we have attained wisdom. Delve
deeply into just one method. This is the key to success in our study and
cultivation.
以上說的十句都是自利的,都是自己修學的。只有最後一句,佛教導我們要把佛法,廣泛的介紹給大眾。所以後面一句就是「勸進行者」--要勸別人學佛、要幫助別人精進,這就是菩薩。
The
eleventh principle of the Three Conditions is encouraging others to advance on
the path to enlightenment. To do this, we extensively introduce Buddhism to
those who are willing to learn. While the first ten principles of the Three
Conditions are for self-benefit and cultivation, the eleventh is to encourage
and help others to understand and practice Buddhism. To help others is the act
of a Bodhisattva.
所以凡是大乘經上講的善男子、善女人,「善」就是這樣的條件。從孝養父母到勸進行者都做到了,這才是大乘經上講的善男子、善女人,可見得善的標準是有一定的。諸位要把這個事情搞清楚,你看看地藏經上講善男子、善女人,就是念地藏菩薩名號,供養地藏菩薩,將來就得到一百次往返三十三天不墮惡道的果報,你就明白了,原來這不是普通修行人。
By
fulfilling all the principles in the Three Conditions, from practicing filial
piety for parents to encouraging others on the path to enlightenment, we will
become the “good man and woman” of the Mahayana sutras. The Earth Treasure Sutra
tells us that if we chant the name, make offerings to Earth Treasure Bodhisattva
and accord with the teachings, then we can be born into the thirty-third Heaven
one hundred times, without falling into the three bad realms.
假如是世間法講善男子、善女人,只要具足第一福就夠了。小乘教裡講的善男子、善女人,標準是具足前二福。大乘佛法講的善男子、善女人,必須三福統統具足。所以我們讀經裡的善男子、善女人,想想我們有沒有分呢?我們到底做到了多少?合不合標準!尤其是大乘佛法!
In
our world, we are considered a good man or woman after fulfilling the First
Condition. The criteria in the Theravada teachings require us to meet the First
and Second Conditions. However, in the Mahayana teachings, we are required to
meet all three conditions. Therefore, when reading sutras, we need to ask
ourselves whether or not we are qualified to be “good men or women”. How much
have I achieved? And does my conduct conform to the standards set forth in the
Mahayana teachings?