﹝二﹞六和敬
The Six Principles of Harmony
觀經三福,是我們修行基礎的基礎。離開這個基礎,不要說是大乘,人天善都不能成就。所以我們學佛就是從這裡學起。這是佛陀在觀無量壽經上所說的經文,講得特別詳細,希望我們多多的去讀、多多的去體會,盡量能夠做到,以奠定自己修學的根基。有了自修的基礎,才能談共修的基礎。如果不知道這個基礎,在一塊共修,沒有好處。若無共識、雜心閒話、彼此不和,還不如一個人修行好。共修有共修的戒條,這就是佛教給我們的「六和敬」。
「三福」是個人修行的基礎,「六和」是大眾共修的戒條,依然是基本的修學方法。佛法所說的僧團,是四個人以上,居住在一起共修。世尊為之制定六條戒律,大眾皆遵守這六條戒,這就是佛法的僧團,也就是世尊的弟子。因此「六和敬」,是團體共修的基本守則,無論是出家團體,或是在家團體,都必須要知道遵守的。
The
Three Conditions are the basis for individual cultivation whereas the Six
Principles of Harmony are the basis for group cultivation. The sangha is a group
of four or more people who properly practice the Buddha’s teachings together,
especially the Six Principles of Harmony. They are:
1. Sharing the same
viewpoints or goals,
2. Abiding by the same precepts,
3. Living and
practicing together harmoniously,
4. Not quarrelling,
5. Experiencing the
inner peace and happiness from practicing together harmoniously and
6.
Sharing benefits harmoniously.
第一、「見和同解」,就是建立共識。
Sharing the Same Viewpoints or Goals.
在一個團體裡,我們對於修學的理論和方法,一定要有共同的見解,這是大眾共修的基礎。
This means mutual understanding
or agreement. A group needs to share the same viewpoints of the principles and
methods for study and practice. This is the basis for harmonious group
cultivation.
佛陀在世,確實做到「恆順眾生、隨喜功德」。因此,為許多不同見解的人,開了無量無邊的法門。佛教宗派法門之多,就是因為這個緣故而建立的。大眾聚在一起,這就是我們今天講的社會。社會要能夠真正得到安定,首先要求人人能夠和諧相處。唯有「和」才能夠把我們的見解、思想,乃至於生活方式,逐漸拉近,才不會距離太遠,這就是所謂的「平等」。「和」之後才有「平」,「平」之後大家心地就「安定」了,「安」之後才有「樂」啊。我們要想得到快樂,心要安、身要安,身心平安,「和」是最初的一個基礎。佛法重視「和敬」,世間法也重視「和」。孔夫子教導我們,就把這一個字列為最重要的一個科目。你看!論語裡說:「禮之用,和為貴。」
If
a society is to remain stable, its members need to live in harmony. Only harmony
can draw us together in terms of opinions, ideas and our way of life. In other
words, being harmonious can minimize the differences in human relations and
improve equality. After that, peace and then finally, happiness can be achieved.
To obtain happiness we must have a peaceful heart and body. Both Buddhist and
worldly teachings emphasize the importance of harmony and respect.
我在前幾年,到北京參觀清朝的故宮,故宮裡有三座主要的建築,我們中國人稱它為「金鑾殿」。實際上,它的匾額不是寫金鑾殿,而是寫著「太和殿」,太和殿後面叫「中和殿」,中和殿後面叫「保和殿」。諸位想想它的命名,三座大殿都用「和」命名,由此可以看出清朝的帝王,用什麼來統治天下、統治國家呢?用「和」啊。傳至末代家族不和、朝野不和,不和就亡國了。如果他繼續維持太和、中和、保和的精神,恐怕到今天還是大清帝國,中國人也不會受這麼多的苦難了!。所以「和」是非常非常的重要,大家在一塊聚會,一定要注意這一個字。
A
few years ago I went to Beijing and visited the Forbidden City, where there are
three main palaces, the names of which all contain the word harmony. This shows
that the early emperors of the Ching Dynasty, the last dynasty, tried to rule
the country with harmony. However, the disharmony, which plagued the imperial
family at the beginning of this century, ended the dynasty. Therefore, harmony
is crucial for lasting peace and happiness.
世尊為我們說了許許多多的經典,無量的法門,並不是叫我們統統都要修學的,是因為要適合各種不同的根性,也就是要適合各種不同見解和需要的大眾們,因此,後來演變成許多宗派,支派就更多。佛法傳來中國,一共建立十個宗派,就是因為大家喜愛不相同。喜歡華嚴經的人建立一個道場,專修華嚴。喜歡法華經的,再建一個道場,專修法華。由此我們明瞭,古代的寺院、叢林,實際上就是現在所說的專科大學。這是大家喜愛、見解、思想都一致的。絕不是一個道場裡面,今天學這一樣,明天學那一樣,那是一樣都不能成就的。所以佛法無論那個法門,成就與否都在「專」。中國古時教學,教導童蒙念三字經,三字經上說:「教之道(教學的道理),貴以專。」何況無上甚深的佛法,不專那裡能成就呢?因此,集合志同道合的人,都修這一部經典,都修這個法門,所貴的就是「專」,這個道場就是專宗修學的道場。這樣彼此互相在一堂切磋琢磨,勉勵精進,才會有成就。
我們修淨土,淨土宗所依的經典是最少的。古時候只有「三經一論」,現在則是「五經一論」。這五經是清朝咸豐年間,魏源居士將華嚴經最後的一卷--普賢行願品--列在三經之後,成為四經。民國初年,印光大師,將首楞嚴經大勢至菩薩念佛圓通章列入四經之後,成為五經。我們以這個為例子,我們這些人喜歡無量壽經,那些人,喜歡阿彌陀經。你想想這兩種人能不能合在一起呢?合在一起就不能和合。這個要念無量壽經,那個偏偏要念阿彌陀經,這就必要建兩個道場。
Buddha
Shakyamuni provided innumerable methods to practice but he did not intend that
we try them all. We need to find the one most appropriate for us and then
remember that the key lies in exclusive pursuit. In ancient times, the Pure Land
School adopted three sutras and one sastra, now we emphasize five sutras and one
sastra. As stated in an ancient Chinese textbook, “Of all the teaching
principles, exclusive pursuit is the most important”. Suppose some people like
the Infinite Life Sutra while others prefer the Amitabha Sutra. Can these two
groups of people merge into one? They may merge, but they cannot practice
harmoniously together, for when one half begins to recite the Infinite Life
Sutra, the other half will want to recite the Amitabha Sutra. In order to create
group unity, it will be necessary to set up two separate way places.
淨土宗同一個宗,為什麼要分那麼多道場?哦!原來如此。再說同依一部經,譬如我們同依阿彌陀經,有人依照蓮池大師的疏鈔修學,有人依照蕅益大師的要解,這兩種人所依據的解釋又不一樣。如此,同樣依阿彌陀經修行的,還得要分兩個道場,這才是真實的「見和同解」的道場。這些志同道合的人在一起共修,才能夠成就。即使我們同樣依一部經,同樣依一家註解,而念誦的方法不一樣;有人念佛「南無阿彌陀佛」,念得很慢。有人念阿彌陀佛!阿彌陀佛!阿彌陀佛!念得很快、很急,這兩種人要在一起共修也有困難。
This
explains why there are so many different way places even though we are all Pure
Land practitioners. The same principle applies to choosing sutras with multiple
commentaries. Which one will we use? This will result in a further setting up of
way places. The same process can even occur when deciding which form of chanting
to follow. Some prefer to chant slowly “Namo Amituofo” while others prefer a
very fast “Amituofo, Amituofo, Amituofo”. It would be very difficult for the two
groups to practice harmoniously together.
這才曉得從前佛家道場之莊嚴,使人進入山門,肅然起敬。道場裡同學道友,只有一個看法、一個想法,修行依照一個法門,一點都不亂。這才警覺現代人學佛為什麼不能成就!
The
people in ancient way places were able to achieve because everyone shared the
same viewpoints and goals and practiced the same method without intermingling.
Their very atmosphere was conducive to magnificence and peace. Thus, all those
who entered naturally gave rise to respect.
現代的道場,今天請甲法師講這個法門,明天請乙法師講那個法門,就是一個道場裡面,一起共修無量法門,他怎麼會不磨擦呢?怎麼會不衝突呢?此事太難,佛都辦不到,何況凡夫!可見「見和同解」是道場基礎的基礎,大眾才能真得到共修之大利。
Unfortunately,
a common situation in modern way places is that the teachings of various schools
are intermingled. Contradictions and conflicts are unavoidable, and it will be
difficult for practitioners to focus, much less to succeed. So, it becomes
evident that “Sharing the same viewpoints or goals” is crucial in a way place.
一個團體,大眾的想法、看法是一致的,興趣、目標相同,這就能和合了,就能組成一個僧團。如果有不相同的,寧可另外再成立一個僧團,不要在一起共修。一起共修,彼此一定有妨礙,彼此都不能成就。所以佛開無量無邊的法門,用意就是要使各種見解、不同思想、不同興趣的眾生,人人都能夠成就。這是佛法的偉大、周到,這就是所謂的「殊途同歸,法門平等」。佛絕不勉強人,叫他要修某一法門。
If
the people in a group share similar ideas and viewpoints as well as the same
interests and objectives, they can remain in harmony and thus form a sangha.
However, they may as well form a separate sangha if differences arise.
Otherwise, there would be conflicts and no one would succeed. By providing an
infinite number of methods for cultivation, the Buddha meant to ensure that
people of different viewpoints and interests would all be able to succeed in
their cultivation. Thus, it is said that all paths lead to the same goal, as all
methods are equal. This demonstrates the Buddha’s great, compassionate heart, as
he never forces anyone to practice one particular method.
你看觀經,韋提希夫人感到這個世界太苦了,想生佛國。佛沒有介紹她往生西方極樂世界,佛是把無量無邊諸佛剎土,統統展現在她面前,讓她自己選擇(自己選擇才適合自己的興趣啊)。我們凡夫往往勉強人,我學這個法門好。嘿!你也來學吧!一定要拉他(他未必對這個法門有興趣)。進來了之後,想法、看法、意見多多,都不一致,團體往往因此受到傷害,這是學佛人應當警覺的。最好把大乘佛法普介紹,你歡喜那個法門就學那個法門。
As
we have seen from the example in the Visualization Sutra. Madame Vaidehi, being
overwhelmed by the suffering in this world, asked Buddha Shakyamuni to tell her
of a place where suffering did not exist. Instead of directing her to the
Western Pure Land, he displayed all the Buddhalands for her so that she could
choose one for herself. This is unlike most of us who want others to accept our
opinion; “I have been practicing this method. It’s great. Come and try it.” When
others have different ideas and viewpoints, this will often disrupt the harmony
of the group and is the very thing we should guard against. The best way to
introduce Buddhism is to provide a general introduction to the Mahayana
teachings and practices and let others chose whichever method they prefer.
我們這裡是淨土宗,喜歡念佛就到我們這裡來,看看合不合適。喜歡參禪的,那位法師是修禪宗法門。喜歡學密的,某上師傳密教法門。統統都好,沒有一樣不好。不一定統統拉到自己這裡來。法門平等,皆是佛陀大慈大悲屈應機宜而建立,應相互尊重禮讚,這才是「見和同解」。
Those
who prefer Buddha Name Chanting can practice together; those who prefer
meditation can practice together. In this way, everybody has a place to go for
cultivation and there is no need to pressure anyone into using one particular
method. All methods are equal and were taught to meet our different needs,
abilities and levels of understanding. Thus, each school should respect and
praise the other. This is the true practice of the first harmony.
第二、「戒和同修」。
Abiding by the Same Precepts
大家既是同住在一起修學,總要訂一個規矩,如果沒有規矩就亂了、沒秩序了。當然同住規約裡,必定包括佛所制定的根本戒。這就要看,是在家的僧團還是出家的僧團。在家的僧團是以五戒為基礎,出家的僧團是以比丘戒跟比丘尼戒作基礎,再加上大眾現前生活共住所必須要遵守的一些規矩。這在我們一般講,就是寺院的「常住公約」。由一兩個人起草,然後在會議中大家討論,最後議決通過,住在道場的每一個人都必須要遵守。常住公約中,也包括國家的法律。學佛必須要守規矩、要守法律。人人都能夠奉公守法,這個團體就不會有爭論了。也就是說,團體中人人地位平等,並無特權階級。所以佛教的僧團是民主,是持戒守法的團體。
When
we live and practice together, we need to have rules and regulations for without
them there will be disorder. Needless to say, the rules need to include the five
fundamental precepts set by the Buddha. Rules vary for lay sanghas and those at
way places. The former conforms to the five fundamental precepts, the latter to
the monk or nun precepts. In addition, common rules, regulations and local laws
and customs are also to be observed. These all comprise the Permanent Resident
Agreement of a way place. One or two members can be designated to draft the
rules, which are then presented to the group for discussion and voting. Each
individual living in the way place must abide by the agreement once it is set
up. If every member respects and abides by the agreement, there will be no
discord within the group, because all are have equal status and no special
privileges are granted to anyone. Thus, the sangha is truly democratic and law
abiding.
第三、「身和同住」。
Living and Practicing Together Harmoniously
就是大家住在一起共修。道場的建立是成就每一個共修的份子--目的在此;絕對不是逃避社會責任,到佛門裡討生活的。如果是這種觀念,那就完全錯了。接受十方供養如何能消!這個罪過是無量的,且要還債,佛在經中講得很清楚。共住不只是同住在一個道場,如每一個人有一個房間,或像現代生活富裕的地區,一個人還有個套房,這樣舒適的生活環境修行能不能成就呢?恐怕一個都不能成就。為什麼呢?地藏經上講:「閻浮提眾生起心動念,無不是罪。」人,無始劫以來迷惑顛倒,造作無量無邊的罪業,惡習氣太多、太重了。大家相聚時,十目所視,十手所指,一舉一動還像個樣子,規規矩矩的,還能守法。如果房門一關,沒人看到,就隨便了、放逸了,毛病百出了。白天修行,晚上放逸,功行盡失,成就困難了。
The
purpose of establishing a way place is to help everyone achieve in group
practice. It is definitely not to help individuals escape their worldly
responsibilities. It is a serious mistake to think this way, especially in the
light of all the offerings way places receive from followers and the reality
that every offering will have to be repaid, if not in this lifetime then in a
future lifetime. The manner of living together does not mean that each person
has his or her own room. If luxurious and comfortable facilities are available,
it will be very difficult to achieve. Why? The Earth Treasure Sutra tells us
that, “Every single movement or stirring of thoughts on the part of the living
beings is karma and an offense”. For uncountable eons we have been deluded and
confused and have thus committed infinite wrongdoings. Consequently, we have
developed and accumulated infinite bad habits. When with others, we usually try
to be civilized and behave ourselves. But, when alone, we tend to indulge
ourselves in doing whatever we feel comfortable with and easily forget proper
conduct.
佛陀大智深知此事。那麼共住要怎麼住呢?睡通舖啊!晚上都睡在一起。白天、晚上都不可離開大眾,睡覺也得老老實實,也得乖乖的,也不可以隨便,這是依眾靠眾的精意。所以寺院叢林,你到寮房(臥室、寢室)去看看,皆是通舖,一個人一個舖位,每個舖蓋疊得整整齊齊的,像軍隊一樣;比軍隊還要嚴格,比軍隊的紀律還要好。住在道場,過這樣的生活,陶冶人的習氣,以戒、定、慧三學改造心行,那才真正稱得上修行。
To
counter this, members of the group share sleeping quarters. These quarters in a
traditional way place were comprised of one large platform bed with a space for
each person. Quilts were neatly folded as in an army barracks. Life in a way
place was even more rigorous than that of the army and the monks and nuns were
even more disciplined than the soldiers were. Only by living in such a
disciplined way place, are we able to mold our temperament and reform ourselves
through the Three Learnings of self-discipline, deep concentration and wisdom.
This is true cultivation.
在寺院叢林裡面,什麼人有一個寮房呢?當住持的、做執事的,因為他的事務繁多,他的生活起居不能跟大眾一樣(大眾像學生一樣,那是非常規矩的)。執事要辦事,替大家服務的,他們才有個小房間。住持的房間叫「方丈」(方圓一丈),房間都很小,並不是叫你住得很舒服,目的是不妨礙大眾的精修。還有年歲老的,也單獨有房間,生病的也單獨有房間。除了這些特殊的,皆是睡廣單(通舖)。「身和同住」是這個意思。真正要想修行有成就,即使在今天富裕的社會,不用這個方法還是不能成功。
However,
there are exceptions in way places. For example, the managing monk and the
executive deputy chief, due to their responsibilities, have their own rooms,
which are usually very small, in order for them to plan and take care of daily
tasks without disturbing others. Monks and nuns, who are aged or ill, also have
their own rooms. To accomplish our cultivation, this shared living is necessary,
even in today’s affluent society.
第四、「口和無諍」。
Not Quarrelling
這是說大家住在一起沒有諍論,真正能夠用功向道。人與人相處,最容易造的就是口業。古人常講:「病從口入(怎麼會生病呢?喜歡吃東西、吃得不乾淨、吃得不衛生),禍從口出。」說話多,言多必失,有些時候,講者無心,聽者有意,就產生誤會,在無形當中,結了許許多多的怨懟,招得以後的果報。實在講,那是非常苦惱的事情!所以古德常常教訓我們,叫我們「少說一句話,多念一句佛」。言語愈少愈好,非必要的言語,不說那是頂好旳。
All
the members who live together need to do so without quarrelling. In this way,
they can best concentrate their efforts on cultivation. When people are
together, the most frequent act is that of speech, so speech karma is the
easiest to commit. We have a proverb, “Illness enters by the mouth. Trouble
exits from the mouth”. Another is “More speech, more trouble”. One, who eats too
much, easily becomes sick. One, who talks too much, easily gets into trouble.
Sometimes misunderstandings arise because the listener is sensitive while the
speaker is careless. Both parties develop resentment and hatred, which gives
rise to endless retaliation in the future. This is why ancient sages advised us
to “Talk less and chant the Buddha’s name more”. The less we speak, the better
it is for the less trouble we will be in. Ideally, we would only speak when it
was necessary.
我這一次在洛杉磯講經,有一位同修告訴我,他的小孩念高中,暑假去參加日本的三天禪學會,回來之後,說寒假他還要去參加。這個禪宗道場,是日本人建立的,現在那個和尚已經過世了,由他的美國弟子們繼續維持。其特色是進入道場就不准說話,每天的功課就是打坐。早晨,八點鐘開始坐到下午五點半;晚上從七點半坐到九點半,其他什麼都沒有。三天都不說話,人在那種地方,就會感覺輕鬆。三天就是這樣坐,所以他坐得很歡喜,印象很好。這種道場的特色就是「口和無諍」。不准講話!還爭什麼呢?
When
I was in Los Angeles, a friend told me about the three-day Zen retreat his
high-school son had attended. Once inside, no one was allowed to talk. The daily
practice was sitting meditation, from 8 a.m. to 5:30 p.m. and from 7:30 p.m. to
9:30 p.m. Nothing else was done. Keeping silent for three days in a way place
like this will help us to calm down and relax. The boy was so impressed that he
wanted to go back for the longer winter session. The distinctive feature of such
a way place is the harmony of silence and no quarrelling.
所以嚴格的道場裡,確實聽不到閒言語,真正的道場也沒雜心閒話、聊天這些事情。念佛的道場,二六時中,只聽到「阿彌陀佛」綿綿不斷,大聲念、小聲念、默念都可以。真正密宗道場則咒聲不間斷。我初學佛的時候跟章嘉大師,他是一個了不起的上師。我親近他三年,從沒有見到他咒離開過口。
So,
at a strict way place where chatting or other irrelevant talk is forbidden,
there is virtually no opportunity for quarrelling. Almost exclusively, all we
will find is the silent or voiced continuous chanting of “Amituofo” in the
chanting hall. In a Tibetan way place, the chanting of mantras is ceaseless. For
instance, during my early stage of Buddhist study, I was under the guidance of
Living Buddha Master Zhang-Jia for three years. Through my observation, he never
stopped silently chanting a mantra while moving his lips even when he was with
visitors. He only paused to talk and as soon as he was finished, would resume
his silent chanting.
他念咒不出聲,但是嘴唇微動,我們知道他在念咒,這叫金剛持,就是口動沒有聲音。無論在什麼時候,甚至接見客人時,他仍然持咒不斷。只有跟我們講話的時候停下來,話一說完,他的功夫馬上接上。這是我這麼多年來,看到真正修行的人,就這麼一個。他心清淨,真的一個妄想、雜念都沒有。我們向他請教問題,提出一個問題,他要觀察我們的心定了,他才答覆。你心不定,他不跟你講,他不是考慮,他在念咒,他的眼睛看著你的眼睛,看到你心定了,他才講。他這種教學法,非常的特殊,兩個鐘點也許講三、四句話。但是他的話,字字皆有千斤之力!讓你一生永遠不會忘記,而且會依教奉行,這是真正做到「口和無諍」。所以淨土念佛堂裡面止語,不僅僅在佛七當中要這樣做,平時就要學,這樣對於自己的道業,絕對有好處。我們想要把煩惱捨掉,念佛三昧早日成就,不用這個方法,就很難達到目的。
This
silent chanting while moving our lips is a form of practice called, “Diamond
Holding”. Master Zhang-Jia was one of the sincerest practitioners I have ever
met. His mind was pure without any attachments or wandering thoughts. His
teaching method was unique. He never spoke a word until he found the listener
attentive and concentrated. He then spoke only a few words while looking
directly into your eyes. Each of his words bore heavy weight, which his listener
would never forget and would adhere to for the rest of his or her life. The goal
of our practice is to eradicate all afflictions and attain the Buddha Name
Chanting Samadhi. If we do not practice this method, it will be very difficult
for us to achieve this goal.
第五、是「意和同悅」。
Experiencing the Inner Peace and Happiness from Practicing
Together Harmoniously
這就是平常講的「法喜充滿」。我們學佛,無論修學那一個法門,最粗淺的成就,就是歡喜。假如學佛,學得不快樂,這一定有問題(不是佛法有問題,是我們自己修行有了問題),不是違背了理論,就是方法用錯了;否則學佛的效果一定非常明顯--破迷開悟,離苦得樂;
This
is to savor the Dharma joy. Whichever practice method we choose, the basic
achievement we have in our practice is happiness. If we feel unhappy after
beginning our practice, we have definitely encountered a serious problem. But
the problem does not lie with the Buddha’s teachings. We may have done something
that goes against the principles of these teachings or we may have chosen the
wrong method. Otherwise, the results would be evident; awakening from confusion
and obsession, leaving sufferings behind and obtaining happiness.
痛苦、煩惱一天比一天少、一天比一天快樂、一天比一天自在,這證明學佛功夫得力。如果得不到這個現象,你的功夫有了問題,這是自己要認真去檢討,找出毛病、找出病根,再把這個病根消除,我們就能夠得到佛法真正的利益。
With
each passing year, we would have fewer worries while enjoying greater happiness
and freedom. This is the evidence of success in our practice. If we are not
achieving this, then we need to examine ourselves for the cause of our lack of
success. If we can correct our mistakes, find the root of our afflictions and
sever them, we can then attain the benefits of our practice.
佛法修學是在生活中歷事練心。歷是經歷,就在日常生活上練心。練什麼心呢?練清淨心、練正知正見、練覺而不迷。所以真正學佛人無論遇到善人或是惡人,順境或是逆境,無一不視為是幫助自己消業障、增福慧的助緣,怎麼不歡喜呢?這個內心的喜悅油然而生,叫「法喜充滿」。大家在一起共修,人人都得法喜,換一句話說,個個都有真正的成就。
Practising
Buddhism is to experience life and to train our minds. Buddhist cultivation
arises from our heart as we participate in daily life. What kind of heart do we
cultivate? One of purity. When we have proper viewpoints and understanding and
truly dedicate ourselves to Buddhism, regardless of who we are or what our
circumstances are, whether good or bad, favorable or unfavorable, we will be
able to reduce karmic debts and to plant the seeds of good fortune, wisdom and
happiness. How then can we be unhappy? A feeling of joy naturally arises from
our heart, as we savor the Dharma Joy. If we practice together harmoniously,
everybody will attain this Dharma joy, everybody will attain achievement.
末後第六、「利和同均」。
Sharing Benefits Equally
這是講在一起共修的人,物質生活是平等的。道場的財源,在古時候,一部份是帝王護持的,就是國家建立的十方道場。其次就是大富長者捐助的。實在講,化小緣建立的道場,在古時候並沒有。這是很晚很晚才出現的,並不是如法的。特別是出家人自己去化小緣,在從前沒有這種事情;因為出家人的生活是樹下一宿,日中一食!吃飯,外面去托?;睡覺,找個樹蔭大的地方,打坐、休息一晚,他的功夫不間斷的。因此道場的建立就好像辦學校一樣,是為了教化一方眾生而設的。所以,建道場是這一方,真正有學問、有遠見的人士,來提倡創建,或是大富長者出錢、出力建道場,再禮請高僧大德到此地來住持、修行、教化眾生。這好像辦學校,校舍建好了,就請品德、學問俱優的人士來做校長、老師;讓他們在這裡教導這一方眾生是一樣的道理。
In
ancient times, ordained people led a simple life with one meal a day. They
received food donated by people in the village, rested under the trees at night
and cultivated constantly. So, the way place was more like a school to educate
the local community on Buddhism. Learned and far-sighted people built them with
the financial support from those who were wealthy and held high status in the
community. Then well-known and respected monks were invited to cultivate and
conduct the teachings.
佛家的道場就是學校,所以無論是國家供養,或是地方大眾捐助,凡是居住在道場的,不論是什麼身分,在物質享受上決定平等,這叫「利和同均」。
Way
places were Buddhist educational institutions where everyone shared equally. If
this principle were to be applied to society there would be no psychological
imbalance and hence no social disturbances.
道場裡,六和敬一條都不能少,否則就不是釋迦牟尼佛的僧團,也就不是佛的真正弟子。如果我們依世間法來講,所謂「家和萬事興」。國家能和,再強的敵人也不敢輕易的欺侮!為什麼呢?上下團結的力量太大了。六和敬,小而家庭、公司、社團,大至國家,只要做到見和同解、戒和同修、利和同均三條,沒有不興旺的。見和同解,大家便能同心同力,建立共識;戒和同修,人人守法;利和同均,在生活享受上盡量接近平等,不要差距太大,以免人心不平、社會動亂。為什麼呢?因為貧困的人,看不慣富人的享受,就會搶劫、造反,動亂就會出現。
At
way places, none of the Six Harmonies can be neglected or else there will not be
a true Sangha. As the Chinese say, “harmony in the family is the basis for any
undertaking”. Similarly, if a country is united, it will not be easy for another
power to dominate it, because the power of unity is inconceivable. Consequently,
if a family, company, social group or a country can practice three of the six
harmonies of sharing the same viewpoints or goals, observing the same precepts,
and sharing benefits equally, they will become prosperous.
目前就商業方面來說,沒有人能夠超過日本。日本商社從戰後興起,時間不算長,今天躍居世界第一位,憑什麼?他們就是做到這三條。世界各國,在工商業無法和日本相抗衡就是沒有這三條。在日本,商社公司虧損了,高階層的人不發薪水,基層員工照發。你說員工他怎能不感恩心服呢?員工有意見,絕對不罷工,照常上班,只在頭上紮條白布,表示「我有意見,我要反抗你」。老闆看到,便趕緊開會、溝通、協調。如此,問題解決了,生產也不延誤;所以日本能居世界第一經濟大國,就是做到六和敬的這三條。日本人的長處很多,我們中國古聖先賢的教訓,他們還能保存,還能做到,而我們自己的文化遺產,完全都鄙棄丟掉了,這是我們這一代真正對不起列祖列宗的。看看當今的日本,我們應該感覺到非常的慚愧。
We
find an example in the business world. Since the Second World War, Japanese
business has developed dramatically. After only half a century, these businesses
were among the most successful in the world. Why? They have practiced these
three harmonies. By sharing the same viewpoints and goals, the sangha can reach
common understanding. By abiding by the same precepts, all abide by the laws. By
sharing all benefits equally, everyone is assured that there will be fairness in
all things.
前兩週,我在亨斯維爾,有一位同修來問我,他說他想結婚,問我應該找什麼樣的對象。我告訴他:「你要找對象,一定要找一個見和同解的,如此,兩個人奮鬥努力的方向、目標、興趣都相同,彼此互相幫助,家庭一定會美滿。」我再說:「不可以只談愛情!愛情是無常的!今天你愛他,他愛你,一旦結合,雙方毛病都露出來了,兩人不再相愛,家庭悲劇不就產生了!那無常的虛情假意,是絕對不可靠的。」由此可知,家庭也要建立在六和敬的基礎上,才有真正的幸福。不懂得這個道理,要想一生幸福快樂、家庭美滿,是非常不容易的。
The
importance of harmony also holds for the family. As the Chinese say, “Harmony in
the family is the basis for any undertaking”. One day, a student of mine asked
for my opinion about the kind of person he should marry. I told him, “You should
try to find someone who has the same viewpoints and goals that you do. Then you
will help each other and enjoy a happy family life. You cannot just emphasize
love for love is volatile and unreliable. It may fade after the two of you get
married at which point everything can change”. Therefore, a happy family life is
built upon the basis of the Six Harmonies. If we do not understand this, it will
be difficult for us to have a happy and enjoyable family.
The Six Principles of Harmony
觀經三福,是我們修行基礎的基礎。離開這個基礎,不要說是大乘,人天善都不能成就。所以我們學佛就是從這裡學起。這是佛陀在觀無量壽經上所說的經文,講得特別詳細,希望我們多多的去讀、多多的去體會,盡量能夠做到,以奠定自己修學的根基。有了自修的基礎,才能談共修的基礎。如果不知道這個基礎,在一塊共修,沒有好處。若無共識、雜心閒話、彼此不和,還不如一個人修行好。共修有共修的戒條,這就是佛教給我們的「六和敬」。
「三福」是個人修行的基礎,「六和」是大眾共修的戒條,依然是基本的修學方法。佛法所說的僧團,是四個人以上,居住在一起共修。世尊為之制定六條戒律,大眾皆遵守這六條戒,這就是佛法的僧團,也就是世尊的弟子。因此「六和敬」,是團體共修的基本守則,無論是出家團體,或是在家團體,都必須要知道遵守的。
The
Three Conditions are the basis for individual cultivation whereas the Six
Principles of Harmony are the basis for group cultivation. The sangha is a group
of four or more people who properly practice the Buddha’s teachings together,
especially the Six Principles of Harmony. They are:
1. Sharing the same
viewpoints or goals,
2. Abiding by the same precepts,
3. Living and
practicing together harmoniously,
4. Not quarrelling,
5. Experiencing the
inner peace and happiness from practicing together harmoniously and
6.
Sharing benefits harmoniously.
第一、「見和同解」,就是建立共識。
Sharing the Same Viewpoints or Goals.
在一個團體裡,我們對於修學的理論和方法,一定要有共同的見解,這是大眾共修的基礎。
This means mutual understanding
or agreement. A group needs to share the same viewpoints of the principles and
methods for study and practice. This is the basis for harmonious group
cultivation.
佛陀在世,確實做到「恆順眾生、隨喜功德」。因此,為許多不同見解的人,開了無量無邊的法門。佛教宗派法門之多,就是因為這個緣故而建立的。大眾聚在一起,這就是我們今天講的社會。社會要能夠真正得到安定,首先要求人人能夠和諧相處。唯有「和」才能夠把我們的見解、思想,乃至於生活方式,逐漸拉近,才不會距離太遠,這就是所謂的「平等」。「和」之後才有「平」,「平」之後大家心地就「安定」了,「安」之後才有「樂」啊。我們要想得到快樂,心要安、身要安,身心平安,「和」是最初的一個基礎。佛法重視「和敬」,世間法也重視「和」。孔夫子教導我們,就把這一個字列為最重要的一個科目。你看!論語裡說:「禮之用,和為貴。」
If
a society is to remain stable, its members need to live in harmony. Only harmony
can draw us together in terms of opinions, ideas and our way of life. In other
words, being harmonious can minimize the differences in human relations and
improve equality. After that, peace and then finally, happiness can be achieved.
To obtain happiness we must have a peaceful heart and body. Both Buddhist and
worldly teachings emphasize the importance of harmony and respect.
我在前幾年,到北京參觀清朝的故宮,故宮裡有三座主要的建築,我們中國人稱它為「金鑾殿」。實際上,它的匾額不是寫金鑾殿,而是寫著「太和殿」,太和殿後面叫「中和殿」,中和殿後面叫「保和殿」。諸位想想它的命名,三座大殿都用「和」命名,由此可以看出清朝的帝王,用什麼來統治天下、統治國家呢?用「和」啊。傳至末代家族不和、朝野不和,不和就亡國了。如果他繼續維持太和、中和、保和的精神,恐怕到今天還是大清帝國,中國人也不會受這麼多的苦難了!。所以「和」是非常非常的重要,大家在一塊聚會,一定要注意這一個字。
A
few years ago I went to Beijing and visited the Forbidden City, where there are
three main palaces, the names of which all contain the word harmony. This shows
that the early emperors of the Ching Dynasty, the last dynasty, tried to rule
the country with harmony. However, the disharmony, which plagued the imperial
family at the beginning of this century, ended the dynasty. Therefore, harmony
is crucial for lasting peace and happiness.
世尊為我們說了許許多多的經典,無量的法門,並不是叫我們統統都要修學的,是因為要適合各種不同的根性,也就是要適合各種不同見解和需要的大眾們,因此,後來演變成許多宗派,支派就更多。佛法傳來中國,一共建立十個宗派,就是因為大家喜愛不相同。喜歡華嚴經的人建立一個道場,專修華嚴。喜歡法華經的,再建一個道場,專修法華。由此我們明瞭,古代的寺院、叢林,實際上就是現在所說的專科大學。這是大家喜愛、見解、思想都一致的。絕不是一個道場裡面,今天學這一樣,明天學那一樣,那是一樣都不能成就的。所以佛法無論那個法門,成就與否都在「專」。中國古時教學,教導童蒙念三字經,三字經上說:「教之道(教學的道理),貴以專。」何況無上甚深的佛法,不專那裡能成就呢?因此,集合志同道合的人,都修這一部經典,都修這個法門,所貴的就是「專」,這個道場就是專宗修學的道場。這樣彼此互相在一堂切磋琢磨,勉勵精進,才會有成就。
我們修淨土,淨土宗所依的經典是最少的。古時候只有「三經一論」,現在則是「五經一論」。這五經是清朝咸豐年間,魏源居士將華嚴經最後的一卷--普賢行願品--列在三經之後,成為四經。民國初年,印光大師,將首楞嚴經大勢至菩薩念佛圓通章列入四經之後,成為五經。我們以這個為例子,我們這些人喜歡無量壽經,那些人,喜歡阿彌陀經。你想想這兩種人能不能合在一起呢?合在一起就不能和合。這個要念無量壽經,那個偏偏要念阿彌陀經,這就必要建兩個道場。
Buddha
Shakyamuni provided innumerable methods to practice but he did not intend that
we try them all. We need to find the one most appropriate for us and then
remember that the key lies in exclusive pursuit. In ancient times, the Pure Land
School adopted three sutras and one sastra, now we emphasize five sutras and one
sastra. As stated in an ancient Chinese textbook, “Of all the teaching
principles, exclusive pursuit is the most important”. Suppose some people like
the Infinite Life Sutra while others prefer the Amitabha Sutra. Can these two
groups of people merge into one? They may merge, but they cannot practice
harmoniously together, for when one half begins to recite the Infinite Life
Sutra, the other half will want to recite the Amitabha Sutra. In order to create
group unity, it will be necessary to set up two separate way places.
淨土宗同一個宗,為什麼要分那麼多道場?哦!原來如此。再說同依一部經,譬如我們同依阿彌陀經,有人依照蓮池大師的疏鈔修學,有人依照蕅益大師的要解,這兩種人所依據的解釋又不一樣。如此,同樣依阿彌陀經修行的,還得要分兩個道場,這才是真實的「見和同解」的道場。這些志同道合的人在一起共修,才能夠成就。即使我們同樣依一部經,同樣依一家註解,而念誦的方法不一樣;有人念佛「南無阿彌陀佛」,念得很慢。有人念阿彌陀佛!阿彌陀佛!阿彌陀佛!念得很快、很急,這兩種人要在一起共修也有困難。
This
explains why there are so many different way places even though we are all Pure
Land practitioners. The same principle applies to choosing sutras with multiple
commentaries. Which one will we use? This will result in a further setting up of
way places. The same process can even occur when deciding which form of chanting
to follow. Some prefer to chant slowly “Namo Amituofo” while others prefer a
very fast “Amituofo, Amituofo, Amituofo”. It would be very difficult for the two
groups to practice harmoniously together.
這才曉得從前佛家道場之莊嚴,使人進入山門,肅然起敬。道場裡同學道友,只有一個看法、一個想法,修行依照一個法門,一點都不亂。這才警覺現代人學佛為什麼不能成就!
The
people in ancient way places were able to achieve because everyone shared the
same viewpoints and goals and practiced the same method without intermingling.
Their very atmosphere was conducive to magnificence and peace. Thus, all those
who entered naturally gave rise to respect.
現代的道場,今天請甲法師講這個法門,明天請乙法師講那個法門,就是一個道場裡面,一起共修無量法門,他怎麼會不磨擦呢?怎麼會不衝突呢?此事太難,佛都辦不到,何況凡夫!可見「見和同解」是道場基礎的基礎,大眾才能真得到共修之大利。
Unfortunately,
a common situation in modern way places is that the teachings of various schools
are intermingled. Contradictions and conflicts are unavoidable, and it will be
difficult for practitioners to focus, much less to succeed. So, it becomes
evident that “Sharing the same viewpoints or goals” is crucial in a way place.
一個團體,大眾的想法、看法是一致的,興趣、目標相同,這就能和合了,就能組成一個僧團。如果有不相同的,寧可另外再成立一個僧團,不要在一起共修。一起共修,彼此一定有妨礙,彼此都不能成就。所以佛開無量無邊的法門,用意就是要使各種見解、不同思想、不同興趣的眾生,人人都能夠成就。這是佛法的偉大、周到,這就是所謂的「殊途同歸,法門平等」。佛絕不勉強人,叫他要修某一法門。
If
the people in a group share similar ideas and viewpoints as well as the same
interests and objectives, they can remain in harmony and thus form a sangha.
However, they may as well form a separate sangha if differences arise.
Otherwise, there would be conflicts and no one would succeed. By providing an
infinite number of methods for cultivation, the Buddha meant to ensure that
people of different viewpoints and interests would all be able to succeed in
their cultivation. Thus, it is said that all paths lead to the same goal, as all
methods are equal. This demonstrates the Buddha’s great, compassionate heart, as
he never forces anyone to practice one particular method.
你看觀經,韋提希夫人感到這個世界太苦了,想生佛國。佛沒有介紹她往生西方極樂世界,佛是把無量無邊諸佛剎土,統統展現在她面前,讓她自己選擇(自己選擇才適合自己的興趣啊)。我們凡夫往往勉強人,我學這個法門好。嘿!你也來學吧!一定要拉他(他未必對這個法門有興趣)。進來了之後,想法、看法、意見多多,都不一致,團體往往因此受到傷害,這是學佛人應當警覺的。最好把大乘佛法普介紹,你歡喜那個法門就學那個法門。
As
we have seen from the example in the Visualization Sutra. Madame Vaidehi, being
overwhelmed by the suffering in this world, asked Buddha Shakyamuni to tell her
of a place where suffering did not exist. Instead of directing her to the
Western Pure Land, he displayed all the Buddhalands for her so that she could
choose one for herself. This is unlike most of us who want others to accept our
opinion; “I have been practicing this method. It’s great. Come and try it.” When
others have different ideas and viewpoints, this will often disrupt the harmony
of the group and is the very thing we should guard against. The best way to
introduce Buddhism is to provide a general introduction to the Mahayana
teachings and practices and let others chose whichever method they prefer.
我們這裡是淨土宗,喜歡念佛就到我們這裡來,看看合不合適。喜歡參禪的,那位法師是修禪宗法門。喜歡學密的,某上師傳密教法門。統統都好,沒有一樣不好。不一定統統拉到自己這裡來。法門平等,皆是佛陀大慈大悲屈應機宜而建立,應相互尊重禮讚,這才是「見和同解」。
Those
who prefer Buddha Name Chanting can practice together; those who prefer
meditation can practice together. In this way, everybody has a place to go for
cultivation and there is no need to pressure anyone into using one particular
method. All methods are equal and were taught to meet our different needs,
abilities and levels of understanding. Thus, each school should respect and
praise the other. This is the true practice of the first harmony.
第二、「戒和同修」。
Abiding by the Same Precepts
大家既是同住在一起修學,總要訂一個規矩,如果沒有規矩就亂了、沒秩序了。當然同住規約裡,必定包括佛所制定的根本戒。這就要看,是在家的僧團還是出家的僧團。在家的僧團是以五戒為基礎,出家的僧團是以比丘戒跟比丘尼戒作基礎,再加上大眾現前生活共住所必須要遵守的一些規矩。這在我們一般講,就是寺院的「常住公約」。由一兩個人起草,然後在會議中大家討論,最後議決通過,住在道場的每一個人都必須要遵守。常住公約中,也包括國家的法律。學佛必須要守規矩、要守法律。人人都能夠奉公守法,這個團體就不會有爭論了。也就是說,團體中人人地位平等,並無特權階級。所以佛教的僧團是民主,是持戒守法的團體。
When
we live and practice together, we need to have rules and regulations for without
them there will be disorder. Needless to say, the rules need to include the five
fundamental precepts set by the Buddha. Rules vary for lay sanghas and those at
way places. The former conforms to the five fundamental precepts, the latter to
the monk or nun precepts. In addition, common rules, regulations and local laws
and customs are also to be observed. These all comprise the Permanent Resident
Agreement of a way place. One or two members can be designated to draft the
rules, which are then presented to the group for discussion and voting. Each
individual living in the way place must abide by the agreement once it is set
up. If every member respects and abides by the agreement, there will be no
discord within the group, because all are have equal status and no special
privileges are granted to anyone. Thus, the sangha is truly democratic and law
abiding.
第三、「身和同住」。
Living and Practicing Together Harmoniously
就是大家住在一起共修。道場的建立是成就每一個共修的份子--目的在此;絕對不是逃避社會責任,到佛門裡討生活的。如果是這種觀念,那就完全錯了。接受十方供養如何能消!這個罪過是無量的,且要還債,佛在經中講得很清楚。共住不只是同住在一個道場,如每一個人有一個房間,或像現代生活富裕的地區,一個人還有個套房,這樣舒適的生活環境修行能不能成就呢?恐怕一個都不能成就。為什麼呢?地藏經上講:「閻浮提眾生起心動念,無不是罪。」人,無始劫以來迷惑顛倒,造作無量無邊的罪業,惡習氣太多、太重了。大家相聚時,十目所視,十手所指,一舉一動還像個樣子,規規矩矩的,還能守法。如果房門一關,沒人看到,就隨便了、放逸了,毛病百出了。白天修行,晚上放逸,功行盡失,成就困難了。
The
purpose of establishing a way place is to help everyone achieve in group
practice. It is definitely not to help individuals escape their worldly
responsibilities. It is a serious mistake to think this way, especially in the
light of all the offerings way places receive from followers and the reality
that every offering will have to be repaid, if not in this lifetime then in a
future lifetime. The manner of living together does not mean that each person
has his or her own room. If luxurious and comfortable facilities are available,
it will be very difficult to achieve. Why? The Earth Treasure Sutra tells us
that, “Every single movement or stirring of thoughts on the part of the living
beings is karma and an offense”. For uncountable eons we have been deluded and
confused and have thus committed infinite wrongdoings. Consequently, we have
developed and accumulated infinite bad habits. When with others, we usually try
to be civilized and behave ourselves. But, when alone, we tend to indulge
ourselves in doing whatever we feel comfortable with and easily forget proper
conduct.
佛陀大智深知此事。那麼共住要怎麼住呢?睡通舖啊!晚上都睡在一起。白天、晚上都不可離開大眾,睡覺也得老老實實,也得乖乖的,也不可以隨便,這是依眾靠眾的精意。所以寺院叢林,你到寮房(臥室、寢室)去看看,皆是通舖,一個人一個舖位,每個舖蓋疊得整整齊齊的,像軍隊一樣;比軍隊還要嚴格,比軍隊的紀律還要好。住在道場,過這樣的生活,陶冶人的習氣,以戒、定、慧三學改造心行,那才真正稱得上修行。
To
counter this, members of the group share sleeping quarters. These quarters in a
traditional way place were comprised of one large platform bed with a space for
each person. Quilts were neatly folded as in an army barracks. Life in a way
place was even more rigorous than that of the army and the monks and nuns were
even more disciplined than the soldiers were. Only by living in such a
disciplined way place, are we able to mold our temperament and reform ourselves
through the Three Learnings of self-discipline, deep concentration and wisdom.
This is true cultivation.
在寺院叢林裡面,什麼人有一個寮房呢?當住持的、做執事的,因為他的事務繁多,他的生活起居不能跟大眾一樣(大眾像學生一樣,那是非常規矩的)。執事要辦事,替大家服務的,他們才有個小房間。住持的房間叫「方丈」(方圓一丈),房間都很小,並不是叫你住得很舒服,目的是不妨礙大眾的精修。還有年歲老的,也單獨有房間,生病的也單獨有房間。除了這些特殊的,皆是睡廣單(通舖)。「身和同住」是這個意思。真正要想修行有成就,即使在今天富裕的社會,不用這個方法還是不能成功。
However,
there are exceptions in way places. For example, the managing monk and the
executive deputy chief, due to their responsibilities, have their own rooms,
which are usually very small, in order for them to plan and take care of daily
tasks without disturbing others. Monks and nuns, who are aged or ill, also have
their own rooms. To accomplish our cultivation, this shared living is necessary,
even in today’s affluent society.
第四、「口和無諍」。
Not Quarrelling
這是說大家住在一起沒有諍論,真正能夠用功向道。人與人相處,最容易造的就是口業。古人常講:「病從口入(怎麼會生病呢?喜歡吃東西、吃得不乾淨、吃得不衛生),禍從口出。」說話多,言多必失,有些時候,講者無心,聽者有意,就產生誤會,在無形當中,結了許許多多的怨懟,招得以後的果報。實在講,那是非常苦惱的事情!所以古德常常教訓我們,叫我們「少說一句話,多念一句佛」。言語愈少愈好,非必要的言語,不說那是頂好旳。
All
the members who live together need to do so without quarrelling. In this way,
they can best concentrate their efforts on cultivation. When people are
together, the most frequent act is that of speech, so speech karma is the
easiest to commit. We have a proverb, “Illness enters by the mouth. Trouble
exits from the mouth”. Another is “More speech, more trouble”. One, who eats too
much, easily becomes sick. One, who talks too much, easily gets into trouble.
Sometimes misunderstandings arise because the listener is sensitive while the
speaker is careless. Both parties develop resentment and hatred, which gives
rise to endless retaliation in the future. This is why ancient sages advised us
to “Talk less and chant the Buddha’s name more”. The less we speak, the better
it is for the less trouble we will be in. Ideally, we would only speak when it
was necessary.
我這一次在洛杉磯講經,有一位同修告訴我,他的小孩念高中,暑假去參加日本的三天禪學會,回來之後,說寒假他還要去參加。這個禪宗道場,是日本人建立的,現在那個和尚已經過世了,由他的美國弟子們繼續維持。其特色是進入道場就不准說話,每天的功課就是打坐。早晨,八點鐘開始坐到下午五點半;晚上從七點半坐到九點半,其他什麼都沒有。三天都不說話,人在那種地方,就會感覺輕鬆。三天就是這樣坐,所以他坐得很歡喜,印象很好。這種道場的特色就是「口和無諍」。不准講話!還爭什麼呢?
When
I was in Los Angeles, a friend told me about the three-day Zen retreat his
high-school son had attended. Once inside, no one was allowed to talk. The daily
practice was sitting meditation, from 8 a.m. to 5:30 p.m. and from 7:30 p.m. to
9:30 p.m. Nothing else was done. Keeping silent for three days in a way place
like this will help us to calm down and relax. The boy was so impressed that he
wanted to go back for the longer winter session. The distinctive feature of such
a way place is the harmony of silence and no quarrelling.
所以嚴格的道場裡,確實聽不到閒言語,真正的道場也沒雜心閒話、聊天這些事情。念佛的道場,二六時中,只聽到「阿彌陀佛」綿綿不斷,大聲念、小聲念、默念都可以。真正密宗道場則咒聲不間斷。我初學佛的時候跟章嘉大師,他是一個了不起的上師。我親近他三年,從沒有見到他咒離開過口。
So,
at a strict way place where chatting or other irrelevant talk is forbidden,
there is virtually no opportunity for quarrelling. Almost exclusively, all we
will find is the silent or voiced continuous chanting of “Amituofo” in the
chanting hall. In a Tibetan way place, the chanting of mantras is ceaseless. For
instance, during my early stage of Buddhist study, I was under the guidance of
Living Buddha Master Zhang-Jia for three years. Through my observation, he never
stopped silently chanting a mantra while moving his lips even when he was with
visitors. He only paused to talk and as soon as he was finished, would resume
his silent chanting.
他念咒不出聲,但是嘴唇微動,我們知道他在念咒,這叫金剛持,就是口動沒有聲音。無論在什麼時候,甚至接見客人時,他仍然持咒不斷。只有跟我們講話的時候停下來,話一說完,他的功夫馬上接上。這是我這麼多年來,看到真正修行的人,就這麼一個。他心清淨,真的一個妄想、雜念都沒有。我們向他請教問題,提出一個問題,他要觀察我們的心定了,他才答覆。你心不定,他不跟你講,他不是考慮,他在念咒,他的眼睛看著你的眼睛,看到你心定了,他才講。他這種教學法,非常的特殊,兩個鐘點也許講三、四句話。但是他的話,字字皆有千斤之力!讓你一生永遠不會忘記,而且會依教奉行,這是真正做到「口和無諍」。所以淨土念佛堂裡面止語,不僅僅在佛七當中要這樣做,平時就要學,這樣對於自己的道業,絕對有好處。我們想要把煩惱捨掉,念佛三昧早日成就,不用這個方法,就很難達到目的。
This
silent chanting while moving our lips is a form of practice called, “Diamond
Holding”. Master Zhang-Jia was one of the sincerest practitioners I have ever
met. His mind was pure without any attachments or wandering thoughts. His
teaching method was unique. He never spoke a word until he found the listener
attentive and concentrated. He then spoke only a few words while looking
directly into your eyes. Each of his words bore heavy weight, which his listener
would never forget and would adhere to for the rest of his or her life. The goal
of our practice is to eradicate all afflictions and attain the Buddha Name
Chanting Samadhi. If we do not practice this method, it will be very difficult
for us to achieve this goal.
第五、是「意和同悅」。
Experiencing the Inner Peace and Happiness from Practicing
Together Harmoniously
這就是平常講的「法喜充滿」。我們學佛,無論修學那一個法門,最粗淺的成就,就是歡喜。假如學佛,學得不快樂,這一定有問題(不是佛法有問題,是我們自己修行有了問題),不是違背了理論,就是方法用錯了;否則學佛的效果一定非常明顯--破迷開悟,離苦得樂;
This
is to savor the Dharma joy. Whichever practice method we choose, the basic
achievement we have in our practice is happiness. If we feel unhappy after
beginning our practice, we have definitely encountered a serious problem. But
the problem does not lie with the Buddha’s teachings. We may have done something
that goes against the principles of these teachings or we may have chosen the
wrong method. Otherwise, the results would be evident; awakening from confusion
and obsession, leaving sufferings behind and obtaining happiness.
痛苦、煩惱一天比一天少、一天比一天快樂、一天比一天自在,這證明學佛功夫得力。如果得不到這個現象,你的功夫有了問題,這是自己要認真去檢討,找出毛病、找出病根,再把這個病根消除,我們就能夠得到佛法真正的利益。
With
each passing year, we would have fewer worries while enjoying greater happiness
and freedom. This is the evidence of success in our practice. If we are not
achieving this, then we need to examine ourselves for the cause of our lack of
success. If we can correct our mistakes, find the root of our afflictions and
sever them, we can then attain the benefits of our practice.
佛法修學是在生活中歷事練心。歷是經歷,就在日常生活上練心。練什麼心呢?練清淨心、練正知正見、練覺而不迷。所以真正學佛人無論遇到善人或是惡人,順境或是逆境,無一不視為是幫助自己消業障、增福慧的助緣,怎麼不歡喜呢?這個內心的喜悅油然而生,叫「法喜充滿」。大家在一起共修,人人都得法喜,換一句話說,個個都有真正的成就。
Practising
Buddhism is to experience life and to train our minds. Buddhist cultivation
arises from our heart as we participate in daily life. What kind of heart do we
cultivate? One of purity. When we have proper viewpoints and understanding and
truly dedicate ourselves to Buddhism, regardless of who we are or what our
circumstances are, whether good or bad, favorable or unfavorable, we will be
able to reduce karmic debts and to plant the seeds of good fortune, wisdom and
happiness. How then can we be unhappy? A feeling of joy naturally arises from
our heart, as we savor the Dharma Joy. If we practice together harmoniously,
everybody will attain this Dharma joy, everybody will attain achievement.
末後第六、「利和同均」。
Sharing Benefits Equally
這是講在一起共修的人,物質生活是平等的。道場的財源,在古時候,一部份是帝王護持的,就是國家建立的十方道場。其次就是大富長者捐助的。實在講,化小緣建立的道場,在古時候並沒有。這是很晚很晚才出現的,並不是如法的。特別是出家人自己去化小緣,在從前沒有這種事情;因為出家人的生活是樹下一宿,日中一食!吃飯,外面去托?;睡覺,找個樹蔭大的地方,打坐、休息一晚,他的功夫不間斷的。因此道場的建立就好像辦學校一樣,是為了教化一方眾生而設的。所以,建道場是這一方,真正有學問、有遠見的人士,來提倡創建,或是大富長者出錢、出力建道場,再禮請高僧大德到此地來住持、修行、教化眾生。這好像辦學校,校舍建好了,就請品德、學問俱優的人士來做校長、老師;讓他們在這裡教導這一方眾生是一樣的道理。
In
ancient times, ordained people led a simple life with one meal a day. They
received food donated by people in the village, rested under the trees at night
and cultivated constantly. So, the way place was more like a school to educate
the local community on Buddhism. Learned and far-sighted people built them with
the financial support from those who were wealthy and held high status in the
community. Then well-known and respected monks were invited to cultivate and
conduct the teachings.
佛家的道場就是學校,所以無論是國家供養,或是地方大眾捐助,凡是居住在道場的,不論是什麼身分,在物質享受上決定平等,這叫「利和同均」。
Way
places were Buddhist educational institutions where everyone shared equally. If
this principle were to be applied to society there would be no psychological
imbalance and hence no social disturbances.
道場裡,六和敬一條都不能少,否則就不是釋迦牟尼佛的僧團,也就不是佛的真正弟子。如果我們依世間法來講,所謂「家和萬事興」。國家能和,再強的敵人也不敢輕易的欺侮!為什麼呢?上下團結的力量太大了。六和敬,小而家庭、公司、社團,大至國家,只要做到見和同解、戒和同修、利和同均三條,沒有不興旺的。見和同解,大家便能同心同力,建立共識;戒和同修,人人守法;利和同均,在生活享受上盡量接近平等,不要差距太大,以免人心不平、社會動亂。為什麼呢?因為貧困的人,看不慣富人的享受,就會搶劫、造反,動亂就會出現。
At
way places, none of the Six Harmonies can be neglected or else there will not be
a true Sangha. As the Chinese say, “harmony in the family is the basis for any
undertaking”. Similarly, if a country is united, it will not be easy for another
power to dominate it, because the power of unity is inconceivable. Consequently,
if a family, company, social group or a country can practice three of the six
harmonies of sharing the same viewpoints or goals, observing the same precepts,
and sharing benefits equally, they will become prosperous.
目前就商業方面來說,沒有人能夠超過日本。日本商社從戰後興起,時間不算長,今天躍居世界第一位,憑什麼?他們就是做到這三條。世界各國,在工商業無法和日本相抗衡就是沒有這三條。在日本,商社公司虧損了,高階層的人不發薪水,基層員工照發。你說員工他怎能不感恩心服呢?員工有意見,絕對不罷工,照常上班,只在頭上紮條白布,表示「我有意見,我要反抗你」。老闆看到,便趕緊開會、溝通、協調。如此,問題解決了,生產也不延誤;所以日本能居世界第一經濟大國,就是做到六和敬的這三條。日本人的長處很多,我們中國古聖先賢的教訓,他們還能保存,還能做到,而我們自己的文化遺產,完全都鄙棄丟掉了,這是我們這一代真正對不起列祖列宗的。看看當今的日本,我們應該感覺到非常的慚愧。
We
find an example in the business world. Since the Second World War, Japanese
business has developed dramatically. After only half a century, these businesses
were among the most successful in the world. Why? They have practiced these
three harmonies. By sharing the same viewpoints and goals, the sangha can reach
common understanding. By abiding by the same precepts, all abide by the laws. By
sharing all benefits equally, everyone is assured that there will be fairness in
all things.
前兩週,我在亨斯維爾,有一位同修來問我,他說他想結婚,問我應該找什麼樣的對象。我告訴他:「你要找對象,一定要找一個見和同解的,如此,兩個人奮鬥努力的方向、目標、興趣都相同,彼此互相幫助,家庭一定會美滿。」我再說:「不可以只談愛情!愛情是無常的!今天你愛他,他愛你,一旦結合,雙方毛病都露出來了,兩人不再相愛,家庭悲劇不就產生了!那無常的虛情假意,是絕對不可靠的。」由此可知,家庭也要建立在六和敬的基礎上,才有真正的幸福。不懂得這個道理,要想一生幸福快樂、家庭美滿,是非常不容易的。
The
importance of harmony also holds for the family. As the Chinese say, “Harmony in
the family is the basis for any undertaking”. One day, a student of mine asked
for my opinion about the kind of person he should marry. I told him, “You should
try to find someone who has the same viewpoints and goals that you do. Then you
will help each other and enjoy a happy family life. You cannot just emphasize
love for love is volatile and unreliable. It may fade after the two of you get
married at which point everything can change”. Therefore, a happy family life is
built upon the basis of the Six Harmonies. If we do not understand this, it will
be difficult for us to have a happy and enjoyable family.