(一﹞信解行證
Belief, Understanding, Practice and Attainment
前面是佛法修學的依據,以及行門綱領的介紹,現在再談談佛法教學的善巧。「善巧」:是指方法非常的好、非常的巧妙,如果我們不知道,就很難學到佛法真實的大利。佛法修學可以分為四個階段,就是清涼大師在華嚴經上所講的:「信、解、行、證。」
We
have looked at the basis for learning and cultivation and have had a brief
introduction to the main practice guidelines. Now, let’s look at the creative
teaching methods of Buddhism. As Master Qingliang explained, in the Flower
Adornment Sutra learning and cultivation can be divided into the four stages of
belief, understanding, practice and realization.
第一、「信」,能信就是緣成熟了。我們常常說:「佛不度無緣之人。」什麼叫緣?就是他能信。能信,表示緣成熟了;不能相信,就是緣沒成熟。所以佛度眾生,一定是度能夠相信的這些人。佛家跟其他宗教不相同,其他宗教信了就可以得救,佛法「信」是表示可以入門。
The
first stage is belief. When we are able to believe, then our conditions have
matured. There is a saying “The Buddha is unable to help those who have no
affinity with him”. What is affinity? It is being able to believe. Even a Buddha
cannot help someone whose conditions have not yet matured. However, when they
have matured, the person will have belief. Then the Buddha can help. Religions
are different from Buddhism in that once the believers have faith, they are
saved, whereas, the belief in Buddhism, means that we believe in the benefits of
Buddhism and accept one of the many methods.
「信」了之後一定要「解」(理解)。佛法所說的是宇宙人生的真相,因此,「解」就是理解宇宙人生的真相。真的理解之後,才修行。所以「行」是建立在「解」的基礎上。在理論沒弄清楚、方法也不懂的時候,怎麼能「行」呢?這種「行」就是「盲修瞎練」,不是真正的「行」;真正的「行」,是有理論的基礎、正確的方法。「行」最後的目的是要達到「證」,「證」才是真正得受用。什麼叫做「證」呢?簡單的說,就是把自己所信、所解、所行的,在日常生活當中,統統用得著、統統融合了,這就是「證」。譬如我們講無量壽經,無量壽經裡面所說的,就是我們所想的、所行的,我們所行、所想的就是經,經跟生活融化成一致了,這是「證」,這個叫真如,佛法可貴的地方是在此地。
Once
we have the belief, we have to have understanding. Buddhism explains the truth
of life and the universe. Only after we have acquired a true understanding of it
can we begin our practice. Therefore, practice is based on understanding. If we
do not understand the principles and methods, how can we practice? True practice
is based on the foundation of principles and correct methods. The ultimate goal
of practice is to achieve attainment, to attain the real benefit. What is
attainment? It is the application of what we believe, understand and practice in
our daily lives, to attain the ultimate enjoyment in life. For example, what we
find in the Infinite Life Sutra is just what we think and practice. What we
think and practice in our daily lives conforms to the sutra. This is attainment
and true reality and this is what makes Buddhism so valuable
所以一定要知道修行的次第--「信、解、行、證」。「信」,第一、要相信自己。這是佛家講「信」跟其他宗教不同的地方。信神是宗教最重要的一個條件;佛法最重要的是「信自己」,不是信外面。信自己有佛性、信自己本來成佛、信自己跟諸佛如來無二無別、信自己真性被染污,只要我們把染污去掉恢復自性,就跟諸佛如來沒有兩樣。
Thus,
we need to know the proper sequence of cultivation, which is belief,
understanding, practice and attainment. When we speak of belief, first we
believe in ourselves. This is where Buddhism differs from religion. In religion,
the most important criterion is to believe in God. In Buddhism, the most
important criterion is to believe in ourselves, not something outside of
ourselves. We need to believe that we have the same Buddha nature. Believe that
originally we were Buddhas. Believe that we are no different from the Buddhas.
Believe that our true nature has become polluted and that once we remove this
pollution we will uncover our true self-nature.
如果常常覺得:唉呀!我罪業深重;煩惱、恐怕自己不能成就。這種人就注定不能成就了。為什麼不能成就呢?他不相信自己能成就,佛菩薩再大的神通、智慧、道力幫助他,也不行。佛菩薩是幫助能站得起來的人,他自己站不起來,佛菩薩對他無可奈何。所以說第一個是信自。
However,
if we are always dwelling on thoughts that we have heavy karmic obstacles and
fear that this will keep us from achieving attainment, then we definitely will
not achieve. Why? If we do not believe that we can achieve, then even the
Buddhas and Bodhisattvas cannot help us. Buddhas and Bodhisattvas can only help
those who help themselves. Therefore, it is crucial that we have this confidence
and belief in ourselves.
第二、信他。「他」是指佛法。佛在經典跟我們講這麼多道理、方法,我們相信依照這個理論,依照這個方法去修行,自己決定能成就。所以先信「自」,後信「他」。蕅益大師又把他擴充為相信「理」(道理),相信「事」。「事」從那裡來?「事」從「理」上來。「理」是清淨心、是真如本性(真心),所有一切萬象都是從「理」顯現出來的。這些現象怎麼會顯現出來呢?這裡有因有果,而且因果是連續的、循環的。前面一個因結了果,果又是因,因又結果,如此循環、重疊無盡的。這些事實我們都要能夠明瞭、能夠相信。從這裡建立信心,然後求「解」--求一切通達明瞭--,這樣子自己修行才沒有疑惑,才會有快樂,才沒有障礙。
In
addition, we also need to believe in the teachings of the Buddhas. We have been
told infinite principles and methods. We will surely succeed as long as we
follow them. After we have belief in ourselves, we need to have belief in the
Buddha’s teachings. Master Ou-Yi described this as believing in principles and
in matter. Where does matter come from? From the principle, that is the pure
mind of the true nature. All phenomena in the universe arise from the principle.
They are related by the endless cycle of cause and effect. A cause gives rise to
an effect, which in turn becomes the cause of the next effect. This process
continues ceaselessly. Developing understanding and belief in true reality
builds our confidence enabling us to seek thorough understanding of everything.
Only in this way can we be free from confusion and doubt, which are obstacles in
our cultivation and thus obtain enjoyment and smooth advancement.
學佛最重要的是親近一位老師,接受老師的教導,依照老師講的方法來修學,這是古今不變的正途。在中國古代,佛門教學,首先是五年學戒。這個「戒」不是三藏裡面的律藏,而是遵守老師的教誡,就是要遵守老師的規矩。這個學生將來是成功、是失敗,老師要負完全的責任,這就是師道。現在,實在說已經看不到了!為什麼呢?老師不負責任,學生也不認真學習,師道真的沒落了,這是時代的悲劇!學生對老師沒有尊敬心,老師對學生也沒有真正的照顧,也沒有真正成就他的願望和關懷。
In
practicing Buddhism, it is most important to accept the teacher’s instructions
and practice according to the recommended methods. This has been the right way
to learn since ancient times. The first requirement was to follow the five-year
learning restriction, which was set by the teacher. In so doing, the teacher
took full responsibility for whether the student succeeded or failed. This is
the principle of honoring teachers and revering their teachings. This principle,
however, no longer holds today for teachers are not responsible and students are
not earnest. The principles of teaching are declining and this is the tragedy of
our times. Students no longer respect teachers and teachers no longer sincerely
help students to achieve.
五年學戒,是中國人所講的「師承」。學的是什麼戒呢?簡單的說就是培養戒、定、慧三學的基礎。這是老師的責任,老師沒有別的東西教給你。像禪宗拜師一樣,這五年中老師叫學生幹什麼?分配一個工作,叫他老老實實去做--這個簡單的修行方法,絕對不能改,天天照做。
The
five-year learning restriction resulted in the student following just one
teacher. It laid the foundation for the Three Learnings of self-discipline, deep
concentration and wisdom. It was the responsibility of the teacher to see that
the student learned this. Consider Zen Buddhism. What did the teacher ask of the
student for the first five years? They were assigned simple manual labor and
asked to perform it earnestly, without change, every day. They were also to
memorize the sutra. They were to read after completing their work and not to be
concerned with anything else. The purpose of this labor was not to treat them as
servants.
所以學生就覺得枯燥無味,感覺在道場做了五年工,什麼都沒學到。其實他學到的東西太多了,他自己不知道。學到什麼東西呢?煩惱少了!叫他這個不准看,那個不准聽,限制很多,如果統統都能遵守,這五年下來,便是福慧雙修。「福」是什麼?天天都在寺院裡面做工,就是修布施!因為出家了,身上沒有錢布施,天天做工,用勞力修布施波羅蜜、修供養。每天這個不能聽、那個不能看,六根都給堵起來,收攝起來,心得定、心得清淨,這是「慧」。所以老師是在教你修福、修戒、修定、修慧,他教得一點痕跡都沒有。
這種教法,在教下也是一樣的。就以法華宗而言,一旦到天台宗道場去修行,拜師之後,老師也是將常住工作分一樣給你,或是叫你掃地、或是叫你挑水、或是叫你去廚房打雜,然後叫你背經。天台宗是以法華經為主,老師便把法華經給學生去念,念五年,念到會背。工作的時候,經就放下來;沒有工作的時候趕快讀經,其他什麼都不管,專門打雜。這樣做五年,是真正的修學,絕對不是說把初來的人,當做傭人看待啊!不曉得這是真正定、慧等學,是奠定修學的基礎。五年下來,學生福慧都有了,再讓他參加講堂聽經,聽個一年、二年,他開悟了,明心見性了。
After a while the student felt bored and would think that he or she had
worked very hard for five years without accomplishing anything. In actuality, he
or she had acquired much without realizing it. What was acquired? Afflictions
were greatly reduced and concentration was increased because of a ban against
seeing and listening to many things. If the ban was properly followed, the
students attained both good fortune and wisdom. What is good fortune? Working
every day in the way place was cultivating the practice of giving. Since monks
and nuns had no money to give away, they could work to cultivate the Paramita of
Giving. Through the restrictions on listening and reading thereby concentrating
the six sense organs, the students also acquired a pure mind and attained deep
concentration. This is wisdom. So, the teacher taught the students to cultivate
good fortune and establish the foundation of self-discipline, deep concentration
and wisdom. The teaching was designed to be subtle yet effective. With the
five-year learning restriction as a base, upon listening to one or two years of
Dharma lectures, the students could become enlightened.
我們今天看高僧傳,便可看到古人這種教學法,能讓學生在寺內沒多久,就證果、開悟了。而現在人,在一個道場,住上三、五十年,或住一輩子都不開悟。就是去讀經,把三藏十二部統統都念了,還是不開悟;頂多只是得到一些佛學常識--看得多、記得多--,對於斷煩惱、開智慧,是一點幫助都沒有。所以親近老師,老師指出一條路給你走,在剛剛走的時候,一定感覺枯燥無味,但是這個階段過去之後,那種歡喜是不可思議的,那是真正得到了東西的喜悅!
In
the biographies of well accomplished monks and nuns we see that through this
method many of them become enlightened in three to five years. Today, however,
practitioners can live in a way place for thirty or fifty years, even a lifetime
without awakening. They may have read numerous sutras but were still not
enlightened. At most, they have memorized some general knowledge about Buddhism,
but have done nothing to sever their afflictions or attain wisdom. So, we must
try to find a good teacher for guidance. This advice may seem boring at first.
But after the initial stage, we will be truly delighted and joyful in our
attainment.
今天我們修學,犯了嚴重的錯誤,一開頭就想「廣學多聞」。而古德是從「斷煩惱」學起,是「煩惱無盡誓願斷」;煩惱統統斷了,就是定、慧完成了,然後再「法門無量誓願學」,這是一條正路,不能越級。現在人修學所犯的過失,就是不先斷煩惱,就開始廣學,還希望學得愈多愈好。清涼大師說這種修學的方法叫「有解無行」,只在解的層面下工夫,對自己真正的工夫疏忽了;不去斷煩惱,不去修清淨心,其結果是增長邪見。他所知道的都是邪知邪見,不是正知正見。這個話說得非常有道理啊!
Many
of us have made the big mistake at the beginning of our cultivation, of wanting
to learn all different methods. Ancient learned monks and nuns started with the
second of the Great Vows of Buddhas and Bodhisattva, “Afflictions are
inexhaustible, I vow to end them all”. In ending all afflictions, we will
achieve deep concentration and attain wisdom. Then, the “Ways to practice are
boundless, I vow to master them all”. This is the correct order for cultivation.
The mistake many people make is to attempt to study extensively without having
severed afflictions. Master Qingliang called this “Understanding with no
practice”. These people concentrate only on understanding while neglecting the
practice. They do not try to end their afflictions to cultivate a pure mind. As
a result, they develop deviated viewpoints rather than proper views and
knowledge.
﹝二﹞戒定慧齊修
Practicing the Three Learnings Concurrently
那麼學佛從那裡學起呢?就是從念一部經下手。要不要懂意思呢?不要懂!因為煩惱未斷、福慧不具足,所理解的都是邪知邪見,都是錯誤的。那麼為什麼要老念這一部經?諸位要曉得,念經跟禪宗參究修禪定沒有兩樣;跟密宗三密加持沒有兩樣,只是方法手段不同而已。念經就是戒、定、慧三學一次完成。
What
is the first step in learning Buddhism? Start by reciting one sutra. Do we need
to understand it? No. For when we have not ended afflictions, our understanding
will be erroneous. Then why do we recite only this sutra? By reciting the sutra,
the Three Learnings of self-discipline, deep concentration and wisdom are
accomplished together.
諸位要曉得,戒律就是「諸惡莫作,眾善奉行」。我們讀經的時候,心裡面不會亂想,當然「諸惡」就「不作」了。經典是佛從真如本性裡面流露出來的言語文字,沒有比這個更善的,因此,讀經就是「眾善奉行」。所以說念經的時候,戒律圓滿了,不要一條一條修了。
Self-discipline
requires that we “Do nothing that is bad. Do all that is good”. Reciting a sutra
can prevent us from generating wandering thoughts so we will be prevented from
doing anything that is bad. Sutras are words that flow from the Buddha’s true
nature. Nothing can surpass these words in virtue. Therefore, reciting a sutra
is doing all that is good and results in the perfection of self-discipline so
there is no need to practice the precepts one-by-one.
念經的時候要專心,專心就是修定。念的時候,從頭到尾沒有念錯、沒有念漏掉、念得清清楚楚、了了分明,這就是慧--修慧。所以念經是「戒、定、慧」三學齊修。如果我邊念邊研究,那就把佛經當作世間書,戒、定、慧三學都沒有了,這個不叫修行。所以讀經是修行的基礎、是修行的根本,大家千萬不要輕視。修行入門,如果是選用經典,就從這裡下手。如果一天念一個鐘頭,你就修一個鐘頭;念兩個鐘點是修兩個鐘點,當然修的時間是愈長愈好。
When
reciting a sutra we must focus. By focusing, we cultivate concentration. Clearly
enunciating every word correctly without any omission is the practice of wisdom.
Therefore reciting the sutra properly is to practice the Three Learnings at the
same time. Any attempt to analyze the sutra while reciting is in fact treating
the sutra as a worldly book. This will result in none of the Three Learnings
being accomplished and is not true cultivation. Never belittle the practice of
sutra recitation, as it is the base of cultivation. Reciting for one hour
accomplishes one hour of cultivation, reciting for two hours accomplishes two
hours of cultivation, etc. Needless to say, the longer the better.
我在台灣以及達拉斯的道場,有不少同修,無量壽經一天念十遍。他們大概已經念了二千遍以上,因此,經文很熟,念一遍大概只要半個小時到四十五分。一天念十遍,差不多有五、六個小時在修戒、定、慧。每天有這麼長的時間修行,修上幾年,心自然就定了。
Many
of my fellow practitioners in Taiwan and Dallas are reciting the Infinite Life
Sutra ten times a day. So far, some may have chanted the sutra over two thousand
times, thus they are very familiar with the text and only need thirty to
forty-five minutes to finish one sutra. Reciting ten times thus means five or
six hours of practicing self-discipline, deep concentration and wisdom. With so
many hours devoted to cultivation, we will naturally develop a serene mind in
just a few year’s time.
心定以後,再去看經,眼睛都放光了。為什麼呢?一看,意思就全部明瞭、全部懂得。佛經--是佛從清淨心流露出來的,我們自己的心清淨,自然跟佛相應,那怎麼會看不懂呢!今天我們看不懂佛經,就是佛心是清淨的,我心是散亂的;散亂心跟清淨心不相應,不能起共鳴,所以佛講的我們聽不懂,道理就在此。所以真正要能懂得親近一位善知識、一位好老師,就要相信他不會騙你,他教給你的方法,一定不會錯的。
Sutras
flow from the pure and quiet mind of the Buddha. When we have developed a mind
as pure and quiet, we will understand all we read in the sutra. The reason why
the sutra is so hard to understand now is that our minds are filled with
wandering thoughts. How can this mind be in harmony with one that is pure and
quiet? This is why we do not understand the Buddha’s words. So, if we want to
learn from a good teacher, we need to trust and believe that their methods are
proper and correct.
老老實實選一部經:修淨土的選無量壽經;修天台的選法華經;修華嚴的就選華嚴經。你修那一宗、那一派,就修他本宗主修的經典,一門深入。先把本宗的經典老老實實的念五年;換一句話說,在五年當中一定要把煩惱捨掉,恢復清淨心,這是學佛的起步。
Just
chose one sutra without being distracted by any others. If we chose to follow
the Pure Land School, we recite and study the Infinite Life Sutra. If we choose
to follow the Tiantai School, we recite and study the Lotus Sutra. If we choose
to follow the Flower Adornment School, we recite and study the Flower Adornment
Sutra. When choosing a school, follow its principles and delve deeply into the
sutra for five years. In other words sever all afflictions and try to develop a
pure and quiet heart. This is the first step in learning Buddhism.
實在講五年修得清淨心,在從前是可以,現在不行了。因為從前的人,心地染污少、染污的程度也輕,五年清洗就差不多可以洗乾淨了。現在的人染污太嚴重了,況且從前的人十幾歲才受到染污,才會有是非、人我,才有貪、瞋、癡、慢。現在的小孩兩三歲就有貪、瞋、癡、慢,他從那裡學來的?從電視上學來。家裡天天在看電視,他不得不受污染,天真活潑的童年沒有了,所以現在人真的不幸福啊!
Frankly
speaking, five years of learning and cultivating were enough for a practitioner
to attain a pure mind in the past, because their minds were not as polluted as
ours now are. In the past, children would remain innocent until around ten years
of age. Then they would begin to be aware of differences between right and
wrong, self and others. They would begin to develop such characteristics as
greed, anger, ignorance and arrogance. Look at today’s children. They start
showing greed, anger, ignorance and arrogance when they are only a few years
old! Where do they learn these things? From television. They are exposed to
television every day. They naturally become polluted. They do not have the happy
innocent childhood their parents had. How unfortunate they are!
像我,生長在農村,到十三、四歲才懂事;所以我的童年時間很長。童年不懂事,是真快樂!世間什麼苦樂我們都不知道,整天就曉得玩耍。懂事,就不快樂了!為什麼呢?會看人顏色,這難為了,所以說這個時代的人比不上前人,人不能做了,太苦了。
I
was born and grew up in the countryside and was neither sensible nor knowing of
the world until I was thirteen. True Happiness is to remain innocent as long as
possible in childhood and to not be aware of any of the suffering in the world.
All I knew was how to play. Once we loose our childhood innocence, we are no
longer happy. For then, we have to be constantly aware of others. So, I say that
modern people are less fortunate than their predecessors were.
修學到自己心地清淨了、智慧開了,就可以參學,就什麼都可以看、可以聽、可以接觸,因為自己已經有定,不會被外在環境所轉。自己有了主宰,見得愈多、聽得愈多,愈能增長智慧、增長定力。定、慧是怎樣增長的?不為境界所動,這是增長定力;樣樣清楚明瞭是增長智慧,所以那個時候參學,定、慧更能往上提升。這是古人教學的方法--先修戒、定、慧,先修根本智,然後再參學,成就圓滿的後得智,就是無所不知。
Once
we have developed a pure and quiet mind and have attained wisdom, then we can
begin to broaden our knowledge. We can see, hear and learn of anything that we
are interested in, for now we have attained wisdom and will not be affected by
our surroundings. Since we have self-control, the more we see and hear the wiser
we will become and the greater our strength from deep concentration will be. How
are deep concentration and wisdom increased? Remaining unmoved by surroundings
will enhance deep concentration. Developing a clear and understanding mind will
enhance wisdom. Then we can learn from other schools to further enhance our deep
concentration and wisdom. First, we practice self-discipline, deep concentration
and wisdom to attain our original wisdom. Then we can learn extensively to
perfect our acquired wisdom. This is the way of learning from ancient times.
佛在般若經上說:「般若無知,無所不知。」所以要先修「無知」,五年學戒,就是什麼都不知道,然後再接觸社會的時候,什麼都知道--「無所不知」。真正修行是用這樣的次第、方法,來達到目的的。
The
Buddha told us in the Great Prajna Sutra, “Innocent intuitive wisdom knows all”.
So, we must cultivate “innocence” first. The five-year method of practicing
self-discipline results in our remaining innocent of the happenings in the
world. When we are again in contact with the world, we will be aware of “Knowing
all” This is the proper sequence and method to learn and practice Buddhism.
古大德,不僅僅是遵守釋迦牟尼佛教導我們的這些規矩,更以儒家的基礎,作為修學的基本,這是因為中國佛教把小乘捨棄了,以儒家來代替小乘,特別是以孔老夫子的德行,作為我們入佛門的根基,就是論語上講的夫子五德--溫厚、善良、恭慎、節儉、忍讓,即「溫、良、恭、儉、讓」。在這上面再建設的,就是三福、六和、三學、六度、十大願王,而達到真正究竟圓滿。這樣的架構,在整個大乘佛法,無論那一宗、那一個法門,宗門、教下,顯教、密教,都不能離開這個基礎,違背這個原則。換一句話說,按這個架構,次第修學,無論修學那一宗、那一派,沒有不成就的。由此,我們可以說:從五德、六和上打基礎,是中國大乘佛法的特色。
Ancient
patriarchs not only abided by the rules set by Buddha Shakyamuni but also took
Confucianism as the basis for their learning and practice. Chinese Buddhism has
abandoned Theravada Buddhism in place of Confucius teachings. Chinese Buddhists
as the basis for learning Buddhism adopted the Confucian five virtues of
gentleness, kindness, respectfulness, thriftiness and humility. From this
foundation, they developed the Three Conditions, the Six Principles of Harmony,
the Three Learnings, the Six Paramitas and the Ten Great Vows. All the schools
of Mahayana Buddhism adopted this framework of learning and teaching. In other
words, we can accomplish our learning and cultivation in any school as long as
we follow these principles and methods. So, we can say that the Five Virtues and
Six Harmonies are the basis and a unique characteristic of Chinese Buddhism.
除此之外,佛法在教學上還有一個非常進步的作法,一直到近代才被人想到--進修教育。佛當年在世,他的聲聞弟子--在身邊還沒有畢業,還不能獨立,要跟佛在一起,不能離開佛的弟子。已經有成就的是菩薩;菩薩要幫助佛教化一方--代佛弘法--到各地方建道場、講經說法、推廣佛教。但是每一年有一定的時間,又回到佛的面前來,這就好像暑假一樣,學生放假了,老師沒放假,老師還要進修--回到佛陀面前,接受再教育,這三個月叫「結夏安居」。結夏安居就是把在四方從事教化的學生,統統召集回來,聽佛講經說法,使他們自己定慧、德學更增長。而且還在一起研究討論教學上的各種情境和難題,以及解決的方法,作為彼此參考、改進。這種教育方法,在我們中國歷代是很少見的;
There
was another advanced method of teaching and learning in Buddhism; continuing
education for teachers. It was not until recently that this method again came
into use. When he was in this world, the Buddha had many students. Some stayed
with him because they had not finished their study and thus had not yet become
independent. But others had reached some achievement. The latter were
Bodhisattvas, who were responsible for spreading Buddhism. They went to
different locations, set up way places and taught on behalf of the Buddha. Then
they would return to where the Buddha currently was for a three months summer
retreat for continuing education. This is similar to today’s summer vacation
when the students are out of school but the teachers cannot rest for they need
to receive further training. So, the Bodhisattvas went back to be with the
Buddha for a summer retreat. They listened to his teaching and thus were able to
increase their concentration, wisdom and virtues. They also discussed
difficulties they had encountered in their teaching and tried to find solutions.
They learned from each other in seeking self-improvement. This system of
continuing education has been infrequently seen in Chinese history.
這種暑期進修教育,是非常值得稱讚的。結夏安居,在台灣還有少數地方有這個形式,但是已經沒有這種精神了。與這個類似的像寺院,或是居士團體,舉辦夏令營、冬令營、佛學講座、打佛七、打禪七,也類似進修教育,是值得普?提倡的。說到斷煩惱、修戒、定、慧、了生死,在我們這個世間,確實是非常少見,說出來,也不可能被人接受。但是進修教學法是非常殊勝、非常有效果的。
It
is advisable that way places and Buddhist societies conduct summer and winter
retreats of Buddha name recitation and Zen meditation, seminars, etc. for
short-term training. This is very effective and people are able to accept this
idea of short-term continuing education. If we directly tell them that it is for
severing afflictions; cultivating self-discipline, deep concentration and
wisdom; and transcending the cycle of birth and death, only a few people will be
interested and able to accept this concept.
現在的人觀念不一樣,總是一開始學,便要學得愈多愈好;殊不知,其結果一個是有限,一個是無限,相差實在太大了。幾千年來用這種方法,不知道多少人成就了。反觀現在新的教學法,充其量只能幫助一個人得幾個佛學博士學位,得一點名聞利養,實在講,要斷煩惱、了生死、出三界,恐怕很難很難,這是我們應當要深深反省的。
Today,
people differ in their concept of Buddhist education from those in the past.
They want to learn more at the beginning of their study, not knowing that their
method will limit their accomplishment whereas following the traditional method
in practicing Buddhism can result in infinite benefits. In the past, many people
have benefited from this traditional method, achieved in their cultivation and
attained Buddhahood. However, at best, the present methods can only help us to
get a doctorate of Buddhism, fame and wealth. But frankly speaking, it will not
be easy for us to sever afflictions or transcend the cycle of birth and death.
We should consider this very carefully.
Belief, Understanding, Practice and Attainment
前面是佛法修學的依據,以及行門綱領的介紹,現在再談談佛法教學的善巧。「善巧」:是指方法非常的好、非常的巧妙,如果我們不知道,就很難學到佛法真實的大利。佛法修學可以分為四個階段,就是清涼大師在華嚴經上所講的:「信、解、行、證。」
We
have looked at the basis for learning and cultivation and have had a brief
introduction to the main practice guidelines. Now, let’s look at the creative
teaching methods of Buddhism. As Master Qingliang explained, in the Flower
Adornment Sutra learning and cultivation can be divided into the four stages of
belief, understanding, practice and realization.
第一、「信」,能信就是緣成熟了。我們常常說:「佛不度無緣之人。」什麼叫緣?就是他能信。能信,表示緣成熟了;不能相信,就是緣沒成熟。所以佛度眾生,一定是度能夠相信的這些人。佛家跟其他宗教不相同,其他宗教信了就可以得救,佛法「信」是表示可以入門。
The
first stage is belief. When we are able to believe, then our conditions have
matured. There is a saying “The Buddha is unable to help those who have no
affinity with him”. What is affinity? It is being able to believe. Even a Buddha
cannot help someone whose conditions have not yet matured. However, when they
have matured, the person will have belief. Then the Buddha can help. Religions
are different from Buddhism in that once the believers have faith, they are
saved, whereas, the belief in Buddhism, means that we believe in the benefits of
Buddhism and accept one of the many methods.
「信」了之後一定要「解」(理解)。佛法所說的是宇宙人生的真相,因此,「解」就是理解宇宙人生的真相。真的理解之後,才修行。所以「行」是建立在「解」的基礎上。在理論沒弄清楚、方法也不懂的時候,怎麼能「行」呢?這種「行」就是「盲修瞎練」,不是真正的「行」;真正的「行」,是有理論的基礎、正確的方法。「行」最後的目的是要達到「證」,「證」才是真正得受用。什麼叫做「證」呢?簡單的說,就是把自己所信、所解、所行的,在日常生活當中,統統用得著、統統融合了,這就是「證」。譬如我們講無量壽經,無量壽經裡面所說的,就是我們所想的、所行的,我們所行、所想的就是經,經跟生活融化成一致了,這是「證」,這個叫真如,佛法可貴的地方是在此地。
Once
we have the belief, we have to have understanding. Buddhism explains the truth
of life and the universe. Only after we have acquired a true understanding of it
can we begin our practice. Therefore, practice is based on understanding. If we
do not understand the principles and methods, how can we practice? True practice
is based on the foundation of principles and correct methods. The ultimate goal
of practice is to achieve attainment, to attain the real benefit. What is
attainment? It is the application of what we believe, understand and practice in
our daily lives, to attain the ultimate enjoyment in life. For example, what we
find in the Infinite Life Sutra is just what we think and practice. What we
think and practice in our daily lives conforms to the sutra. This is attainment
and true reality and this is what makes Buddhism so valuable
所以一定要知道修行的次第--「信、解、行、證」。「信」,第一、要相信自己。這是佛家講「信」跟其他宗教不同的地方。信神是宗教最重要的一個條件;佛法最重要的是「信自己」,不是信外面。信自己有佛性、信自己本來成佛、信自己跟諸佛如來無二無別、信自己真性被染污,只要我們把染污去掉恢復自性,就跟諸佛如來沒有兩樣。
Thus,
we need to know the proper sequence of cultivation, which is belief,
understanding, practice and attainment. When we speak of belief, first we
believe in ourselves. This is where Buddhism differs from religion. In religion,
the most important criterion is to believe in God. In Buddhism, the most
important criterion is to believe in ourselves, not something outside of
ourselves. We need to believe that we have the same Buddha nature. Believe that
originally we were Buddhas. Believe that we are no different from the Buddhas.
Believe that our true nature has become polluted and that once we remove this
pollution we will uncover our true self-nature.
如果常常覺得:唉呀!我罪業深重;煩惱、恐怕自己不能成就。這種人就注定不能成就了。為什麼不能成就呢?他不相信自己能成就,佛菩薩再大的神通、智慧、道力幫助他,也不行。佛菩薩是幫助能站得起來的人,他自己站不起來,佛菩薩對他無可奈何。所以說第一個是信自。
However,
if we are always dwelling on thoughts that we have heavy karmic obstacles and
fear that this will keep us from achieving attainment, then we definitely will
not achieve. Why? If we do not believe that we can achieve, then even the
Buddhas and Bodhisattvas cannot help us. Buddhas and Bodhisattvas can only help
those who help themselves. Therefore, it is crucial that we have this confidence
and belief in ourselves.
第二、信他。「他」是指佛法。佛在經典跟我們講這麼多道理、方法,我們相信依照這個理論,依照這個方法去修行,自己決定能成就。所以先信「自」,後信「他」。蕅益大師又把他擴充為相信「理」(道理),相信「事」。「事」從那裡來?「事」從「理」上來。「理」是清淨心、是真如本性(真心),所有一切萬象都是從「理」顯現出來的。這些現象怎麼會顯現出來呢?這裡有因有果,而且因果是連續的、循環的。前面一個因結了果,果又是因,因又結果,如此循環、重疊無盡的。這些事實我們都要能夠明瞭、能夠相信。從這裡建立信心,然後求「解」--求一切通達明瞭--,這樣子自己修行才沒有疑惑,才會有快樂,才沒有障礙。
In
addition, we also need to believe in the teachings of the Buddhas. We have been
told infinite principles and methods. We will surely succeed as long as we
follow them. After we have belief in ourselves, we need to have belief in the
Buddha’s teachings. Master Ou-Yi described this as believing in principles and
in matter. Where does matter come from? From the principle, that is the pure
mind of the true nature. All phenomena in the universe arise from the principle.
They are related by the endless cycle of cause and effect. A cause gives rise to
an effect, which in turn becomes the cause of the next effect. This process
continues ceaselessly. Developing understanding and belief in true reality
builds our confidence enabling us to seek thorough understanding of everything.
Only in this way can we be free from confusion and doubt, which are obstacles in
our cultivation and thus obtain enjoyment and smooth advancement.
學佛最重要的是親近一位老師,接受老師的教導,依照老師講的方法來修學,這是古今不變的正途。在中國古代,佛門教學,首先是五年學戒。這個「戒」不是三藏裡面的律藏,而是遵守老師的教誡,就是要遵守老師的規矩。這個學生將來是成功、是失敗,老師要負完全的責任,這就是師道。現在,實在說已經看不到了!為什麼呢?老師不負責任,學生也不認真學習,師道真的沒落了,這是時代的悲劇!學生對老師沒有尊敬心,老師對學生也沒有真正的照顧,也沒有真正成就他的願望和關懷。
In
practicing Buddhism, it is most important to accept the teacher’s instructions
and practice according to the recommended methods. This has been the right way
to learn since ancient times. The first requirement was to follow the five-year
learning restriction, which was set by the teacher. In so doing, the teacher
took full responsibility for whether the student succeeded or failed. This is
the principle of honoring teachers and revering their teachings. This principle,
however, no longer holds today for teachers are not responsible and students are
not earnest. The principles of teaching are declining and this is the tragedy of
our times. Students no longer respect teachers and teachers no longer sincerely
help students to achieve.
五年學戒,是中國人所講的「師承」。學的是什麼戒呢?簡單的說就是培養戒、定、慧三學的基礎。這是老師的責任,老師沒有別的東西教給你。像禪宗拜師一樣,這五年中老師叫學生幹什麼?分配一個工作,叫他老老實實去做--這個簡單的修行方法,絕對不能改,天天照做。
The
five-year learning restriction resulted in the student following just one
teacher. It laid the foundation for the Three Learnings of self-discipline, deep
concentration and wisdom. It was the responsibility of the teacher to see that
the student learned this. Consider Zen Buddhism. What did the teacher ask of the
student for the first five years? They were assigned simple manual labor and
asked to perform it earnestly, without change, every day. They were also to
memorize the sutra. They were to read after completing their work and not to be
concerned with anything else. The purpose of this labor was not to treat them as
servants.
所以學生就覺得枯燥無味,感覺在道場做了五年工,什麼都沒學到。其實他學到的東西太多了,他自己不知道。學到什麼東西呢?煩惱少了!叫他這個不准看,那個不准聽,限制很多,如果統統都能遵守,這五年下來,便是福慧雙修。「福」是什麼?天天都在寺院裡面做工,就是修布施!因為出家了,身上沒有錢布施,天天做工,用勞力修布施波羅蜜、修供養。每天這個不能聽、那個不能看,六根都給堵起來,收攝起來,心得定、心得清淨,這是「慧」。所以老師是在教你修福、修戒、修定、修慧,他教得一點痕跡都沒有。
這種教法,在教下也是一樣的。就以法華宗而言,一旦到天台宗道場去修行,拜師之後,老師也是將常住工作分一樣給你,或是叫你掃地、或是叫你挑水、或是叫你去廚房打雜,然後叫你背經。天台宗是以法華經為主,老師便把法華經給學生去念,念五年,念到會背。工作的時候,經就放下來;沒有工作的時候趕快讀經,其他什麼都不管,專門打雜。這樣做五年,是真正的修學,絕對不是說把初來的人,當做傭人看待啊!不曉得這是真正定、慧等學,是奠定修學的基礎。五年下來,學生福慧都有了,再讓他參加講堂聽經,聽個一年、二年,他開悟了,明心見性了。
After a while the student felt bored and would think that he or she had
worked very hard for five years without accomplishing anything. In actuality, he
or she had acquired much without realizing it. What was acquired? Afflictions
were greatly reduced and concentration was increased because of a ban against
seeing and listening to many things. If the ban was properly followed, the
students attained both good fortune and wisdom. What is good fortune? Working
every day in the way place was cultivating the practice of giving. Since monks
and nuns had no money to give away, they could work to cultivate the Paramita of
Giving. Through the restrictions on listening and reading thereby concentrating
the six sense organs, the students also acquired a pure mind and attained deep
concentration. This is wisdom. So, the teacher taught the students to cultivate
good fortune and establish the foundation of self-discipline, deep concentration
and wisdom. The teaching was designed to be subtle yet effective. With the
five-year learning restriction as a base, upon listening to one or two years of
Dharma lectures, the students could become enlightened.
我們今天看高僧傳,便可看到古人這種教學法,能讓學生在寺內沒多久,就證果、開悟了。而現在人,在一個道場,住上三、五十年,或住一輩子都不開悟。就是去讀經,把三藏十二部統統都念了,還是不開悟;頂多只是得到一些佛學常識--看得多、記得多--,對於斷煩惱、開智慧,是一點幫助都沒有。所以親近老師,老師指出一條路給你走,在剛剛走的時候,一定感覺枯燥無味,但是這個階段過去之後,那種歡喜是不可思議的,那是真正得到了東西的喜悅!
In
the biographies of well accomplished monks and nuns we see that through this
method many of them become enlightened in three to five years. Today, however,
practitioners can live in a way place for thirty or fifty years, even a lifetime
without awakening. They may have read numerous sutras but were still not
enlightened. At most, they have memorized some general knowledge about Buddhism,
but have done nothing to sever their afflictions or attain wisdom. So, we must
try to find a good teacher for guidance. This advice may seem boring at first.
But after the initial stage, we will be truly delighted and joyful in our
attainment.
今天我們修學,犯了嚴重的錯誤,一開頭就想「廣學多聞」。而古德是從「斷煩惱」學起,是「煩惱無盡誓願斷」;煩惱統統斷了,就是定、慧完成了,然後再「法門無量誓願學」,這是一條正路,不能越級。現在人修學所犯的過失,就是不先斷煩惱,就開始廣學,還希望學得愈多愈好。清涼大師說這種修學的方法叫「有解無行」,只在解的層面下工夫,對自己真正的工夫疏忽了;不去斷煩惱,不去修清淨心,其結果是增長邪見。他所知道的都是邪知邪見,不是正知正見。這個話說得非常有道理啊!
Many
of us have made the big mistake at the beginning of our cultivation, of wanting
to learn all different methods. Ancient learned monks and nuns started with the
second of the Great Vows of Buddhas and Bodhisattva, “Afflictions are
inexhaustible, I vow to end them all”. In ending all afflictions, we will
achieve deep concentration and attain wisdom. Then, the “Ways to practice are
boundless, I vow to master them all”. This is the correct order for cultivation.
The mistake many people make is to attempt to study extensively without having
severed afflictions. Master Qingliang called this “Understanding with no
practice”. These people concentrate only on understanding while neglecting the
practice. They do not try to end their afflictions to cultivate a pure mind. As
a result, they develop deviated viewpoints rather than proper views and
knowledge.
﹝二﹞戒定慧齊修
Practicing the Three Learnings Concurrently
那麼學佛從那裡學起呢?就是從念一部經下手。要不要懂意思呢?不要懂!因為煩惱未斷、福慧不具足,所理解的都是邪知邪見,都是錯誤的。那麼為什麼要老念這一部經?諸位要曉得,念經跟禪宗參究修禪定沒有兩樣;跟密宗三密加持沒有兩樣,只是方法手段不同而已。念經就是戒、定、慧三學一次完成。
What
is the first step in learning Buddhism? Start by reciting one sutra. Do we need
to understand it? No. For when we have not ended afflictions, our understanding
will be erroneous. Then why do we recite only this sutra? By reciting the sutra,
the Three Learnings of self-discipline, deep concentration and wisdom are
accomplished together.
諸位要曉得,戒律就是「諸惡莫作,眾善奉行」。我們讀經的時候,心裡面不會亂想,當然「諸惡」就「不作」了。經典是佛從真如本性裡面流露出來的言語文字,沒有比這個更善的,因此,讀經就是「眾善奉行」。所以說念經的時候,戒律圓滿了,不要一條一條修了。
Self-discipline
requires that we “Do nothing that is bad. Do all that is good”. Reciting a sutra
can prevent us from generating wandering thoughts so we will be prevented from
doing anything that is bad. Sutras are words that flow from the Buddha’s true
nature. Nothing can surpass these words in virtue. Therefore, reciting a sutra
is doing all that is good and results in the perfection of self-discipline so
there is no need to practice the precepts one-by-one.
念經的時候要專心,專心就是修定。念的時候,從頭到尾沒有念錯、沒有念漏掉、念得清清楚楚、了了分明,這就是慧--修慧。所以念經是「戒、定、慧」三學齊修。如果我邊念邊研究,那就把佛經當作世間書,戒、定、慧三學都沒有了,這個不叫修行。所以讀經是修行的基礎、是修行的根本,大家千萬不要輕視。修行入門,如果是選用經典,就從這裡下手。如果一天念一個鐘頭,你就修一個鐘頭;念兩個鐘點是修兩個鐘點,當然修的時間是愈長愈好。
When
reciting a sutra we must focus. By focusing, we cultivate concentration. Clearly
enunciating every word correctly without any omission is the practice of wisdom.
Therefore reciting the sutra properly is to practice the Three Learnings at the
same time. Any attempt to analyze the sutra while reciting is in fact treating
the sutra as a worldly book. This will result in none of the Three Learnings
being accomplished and is not true cultivation. Never belittle the practice of
sutra recitation, as it is the base of cultivation. Reciting for one hour
accomplishes one hour of cultivation, reciting for two hours accomplishes two
hours of cultivation, etc. Needless to say, the longer the better.
我在台灣以及達拉斯的道場,有不少同修,無量壽經一天念十遍。他們大概已經念了二千遍以上,因此,經文很熟,念一遍大概只要半個小時到四十五分。一天念十遍,差不多有五、六個小時在修戒、定、慧。每天有這麼長的時間修行,修上幾年,心自然就定了。
Many
of my fellow practitioners in Taiwan and Dallas are reciting the Infinite Life
Sutra ten times a day. So far, some may have chanted the sutra over two thousand
times, thus they are very familiar with the text and only need thirty to
forty-five minutes to finish one sutra. Reciting ten times thus means five or
six hours of practicing self-discipline, deep concentration and wisdom. With so
many hours devoted to cultivation, we will naturally develop a serene mind in
just a few year’s time.
心定以後,再去看經,眼睛都放光了。為什麼呢?一看,意思就全部明瞭、全部懂得。佛經--是佛從清淨心流露出來的,我們自己的心清淨,自然跟佛相應,那怎麼會看不懂呢!今天我們看不懂佛經,就是佛心是清淨的,我心是散亂的;散亂心跟清淨心不相應,不能起共鳴,所以佛講的我們聽不懂,道理就在此。所以真正要能懂得親近一位善知識、一位好老師,就要相信他不會騙你,他教給你的方法,一定不會錯的。
Sutras
flow from the pure and quiet mind of the Buddha. When we have developed a mind
as pure and quiet, we will understand all we read in the sutra. The reason why
the sutra is so hard to understand now is that our minds are filled with
wandering thoughts. How can this mind be in harmony with one that is pure and
quiet? This is why we do not understand the Buddha’s words. So, if we want to
learn from a good teacher, we need to trust and believe that their methods are
proper and correct.
老老實實選一部經:修淨土的選無量壽經;修天台的選法華經;修華嚴的就選華嚴經。你修那一宗、那一派,就修他本宗主修的經典,一門深入。先把本宗的經典老老實實的念五年;換一句話說,在五年當中一定要把煩惱捨掉,恢復清淨心,這是學佛的起步。
Just
chose one sutra without being distracted by any others. If we chose to follow
the Pure Land School, we recite and study the Infinite Life Sutra. If we choose
to follow the Tiantai School, we recite and study the Lotus Sutra. If we choose
to follow the Flower Adornment School, we recite and study the Flower Adornment
Sutra. When choosing a school, follow its principles and delve deeply into the
sutra for five years. In other words sever all afflictions and try to develop a
pure and quiet heart. This is the first step in learning Buddhism.
實在講五年修得清淨心,在從前是可以,現在不行了。因為從前的人,心地染污少、染污的程度也輕,五年清洗就差不多可以洗乾淨了。現在的人染污太嚴重了,況且從前的人十幾歲才受到染污,才會有是非、人我,才有貪、瞋、癡、慢。現在的小孩兩三歲就有貪、瞋、癡、慢,他從那裡學來的?從電視上學來。家裡天天在看電視,他不得不受污染,天真活潑的童年沒有了,所以現在人真的不幸福啊!
Frankly
speaking, five years of learning and cultivating were enough for a practitioner
to attain a pure mind in the past, because their minds were not as polluted as
ours now are. In the past, children would remain innocent until around ten years
of age. Then they would begin to be aware of differences between right and
wrong, self and others. They would begin to develop such characteristics as
greed, anger, ignorance and arrogance. Look at today’s children. They start
showing greed, anger, ignorance and arrogance when they are only a few years
old! Where do they learn these things? From television. They are exposed to
television every day. They naturally become polluted. They do not have the happy
innocent childhood their parents had. How unfortunate they are!
像我,生長在農村,到十三、四歲才懂事;所以我的童年時間很長。童年不懂事,是真快樂!世間什麼苦樂我們都不知道,整天就曉得玩耍。懂事,就不快樂了!為什麼呢?會看人顏色,這難為了,所以說這個時代的人比不上前人,人不能做了,太苦了。
I
was born and grew up in the countryside and was neither sensible nor knowing of
the world until I was thirteen. True Happiness is to remain innocent as long as
possible in childhood and to not be aware of any of the suffering in the world.
All I knew was how to play. Once we loose our childhood innocence, we are no
longer happy. For then, we have to be constantly aware of others. So, I say that
modern people are less fortunate than their predecessors were.
修學到自己心地清淨了、智慧開了,就可以參學,就什麼都可以看、可以聽、可以接觸,因為自己已經有定,不會被外在環境所轉。自己有了主宰,見得愈多、聽得愈多,愈能增長智慧、增長定力。定、慧是怎樣增長的?不為境界所動,這是增長定力;樣樣清楚明瞭是增長智慧,所以那個時候參學,定、慧更能往上提升。這是古人教學的方法--先修戒、定、慧,先修根本智,然後再參學,成就圓滿的後得智,就是無所不知。
Once
we have developed a pure and quiet mind and have attained wisdom, then we can
begin to broaden our knowledge. We can see, hear and learn of anything that we
are interested in, for now we have attained wisdom and will not be affected by
our surroundings. Since we have self-control, the more we see and hear the wiser
we will become and the greater our strength from deep concentration will be. How
are deep concentration and wisdom increased? Remaining unmoved by surroundings
will enhance deep concentration. Developing a clear and understanding mind will
enhance wisdom. Then we can learn from other schools to further enhance our deep
concentration and wisdom. First, we practice self-discipline, deep concentration
and wisdom to attain our original wisdom. Then we can learn extensively to
perfect our acquired wisdom. This is the way of learning from ancient times.
佛在般若經上說:「般若無知,無所不知。」所以要先修「無知」,五年學戒,就是什麼都不知道,然後再接觸社會的時候,什麼都知道--「無所不知」。真正修行是用這樣的次第、方法,來達到目的的。
The
Buddha told us in the Great Prajna Sutra, “Innocent intuitive wisdom knows all”.
So, we must cultivate “innocence” first. The five-year method of practicing
self-discipline results in our remaining innocent of the happenings in the
world. When we are again in contact with the world, we will be aware of “Knowing
all” This is the proper sequence and method to learn and practice Buddhism.
古大德,不僅僅是遵守釋迦牟尼佛教導我們的這些規矩,更以儒家的基礎,作為修學的基本,這是因為中國佛教把小乘捨棄了,以儒家來代替小乘,特別是以孔老夫子的德行,作為我們入佛門的根基,就是論語上講的夫子五德--溫厚、善良、恭慎、節儉、忍讓,即「溫、良、恭、儉、讓」。在這上面再建設的,就是三福、六和、三學、六度、十大願王,而達到真正究竟圓滿。這樣的架構,在整個大乘佛法,無論那一宗、那一個法門,宗門、教下,顯教、密教,都不能離開這個基礎,違背這個原則。換一句話說,按這個架構,次第修學,無論修學那一宗、那一派,沒有不成就的。由此,我們可以說:從五德、六和上打基礎,是中國大乘佛法的特色。
Ancient
patriarchs not only abided by the rules set by Buddha Shakyamuni but also took
Confucianism as the basis for their learning and practice. Chinese Buddhism has
abandoned Theravada Buddhism in place of Confucius teachings. Chinese Buddhists
as the basis for learning Buddhism adopted the Confucian five virtues of
gentleness, kindness, respectfulness, thriftiness and humility. From this
foundation, they developed the Three Conditions, the Six Principles of Harmony,
the Three Learnings, the Six Paramitas and the Ten Great Vows. All the schools
of Mahayana Buddhism adopted this framework of learning and teaching. In other
words, we can accomplish our learning and cultivation in any school as long as
we follow these principles and methods. So, we can say that the Five Virtues and
Six Harmonies are the basis and a unique characteristic of Chinese Buddhism.
除此之外,佛法在教學上還有一個非常進步的作法,一直到近代才被人想到--進修教育。佛當年在世,他的聲聞弟子--在身邊還沒有畢業,還不能獨立,要跟佛在一起,不能離開佛的弟子。已經有成就的是菩薩;菩薩要幫助佛教化一方--代佛弘法--到各地方建道場、講經說法、推廣佛教。但是每一年有一定的時間,又回到佛的面前來,這就好像暑假一樣,學生放假了,老師沒放假,老師還要進修--回到佛陀面前,接受再教育,這三個月叫「結夏安居」。結夏安居就是把在四方從事教化的學生,統統召集回來,聽佛講經說法,使他們自己定慧、德學更增長。而且還在一起研究討論教學上的各種情境和難題,以及解決的方法,作為彼此參考、改進。這種教育方法,在我們中國歷代是很少見的;
There
was another advanced method of teaching and learning in Buddhism; continuing
education for teachers. It was not until recently that this method again came
into use. When he was in this world, the Buddha had many students. Some stayed
with him because they had not finished their study and thus had not yet become
independent. But others had reached some achievement. The latter were
Bodhisattvas, who were responsible for spreading Buddhism. They went to
different locations, set up way places and taught on behalf of the Buddha. Then
they would return to where the Buddha currently was for a three months summer
retreat for continuing education. This is similar to today’s summer vacation
when the students are out of school but the teachers cannot rest for they need
to receive further training. So, the Bodhisattvas went back to be with the
Buddha for a summer retreat. They listened to his teaching and thus were able to
increase their concentration, wisdom and virtues. They also discussed
difficulties they had encountered in their teaching and tried to find solutions.
They learned from each other in seeking self-improvement. This system of
continuing education has been infrequently seen in Chinese history.
這種暑期進修教育,是非常值得稱讚的。結夏安居,在台灣還有少數地方有這個形式,但是已經沒有這種精神了。與這個類似的像寺院,或是居士團體,舉辦夏令營、冬令營、佛學講座、打佛七、打禪七,也類似進修教育,是值得普?提倡的。說到斷煩惱、修戒、定、慧、了生死,在我們這個世間,確實是非常少見,說出來,也不可能被人接受。但是進修教學法是非常殊勝、非常有效果的。
It
is advisable that way places and Buddhist societies conduct summer and winter
retreats of Buddha name recitation and Zen meditation, seminars, etc. for
short-term training. This is very effective and people are able to accept this
idea of short-term continuing education. If we directly tell them that it is for
severing afflictions; cultivating self-discipline, deep concentration and
wisdom; and transcending the cycle of birth and death, only a few people will be
interested and able to accept this concept.
現在的人觀念不一樣,總是一開始學,便要學得愈多愈好;殊不知,其結果一個是有限,一個是無限,相差實在太大了。幾千年來用這種方法,不知道多少人成就了。反觀現在新的教學法,充其量只能幫助一個人得幾個佛學博士學位,得一點名聞利養,實在講,要斷煩惱、了生死、出三界,恐怕很難很難,這是我們應當要深深反省的。
Today,
people differ in their concept of Buddhist education from those in the past.
They want to learn more at the beginning of their study, not knowing that their
method will limit their accomplishment whereas following the traditional method
in practicing Buddhism can result in infinite benefits. In the past, many people
have benefited from this traditional method, achieved in their cultivation and
attained Buddhahood. However, at best, the present methods can only help us to
get a doctorate of Buddhism, fame and wealth. But frankly speaking, it will not
be easy for us to sever afflictions or transcend the cycle of birth and death.
We should consider this very carefully.