我們從經典,音樂,雕塑,佛像,建築,供具,以及其他種種,只要捎微留意,都能夠發覺這些完善的教學。
佛教寺院的體系好像學校和博物館的結合體。佛教所有的一切藝術,都具有高度的教學藝術。以佛菩薩的造像而言,有很多人看到佛教這麼多的神像,便以為這是低級宗教、是泛神教;人家高級宗教只有一個神;唯一的真神。他不知道、也不了解佛教所供養的諸佛菩薩不是神,是代表法門的。世間有無量無邊的事、無量無邊的理,用一個形像、一種方法是無法完全表達的。
The Earliest System of Continuing Education
再談佛法的教學藝術。佛當年在世到處講學,跟周遊列國的孔老夫子沒有兩樣。在印度的時候,佛這個大團體,那一個地方邀請,就到那個地方去;講一個時期之後,別的地方邀請,又去了,所以都不是久住。佛不是一個人去,是帶著一千二百五十人,所以邀請也很不容易,那真的要有財力、有物力。佛法傳到中國來,才有寺院、叢林,才有固定的住處,因為佛教是中國帝王迎請到中國來的。在印度,社會大眾對托缽的僧人很尊敬,都恭敬供養;
Buddha
Shakyamuni gave lectures in many places, as did Confucius. In India, the Buddha
and his students were invited by different groups to give talks. They would
lecture in those areas for a while but did not remain permanently. As most of
the Buddha’s one thousand, two hundred and fifty students would follow him, it
would have been very difficult for one place to support all of them. Only after
Buddhism was introduced into China did Buddhist monks and nuns take up permanent
residence in what was similar to a Buddhist educational institution. This came
about because the introduction of Buddhism into China was supported and financed
by the emperor. In India, people respected ascetics who traveled holding an alms
bowl and therefore supplied them with offerings.
而中國人當托缽是「要飯的」,這是最令人瞧不起的。僧人,是皇帝迎請來的客人,皇帝又拜他做老師,那有讓皇帝的老師到街上去討飯的道理呢?所以佛法到中國來之後就變成中國化了--不再托缽、不再樹下一宿了--,蓋好房子給他們居住,而且宮廷派專人侍候供養僧人,使僧人不要再為了生活那麼辛苦!到唐朝的時候寺院發展成叢林,百丈大師跟馬祖(不是媽祖廟的媽祖),是叢林制度的二位創始人。馬祖是禪宗道一禪師,俗姓馬,是禪宗第八代祖師,六祖惠能大師的徒孫。「馬祖建叢林,百丈制清規」,叢林中的一切規矩都是百丈大師草擬的,他們兩個人建立了中國叢林。
In
China, however, people would have regarded this tradition as begging. Since the
emperor, who respected them as teachers, had invited the monks to China, it
would have been unacceptable to have them roaming the streets begging for food.
Therefore, houses were built for them to live in and people were sent by the
imperial court to assist the monks so they would not have to worry about their
livelihood. By the Tang Dynasty, the system of Buddhist universities had
developed. Masters Baizhang and Mazu were the initiators of these institutions.
Master Mazu was the Eighth Patriarch of the Zen School and the third generation
student of Master Hui-Neng, the sixth Patriarch of the Zen School. There is a
Chinese saying that “Master Mazu built the university and Master Baizhang set up
the rules”.
叢林是什麼呢?就是佛教大學。是真正有規模、有制度,把佛教教學制度化了;不像從前是私人私塾式的互相傳授,規模很小,也沒有一個制度。從馬祖之後,中國佛教走上了制度化--變成大規模的學校。叢林很多都變成了專科大學,這是中國佛教的特色,是外國沒有的。叢林的教學、講學、教材、教法,沒有一樣不是達到最高藝術境界。我們從經典、音樂、雕塑、佛像、建築、供具,以及其他種種,只要稍微留意,都能夠發覺這些完善的教學。那麼到今天這許多非常美善的教學,現在也都失傳了。
What
is this Buddhist University? It was the systemization of Buddhist teaching; the
next step after what had been the verbal passing of teachings from a teacher to
private students. After Master Mazu, the idea of the university continued to
grow. This educational system was the special feature of Chinese Buddhism. The
textbooks, lectures and teaching methods all attained the highest level of
artistry as can be seen in the writing, music, images, architecture, offering
implements, etc. Today, however, many of these perfect teachings are lost to
us.
The Art of Buddhism
現在的佛門梵唄,實在講,都已經變質了,都不如從前的完美。佛教在這一代是非常缺乏人才,不只是缺乏藝術人才!佛教藝術人才要有高深的佛法修養,如此,他所表現的東西才是活的,才有真正的內容。像世間的藝術一樣,如果不充實哲學的內容,他創造的東西就不能盡善盡美。所以一幅畫、一首詩,或一首曲子,一定要蘊含高度的哲學修養在其中,才能顯現出真善美慧。今天佛教梵唄詞句都是古人做的,意境都很高啦,因為唱的人心不清淨,所以唱出來音也不清淨。也因為心靈沒有達到證悟的境界,所以唱了不但不能引發靈感,反而顯得俗不可耐啊!甚至於還不如基督教的聖詩,那樣能夠感人,這是佛教之衰!佛教人才的缺乏,不是佛教沒有內容,不是佛教沒有真實的東西,實在是缺乏真正的修行人。
Today,
the quality of Buddhist music has deteriorated. We are short of talented people,
not only Buddhist artists with creative talents. Therefore, a Buddhist artist
has to be profoundly learned for only then can he or she truly teach others and
convey truth, goodness, beauty and wisdom. Ancient masters with high spiritual
achievements composed Buddhist musical lyrics, but because the minds of today’s
people who chant them are not pure, their expression of them is also not pure.
Spiritually, they have yet to achieve a state of awakening and are thus unable
to move us. The artistic decline is caused by the lack of talented
practitioners, it does not mean that Buddhism lacks artistic substance.
以繪畫、雕塑藝術而言,諸位如果到大陸看過敦煌壁畫、雲岡石窟和最近在北京房山發現的石經,便可以體會到中國佛教藝術的偉大和壯觀!石經可以說是中國佛教的代表作,是在文化大革命之後發現的,比我們現在的大藏經,內容還要豐富得多。晚期翻譯的經典,有些還沒有收入藏經,石經全都收進去了。石經是用大塊的厚石板,兩面雕刻,每個字,有大姆指這麼大,字體非常之美,整部大藏經雕了四百年!這樣的工程,實在不亞於萬里長城!最近被發現的是一部完整的,一共有幾萬塊石頭,分藏在七個山洞裡,大概還沒有完全拿出來,所以只開放兩個,我們進去參觀,真是歎為觀止!不能不佩服古人之用心--怕佛教經典遺失,用這個方法保存佛經傳給後人。他們對後世的子孫真正是盡到了責任。
Anyone
who has been to China and visited the Dunhuang murals or the Yungang grottoes,
or the stone sutra texts found in Fangshan County, Beijing, knows how
magnificent Chinese Buddhist artworks can be. The stone sutras were found in the
years after the Cultural Revolution and are more extensive than the Great
Buddhist Canon. Some of the sutras were translated at a later time than those in
the Great Buddhist Canon. Fortunately, they survived in the Fangshan site. The
stone slabs are carved on both sides with each beautiful character the size of a
thumb. The entire project took four hundred years to complete, equal in scale to
the building of the Great Wall. This recently discovered collection includes
tens of thousands of stone slabs stored in seven caves. At present, only two of
the caves are open to the public. We were filled with awe and admiration when we
saw these stone sutras and could not help but admire our ancestors for having
preserved such a legacy for us.
佛教寺院的體系好像學校和博物館的結合體。我們現在是博物館跟學校分開,它是博物館跟學校合在一起,這是一種特殊的結構體系。佛教所有的一切藝術,都具有高度的教學藝術,不能夠把它看成是單純的藝術品;它含有很深的教育意義,很高的靈性智慧,這是一般凡夫俗子看不出來、領會不到的。以佛菩薩的造像而言,有很多人看到佛教這麼多的神像,便以為這是低級宗教、是泛神教;
Today,
schools and museums are separated. However, the system of Buddhist universities
is similar to a combination of school and museum, for the art forms are
educational, not just artistic. They exhibit inspiration and wisdom not
discernable by average people. For example, when people see the many images of
Buddhas and Bodhisattvas, they conclude that Buddhists worship many deities and
therefore Buddhism is a religion and one of low standards at that.
人家高級宗教只有一個神--唯一的真神。他不知道、也不了解佛教所供養的諸佛菩薩不是神,是代表法門的。世間有無量無邊的事、無量無邊的理,用一個形像、一種方法是無法完全表達的,所以用許許多多不同的藝術品來表達。佛教藝術在教育上特殊用意瞭解了,便不會把佛教當作是神教;真正清楚了,佩服之心便油然而生了。
Many
people believe that an advanced religion worships only one god. They do not
understand that Buddhism is not a religion, that we do not worship the images of
Buddhas and Bodhisattvas but rather we regard them as teaching aids, which help
us to understand the different methods of cultivation. One single image or
method is insufficient to represent all phenomena in our world, so Buddhism uses
many kinds of artistic works to represent them. Once we have understood the
educational significance of Buddhist artistry, we will naturally give rise to
admiration and appreciation.
一切諸佛是代表我們的性德;一切菩薩、羅漢是代表修德。不修,性德雖然有,但不能夠顯現出來,得不到受用,所以性德的顯現要靠修德。菩薩代表「修」,佛代表「本性」。因此,佛門供養佛像,一般都是一佛二菩薩。這一尊佛代表真如「本性」,菩薩代表從「性」起「用」。本性是空、是體,起用是有。體、相、用;「體」是空寂的,從「體」能夠現「相」,現「相」就有作用。菩薩代表「相」、代表「用」,佛代表「本體」。所以在華嚴經裡面佛不說法--「本體」當然沒有話說;菩薩就說法了--起作用就有得說。從「相」上有得講,從「作用」上有得講,從「本體」上一句話都沒有。本體不但不能講,念頭都沒有,所謂「開口便錯,動念即乖」,便是從「本體」上說的,所以佛代表「體」,供一尊佛。「用」為什麼供兩尊呢?無量無邊的「相用」分為兩大類:一個是知,一個是行;就是解、行。王陽明提倡「知」「行」合一的學說就是從佛教來的。佛家講「解行相應」,他老人家把名詞換成「知行合一」,搞起他的哲學了,其實他的哲學完全從佛法脫胎而得的。「解」、「行」;就是「理」、「事」。
All
Buddhas symbolize our virtuous nature. All Bodhisattvas and Arhats symbolize the
virtue of practice. Without the virtue of practice, the innate virtuous nature
cannot be revealed. This complementary relationship is why the Buddha Table
includes both Buddha and Bodhisattva images. The Buddha represents original
nature and the Bodhisattvas represent the application of this nature. This
original nature is empty, as it has no set form. All creations or form arise
from this original nature and once there is form, there is application. The
Buddha represents the original nature and the Bodhisattvas represent form and
application. This is why in the Flower Adornment Sutra, the Buddha does not
comment on the teachings, for the original nature that is empty has nothing to
say. But the Bodhisattvas do have something to say since they apply the
principles. Not only is the original nature unexplained but also no thoughts
arise from it. The saying that “Whenever I open my mouth I blunder; whenever I
have an idea I am wrong” is said in terms of original nature represented by one
Buddha. Why are there two Bodhisattvas to represent application? The infinite
and innumerable form and application are divided into two categories; wisdom and
practice or understanding and behavior. Practice corresponds with understanding.
Understanding is the principle and practice is the application.
通常我們供養釋迦牟尼佛,即是代表「本體」。釋迦牟尼佛的兩邊,供養兩尊羅漢--阿難尊者、迦葉尊者。阿難尊者是多聞第一,他代表「解」、代表智慧。迦葉尊者苦行第一,代表實「行」。也有供奉釋迦牟尼佛,旁邊是文殊、普賢。文殊是智慧第一,代表「解」,普賢菩薩是「行」的代表。換句話說,不管有多少,總不外乎「解、行」兩大類。
When
we see the image of Buddha Shakyamuni, usually Ananda and Kasyapa, two great
Arhats are on either side of him. Buddha Shakyamuni represents our original
nature. Ananda, who is foremost in hearing, represents understanding and wisdom.
Kasyapa, who is foremost in asceticism, represents practice. We may also see
Buddha Vairocana, the wisdom body of Buddha Shakyamuni, with Manjushri
Bodhisattva and Universal Worthy Bodhisattva on either side of him. Manjushri
Bodhisattva represents understanding. Universal Worthy Bodhisattva represents
practice.
淨土宗供奉阿彌陀佛--代表本體。觀音菩薩大慈大悲,代表「行」;大勢至菩薩智慧第一,代表「解」。所以佛像的供法都有他的意義,一定是一佛二菩薩,不會供兩個佛三個菩薩!
Pure
Land Buddhism regards Buddha Amitabha as the original nature with Guan Yin
Bodhisattva representing compassion and practice, and Great Strength Bodhisattva
representing wisdom and understanding. Due to these profound meanings, there
cannot be two or more Buddhas and three or more Bodhisattvas.
每一尊佛代表性德的一個部份,但是諸位要曉得,每一個部份都是究竟圓滿的,所以「一即一切,一切即一」。釋迦牟尼佛是從名號上說的,名號都是顯德的。「釋迦」是仁慈的意思,這是教我們對人要仁慈,要以慈悲待人。「牟尼」是清淨的意思,寂默就是清淨,是對自己的。對人慈悲,對自己要求的是清淨!這是釋迦牟尼佛代表的,這是我們性德本來具足的。阿彌陀佛是梵音翻過來的,「阿」翻作「無」,「彌陀」翻作「量」,阿彌陀是無量的意思啊。什麼無量呢?一切都無量,沒有一樣不是無量:智慧無量、神通無量、道力無量、壽命無量……。無量的無量當中,壽命是第一,沒有壽命,一切的無量都落空了;要有壽命,所有一切無量才能真正得到享受。
Each
Buddha represents a part of the virtuous nature. Every part of it is perfect so
“One is all, all is one”. Each name illustrates the virtues. For example,
“Shakya” means kindness, teaching us that we need to treat others with kindness
and compassion. “Muni” means stillness and purity. The whole meaning of
Shakyamuni teaches us to behave toward others with kindness and compassion, to
strive for purity of mind for ourselves. This is the meaning of Shakyamuni and
is innate to our original nature. Amituofo is a Sanskrit transliteration.
“Amituo” means infinite. “Fo” means Buddha. What is infinite? Everything,
infinite wisdom, ability, long life, etc. But of all infinities, infinite life
is the most important for without it all other infinities are useless. With it,
we can enjoy all other infinities.
那麼這個無量的無量,要怎樣才能夠真正獲得呢?無量就是自己的自性,真如本性。六祖說:「何期自性,本來具足(一樣都不缺啊!);何期自性,能生萬法(世出世間一切法,都是自性變現出來的)。」這就是無量的意思。那麼用什麼方法,得到這個無量呢?就照觀音、勢至這兩個人的方法去修行。觀音教我們大慈大悲,大勢至菩薩教我們一心念佛。他教我們「淨念相繼,不假方便,自得心開」--一句佛號就能成就。
How
can we gain these infinities? Infinity is none other than our self-nature, our
original true nature. The Sixth Patriarch of Zen, Master Hui-Neng said,
“Self-nature is innate; from self-nature arises all phenomena in the universe”.
In other words, it means infinity. What method do we use to obtain this
infinity? We practice the teachings of Guan Yin Bodhisattva and Great Strength
Bodhisattva. The former teaches us to be compassionate; the latter teaches us
the single-minded concentration of Buddha Amitabha. Great Strength Bodhisattva
taught us “Concentrate solely on Buddha Amitabha, without ceasing, without
intermingling with other methods, and in this way we will surely attain wisdom
and enlightenment”.
但是單是一句佛號,那就是小乘,加上觀音行就變成大乘。觀音行就是大慈大悲之行!對別人大慈大悲,對自己一句佛號專念,就一定得到「無量壽」,一定開發性德,無量無邊的功德便能統統現前。所以供佛便要了解每一尊佛、每一尊菩薩,代表佛教的一種修行方法、代表宇宙之間的一種真理。
Adding
to this is the compassionate way of Guan Yin Bodhisattva. Behaving towards
others with compassion and chanting only “Namo Amituofo” will enable us to enjoy
infinite life. In this way we will develop our virtuous nature and uncover our
infinite merits and virtues. Thus, when we pay respect to the images of Buddhas
and Bodhisattvas, we need to understand that each is representative of a way of
cultivation and of the truth of the universe.
The Hall of Heavenly Guardians
在佛教的建築方面,供佛的大殿,我們從外面看它是二層,裡面看是一層,這都有意義的。從外面看,真俗二諦;裡面告訴我們,真俗不二,萬法一如。這個意思就是說:外表是有差別,實質是一致的(沒有兩樣的)。
Buddhist
architecture is also an artistic expression. From the exterior, the main
cultivation hall appears to have two stories, but there is only one story
inside. The external two stories represent “absolute truth” or the true reality
of life and the universe, and “relative truth” or worldly views still clouded
with delusion. The interior single story illustrates that both are the same
truth. To the deluded, the two appear distinct and different; however, to the
enlightened, they are one and the same.
佛教正規的建築,一進山門,第一個見到的建築物就是天王殿,裡面供養四大天王--護法神--當中供著彌勒菩薩。這樣的供奉方式,使人一進山門,第一眼就看到彌勒菩薩。彌勒菩薩塑的是布袋和尚像,看他那笑咪咪的樣子,就是告訴我們:你想學佛嗎?先要笑臉迎人,不能發脾氣;發脾氣不能學佛,一定要歡歡喜喜。再看,他肚皮很大。「大」代表什麼都能包容,不與人計較。所以也代表(教給我們)平等心、喜悅相--對待任何人、任何事物,心裡都歡歡喜喜、平平靜靜的,不要跟任何人計較。有這些條件才可以入佛門學佛。所以彌勒菩薩面對著大門,告訴來者:要有我這個條件,才夠資格入佛門。
Upon
entering a way place, we first see the Hall of Heavenly Guardians. In the center
of the hall is Maitreya Bodhisattva. To his left and right are the four Heavenly
Guardians or Dharma Protectors. Maitreya Bodhisattva, known as the “Happy
Buddha” in the west, is represented by the image of the historical monk Bu-Dai,
a manifestation of Maitreya Bodhisattva. Maitreya Bodhisattva has a big smile
that conveys “Want to learn Buddhism? Be happy and greet everyone with a smile.
Do not constantly lose your temper or else you cannot learn Buddhism”. This
Bodhisattva also has a huge belly representing great broad-mindedness and
equality of mind, teaching us to treat everything and everyone with generosity,
patience and serenity. Only by emulating such qualities can we learn and
practice Buddhism. Therefore, Maitreya Bodhisattva sits facing the door to tell
all who enter, “only those who can accomplish this are eligible to learn
Buddhism”.
旁邊的護法,分東、南、西、北四大天王。東方天王,代表負責任,叫持國天王(持是保持,國是國家)。主持一個家庭的事務,我們叫持家。主持一個公司的事務,是總經理、董事長。主持一個國家的事務,是帝王、是總統。要怎樣去做呢?一定要負責盡職。每一個人在這社會上,都有他一份的職責,能把自己本分的職責,盡心盡力做到圓滿,這個社會和諧,國家一定富強。持國天王教給我們這個事理。
Standing
beside Maitreya Bodhisattva are the four Heavenly Guardians or Dharma
Protectors. They are symbolic guardians of the practitioners of the Buddhist
way. Whom do they protect? They protect us by reminding us to educate ourselves
and to safeguard the proper knowledge, which we should learn. Each guardian
portrays a different aspect of thought or action.
The Eastern Dharma Protector symbolizes responsibility and safeguards the
territory, which means that all of us are responsible for ourselves, our family,
society and the country as a whole. How do we fulfill this responsibility? If
each of us performs our duties well, fulfilling our obligations, we support each
other and ourselves as well. In this way, society will be harmonious and the
country will be prosperous and powerful.
南方增長天王。單單把我們職責之內的事情做得很好還不夠,還要天天求進步。不進則退啊!時代永遠在進步,所以增長天王告訴我們:我們的德行要增長、品德要增長,乃至學問、智慧、才藝、能力都要增長,包括我們的生活水準也要天天提升。你看!佛門不落伍啊!佛門真是講進步,永遠站在時代的前端;他不是跟著時代走,是領導時代走啊。怎樣把持國、增長,做得很圓滿呢?後面兩位天王教給我們實踐的方法。
The
Southern Dharma Protector symbolizes progress and teaches us diligence. It is
not enough to just meet our responsibilities. We need to make progress with each
passing day for no progress means we regress. He emphasizes the importance of
constantly cultivating and advancing our virtue, conduct, wisdom and ability,
and to improve performance in our duties and our standard of living. From this,
we can see that Buddhism is progressive, always leading the times.
西方廣目天王,叫我們多看;北方多聞天王,叫我們多聽。這就是中國人講的「讀萬卷書,行萬里路」。讀書,是成就根本的學問,行萬里路,就是今天所謂的觀光、旅遊、考察,到處去看看。看到別人的優點,我們採納;缺點,我們警惕、改進。我們能夠「捨人之短,取人之長」,來建造自己的社會、建造自己的國家,那這個國家就是世界上最完美的國家。這叫真正的護法!所以這些塑像供在那兒,是在給我們上課的!你要一看就曉得,並且時時刻刻提醒自己朝這理想目標精進!能這樣做,佛那裡是迷信、那裡是崇拜偶像呢!
The
Western Dharma Protector symbolizes comprehensive vision and knowledge gained
through exposure to the world. He represents the need to open our eyes to
observe nature and humanity, to refine what we see and learn, and to distinguish
good from ill. The Northern Dharma Protector symbolizes comprehensive study and
learning. Both teach ways of practice and how to achieve the goals in
responsibility fulfillment and self-improvement. As the ancient Chinese said,
“To read ten thousand books and to travel ten-thousand miles”. Reading is the
means for accomplishing the fundamental knowledge. Traveling ten thousand miles
is to learn from observation. Through travel we see advantages of others and
learn from them.
We also see their shortcomings, which can in turn serve as a warning to us so
that we constantly improve ourselves. In this way, we can build a prosperous
society and a safe country. In so doing, we safeguard the Dharma. So, the images
of the Bodhisattvas and Dharma Protectors remind us to be diligent in the
pursuit of our goals and responsibilities. So, we can see that Buddhism is
neither a religion nor superstition.
四大天王手上都拿著道具,這道具也是表法的。東方持國天王手上拿著琵琶。代表做事情不可以操之過急,要知道「中道」,不能過也不能不及;像彈琴一樣,琴弦鬆了,彈不了,緊了它就斷了。儒家講中庸,佛法講中道,就是負責盡職,要做得恰到好處,不要太過頭了,也不能不及,事情才能圓滿。
The
Four Dharma Protectors hold various objects to symbolize different aspects of
the Dharma. The Eastern Dharma Protector of Managing the Nation holds a lute,
which symbolizes the principle that we need to refrain from acting with undue
haste but should keep to the middle path. It is like playing a lute, if the
strings are too loose, it will not play. If they are too tight, they will break.
We need to be responsible in our duties and do things in a proper, balanced
way.
南方增長天王,這是代表日新又新,他手上拿的是劍--慧劍(智慧之劍),是「快刀斬亂麻;慧劍斷煩惱」的意思。西方廣目天王,身上纏著一條龍,有的時候是一條蛇,蛇跟龍都是一樣的意思。代表變化!我們常說:「神龍見首不見尾。」表示這個世界現實的社會,一切人、一切事、一切物,是變化無常,變化多端,一定要把他看清楚,才能夠從容應付。龍表的就是這個意思。北方多聞天王手上拿一把傘;傘是遮蓋。千變萬化的世界,種種染污,要防止,不要被污染。所以廣學多聞的同時,要保護自己的清淨心,要不受染污。要對現實社會能夠完全理解,才有智慧、能力,知道應該用什麼態度、方法,來應付、處理,才能做到盡善盡美(無論是對人、對事、對物)。
The
Southern Dharma Protector of Growth holds the sword of wisdom that cuts away all
troubles and worries. The Western Dharma Protector holds a dragon or snake that
is twining around him. The dragon or snake symbolizes change. Today, everything
is constantly changing, only when we can see the truth will we be able to
interact with ease and serenity. The Northern Dharma Protector holds an umbrella
symbolizing protection from all the pollution that is around us. While learning,
we need to safeguard our pure mind and quiet heart from becoming polluted.
Furthermore, we need to understand the true reality of life and the universe, to
have the wisdom and ability to properly interact with all people, matters and
objects.
天王殿教導我們這些啊!不單是神明,對他燒幾炷香,他就保佑你平安哪!那就大錯特錯了!由此可知,佛寺院沒有一樣不是教學。就是供具也有它的教育意義。佛前供一杯水,有什麼意義呢?表法的呀!水是乾淨的、清淨的,代表我們的心要像水一樣乾淨;水不起波浪,是平的,我們的心要像水一樣平、一樣靜。看到這杯供水,就想我的心要像水一樣的清淨、平等。佛前供花,花代表「因」,開花後就結果;花代表六度萬行。供果,水果不是供給佛菩薩吃的呀,是教我們看到「果」時,就能想起「希望得什麼樣的果報,就應該要修什麼樣的因」。所以佛門一切設施、供養,處處都是提醒、教育自己啊。佛菩薩不聞、也不吃,什麼都不要啊!
All
of this can be learned from visiting the Hall of Heavenly Guardians. If we
regard the Protectors as deities with magical powers who will protect us if we
burn incense, prostrate and offer flowers and fruit praying for protection and
safety we will be sadly mistaken. This is superstition. All the facilities,
images of Buddha and Bodhisattvas and any offerings made are teaching tools
designed to inspire our mind and wisdom. They also serve to remind us of the
importance of being enlightened instead of deluded, virtuous instead of
deviated, pure instead of polluted. These are the three principles of Buddhist
teaching and practice.
Therefore, everything in a way place serves as a teaching aid. Even the
offerings are educational. A container of water symbolizes the Dharma. The water
is clean symbolizing that our minds need to be as pure as the water. It is calm
without a single ripple, symbolizing the tranquility in our hearts. It is to
have purity and equality of mind. Flowers symbolize the “cause” as the
blossoming of flowers results in the bearing of fruit. Flowers symbolize the Six
Paramitas. Fruits are not offered to the Buddha or Bodhisattvas to eat. They
remind us that if we want the sweet fruit or the good result, we must cultivate
and accumulate good deeds, the cause. Thus, everything we see in the way place
is a teaching aid. The Buddhas and Bodhisattvas neither smell nor eat, they want
for nothing.
再者,「燈」代表智慧、光明,「香」代表戒定真香。沒有一樣不是表法的,沒有一樣不是教育。現在學佛的人,對這些教育意義,統統不知道。為什麼要燒香?為什麼要供這些東西?都不知道啊,所以信佛統統都變成迷信。社會上有人批評學佛的人「迷信」,更有人說學佛的人都是神經病。他說得沒錯啊!多少學佛的人真沒有弄清楚啊。
We
also see lamps, which symbolize wisdom and brightness; incense sticks, which
symbolize self-discipline and deep concentration. You will not see anything in
the cultivation and lecture halls that do not symbolize some teaching. However,
it is a sad loss that many Buddhists are totally ignorant of the educational
significance of these objects. They do not know why they burn the incense or why
they make offerings to the images of Buddhas and Bodhisattvas. Their belief is
actually superstition. Some people criticize Buddhists as being superstitious.
These critics are right. Too many Buddhists are confused about Buddhism.
如果自己清楚了,再跟他們講解清楚,相信他們也要學啊。我就是這樣清楚地把佛法介紹到中國大陸,他們說:「這麼好的東西,我們都不曉得。」他們也想學佛啦!
We
need to be clear on what we are learning and explain this to the skeptics and
critics, then I believe they will also want to learn. I have introduced Buddhism
to people in China in this manner. After hearing my explanation, they said they
had been ignorant of such a good thing and wished to learn more.
總而言之,佛法是以真實的智慧、無量的大覺,幫助一切眾生得到真實的利益、真正的快樂,這是離苦得樂。佛以無盡的悲心,教化一切眾生。自古至今,無論是顯教、密宗,或是那一個宗派、那一個法門,在佛教史裡,每一個朝代,依照這些理論、方法修行的,成果都非常殊勝,這是真實不假的呀。這一代是衰落了、迷失了,真正的佛教不知道了,所以成果比較少、比較暗淡!
In
conclusion, it is the genuine wisdom and infinite enlightenment in Buddhism that
helps all sentient beings obtain true benefits and happiness. The Buddha teaches
all beings with his boundless, compassionate heart. Throughout history Buddhist
practitioners, whether they be of the Esoteric, Zen or any other School, have
made great achievements following these principles and methods. Today, however,
people know very little of the genuine principles and methods, so few have any
real achievements.
要知末法時期,眾生業障比較重,所以念佛法門特別的殊勝方便。念佛的殊勝,就在它簡單容易,不需要很長的時間,也不需要任何儀式。無論什麼人,隨時隨地都可以修行,所以這一個法門,在近代成就的人特別多。台灣,這個地方不大,人口也不多,這四十年當中,我最保守的估計(一點不會誇張的),真正依念佛法門,往生西方極樂世界的,至少有五百人。這是很了不起啊!往生西方極樂世界,就是去成佛了。這麼個小地方,有這麼多人成佛去,真正是寶島啊!中國大陸寬律法師寫了一本近代往生傳,記載大陸上念佛往生的,大概有一百多人,當然一定還有漏掉的。這是講淨宗成就的殊勝。
In
our Dharma-Ending Age, people have overwhelming obstacles from their accumulated
karma. Under these circumstances, the Buddha Name Recitation Method is most
effective due to its simplicity and expediency. It neither takes a long time nor
requires special rituals. Anyone can practice it any time, any place. This is
why so many people have achieved attainment. Taiwan is neither large in
population nor in size, but in the last forty years, by my most conservative
estimate, at least five hundred people have attained birth into the Pure Land to
become a Buddha in one lifetime.
淨宗要成就,諸位一定要記住(這再特別提醒諸位同修),五經一論是理論的依據;經典上明白告訴我們「發菩提心,一向專念」,這是重要的方法。只要依據理論,掌握方法,我們沒有不成就的,這是說修行果德的殊勝。
馬鳴菩薩在大乘起信論裡面告訴我們:「本覺本有,不覺本無。」「迷、邪、染」,這是惡業!是本來沒有的。「佛性正知」這是至善,是本來有的。本來有的,當然可以恢復;本來無的,當然可以把它斷掉。「罪業」是迷、是邪,是本來沒有的!當然一定可以消除;「佛道」是本有的,所以佛道一定可以證得。在理論上我們找到了根據,證實業障確實可以消除;所以我們就用一句「阿彌陀佛」把心中的舊習、惡習掃除;再用苦行來堅定我們的志向;用真誠懇切的心念佛,時間久了,自然得念佛三昧(即是一心不亂),這個時候身心自在,萬境如如,這是功夫現前成就。往生西方,實在講,自在往生啦。
To
succeed, we accord with the teachings in the five Pure Land sutras and one
commentary, generate the Bodhi-mind and concentrate on mindfulness of Buddha
Amitabha. The Awakening of Faith Sastra stated that, “Enlightenment is innate,
delusion is not”. Therefore, we definitely can uncover our innate Buddha nature
and proper viewpoints. We definitely can discard what is not innate, our
delusion, deviated viewpoints and impurities. Thus, we recite sincerely
“Amituofo” to rid ourselves of our negative karmas and habits, to live simply
and to practice diligently to attain the Buddha Name Chanting Samadhi. Then,
finally we will attain freedom in body and mind, and understand the true
reality.
什麼叫自在呢?想那一天去就那天去,想在這個世間多住個幾年也不妨礙,這叫自在啊。人家能夠得到,我們為什麼得不到?不是我們得不到啊!是我們的功夫不夠。那麼也許大家要問:「那要念多久功夫才夠呢?」我老實告訴你,根據古來的經驗,許許多多的人,三年就夠了,就自在啦。那個時候,你住在這個世間不必害怕了,心安理得。假如遇到第三次世界大戰,原子彈在頭上爆發,你那時笑咪咪的:「嗨!我到極樂世界去了。」不受苦、不驚不怖,真得自在了。這才是經上講的:「惠予眾生真實利益。」
We
are free to go whenever we wish. If we choose to remain here for a longer time,
that’s all right. Since so many have achieved, why can’t we? We have not
sincerely chanted long enough. How long is long enough? According to ancient
records, many have achieved after three years. After that, we no longer have any
fears. We will feel perfectly safe and our minds will be at ease. If the Third
World War were to start today and a nuclear bomb was to explode, we would simply
say that it was time to go to the Pure Land. No pain, no fear, true freedom.
This is what the Infinite Life Sutra said is “the true benefit given to all
sentient beings”.
歐陽竟無大師說:「當知佛法,方便多門,不拘形式。」正面教學有利益,就用正面的;反面教學有好處,就用反面的。所以佛法教學手段上是變化多端:可以用正,可以用反;可以用順境,也可以用逆境,但是它只有一個目標--利益眾生,幫助眾生破迷開悟、離苦得樂。如果打罵能夠達到這個目標,打罵也可以是教學的手段;像禪宗的棒喝,那叫真正的慈悲。反之,一切虛妄的、感情的、迷惑與執著,統統都不是佛法,這是我們要認識清楚的。希望各位學佛都能遠離迷惑、執著,朝著「破迷開悟,離苦得樂」的正確目標邁進。
Adopt
whatever teachings and practices are beneficial and effective. There is only one
ultimate goal for us; benefiting all sentient beings, helping them free
themselves from delusions and sufferings, and enabling them to attain happiness
and enlightenment. If badgering or sternness works, use it. If gentleness works
use it. But be aware that falsehoods, attachments, emotions and delusions have
nothing to do with Buddhism or achieving our goal. I hope everyone will attain
the goal of freedom from delusion, attachment and suffering, to attain
happiness, tranquility and the perfect complete enlightenment.
佛教寺院的體系好像學校和博物館的結合體。佛教所有的一切藝術,都具有高度的教學藝術。以佛菩薩的造像而言,有很多人看到佛教這麼多的神像,便以為這是低級宗教、是泛神教;人家高級宗教只有一個神;唯一的真神。他不知道、也不了解佛教所供養的諸佛菩薩不是神,是代表法門的。世間有無量無邊的事、無量無邊的理,用一個形像、一種方法是無法完全表達的。
The Earliest System of Continuing Education
再談佛法的教學藝術。佛當年在世到處講學,跟周遊列國的孔老夫子沒有兩樣。在印度的時候,佛這個大團體,那一個地方邀請,就到那個地方去;講一個時期之後,別的地方邀請,又去了,所以都不是久住。佛不是一個人去,是帶著一千二百五十人,所以邀請也很不容易,那真的要有財力、有物力。佛法傳到中國來,才有寺院、叢林,才有固定的住處,因為佛教是中國帝王迎請到中國來的。在印度,社會大眾對托缽的僧人很尊敬,都恭敬供養;
Buddha
Shakyamuni gave lectures in many places, as did Confucius. In India, the Buddha
and his students were invited by different groups to give talks. They would
lecture in those areas for a while but did not remain permanently. As most of
the Buddha’s one thousand, two hundred and fifty students would follow him, it
would have been very difficult for one place to support all of them. Only after
Buddhism was introduced into China did Buddhist monks and nuns take up permanent
residence in what was similar to a Buddhist educational institution. This came
about because the introduction of Buddhism into China was supported and financed
by the emperor. In India, people respected ascetics who traveled holding an alms
bowl and therefore supplied them with offerings.
而中國人當托缽是「要飯的」,這是最令人瞧不起的。僧人,是皇帝迎請來的客人,皇帝又拜他做老師,那有讓皇帝的老師到街上去討飯的道理呢?所以佛法到中國來之後就變成中國化了--不再托缽、不再樹下一宿了--,蓋好房子給他們居住,而且宮廷派專人侍候供養僧人,使僧人不要再為了生活那麼辛苦!到唐朝的時候寺院發展成叢林,百丈大師跟馬祖(不是媽祖廟的媽祖),是叢林制度的二位創始人。馬祖是禪宗道一禪師,俗姓馬,是禪宗第八代祖師,六祖惠能大師的徒孫。「馬祖建叢林,百丈制清規」,叢林中的一切規矩都是百丈大師草擬的,他們兩個人建立了中國叢林。
In
China, however, people would have regarded this tradition as begging. Since the
emperor, who respected them as teachers, had invited the monks to China, it
would have been unacceptable to have them roaming the streets begging for food.
Therefore, houses were built for them to live in and people were sent by the
imperial court to assist the monks so they would not have to worry about their
livelihood. By the Tang Dynasty, the system of Buddhist universities had
developed. Masters Baizhang and Mazu were the initiators of these institutions.
Master Mazu was the Eighth Patriarch of the Zen School and the third generation
student of Master Hui-Neng, the sixth Patriarch of the Zen School. There is a
Chinese saying that “Master Mazu built the university and Master Baizhang set up
the rules”.
叢林是什麼呢?就是佛教大學。是真正有規模、有制度,把佛教教學制度化了;不像從前是私人私塾式的互相傳授,規模很小,也沒有一個制度。從馬祖之後,中國佛教走上了制度化--變成大規模的學校。叢林很多都變成了專科大學,這是中國佛教的特色,是外國沒有的。叢林的教學、講學、教材、教法,沒有一樣不是達到最高藝術境界。我們從經典、音樂、雕塑、佛像、建築、供具,以及其他種種,只要稍微留意,都能夠發覺這些完善的教學。那麼到今天這許多非常美善的教學,現在也都失傳了。
What
is this Buddhist University? It was the systemization of Buddhist teaching; the
next step after what had been the verbal passing of teachings from a teacher to
private students. After Master Mazu, the idea of the university continued to
grow. This educational system was the special feature of Chinese Buddhism. The
textbooks, lectures and teaching methods all attained the highest level of
artistry as can be seen in the writing, music, images, architecture, offering
implements, etc. Today, however, many of these perfect teachings are lost to
us.
The Art of Buddhism
現在的佛門梵唄,實在講,都已經變質了,都不如從前的完美。佛教在這一代是非常缺乏人才,不只是缺乏藝術人才!佛教藝術人才要有高深的佛法修養,如此,他所表現的東西才是活的,才有真正的內容。像世間的藝術一樣,如果不充實哲學的內容,他創造的東西就不能盡善盡美。所以一幅畫、一首詩,或一首曲子,一定要蘊含高度的哲學修養在其中,才能顯現出真善美慧。今天佛教梵唄詞句都是古人做的,意境都很高啦,因為唱的人心不清淨,所以唱出來音也不清淨。也因為心靈沒有達到證悟的境界,所以唱了不但不能引發靈感,反而顯得俗不可耐啊!甚至於還不如基督教的聖詩,那樣能夠感人,這是佛教之衰!佛教人才的缺乏,不是佛教沒有內容,不是佛教沒有真實的東西,實在是缺乏真正的修行人。
Today,
the quality of Buddhist music has deteriorated. We are short of talented people,
not only Buddhist artists with creative talents. Therefore, a Buddhist artist
has to be profoundly learned for only then can he or she truly teach others and
convey truth, goodness, beauty and wisdom. Ancient masters with high spiritual
achievements composed Buddhist musical lyrics, but because the minds of today’s
people who chant them are not pure, their expression of them is also not pure.
Spiritually, they have yet to achieve a state of awakening and are thus unable
to move us. The artistic decline is caused by the lack of talented
practitioners, it does not mean that Buddhism lacks artistic substance.
以繪畫、雕塑藝術而言,諸位如果到大陸看過敦煌壁畫、雲岡石窟和最近在北京房山發現的石經,便可以體會到中國佛教藝術的偉大和壯觀!石經可以說是中國佛教的代表作,是在文化大革命之後發現的,比我們現在的大藏經,內容還要豐富得多。晚期翻譯的經典,有些還沒有收入藏經,石經全都收進去了。石經是用大塊的厚石板,兩面雕刻,每個字,有大姆指這麼大,字體非常之美,整部大藏經雕了四百年!這樣的工程,實在不亞於萬里長城!最近被發現的是一部完整的,一共有幾萬塊石頭,分藏在七個山洞裡,大概還沒有完全拿出來,所以只開放兩個,我們進去參觀,真是歎為觀止!不能不佩服古人之用心--怕佛教經典遺失,用這個方法保存佛經傳給後人。他們對後世的子孫真正是盡到了責任。
Anyone
who has been to China and visited the Dunhuang murals or the Yungang grottoes,
or the stone sutra texts found in Fangshan County, Beijing, knows how
magnificent Chinese Buddhist artworks can be. The stone sutras were found in the
years after the Cultural Revolution and are more extensive than the Great
Buddhist Canon. Some of the sutras were translated at a later time than those in
the Great Buddhist Canon. Fortunately, they survived in the Fangshan site. The
stone slabs are carved on both sides with each beautiful character the size of a
thumb. The entire project took four hundred years to complete, equal in scale to
the building of the Great Wall. This recently discovered collection includes
tens of thousands of stone slabs stored in seven caves. At present, only two of
the caves are open to the public. We were filled with awe and admiration when we
saw these stone sutras and could not help but admire our ancestors for having
preserved such a legacy for us.
佛教寺院的體系好像學校和博物館的結合體。我們現在是博物館跟學校分開,它是博物館跟學校合在一起,這是一種特殊的結構體系。佛教所有的一切藝術,都具有高度的教學藝術,不能夠把它看成是單純的藝術品;它含有很深的教育意義,很高的靈性智慧,這是一般凡夫俗子看不出來、領會不到的。以佛菩薩的造像而言,有很多人看到佛教這麼多的神像,便以為這是低級宗教、是泛神教;
Today,
schools and museums are separated. However, the system of Buddhist universities
is similar to a combination of school and museum, for the art forms are
educational, not just artistic. They exhibit inspiration and wisdom not
discernable by average people. For example, when people see the many images of
Buddhas and Bodhisattvas, they conclude that Buddhists worship many deities and
therefore Buddhism is a religion and one of low standards at that.
人家高級宗教只有一個神--唯一的真神。他不知道、也不了解佛教所供養的諸佛菩薩不是神,是代表法門的。世間有無量無邊的事、無量無邊的理,用一個形像、一種方法是無法完全表達的,所以用許許多多不同的藝術品來表達。佛教藝術在教育上特殊用意瞭解了,便不會把佛教當作是神教;真正清楚了,佩服之心便油然而生了。
Many
people believe that an advanced religion worships only one god. They do not
understand that Buddhism is not a religion, that we do not worship the images of
Buddhas and Bodhisattvas but rather we regard them as teaching aids, which help
us to understand the different methods of cultivation. One single image or
method is insufficient to represent all phenomena in our world, so Buddhism uses
many kinds of artistic works to represent them. Once we have understood the
educational significance of Buddhist artistry, we will naturally give rise to
admiration and appreciation.
一切諸佛是代表我們的性德;一切菩薩、羅漢是代表修德。不修,性德雖然有,但不能夠顯現出來,得不到受用,所以性德的顯現要靠修德。菩薩代表「修」,佛代表「本性」。因此,佛門供養佛像,一般都是一佛二菩薩。這一尊佛代表真如「本性」,菩薩代表從「性」起「用」。本性是空、是體,起用是有。體、相、用;「體」是空寂的,從「體」能夠現「相」,現「相」就有作用。菩薩代表「相」、代表「用」,佛代表「本體」。所以在華嚴經裡面佛不說法--「本體」當然沒有話說;菩薩就說法了--起作用就有得說。從「相」上有得講,從「作用」上有得講,從「本體」上一句話都沒有。本體不但不能講,念頭都沒有,所謂「開口便錯,動念即乖」,便是從「本體」上說的,所以佛代表「體」,供一尊佛。「用」為什麼供兩尊呢?無量無邊的「相用」分為兩大類:一個是知,一個是行;就是解、行。王陽明提倡「知」「行」合一的學說就是從佛教來的。佛家講「解行相應」,他老人家把名詞換成「知行合一」,搞起他的哲學了,其實他的哲學完全從佛法脫胎而得的。「解」、「行」;就是「理」、「事」。
All
Buddhas symbolize our virtuous nature. All Bodhisattvas and Arhats symbolize the
virtue of practice. Without the virtue of practice, the innate virtuous nature
cannot be revealed. This complementary relationship is why the Buddha Table
includes both Buddha and Bodhisattva images. The Buddha represents original
nature and the Bodhisattvas represent the application of this nature. This
original nature is empty, as it has no set form. All creations or form arise
from this original nature and once there is form, there is application. The
Buddha represents the original nature and the Bodhisattvas represent form and
application. This is why in the Flower Adornment Sutra, the Buddha does not
comment on the teachings, for the original nature that is empty has nothing to
say. But the Bodhisattvas do have something to say since they apply the
principles. Not only is the original nature unexplained but also no thoughts
arise from it. The saying that “Whenever I open my mouth I blunder; whenever I
have an idea I am wrong” is said in terms of original nature represented by one
Buddha. Why are there two Bodhisattvas to represent application? The infinite
and innumerable form and application are divided into two categories; wisdom and
practice or understanding and behavior. Practice corresponds with understanding.
Understanding is the principle and practice is the application.
通常我們供養釋迦牟尼佛,即是代表「本體」。釋迦牟尼佛的兩邊,供養兩尊羅漢--阿難尊者、迦葉尊者。阿難尊者是多聞第一,他代表「解」、代表智慧。迦葉尊者苦行第一,代表實「行」。也有供奉釋迦牟尼佛,旁邊是文殊、普賢。文殊是智慧第一,代表「解」,普賢菩薩是「行」的代表。換句話說,不管有多少,總不外乎「解、行」兩大類。
When
we see the image of Buddha Shakyamuni, usually Ananda and Kasyapa, two great
Arhats are on either side of him. Buddha Shakyamuni represents our original
nature. Ananda, who is foremost in hearing, represents understanding and wisdom.
Kasyapa, who is foremost in asceticism, represents practice. We may also see
Buddha Vairocana, the wisdom body of Buddha Shakyamuni, with Manjushri
Bodhisattva and Universal Worthy Bodhisattva on either side of him. Manjushri
Bodhisattva represents understanding. Universal Worthy Bodhisattva represents
practice.
淨土宗供奉阿彌陀佛--代表本體。觀音菩薩大慈大悲,代表「行」;大勢至菩薩智慧第一,代表「解」。所以佛像的供法都有他的意義,一定是一佛二菩薩,不會供兩個佛三個菩薩!
Pure
Land Buddhism regards Buddha Amitabha as the original nature with Guan Yin
Bodhisattva representing compassion and practice, and Great Strength Bodhisattva
representing wisdom and understanding. Due to these profound meanings, there
cannot be two or more Buddhas and three or more Bodhisattvas.
每一尊佛代表性德的一個部份,但是諸位要曉得,每一個部份都是究竟圓滿的,所以「一即一切,一切即一」。釋迦牟尼佛是從名號上說的,名號都是顯德的。「釋迦」是仁慈的意思,這是教我們對人要仁慈,要以慈悲待人。「牟尼」是清淨的意思,寂默就是清淨,是對自己的。對人慈悲,對自己要求的是清淨!這是釋迦牟尼佛代表的,這是我們性德本來具足的。阿彌陀佛是梵音翻過來的,「阿」翻作「無」,「彌陀」翻作「量」,阿彌陀是無量的意思啊。什麼無量呢?一切都無量,沒有一樣不是無量:智慧無量、神通無量、道力無量、壽命無量……。無量的無量當中,壽命是第一,沒有壽命,一切的無量都落空了;要有壽命,所有一切無量才能真正得到享受。
Each
Buddha represents a part of the virtuous nature. Every part of it is perfect so
“One is all, all is one”. Each name illustrates the virtues. For example,
“Shakya” means kindness, teaching us that we need to treat others with kindness
and compassion. “Muni” means stillness and purity. The whole meaning of
Shakyamuni teaches us to behave toward others with kindness and compassion, to
strive for purity of mind for ourselves. This is the meaning of Shakyamuni and
is innate to our original nature. Amituofo is a Sanskrit transliteration.
“Amituo” means infinite. “Fo” means Buddha. What is infinite? Everything,
infinite wisdom, ability, long life, etc. But of all infinities, infinite life
is the most important for without it all other infinities are useless. With it,
we can enjoy all other infinities.
那麼這個無量的無量,要怎樣才能夠真正獲得呢?無量就是自己的自性,真如本性。六祖說:「何期自性,本來具足(一樣都不缺啊!);何期自性,能生萬法(世出世間一切法,都是自性變現出來的)。」這就是無量的意思。那麼用什麼方法,得到這個無量呢?就照觀音、勢至這兩個人的方法去修行。觀音教我們大慈大悲,大勢至菩薩教我們一心念佛。他教我們「淨念相繼,不假方便,自得心開」--一句佛號就能成就。
How
can we gain these infinities? Infinity is none other than our self-nature, our
original true nature. The Sixth Patriarch of Zen, Master Hui-Neng said,
“Self-nature is innate; from self-nature arises all phenomena in the universe”.
In other words, it means infinity. What method do we use to obtain this
infinity? We practice the teachings of Guan Yin Bodhisattva and Great Strength
Bodhisattva. The former teaches us to be compassionate; the latter teaches us
the single-minded concentration of Buddha Amitabha. Great Strength Bodhisattva
taught us “Concentrate solely on Buddha Amitabha, without ceasing, without
intermingling with other methods, and in this way we will surely attain wisdom
and enlightenment”.
但是單是一句佛號,那就是小乘,加上觀音行就變成大乘。觀音行就是大慈大悲之行!對別人大慈大悲,對自己一句佛號專念,就一定得到「無量壽」,一定開發性德,無量無邊的功德便能統統現前。所以供佛便要了解每一尊佛、每一尊菩薩,代表佛教的一種修行方法、代表宇宙之間的一種真理。
Adding
to this is the compassionate way of Guan Yin Bodhisattva. Behaving towards
others with compassion and chanting only “Namo Amituofo” will enable us to enjoy
infinite life. In this way we will develop our virtuous nature and uncover our
infinite merits and virtues. Thus, when we pay respect to the images of Buddhas
and Bodhisattvas, we need to understand that each is representative of a way of
cultivation and of the truth of the universe.
The Hall of Heavenly Guardians
在佛教的建築方面,供佛的大殿,我們從外面看它是二層,裡面看是一層,這都有意義的。從外面看,真俗二諦;裡面告訴我們,真俗不二,萬法一如。這個意思就是說:外表是有差別,實質是一致的(沒有兩樣的)。
Buddhist
architecture is also an artistic expression. From the exterior, the main
cultivation hall appears to have two stories, but there is only one story
inside. The external two stories represent “absolute truth” or the true reality
of life and the universe, and “relative truth” or worldly views still clouded
with delusion. The interior single story illustrates that both are the same
truth. To the deluded, the two appear distinct and different; however, to the
enlightened, they are one and the same.
佛教正規的建築,一進山門,第一個見到的建築物就是天王殿,裡面供養四大天王--護法神--當中供著彌勒菩薩。這樣的供奉方式,使人一進山門,第一眼就看到彌勒菩薩。彌勒菩薩塑的是布袋和尚像,看他那笑咪咪的樣子,就是告訴我們:你想學佛嗎?先要笑臉迎人,不能發脾氣;發脾氣不能學佛,一定要歡歡喜喜。再看,他肚皮很大。「大」代表什麼都能包容,不與人計較。所以也代表(教給我們)平等心、喜悅相--對待任何人、任何事物,心裡都歡歡喜喜、平平靜靜的,不要跟任何人計較。有這些條件才可以入佛門學佛。所以彌勒菩薩面對著大門,告訴來者:要有我這個條件,才夠資格入佛門。
Upon
entering a way place, we first see the Hall of Heavenly Guardians. In the center
of the hall is Maitreya Bodhisattva. To his left and right are the four Heavenly
Guardians or Dharma Protectors. Maitreya Bodhisattva, known as the “Happy
Buddha” in the west, is represented by the image of the historical monk Bu-Dai,
a manifestation of Maitreya Bodhisattva. Maitreya Bodhisattva has a big smile
that conveys “Want to learn Buddhism? Be happy and greet everyone with a smile.
Do not constantly lose your temper or else you cannot learn Buddhism”. This
Bodhisattva also has a huge belly representing great broad-mindedness and
equality of mind, teaching us to treat everything and everyone with generosity,
patience and serenity. Only by emulating such qualities can we learn and
practice Buddhism. Therefore, Maitreya Bodhisattva sits facing the door to tell
all who enter, “only those who can accomplish this are eligible to learn
Buddhism”.
旁邊的護法,分東、南、西、北四大天王。東方天王,代表負責任,叫持國天王(持是保持,國是國家)。主持一個家庭的事務,我們叫持家。主持一個公司的事務,是總經理、董事長。主持一個國家的事務,是帝王、是總統。要怎樣去做呢?一定要負責盡職。每一個人在這社會上,都有他一份的職責,能把自己本分的職責,盡心盡力做到圓滿,這個社會和諧,國家一定富強。持國天王教給我們這個事理。
Standing
beside Maitreya Bodhisattva are the four Heavenly Guardians or Dharma
Protectors. They are symbolic guardians of the practitioners of the Buddhist
way. Whom do they protect? They protect us by reminding us to educate ourselves
and to safeguard the proper knowledge, which we should learn. Each guardian
portrays a different aspect of thought or action.
The Eastern Dharma Protector symbolizes responsibility and safeguards the
territory, which means that all of us are responsible for ourselves, our family,
society and the country as a whole. How do we fulfill this responsibility? If
each of us performs our duties well, fulfilling our obligations, we support each
other and ourselves as well. In this way, society will be harmonious and the
country will be prosperous and powerful.
南方增長天王。單單把我們職責之內的事情做得很好還不夠,還要天天求進步。不進則退啊!時代永遠在進步,所以增長天王告訴我們:我們的德行要增長、品德要增長,乃至學問、智慧、才藝、能力都要增長,包括我們的生活水準也要天天提升。你看!佛門不落伍啊!佛門真是講進步,永遠站在時代的前端;他不是跟著時代走,是領導時代走啊。怎樣把持國、增長,做得很圓滿呢?後面兩位天王教給我們實踐的方法。
The
Southern Dharma Protector symbolizes progress and teaches us diligence. It is
not enough to just meet our responsibilities. We need to make progress with each
passing day for no progress means we regress. He emphasizes the importance of
constantly cultivating and advancing our virtue, conduct, wisdom and ability,
and to improve performance in our duties and our standard of living. From this,
we can see that Buddhism is progressive, always leading the times.
西方廣目天王,叫我們多看;北方多聞天王,叫我們多聽。這就是中國人講的「讀萬卷書,行萬里路」。讀書,是成就根本的學問,行萬里路,就是今天所謂的觀光、旅遊、考察,到處去看看。看到別人的優點,我們採納;缺點,我們警惕、改進。我們能夠「捨人之短,取人之長」,來建造自己的社會、建造自己的國家,那這個國家就是世界上最完美的國家。這叫真正的護法!所以這些塑像供在那兒,是在給我們上課的!你要一看就曉得,並且時時刻刻提醒自己朝這理想目標精進!能這樣做,佛那裡是迷信、那裡是崇拜偶像呢!
The
Western Dharma Protector symbolizes comprehensive vision and knowledge gained
through exposure to the world. He represents the need to open our eyes to
observe nature and humanity, to refine what we see and learn, and to distinguish
good from ill. The Northern Dharma Protector symbolizes comprehensive study and
learning. Both teach ways of practice and how to achieve the goals in
responsibility fulfillment and self-improvement. As the ancient Chinese said,
“To read ten thousand books and to travel ten-thousand miles”. Reading is the
means for accomplishing the fundamental knowledge. Traveling ten thousand miles
is to learn from observation. Through travel we see advantages of others and
learn from them.
We also see their shortcomings, which can in turn serve as a warning to us so
that we constantly improve ourselves. In this way, we can build a prosperous
society and a safe country. In so doing, we safeguard the Dharma. So, the images
of the Bodhisattvas and Dharma Protectors remind us to be diligent in the
pursuit of our goals and responsibilities. So, we can see that Buddhism is
neither a religion nor superstition.
四大天王手上都拿著道具,這道具也是表法的。東方持國天王手上拿著琵琶。代表做事情不可以操之過急,要知道「中道」,不能過也不能不及;像彈琴一樣,琴弦鬆了,彈不了,緊了它就斷了。儒家講中庸,佛法講中道,就是負責盡職,要做得恰到好處,不要太過頭了,也不能不及,事情才能圓滿。
The
Four Dharma Protectors hold various objects to symbolize different aspects of
the Dharma. The Eastern Dharma Protector of Managing the Nation holds a lute,
which symbolizes the principle that we need to refrain from acting with undue
haste but should keep to the middle path. It is like playing a lute, if the
strings are too loose, it will not play. If they are too tight, they will break.
We need to be responsible in our duties and do things in a proper, balanced
way.
南方增長天王,這是代表日新又新,他手上拿的是劍--慧劍(智慧之劍),是「快刀斬亂麻;慧劍斷煩惱」的意思。西方廣目天王,身上纏著一條龍,有的時候是一條蛇,蛇跟龍都是一樣的意思。代表變化!我們常說:「神龍見首不見尾。」表示這個世界現實的社會,一切人、一切事、一切物,是變化無常,變化多端,一定要把他看清楚,才能夠從容應付。龍表的就是這個意思。北方多聞天王手上拿一把傘;傘是遮蓋。千變萬化的世界,種種染污,要防止,不要被污染。所以廣學多聞的同時,要保護自己的清淨心,要不受染污。要對現實社會能夠完全理解,才有智慧、能力,知道應該用什麼態度、方法,來應付、處理,才能做到盡善盡美(無論是對人、對事、對物)。
The
Southern Dharma Protector of Growth holds the sword of wisdom that cuts away all
troubles and worries. The Western Dharma Protector holds a dragon or snake that
is twining around him. The dragon or snake symbolizes change. Today, everything
is constantly changing, only when we can see the truth will we be able to
interact with ease and serenity. The Northern Dharma Protector holds an umbrella
symbolizing protection from all the pollution that is around us. While learning,
we need to safeguard our pure mind and quiet heart from becoming polluted.
Furthermore, we need to understand the true reality of life and the universe, to
have the wisdom and ability to properly interact with all people, matters and
objects.
天王殿教導我們這些啊!不單是神明,對他燒幾炷香,他就保佑你平安哪!那就大錯特錯了!由此可知,佛寺院沒有一樣不是教學。就是供具也有它的教育意義。佛前供一杯水,有什麼意義呢?表法的呀!水是乾淨的、清淨的,代表我們的心要像水一樣乾淨;水不起波浪,是平的,我們的心要像水一樣平、一樣靜。看到這杯供水,就想我的心要像水一樣的清淨、平等。佛前供花,花代表「因」,開花後就結果;花代表六度萬行。供果,水果不是供給佛菩薩吃的呀,是教我們看到「果」時,就能想起「希望得什麼樣的果報,就應該要修什麼樣的因」。所以佛門一切設施、供養,處處都是提醒、教育自己啊。佛菩薩不聞、也不吃,什麼都不要啊!
All
of this can be learned from visiting the Hall of Heavenly Guardians. If we
regard the Protectors as deities with magical powers who will protect us if we
burn incense, prostrate and offer flowers and fruit praying for protection and
safety we will be sadly mistaken. This is superstition. All the facilities,
images of Buddha and Bodhisattvas and any offerings made are teaching tools
designed to inspire our mind and wisdom. They also serve to remind us of the
importance of being enlightened instead of deluded, virtuous instead of
deviated, pure instead of polluted. These are the three principles of Buddhist
teaching and practice.
Therefore, everything in a way place serves as a teaching aid. Even the
offerings are educational. A container of water symbolizes the Dharma. The water
is clean symbolizing that our minds need to be as pure as the water. It is calm
without a single ripple, symbolizing the tranquility in our hearts. It is to
have purity and equality of mind. Flowers symbolize the “cause” as the
blossoming of flowers results in the bearing of fruit. Flowers symbolize the Six
Paramitas. Fruits are not offered to the Buddha or Bodhisattvas to eat. They
remind us that if we want the sweet fruit or the good result, we must cultivate
and accumulate good deeds, the cause. Thus, everything we see in the way place
is a teaching aid. The Buddhas and Bodhisattvas neither smell nor eat, they want
for nothing.
再者,「燈」代表智慧、光明,「香」代表戒定真香。沒有一樣不是表法的,沒有一樣不是教育。現在學佛的人,對這些教育意義,統統不知道。為什麼要燒香?為什麼要供這些東西?都不知道啊,所以信佛統統都變成迷信。社會上有人批評學佛的人「迷信」,更有人說學佛的人都是神經病。他說得沒錯啊!多少學佛的人真沒有弄清楚啊。
We
also see lamps, which symbolize wisdom and brightness; incense sticks, which
symbolize self-discipline and deep concentration. You will not see anything in
the cultivation and lecture halls that do not symbolize some teaching. However,
it is a sad loss that many Buddhists are totally ignorant of the educational
significance of these objects. They do not know why they burn the incense or why
they make offerings to the images of Buddhas and Bodhisattvas. Their belief is
actually superstition. Some people criticize Buddhists as being superstitious.
These critics are right. Too many Buddhists are confused about Buddhism.
如果自己清楚了,再跟他們講解清楚,相信他們也要學啊。我就是這樣清楚地把佛法介紹到中國大陸,他們說:「這麼好的東西,我們都不曉得。」他們也想學佛啦!
We
need to be clear on what we are learning and explain this to the skeptics and
critics, then I believe they will also want to learn. I have introduced Buddhism
to people in China in this manner. After hearing my explanation, they said they
had been ignorant of such a good thing and wished to learn more.
總而言之,佛法是以真實的智慧、無量的大覺,幫助一切眾生得到真實的利益、真正的快樂,這是離苦得樂。佛以無盡的悲心,教化一切眾生。自古至今,無論是顯教、密宗,或是那一個宗派、那一個法門,在佛教史裡,每一個朝代,依照這些理論、方法修行的,成果都非常殊勝,這是真實不假的呀。這一代是衰落了、迷失了,真正的佛教不知道了,所以成果比較少、比較暗淡!
In
conclusion, it is the genuine wisdom and infinite enlightenment in Buddhism that
helps all sentient beings obtain true benefits and happiness. The Buddha teaches
all beings with his boundless, compassionate heart. Throughout history Buddhist
practitioners, whether they be of the Esoteric, Zen or any other School, have
made great achievements following these principles and methods. Today, however,
people know very little of the genuine principles and methods, so few have any
real achievements.
要知末法時期,眾生業障比較重,所以念佛法門特別的殊勝方便。念佛的殊勝,就在它簡單容易,不需要很長的時間,也不需要任何儀式。無論什麼人,隨時隨地都可以修行,所以這一個法門,在近代成就的人特別多。台灣,這個地方不大,人口也不多,這四十年當中,我最保守的估計(一點不會誇張的),真正依念佛法門,往生西方極樂世界的,至少有五百人。這是很了不起啊!往生西方極樂世界,就是去成佛了。這麼個小地方,有這麼多人成佛去,真正是寶島啊!中國大陸寬律法師寫了一本近代往生傳,記載大陸上念佛往生的,大概有一百多人,當然一定還有漏掉的。這是講淨宗成就的殊勝。
In
our Dharma-Ending Age, people have overwhelming obstacles from their accumulated
karma. Under these circumstances, the Buddha Name Recitation Method is most
effective due to its simplicity and expediency. It neither takes a long time nor
requires special rituals. Anyone can practice it any time, any place. This is
why so many people have achieved attainment. Taiwan is neither large in
population nor in size, but in the last forty years, by my most conservative
estimate, at least five hundred people have attained birth into the Pure Land to
become a Buddha in one lifetime.
淨宗要成就,諸位一定要記住(這再特別提醒諸位同修),五經一論是理論的依據;經典上明白告訴我們「發菩提心,一向專念」,這是重要的方法。只要依據理論,掌握方法,我們沒有不成就的,這是說修行果德的殊勝。
馬鳴菩薩在大乘起信論裡面告訴我們:「本覺本有,不覺本無。」「迷、邪、染」,這是惡業!是本來沒有的。「佛性正知」這是至善,是本來有的。本來有的,當然可以恢復;本來無的,當然可以把它斷掉。「罪業」是迷、是邪,是本來沒有的!當然一定可以消除;「佛道」是本有的,所以佛道一定可以證得。在理論上我們找到了根據,證實業障確實可以消除;所以我們就用一句「阿彌陀佛」把心中的舊習、惡習掃除;再用苦行來堅定我們的志向;用真誠懇切的心念佛,時間久了,自然得念佛三昧(即是一心不亂),這個時候身心自在,萬境如如,這是功夫現前成就。往生西方,實在講,自在往生啦。
To
succeed, we accord with the teachings in the five Pure Land sutras and one
commentary, generate the Bodhi-mind and concentrate on mindfulness of Buddha
Amitabha. The Awakening of Faith Sastra stated that, “Enlightenment is innate,
delusion is not”. Therefore, we definitely can uncover our innate Buddha nature
and proper viewpoints. We definitely can discard what is not innate, our
delusion, deviated viewpoints and impurities. Thus, we recite sincerely
“Amituofo” to rid ourselves of our negative karmas and habits, to live simply
and to practice diligently to attain the Buddha Name Chanting Samadhi. Then,
finally we will attain freedom in body and mind, and understand the true
reality.
什麼叫自在呢?想那一天去就那天去,想在這個世間多住個幾年也不妨礙,這叫自在啊。人家能夠得到,我們為什麼得不到?不是我們得不到啊!是我們的功夫不夠。那麼也許大家要問:「那要念多久功夫才夠呢?」我老實告訴你,根據古來的經驗,許許多多的人,三年就夠了,就自在啦。那個時候,你住在這個世間不必害怕了,心安理得。假如遇到第三次世界大戰,原子彈在頭上爆發,你那時笑咪咪的:「嗨!我到極樂世界去了。」不受苦、不驚不怖,真得自在了。這才是經上講的:「惠予眾生真實利益。」
We
are free to go whenever we wish. If we choose to remain here for a longer time,
that’s all right. Since so many have achieved, why can’t we? We have not
sincerely chanted long enough. How long is long enough? According to ancient
records, many have achieved after three years. After that, we no longer have any
fears. We will feel perfectly safe and our minds will be at ease. If the Third
World War were to start today and a nuclear bomb was to explode, we would simply
say that it was time to go to the Pure Land. No pain, no fear, true freedom.
This is what the Infinite Life Sutra said is “the true benefit given to all
sentient beings”.
歐陽竟無大師說:「當知佛法,方便多門,不拘形式。」正面教學有利益,就用正面的;反面教學有好處,就用反面的。所以佛法教學手段上是變化多端:可以用正,可以用反;可以用順境,也可以用逆境,但是它只有一個目標--利益眾生,幫助眾生破迷開悟、離苦得樂。如果打罵能夠達到這個目標,打罵也可以是教學的手段;像禪宗的棒喝,那叫真正的慈悲。反之,一切虛妄的、感情的、迷惑與執著,統統都不是佛法,這是我們要認識清楚的。希望各位學佛都能遠離迷惑、執著,朝著「破迷開悟,離苦得樂」的正確目標邁進。
Adopt
whatever teachings and practices are beneficial and effective. There is only one
ultimate goal for us; benefiting all sentient beings, helping them free
themselves from delusions and sufferings, and enabling them to attain happiness
and enlightenment. If badgering or sternness works, use it. If gentleness works
use it. But be aware that falsehoods, attachments, emotions and delusions have
nothing to do with Buddhism or achieving our goal. I hope everyone will attain
the goal of freedom from delusion, attachment and suffering, to attain
happiness, tranquility and the perfect complete enlightenment.