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三學興衰- The Rise and Fall of the Three Schools of Buddhism
2014/07/17 07:15:24瀏覽403|回應0|推薦1

三學興衰

The Rise and Fall of the Three Schools of Buddhism

 

這是古人講佛法怎麼興,怎麼亡。「古德云:佛法之盛也」,佛法怎麼興的?「三學(律禪教)一源」,這個「三學」,就是律宗、禪宗、教下教下包括四個宗:華嚴宗、法華宗、法相唯識宗、般若宗。三學是出自同一個老師,所以是一家人。三學一源是一體,原汁原味,戒裡頭有禪有教,禪裡頭有戒有教,教裡頭有戒有禪。真正嘗到法味,法味是圓滿的,這樣佛法就興了

This is the explanation by the patriarch of the rise and fall of Buddhism.    “The patriarch said: the flourishing of Buddhism…” this phrase is asking what makes Buddhism thrive.  “[Is] the same origin of the three schools[1] (Zen[2], Precepts, and Scriptures).”  The three schools are the traditions of Zen, Precepts, and Scriptures.  The School of Scriptures includes four traditions: Avatamsakad[3] tradition, Sad-dharma Pundarika[4] tradition, Yogacara tradition, and the Prajna tradition.  Since the doctrines of the three schools are taught by the Buddha, all three belong to one family.  The three schools are from one origin and one entity, having the same flavor and taste.   The School of Precepts is also inclusive of Zen and Scriptures; the Zen School inclusive of Precepts and Scriptures; and the Scripture School, Precepts and Zen.   Cultivators from any one of the three schools, having tasted the nectar of Dharma, are tasting its perfection (its all inclusiveness), thus Buddhism will flourish[A1] .

其季也」,這個是其次,這就變了,比這個降了一級,「三學鼎立」,禪、律、教各自獨立了。三學鼎立是可以,但是要互相學習,回歸教育,不能互相批評。三學鼎立之後如果互相批評,就不是原汁原味,不是一家人了。佛滅度之後,宗派成立了,一源忘掉了,這就向下滑坡,衰相的開始

“[I]ts second stage, the word second means change here, meaning a lower grade than ‘flourishing.’ “[T]he independence of the three schools” means the schools of Zen, Precepts, and Scriptures became independent of or separated from each other.  It is acceptable for the three schools to become independent, but they should learn from each other, adhere to education, and must not criticize each other.   If the three independent schools criticize each other, it no longer has the same flavor and taste and is no longer one family.  After Buddha entered into Nirvana, different Buddhist sects were established, and their single origin was forgotten, thus causing Buddhism to decline.  This is the beginning of the fall of Buddhism.

其衰」,這到「字了,「興」是第一,是第二[A2] 「衰」是第三;到第三就衰了三學互諍」,開始互相批評了,我這麼好,你不如我

[I]ts decline, arguments among three schools. Here the word ‘decline’ was used.  The first stage (of Buddhism) is ‘flourishing,’ the second stage is ‘independence,’ and the third stage is ‘decline.’  ‘Arguments among three schools’ mean the beginning of criticism among the sects; such as my sect is the best, yours are not better than mine.  

現在這個樣子,佛門每一個宗派都不服別人,自讚毀他。你就修得再好,戒律再嚴,只要自己讚歎自己、毀謗他人,你就毀謗三寶。為什麼?教全是佛說的,戒定慧三學都是佛傳的,你怎麼能毀謗?老師教我這個法門,教他那個法門;我只承認我的,不承認他的,那老師教錯了?只有教我是對的,教他那個法門錯了。

This is a common situation in today’s Buddhism; every Buddhist sect is unconvinced of the other sects’ doctrines and practices, praising its own sect and traducing other sects.  How could we do this?  The doctrines of all Buddhists sects--Precepts, Samadhi, Prajna Wisdom—are all from the teachings of the Buddha or transmitted by the Buddha.  How can we vilify any sect?  Buddha, the Teacher, transmitted this practice to me and a different one to him.  I only admit the teachings I received, but not his.  Was the Teacher wrong? Was only what taught to me is right? What was taught to him is wrong?

其實,這是自己沒真正學到;自己如果真學到了,一定讚歎別人,「若要佛法興,唯有僧讚僧」,互相批評、互相高下、互相爭論,完了。這鼎立是可以,但是鼎立不能夠藐視別人,一定要知道是一體,只是各人根性不相同而已。到三學互諍就衰了。為什麼?社會大眾看到你互相爭、互相批評,對你這個宗教就不相信了,就不再恭敬你了,也不再讚歎你了,也不肯跟你學了,人都散掉了。只要爭肯定就衰了,那就一代不如一代。

Actually this occurs when we have not truly absorbed the teachings.  If we have truly acquired Buddha’s teachings, we would assuredly praise other sects’ practitioners.   “Buddhism will thrive only when all the Shangas praise each other.” If all the sects compete to be number one, criticize, and argue among each other, Buddhism is doomed.   Independence among the traditions is acceptable, but traducement among the sects should be condemned.  All traditions are created from one entity and established to suit the different temperaments of the cultivators.   Arguments among the three schools will cause Buddhism to decline.  Why is this?  Because the public, seeing the competition and vilification among the Buddhist sects, will no long believe, respect, or praise this religion.  Consequently, no one will learn from any sect, resulting in the lost of adherents.    So long as there are arguments among sects, Buddhism will decline, and each generation will be in a worse situation than the previous generation of sectarian practitioners.   

」,就是走極端了,「三學內訌」,就是內部鬥爭,你不服我,我不服你,一家人不但不相往來,各門戶,自讚毀他我的好,你的不好,而且互相爭信徒,爭供養,這就敗了。

Its extremes, the internal conflicts of the three schools.”  ‘Extremes’ means the absolute end.   “The internal conflicts of the three schools” mean the internal competition and purging due to recalcitrant sect members.   Eventually, members within the sect do not communicate with each other and branch out to establish their own sect.  They praise themselves and revile others to the point of competing for followers and, worst, for offerings.  This is the liquidation of Buddhism.

所以來佛寺有人成就,他有一句話要記住,「六和道場,百忍家風」,這個裡頭修行什麼?修六和敬,修忍辱波羅蜜。忍是什麼?不說話處事待人接物,生活工作,沒有分別,沒有執著,什麼都好,沒有一樣不好。為什麼?統統是自性變現的,是一體,哪有不好?眼有眼的好處,耳有耳的好處,頭有頭的好處,腳有腳的好處,少一樣也不行,你就有缺陷,不完整了。樣樣都好,樣樣都第一,沒有第二的。

Therefore, any cultivator wishing to succeed in a Way Place (temple) must remember the saying: “Six Harmonies at the Way Place, One Hundred Tolerances as the Family Motto.”  What are the essentials of cultivation?  It is to be respectful and cultivate the six harmonies, to cultivate the paramita of tolerance.  How do we practice tolerance?  Tolerance pertains to the personal characteristics of quietude and non-attachment, or no differentiation, as applied to the management of people and things in the workplace and daily life.  Everything happens for the highest good.  Nothing is bad.  Why is this?  It is because everything is metamorphosized from Self-Nature, the Oneness.  Therefore, how can anything be bad?   For example, eyes have their good points and usefulness same as ears, a head, or feet.  We cannot do without any one of the sensory organs; otherwise, we will be incomplete or handicapped.  All are good; all are number one; there is no number two.

《無量壽經》夏蓮居老居士的會集本,是古今中外所有會集本裡頭的第一本,為什麼?因為它字字句句都是經典的原文,沒有改動。古今中外會集的經多,《大藏經》裡頭很多,諸位好好去讀一讀《幻住問答》,你就都知道了。唯獨這一,因為他小心謹慎,校對了十次,十年完成的,沒有一個字沒有出處,沒有一句不在原本之內的,你找不到它的瑕疵。《大藏經》裡頭會集本很多這些常識我們明白了,我們就不會被外面境界所轉,不會被外面流言所動,這多麼重要

Why is it that the Infinite Lifespan Sutra complied by Mr. Shia Len-Gu is number one among all the complied-scriptures from the past to the present, from the West to the East?   It is because every word, every phrase in the Sutra is excerpted from the original scriptures, without redaction, without paraphrasing.   There are numerous complied-sutras, historically and worldwide, as contained in the Great Treasure Trove of Scriptures.  If we seriously study The Questions and Answers from the Ephemeral Existence,[5] we will understand this point.  Only Mr. Shia’s version is most unique in that he was extremely cautious.  It took him ten years to finish the compilation after proofreading the text ten times making sure that every word, every phrase, and every sentence is a direct translation of the original scriptures.  One can find no fault, or any flaw, in his compiled scripture.  Once we have this common knowledge, we will not be fooled by external circumstances or disturbed by gossip.  This is very important (for our cultivation)!

至內訌」,內訌到極處,「一切人皆為破法之人」,他不是學法,他是破法,現在就是這樣的情形都是破法之人一切為賊人之法」一切法變成人之法,變成攻擊人、毀的材料法沒人修了我拿著法批評你,你拿著法批評他,他拿著法批評我自己不學,光拿著這個批評別人,這法就滅了。

Extreme internal conflicts”means internal conflicts have reached its zenith.  [E]veryone becomes a Dharma destroyer.” A practitioner is no longer learning from the Buddha’s teachings but destroying the Buddha Dharma.  This is the present-day situation.  All are Dharma-destroyers.  “All the Dharma becomes the Dharma of thieves.” This sentence means that all the Dharma has become harmful to people, as tools to attack others or material to malign people.  People are no long cultivating according to the Dharma.  I use it to criticize you; you use it to criticize him; and he uses it to criticize me.  When Dharma is not used for self-cultivation but for criticizing others, this sectarian Dharma will become extinct.

有人問過我。古聖先賢傳了幾千年,他東西還有瑕疵嗎?我答覆說有。他很驚訝,怎麼有?我說看不懂的就是瑕疵,你自己不識貨,把這黃金當黃銅,糟蹋掉了。黃金沒有變成黃銅,只是你自己把它看成黃銅了,你不識貨。你冤枉古人,冤枉聖賢,冤枉老祖宗了老祖宗無可奈何。老祖宗有德行,不會跟你爭,你怎麼侮辱他,他能忍受。最後造業你得要承受因果責任,這是他沒辦法幫助你的。所以法遭人批評、遭人毀謗、遭人踐踏,佛菩薩看到流眼淚,韋馱菩薩在傷心。這個時候怎麼辦?

Someone asked me once:  ‘Is there any flaws in the teachings of the ancient saints and sages, which have been propagated (transmitted) for thousands of years?’  My answer was ‘Yes.’  He was very surprised and wanted to know the reason.  I told him that if you do not understand their teachings, it is not flawless.  If you do not recognize gold and treat it as copper; misunderstand the ancients, the saints and sages, or the ancient patriarchs and even the ancient patriarchs can do nothing (to help you).  They are virtuous and will not argue with you no matter how you malign them.  They are very tolerant.  But in the end you have to accept the consequences of your actions.  They cannot help you in alleviating your karma.  Hence, when the Buddha and bodhisattvas, as well as the Dharma-protecting god, Veda Bodhisattva, see the Dharma being criticized, traduced, and trampled upon silent tears fall.   What can we do in such a situation? 斯時也,其源,曷救正哉?」這個時候唯一的辦法,就是要回過頭來,把源找出來。知道是一個源,你不敢再說了除這個辦法之外沒法子救。源是什麼?戒律是釋迦牟尼佛定的釋迦牟尼佛傳的,教也是釋迦牟尼佛傳的大家承認是一個源頭,是一家人,問題才能解決,所以「非其源」,就是要,把源頭找出來,你才能糾正這個問題

At this point, except going upstream to the origin, how can it be corrected and saved?” The only way to save this crisis is to return to the origin, to find the fountainhead.  To understand that all the sects are from the same source will stop the bickering.  There is no other solution except this method.  What is the ‘origin’?  All must admit to the same origin that precepts were promulgated by the Buddha Shakyamuni; Zen was transmitted by the Buddha Shakyamuni; Scriptures were propagated by the Buddha Shakyamuni.  If all the sects admit to belonging to one family, the problem can be resolved.  Thus, ‘except going upstream to the origin’ means to trace the roots, to reach the bottom of the ocean, to find the fountainhead, so that this crisis can be resolved.

今天我們要救這個世界,這個世界亂成一團,怎麼救?為什麼湯恩比說大乘能救中國傳統文化能救?中國傳統文化肯定《弟子規》所說的「凡是人,皆須愛」,這就把源頭找到了中國人的源頭就是五倫」;中國人做人的規矩就是五常」:仁者愛人義者理,要講道理理是規矩,是對人的恭敬智是理智,不能感情用事最後一個講信用,決定不能騙人。這五個就是佛家的五戒」:不殺生是仁,不偷盜是義,不淫是禮,不妄語是信,不飲酒是智五常跟五戒完全相同,這是什麼?這就是根源人人都能遵守這種教育,什麼問題都解決了,這世界馬上就恢復正常。今天我們走到這個地,源頭找出來之後,我們自己要真幹,別人不幹我幹,慢慢去影響別人

How can we save the world today when it is in total chaos?  Why did Dr. Toynbee say that only Mahayana Buddhism and traditional Chinese culture can save the world?   The traditional Chinese culture affirms that “every single human being must be loved,” as expounded in Di Zi Gui.  This is about finding the origin.  The origin of the Chinese culture is the ‘five ethical relations.’  The Chinese people’s courtesy or propriety are the ‘five constant virtues’, which are: (1) the beneficent love people; (2) the righteous follow rules; (3) the reasonable adheres to propriety, which is also a code of conduct, such as showing respect to others; (4) the wise are not emotional or use our sensibilities instead of senses; and (5) the last one is trustworthiness, never lie to others.  These five are the same as the ‘five precepts’ in Buddhism:  no killing is benevolence; no stealing is righteousness; no promiscuity is propriety; no false words is trustworthiness; and no drunkenness is wisdom.   Why are the five constant virtues the same as the five precepts?  It is because they all come from the same root/origin.  If every one can adhere to this type of moral education, all our problems will be solved.  The world will immediately return to normal.  Today we find ourselves in such a predicament that we must find our roots and actualize these virtues and precepts and influence others gradually regardless of their actions.

所以「當其世,唯孤臣孽子你今天搞這個東西,人家說你呆,說你傻瓜,你怎麼去古人?現在人就是要爭,就是要拼,就是要打用拼用打的方式,最後是世界毀滅。我們就是要恢復到你爭我不爭,你爭我讓你,不跟人爭名爭利我們自己能刻苦,能吃得飽,穿得暖,有個小地方躲避風雨就滿足了。把仁義道德做出來,這是聖人,這樣法才正確。我們有力量無條件奉獻,全心全力為大家做個好榜樣,去感動人,這樣才行。所以說「力揭三學一源」,我們不分宗派,包括宗教都不分,宗教也是一源佛法講的一切法從心想生,宗教從心想生,心是一源,不管哪個教,心是一個,都是從這個源頭出來的所以源找出來,緣分找出來[A3] 萬法同體,體找出來。六祖能大師講得很好「何期自性,能生萬法」。萬法是自性生的,自性是體,能生所生既然我們都是同一個體,那就是一家人,萬有一如,自他不二,世界族群宗教本來是一家以救之耳。我們承認了,你分,我不分,所以先做出互相尊重。你不尊重我,我尊重你;你不關懷我,我關懷你;你不照顧我,我照顧你;你不跟我合作,我跟你合作,慢慢去感化他。

At such times, only non-partisan subjects and rebellious sons, advocate that all three schools are from the same origin. If you promote this kind of education today, people will ridicule you as a fool, a relic.   Modern people are contentious, quarrelsome, and fight for everything.  The consequence of people fighting for everything is the destruction of the world.  We must restore people’s mentalities to: I will not argue when you are argumentative; I will yield and not fight for fame or profits/benefits when you are combatant.  We shall live a simple life, with just enough food to sustain our body, clothing just to keep us warm, and a small place just to shelter us from inclement weather.  Our actions shall be virtuous, beneficent, and righteous.  This is the correct way, the way of the saints.  We shall dedicate our efforts unconditionally and do our utmost to be a good model that can touch people’s hearts and transcend their minds.   This is the only way.  Therefore, to ‘advocate that all three schools are from the same origin’ means we shall not differentiate sects or even the religions in the world, as all religions are also from the same source.   Buddhism expounds the doctrine that ‘everything comes from the mind.’  All religions come from the mind and all minds come from the same origin.  Regardless of people’s religions, intrinsically their minds are the same, from the same fountainhead.  “[A]ll phenomena are of one entity” depicts that we have reached the fountainhead, identified the karmic conditions, and found the essence. The Sixth Patriarch put it very well when he said:  “How unexpected/incredible that our self-nature can manifest all phenomena!” All phenomena manifest from self-nature, which is the essence that can manifest all that are manifested.  Since we are all from the Oneness, we are all one family.  “All are from the One thusly, the non-duality of self and others, all ethnic groups and religions in the world are from one family--this is the way to save the three schools of Buddhism.” We reconcile to mutual respect and the mentality that you can differentiate, but I shall not; you can disrespect me, but I shall not; you can be inconsiderate towards me, but I shall not; you don’t need to take care of me, but I will take care of you; you don’t need to cooperate with me, but I will be cooperative.  Acting this way we can slowly transform the people (around us).

世界族群宗教本來是一家」,可不可以毀謗?不可以,毀謗就錯了,決定不能毀謗。為什麼有這麼多教?如果是有神,有一個真神,真神在不同的地區,對著不同的根性有不同的教學方法,都是正確的,都是救度眾生的。現在的地球由於科技的發達,交通方便,資訊發達,地球變成一體了。我們如果要不認識一源,就會有競爭,就會有鬥爭,就會有戰爭,就會有毀滅。知道我們是一體,我們的心胸擴大了,心包太虛,量周沙界,我們能接納不同的說法。也就是諸佛如來、一切神聖,他們有圓滿的智慧,他們對於各種不同根性的眾生,用不同方法來教導,讓社會得到安定和諧,人民過得幸福美滿。不會挑起競爭、鬥爭、戰爭,這是非常不仁道的事情,嚴重的罪惡。佛門大德教給我們互相讚歎。

When ‘all ethnic groups and religions in the world are from one family,’ how can we traduce them? Of course we cannot commit the offense of traducement.  This raises the question as to why there are so many different religions.  If there is a God, the one and only true God, He have to use different methods to teach people of different temperaments living at different parts of the world.  Therefore, all His methods are correct and appropriate.  In other words, all the Buddhas, all the gods, and all the saints have the perfect wisdom to teach people of different temperaments utilizing appropriate but different methods.   Due to the advancement of technology, the ease of transportation, and the development of communications, distance on earth is annihilated.  If we cannot cognize the concept of Oneness, there will be competition, fighting, wars, and, eventually, the total destruction (of our civilization).  The affirmation of Oneness expands our minds to embrace the universe of immeasurable galaxies.   We will be able to accept all kinds of different teachings.  Thusly, the society will be secure and harmonious and the people happy and content.  It is unethical to instigate competition, combats, and let them escalate into wars.  This is a serious crime.  All the patriarchs in the Buddhist traditions teach us only to praise each other.

一九七七年,聖一法師邀請我到大嶼山寶林寺去訪問。寶林寺是禪寺,每一天功課沒有間斷,有四十多個人禪堂裡頭坐香。聖一法師邀我到他們禪堂,給大家講開示。我講什麼?讚歎禪宗,讚歎道場,讚歎聖一法師,讚歎大家同學。過去我講過《六祖壇經》,講過《證道歌》,講過《永嘉集》,學了一點禪宗的常識,今天在禪宗道場用上了。我離開的時候,跟著我去的有二十多個人,路上大家問我,法師,你對禪宗這樣讚歎,為什麼你不學禪?我告訴他,禪宗是上上根機,我的老師警告過我,我不是禪的根機,我是中下根機;禪是上上根機,我們只有讚歎,我們學不到。八萬四千法門、無量法門,哪個法門我能成就?念佛法門我能成就;除這法門之外,任何一個法門我都不能成就。

In 1977, the Venerable Master Sheng Yee invited me to visit the Jewel Forest Temple at Da-Yu Mountain.  The Jewel Forest Temple is of the Zen tradition.  Everyday, without any holiday, there were more than 40 people meditating in the Zen Hall.  Venerable Master Sheng Yee invited me to give Dharma lessons in their Zen Hall, and what did I teach?  I praised the tradition of the Zen School, the Temple, and Venerable Master Sheng Yee.  Overall, I praised everyone and their cultivation.  In the past, I have given lectures on The Sutra of the Platforms of the Six Patriarch, The Song of Enlightenment, and The Collection of the Works of Venerable Master Yuon-Gia.   Based on my humble knowledge of the Zen-tradition, I gave lectures at this Zen Temple.  My entourage of some 20 plus people who accompanied me on this trip asked me on our way home as to the reason why I praised the Zen-tradition when I do not practice it.  I told them that the Zen-tradition is suitable to people of the uppermost temperaments.  My teacher had warned me that I belong to the middle, lower temperate, therefore, the Zen-tradition is not suitable to me.  I can only praise these people of uppermost temperaments, but I cannot learn or benefit from their tradition.  There are 84,000 or infinite Dharma methods, and the only method that can enlighten me is the Pure Land School.  Except this method, none other can help me attain Buddhahood.

   那些法門好不好?好,沒有一個法門不好,門門都成無上道,哪有不好的?釋迦牟尼佛說法,平等法。八萬四千法門、無量法門,只要你對了根機,都是平等成佛之法。如果不契你的機,你就沒有辦法契入;契你的機就很容易進去。所以學佛時,自己要知道自己的根性,不是哪個法門都能學的。像我們每個人身體不一樣,毛病很多,也不是人人相同的。別人能吃的藥我未必能吃;我吃的藥對我有好處,未必對別人有好處,得對症下藥才行。佛教化眾生是對症下藥的,佛法得搞清楚、搞明白;否則的話,病急亂投醫,沒有把你治活,把你治死了。學佛人墮地獄的很多,不能不知道。

How beneficial are these other Dharma methods?  They are all perfect.  All these Dharma methods are perfect; there is not a single method that is without merit.  All Dharma methods open the myriad of doors to the supreme enlightenment.  As said by Shakyamuni Buddha, all methods are equal.  The 84,000 or infinite Dharma methods, as long as the method suits your temperament, can equally help you attain Buddhahood.  If it does not suit your temperament, you cannot open the door to supreme enlightenment.  If you are compatible with the method, you can easily enter through the Dharma door to Enlightenment.  Therefore, it is important for a Buddhist to understand his or her temperament.  We cannot just pick any Dharma method at random.  It is akin to each individual having numerous bodily aches.  Everyone’s achiness is different.  His medicine is not necessarily suitable to treat my aches.  My medicine is beneficial to me but not necessarily to other people.  The prescription must cure the illness after proper diagnosis.  When the Buddha was transforming the sentient beings, it is like giving out prescriptions.  We must have a clear and total understanding of the Dharma; otherwise, it is like ‘turning to any doctor in a sudden illness.” The patient, instead of being cured, may die.  We must remember the fact that many Buddhists fall to hell.

在今天這個世界,祖師大德的這些話,湯恩比博士也說了這些話;說的話不一樣,意思完全相同。那就是今天在核子的時代,這是非常時期,他認為世界要統合。統是統一,不是政治上的統一,政治上的統一不容易,他主張文化的統一。文化統一裡面最重要的是宗教的統一,這個世界才會出現永久的和平。十幾年來我們做宗教統一的事情,提倡世界宗教是一家。宗教的核心就是仁慈博愛,沒有一個宗教不講愛。佛家講慈悲,為什麼不說愛?怕人誤會。愛裡頭有情,那就壞了。慈悲是愛,裡面是智慧,不是感情;換句話講,立足於智慧的愛叫做慈悲。這是宗教的核心、宗教的總價值觀。神聖的代號就是愛,神愛世人,上帝愛世人。如何能把神聖的愛、佛菩薩的慈悲,落實在我們的身上?我們是佛菩薩神聖的代替,把它做出來給社會大眾看,身教比言教更容易引起人的注意,教化眾生。所以世界族群宗教本來是一家,「以救之耳」。

Dr. Toynbee, a British historian, and the patriarch were both saying the same thing, the words may be different but the meanings are the same, and that is in today’s world, in this atomic age, at this critical point, the world needs unification.  This is Dr. Toynbee’s belief.  It is not a political unification, which is very difficult, but the unification of cultures.  And the most important unifier of all the different cultures is the unification of the different religions, which will bring everlasting world peace.  In the past decades, we have been doing this, promoting the concept that all world religions are from one family.  The core of all religions is benevolence and all embracing love.  There is not a single religion that does not talk about ‘love.’  Buddhism uses the word ‘compassion,’ not love, to avoid the misunderstanding of selfish-love, which arises from passion and can be destructive.   Compassion connotes love with wisdom, not passion.   In other words, love from the standpoint of wisdom is called compassion.  This is the core and total value of all religions.  The synonym of sacredness is love.  God loves people.  Therefore, the question is how can we, as adherents, embody the sacred love of God and the compassion of the Buddha and bodhisattvas?  We should be the embodiment of sacredness, of the Buddha and bodhisattvas.  We can demonstrate their sacredness and compassion so that the public can see and feel it.  Learning by example is more effective than listening to lectures.  To recapitulate, the concept that ‘all world religions are from one family’ can save the world, not just the three schools of Buddhism.

世尊之、之禪、之教,總是教人看破諸法實相,放下情執妄想,同歸涅槃耳。」世尊的律、禪、教,是教人看破諸法實相,放下情執妄想,同歸涅槃[A4] 。釋迦牟尼佛不管說的是什麼,最後歸宿是一個。你看起源是一個,到最後歸宿是一個,這是成佛之道。

The Precepts, Zen, and Scriptures of Buddhism all teach people to penetrate into the noumenon of all phenomena, to let go of passions and false thoughts, and return to Nirvana together.”  Regardless of the Buddha’s teachings, whether on Precepts, Zen, or Scriptures, the final destination is the same (--Nirvana).  As you can see, the origin is Oneness and the final destination is Oneness, this is the way to Enlightenment (attain Buddhahood).

所以「律以斷惡修善為宗」,這個宗就是主要的教學教學的宗旨,就是以戒為師,斷惡修善。

Therefore, the goal of the school of Precepts is to eradicate evils and cultivate goodness. Here, ‘goal’ means not only the purpose of this school, but also include the major teachings (doctrines and practices ).  In other words, it is to regard the Precepts as the Teacher Buddha Shakyamuni, and in the process of eradicating all afflictions attain total goodness.

禪以徹悟心源,明心見性,深契方便而無一法可得」,這是禪。你要有一法可得,那就不是禪了;一法不可得。教人明心見性,上上根人契這個機。佛知道你是哪一種根性,用哪一種方法教你,所以遇到佛的人個個得度。佛是個好大夫,診斷決定沒有錯誤,他給你開出的藥方對症下藥。教呢?

The goal of the Zen school is to be comprehensively enlightened to the origin of the mind, to have spiritual insight into the mind and self-nature; and, through the profoundest compatibility with the expediency[A5] , realize that not a single dharma can be attained[6].  Not a single dharma can be attained’ is the ethos of Zen.  If you find that there is some dharma you can attain, it is not Zen.  The Zen method helps cultivators to have spiritual insight into the mind and self-nature, which comports to people of the uppermost temperament.  The Buddha discerns your temperament and will use the most appropriate method to teach you.  Whoever meets the Buddha will be enlightened.  The Buddha is a best doctor.  His diagnosis is never wrong.  His prescriptions will cure your afflictions.  Finally, how about the School of Scriptures?

教以澈法根源諸法實相究竟放下為宗,教,教下就多了,華嚴宗、法華宗、三論宗、法相唯識宗,我們淨土宗也算是教,密宗也是屬於教。「諸法實相」就是宇宙萬有的真相。你真是完全搞清楚搞明白了,這些現象都是假的,都不是真的。所以教到最後是勸你看破放下,看明白了,看清楚了,宇宙之間什麼都沒有,現象是幻相,不是真的,「凡所有相,皆是虛妄」,包括實報莊嚴土。所以要知道這些幻相從哪來的。六道輪迴從執著來的,堅固的執著,堅固到極處就是無間地獄。六道輪迴是自己造的,自作自受。極樂世界也是自己造的,真正覺悟,萬緣放下,一心念佛求生淨土。到極樂世界之後親近阿彌陀佛,得彌陀本願威神加持,很快就成就了,不難。

The goal of the School of Scriptures is to reach the root/origin of Dharma, to understand the noumenon behind all phenomena and to relinquish all completely. There are a myriad of Scriptures traditions, such as the traditions of Avatamsaka, Sad-dharma Pundarika, the Three Commentaries, Yogacara, etc.  Our practice of the Pure Land School and the Tibetan Buddhism also belong to the School of Scriptures.  ‘The noumenon behind all phenomena’ means the truism of all manifestations in the universe.   If we totally and completely understand that all phenomena are illusions, holograms, not real, we will understand that there is nothing (permanent) in the universe, ‘all phenomena are false and illusory’ as depicted in the Diamond Sutra, including the ‘Pure Abode of Permanent Reward.’[7]   Thus, the Scripture-tradition will advise cultivators to have spiritual insight, to let go, and to understand where these illusions come from.  The samsara of the six realms is the consequence of obstinate attachments.   Extreme obstinate attachment is the un-intermittent hell[8].  The samsara of the six realms is our own creation, made and felt by the self.  Pure Land is also created by the self.  An enlightened person will forsake everything and single-mindedly chant the name of Amitabha Buddha with the vow to be reborn into Pure Land.  Once there, the practitioner will have daily contact with Amitabha Buddha and can, with His incredible blessings and powers from his Great Vows, attain Buddha-hood quickly and without difficulty.

    

教觀並明」,觀是禪觀不要互相排斥,教批評禪,禪批評教,這就錯了;大家是一不是二,性相互融,「禪宗代表;教下代表要互相圓融,權實不二,性修交徹即教、即禪、即律,本來一源也」,就是律,就是禪,就是教,本來一源。這個不能不知道,要牢牢記住。

“Canon and meditation illuminate each other.”   Here, meditation means the ‘Insight Meditation,’ or Vipassana-bhavana, of the Zen-tradition.  It is wrong for Zen-traditions to exclude or criticize the Scripture-traditions.  Both schools are from the Oneness, the non-duality.  “Noumenon and phenomena complement each other.”  Noumenon is represented by Zen.  Phenomena are represented by the Scripture School.  Both traditions should be fused to complement each other.  “The Expediency teachings and Noumenon teachings are not polarized; the intrinsic nature and the cultivations are merged throughout, merging into Scriptures, Zen, and Precepts; all are from the Oneness.”  This paragraph means that Precepts, Zen, and Scriptures are from the same origin.  We must understand this concept and make it indelible.

海賢法師受阿彌陀佛的囑咐,叫他表法,他表什麼法?就是勸告我們要回歸一源,不要再有爭論,不要再有批評,老實修行,無論修哪個法門都好,要肯定門門第一,沒有第二的,大家就不會競爭了。這就是意味著一門深入長時薰修,任何一門都是第一。二門就第二了,三門就第三了,四門就第四了,門愈多就往下走,下降了第一就是一門。所以我們勸導大家,我們就一部《無量壽經》,夏蓮居老居士的會集本,我們一生不會改變。我們依靠一部註解,黃念祖老居士的集註。經是會集的,註也是會集的,一心專念阿彌陀佛。

The late Venerable Master Hai-Xian was ordered by Amitabha Buddha to demonstrate the Dharma.  What kind of Dharma was he demonstrating?  It is to advise us to return to the Oneness, no more arguments, no more criticism, and to cultivate honestly.  No matter which Buddhist tradition we practice, we must admit to the truism that all traditions are number one; there is no number two in Buddhist practices, hence, there will be no arguments.  This implies that “penetrating deeply into one tradition; cultivating and infusing in it for a long time.” If there is a tradition that is number two, then there is a tradition that is number three or number four, etc., which means the more traditions there are, the lower the grades of the Buddha’s teachings as they count down.   Number one also means to adhere to one tradition.  My advice to you all is to single-mindedly chant the name of Amitabha Buddha, adhere to the teachings of The Infinite Lifespan Sutra complied by Mr. Shia, and never change your course in your lifetime.  We should also only study one annotation to this Sutra complied by Mr. Huang Len-Zhu[9].  Interestingly, both the sutra and the annotation are compiled. 

今天問題在哪裡?今天問題完全是前面所說的,是內訌,內部鬥爭你看一個家,父子鬥爭,夫妻鬥爭夫妻吵架不就是鬥爭嗎?兄弟鬥爭,統統都是從根上出了問題這個問題什麼原因?因為沒有教育,沒有人教他他看到社會的亂象,就以為是正常的,統統學了。電視、網路都在教這個東西今天社會誰不教競爭?誰不教拼?誰不教打?誰不教鬥?都是教這如此社會怎麼會不亂?這個三學興衰」是講絕了雖然是講佛法裡頭門戶之見,但是它可以用在家庭,可以用在團體,用在公司行號,用在所有人聚會的地方。

What is wrong with today’s world?   It is, just as depicted before, internal conflicts, which include internal contentions and purging of others.  In a family, father and son compete, husband and wife compete.  Isn’t it contention and purging when couples fight and divorce? Or there is fighting among siblings?  All indicate that there is something wrong in the root.  What is the cause of such internal fighting? It is due to the lack of education.  The chaos created by social problems is deemed as normal occurrences nowadays.  The public are contaminated by learning from the TV or the Internet which all teach competition.  When every segment of society, such as families, schools, exhibit competition and fighting for possessions, how can society not be chaotic?  The ‘Rise and Fall of the Three Schools of Buddhism’ pinpoints the problem!  Although, it discusses the mindset of sectarianism, it can be applied to families, groups, or organizations, any place where people gather.

 



[1] Or sects of buddhism practices

[2]Dhyana in Sanskrit .

[3] Also known as  the Flower Adornment Sutra.

[4] Also known as the Wonderful Dharma Lotus Sutra.

[5] This book was printed in China, recording, in the spring of 2012, the questions and answers between disciple and Venerable Master Hung Lin, a monk residing in the Ephemeral Existence Hut, Gio Hwa Mountain, regarding the history of compilation of sutras and the doubts about the legitimacy of Mr. Shia’s compilation.

[6] Here, dharma in lower case means all the worldly phenomena which are impermanent, illusory, thus cannot be attained.  Whereas our self-nature is permanent, never changing, can manifest phenomena, but is not phenomena itself.

[7] The place where Buddha’s Sambhogakaya and Ground Bodhisattvas reside.

[8]  Avīci Niraja in Sanskrit.

[9] Mr. Huang was the student of Mr Shia and has received the credence as having received the legacy of Mr. Shia’s knowledge in Buddhism.


 [A1]I don’t see the logic in this sentence due to my ignorance.  Can some thing be added to this sentence to illustrate why tasting the dharma’s perfection will make buddhism flourish?

 [A2]鼎立?

 [A3]What does this mean in here?  I hope that my translation is correct?

 [A4]I did not translate this sentence as it is just repeating the text.

 [A5]Don’t know if this is correct?  方便=Expedient means?

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