Monthly Archives: October 2014

Day 4 Non-Attachment Is True Wisdom (page 124)

Once its power is expended, the arrow falls,

Bringing discontent in the next life.

How can this compare to the true door of non-action,

Through which one leaps straight into the Tathagata ground?

A true practitioner does not dwell on the fruit of his actions. After he gives something, he renounces it, and does not think of the consequences. It does not mean he acts rashly, without thinking. Rather, he acts spontaneously, and in accordance with the Dharma; he does not cling to actions or their consequences.

The Buddhist concept of heaven is different from the Christian concept. Christians believe that heaven is eternal; that once you enter, you never depart. According to Buddhism, heaven is still subject to time and change. You can be reincarnated in heaven by merit of donations and good deeds, but it is simply another mortal incarnation. Though your life span in heaven may be millions or billions of years, eventually your time will run out, and you will drop back to the human realm, or even a non-human realm.

If you can act in all situations without attachment, and without a purpose or motive, that itself is realizing the true nature of phenomena. Doing something without attachment is described by the Chinese term wu-wei, which means non-action. It does not mean doing nothing, or being apathetic and lazy. Wu-wei means action that is not done for the sake of the self, or with an ulterior motive in mind, or with deliberation. Wu-wei is action that is non-deliberate. It is action that does not emanate from self-centeredness. If you can act in this unattached manner, without deliberation or motives, then you can truly enter the gate of Ch’an.

If you have the proper attitude or true spirit of Ch’an practice, then you should give your full attention to whatever you are doing, and you should do things to the best of your ability. Do not think about the past. Do not think about the future. Just focus on the present..

— The Sword of Wisdom by Master Sheng Yen (page 124)

Day 4 Non-Attachment Is True Wisdom (page 123)

After enlightenment no need for further effort;

All dharmas of activity are varied.

Giving alms with attachment bestows merit for heavenly birth,

Like shooting an arrow into space.

There are two aspects of practice: cultivating wisdom, or insight, and cultivating merit. Ordinary people think that cultivating wisdom means accumulating knowledge in the conventional sense, such as reading books and reaping life experiences. They think cultivating merit means giving alms, offering donations, or helping others.

A person who gains conventional knowledge after great effort may claim with pride, “I have great knowledge and wisdom!” Many people who work for charity also become proud, and picture themselves as great benefactors to mankind. They are like the person who goes into a restaurant and buys drinks and dinner for everyone, leaves a big tip, then gets up and swaggers out the door as everyone in attendance stands, saying, “Thank you! Thank you!”

In China, Taiwan, Japan and other Oriental countries, there are people who give large donations to public or religious projects, but with one condition: that their names and deeds be engraved on plaques and made visible to all. If their pictures are placed beside their names, all the better. Fo-kuang Shan (Buddhist Radiance Mountain) Monastery in Taiwan is a vast temple with many buildings. The abbot of the temple understands human psychology well. For years, people donated money to the temple, and the abbot placed their names on plaques on the many walls of the temple, but he left vacant two noticeable spots on either side of the main gate. People would constantly ask how much they would need to donate in order to have their names placed in those spots. Finally, someone approached the abbot and said, “Look, I’m rich. How about letting me have one side of the gate? I don’t even need the whole side. Just put my name on top, and there’ll still be room for other names below mine. If you do that, I’ll give you lots of money for the temple.” The spots have now been filled. The abbot feels that these people normally would not have donated money for a religious cause. They were willing to part with their money only in exchange for having their names and deeds made visible to the public.

One person in Taiwan wanted to run for the provincial legislature. For five years before the intended election, he traveled all over the country and donated money in order to have his name placed in famous, public places. Everyone perceived him as a great benefactor. It was shrewd advertising, and although his initial investment was high, he probably made back all the money he spent after a year in office.

A sincere practitioner does not operate in such a manner. Even if he has profound wisdom and insight, he is not affected; after all, it is only wisdom and insight. He helps others and saves sentient beings. He does not cling to his past deeds.

Whenever you do something, do it wholeheartedly. But, once an action is completed, it is in the past. Drop it, and do not think about it anymore. Buddha delivered many people, but he did not perceive it as such. As far as Buddha was concerned, sentient beings save themselves. But our point of view is different. We say that Buddha saved people while he was alive. We also say he is still saving people, because if it were not for Buddha, the Dharma would not exist in the world today.

Christianity emphasizes that we should be generous, that we should have giving hearts. Charity is a practice that leads to heaven. Jesus said that it is as hard for a rich man to enter heaven as it is for a camel to pass through the eye of a needle. He said this because many wealthy people cannot bear to give things away. They almost always have an ulterior motive. The Rockefeller Foundation is a philanthropic organization, and it has funded many wonderful things, but it is still a tax write-off for the Rockefeller family. If a person gives donations or helps others with ulterior motives in mind, then he is not truly giving. If you are going to give things away, you should do so unconditionally, renouncing and forgetting whatever you give. If your motive for giving is to go to heaven, then your actions are not unconditional.

— The Sword of Wisdom by Master Sheng Yen (page 123)

因緣是空

若法因緣生,是法性實空;若此法不空,不從因緣有。
──大智度論卷六.釋初品中十喻

這個偈子點出了「緣起性空」的道理,是說一切現象,都是依空而緣起,緣散而歸空;空不等於沒有,有也不等於實有。因緣而生起,其實是空的,若說有什麼東西不是從空而有的,那就沒有這樣東西了。

如果說,一切現象的任何一法,都是從因緣而生的話,它的實性便是空性,因其既從因緣起,必由因緣滅,沒有真實性。如果一切現象以及佛所說的理論、觀念、修行方法,不是空的,那就不是從因緣生的,但在世上不可能有這樣的東西。

因緣生的意思,是一個主要的因素再加上另一個或另幾個次要的因素,也就是促成任何一種現象發生的種種條件。主要的叫因,次要的叫緣。比如我們來到這個世界,自己是因,而父母是緣。又如一個家族的組成,最早出現的父母是因,子女的陸續來到是緣。彼此相成相待的關係,便是互相為因、互相為緣。但在這種關係出現之後,不是永恆不變的,實是幻起幻滅的。因為漸漸地,父母會與世長辭,子女又變成了父母,而且永遠變化下去。從時間上看,本來沒有的生命現象,暫時出現,復歸於消失;從空間上講,父母生子女,子女生孫兒女,那是因緣和合,緣聚時則生,緣散時則滅。若把這些因緣拆散解體,暫時有的現象就無法成為事實。所以,一切法都是因緣所成,本身並無不變的法性,如果一定要說它有一種本體的實在性,那就可以給它一個名字叫作「空性」。

世間的一切現象皆由因緣而生,又名為緣起,例如人的一生之中,會有種種遭遇,有的人越來越有信心,越來越有才能,越來越有人緣。有的人恰巧相反,經過幾番風浪之後,便再也沒有勇氣面對殘酷的現實世界了。同樣的現實環境,有不同樣的人生體驗,這就是各人的因緣使然。

我曾見到一位女士被男友遺棄時,幾乎希望找她的薄情郎拼個同歸於盡,後來知道他的男友早已另有新歡,鐵定不再回頭,便來告訴我說:她已想通了,既然因緣如此,為了自己還能好好地活下去,也不想痛恨他一輩子了。可見「因緣」即是「空」的觀念,能夠助人擺脫痛苦。

–《智慧一〇〇》

Google App上架

最近Google App推出四支主題,分別是師父講經系列兩支及法會系列兩支,還請各位法師給予指導並協助推廣。感恩。

地藏經
https://play.google.com/store/apps/details?id=org.ddm.the.sutra.of.bodhisattva.ksitigarbha.android.tw&hl=zh_TW
心經
https://play.google.com/store/apps/details?id=org.ddm.the.heart.sutra.android.tw&hl=zh_TW

大悲懺
https://play.google.com/store/apps/details?id=org.ddm.great.compassion.repentance.android.tw&hl=zh_TW
慈悲三昧水懺
https://play.google.com/store/apps/details?id=org.ddm.samadhi.water.repentence.ceremony.android.tw&hl=zh_TW

每一支都有做簡体版,如有需要,可以找到練結。
https://play.google.com/store/apps/developer?id=Dharma%20Drum%20Mountain&hl=zh_TW

大陸安智市場也都會上架:
http://www.anzhi.com/author_list.php?auth=%E6%B3%95%E9%BC%93%E5%B1%B1&package=org.ddm.chan.buddhism.android.en

Quote from Ven Guo Xing

All the forms, sensations, and thoughts one perceives arise and perish. There is “no-self” within all the phenomena. The true mind is the ability to be see, to feel, and to perceive. It is formless, unmoving, and non-abiding with any objects.
-Ven Guo Xing

Day 1 Purifying the Six Senses

Purify the five eyes to achieve the five powers.

Only after realization can one comprehend.

To see the image in a mirror is not difficult.

How can one grasp the moon in the water?

 

What are the five eyes that Yung-chia speaks of? Briefly, they are: (1) Physical eyes, which we are born with; (2) Heavenly eyes, which can be acquired through one’s practice or as a result of one’s previous merit, and which enables one to see into the future and for great distances; (3) Wisdom eyes, which enable us to end the cycle of birth and death; (4) Dharma eyes, which help us see Buddha-nature and the Dharma body (when this occurs, a person is said to have had his Dharma eyes opened); (5) Buddha eyes, which are the perfection of the Dharma eyes.

 

It is possible to acquire the non-physical eyes, but first you have to purify your mind. If the mind is clear, it is possible to see things others cannot see even without use of the physical eyes. In the ordinary, scattered state of mind, however, what you see and what others see is relatively the same; that is, most people agree that a house is a house, a person a person.

The most basic training for a beginning practitioner is to try to purify the eye consciousness. Sometimes I ask people to look at things, or at people sitting across from them. I ask them to look attentively, but to refrain from identifying or categorizing the object. For example, in observing people, a practitioner tries not to perceive an individual as male or female, stranger or friend. To do this, one must refrain from using one’s memory, ideas, or any previous experience. Like a camera, one must look without discrimination. If one has been practicing well, it is possible to see things in this different way.

—- Master Sheng Yen “The Sword of Wisdom” p67

Dharma Quote

“Buddhism advocates a doctrine of loving kindness and compassion. To provide sentient beings with happiness is loving kindness, and to relieve sentient beings from suffering is compassion. To someone carrying out “loving-compassion-ism,” there are no hated or despicable people, only wretched and pitiable people. So to a Buddhist, war is the utmost cruelty, and he would rather give his life to divert violence or win peace than engage in warfare…Buddhist scriptures mention summoning up the mindstate of a wrathful deity to destroy the power of evil demons, but such imagery is used to describe a strategy for inner spiritual cultivation and is not meant as a description of an actual practice in the real world.”

—Chan Master Sheng Yen ‘Orthodox Chinese Buddhism’

袓師襌的生活智慧—– 果如法師開示

一、什麼是祖師禪?

中國漢傳佛教的特色是禪,而漢傳禪法的精髓在祖師禪。所謂的祖師禪,就是「直指人心,見性成佛」,不講次第、不講理論,直接從真心實相上去參;它就是你的生命、你的生活,你能夠真實面對自己的生活、生命,就叫禪,就叫解脫!

禪宗說「觸處皆真,隨處做主」,就是說在眼、耳、鼻、舌、身、意接觸到色、聲、香、味、觸、法的當下,乃至於面對生死病痛的種種考驗時,你能不能仍然感受到生命的自在解脫。如果沒有歷經禪門裡面的這些訓練,要達到能夠常常覺得自己身心是無礙的、自在的、法喜的,是極為困難的。

佛法智慧的修行來自於生命的歷練,然後在生活各種層面上去落實,而不是只有在殿堂上的打坐、禮佛、拜佛、誦經。禪宗不注重這些形式,而注重生命真實的體驗!

在佛法的教理、義理上面,不只是讓你去了解多少、知道多少,而是說,你自己的生命裡面跟它相應多少。例如佛法講:生命是清淨圓滿的,ㄧ切諸法本自如如、本自清淨、本自圓滿、本不生滅。《壇經》中,六祖證悟時說:「何其自性本自清淨,何其自性本不動搖,何其自性本不生滅,何其自性能生萬法。」

還有釋迦牟尼佛夜睹明星證悟時說:「奇哉!奇哉!ㄧ切眾生都具有如來智慧德相。」我們都跟佛ㄧ樣具有如來智慧德相,這些教理都已經講得很明白。《心經》裡面也告訴我們,要行深般若波羅蜜,照見五蘊皆空;要知道色即是空,空即是色,色不異空,空不異色;最後要修到無智亦無得,才能夠心無掛礙,遠離ㄧ切恐怖顛倒。

佛法的祖師禪跟如來禪,同樣都是禪,也都是根據佛陀所教導的,但是祖師禪就化成自己生命的體驗,然後應用在生活的當下,呈現出你對生活智慧的美感。禪宗的智慧不是只建立在文字上面、或建立在經典義理的了解上面,但是也要以經典義理的正知見做為修行的指導,把它化成跟生命血肉相應為一體,這樣就是中國真正的祖師禪。

什麼是祖師的「祖」?就是生命不受自己七情六欲、甚至眼耳鼻舌身意所見所聞的種種範限,能夠時時刻刻自在做主,就叫「祖」。「祖」跟「主」是很相應的,在你生命境界裡,處處都能很自在、很安定,處處都能顯出你生命的解脫圓滿清淨,那就叫做主;是主人的主,也是祖師的祖。

只有到這樣的境界,你的生命才叫圓滿。歷代的祖師真正開悟以後,他沒顯出自己是什麼大人物、對佛法經典義理認知多少,往往所展現出來就是最平實的。

人家問老和尚:你會不會修行?老和尚說我會。那你怎麼修?可不可以教我?老和尚說:「肚子餓了就去吃飯,累了就去睡覺,這就叫修行。」

問法的人說,這不是跟我們一樣嗎?老和尚說:N0,不一樣,因為你們吃飯時都在百般思量;一面吃,你腦筋不是專一在那裡做,都是思前想後;睡覺時,了不起乖一點的會數羊,不乖一點的就在那胡思亂想,才會失眠。睡覺時千般思量,吃飯時百般計較。

而做為一個真正的出家人,他能夠放下種種一切,念念都是正念。正念,就是念念覺醒,念念覺照到生命一切都只是因緣和合,因此沒有所謂的成敗、得失、好壞、染淨種種可以在心裡去住著、去起分別、去計較、去貪戀或貪取。

雖然沒有,你仍然了知一切因緣當下都是最圓滿,因為它永遠不可複製,哪怕是千分之一秒的剎那所呈現出來的相,都不可能再重覆,每個剎那都是唯一的;既然是唯一,沒有第二個,就叫做不生不滅。

是不是有個相起、又一個相滅,才叫生滅?例如,這個因緣所呈現出來的,就是它當下最圓滿的因緣,另一個剎那出來,又是另外一個因緣所呈現的,這就是為什麼每個最短的剎那也是最圓滿。

經典裡說,一念就是萬年,萬年就是一念。為什麼?因為哪怕是小到一念,也是因緣和合最圓滿時呈現出來的;而千百念合起來的,是不是也叫做因緣?都不出因緣,都沒有裡面的生滅可得。沒有生滅可得,即是不生不滅。

每個相都是最圓滿的相,沒有所謂可染污,因為染污是你的心去分別它。它的因緣不管呈現出什麼,例如茶杯、麥克風或毛巾,它們呈現出來的相,都是它最圓滿的因緣。若你去分別:毛巾比較便宜,而麥克風要幾千元、甚至上萬才能買到,所以它的價值比較高。那不對,那是你的分別。

所有呈現出來的相,小到一微塵,大到宇宙山河,都不出因緣。哪怕最小的因緣相,都是要眾緣和合,欠一個緣都不能成就;每個法都要眾緣和合時才呈現出它那個相,每一分每一秒都不能再重來、也不能再複製,所以你念念不要再執著、不要再貪戀,念念都要珍惜它,因此佛法說要注重現前、活在當下。

活在當下,有人解釋說:過去的已經過去,未來的還沒有來,所以注重現在。那樣就變成只有現在。佛法說活在當下的意思是,現前當下每個剎那都是最殊勝、最不可思議的,因為每個法都是當下剎那的因緣呈現、都是最圓滿的,另外一個法就是另外一個因緣,所以法跟法之間都沒有相倚相依,這才叫真正的獨立,也叫做不思議。

緣生緣滅的剎那是永遠不停的,但不能說它有個永遠不變的東西。你若認為有個佛是永遠不變的,有個智慧、有個證果的解脫存在,那都不叫因緣法。世出世間所有的東西都叫因緣和合,《心經》裡面告訴我們「照見五蘊皆空」,不僅是五蘊,山河大地種種一切都是如此。最後有沒有生滅的老死法?有沒有出世間的解脫法?沒有。有沒有真正的佛可成、或智慧可得?我告訴你,能夠真正知道無智亦無得,才叫菩薩,才叫證悟的人。

二、什麼是修行的方法?

早期出家人的生命真的是和大地緊密連結,生活中的一切,就是他們的禪堂,而參禪,就是時時刻刻在生活的當下見到生命的究竟實相,這才是最重要的!

那要在哪裡實證?不是坐在禪堂裡面想破腦袋,那都沒有用。只是在工作中把祖師的教誡放在心裡面:「到底什麼是如來?為什麼我是如來?為什麼眼前的一花一葉都是如來?」

他深信佛所講的:一花一葉都是如來。他並不懷疑,但是為什麼自己體會不到?所以在工作時,一直專心、一直專心,突然間,咔!鋤頭敲到硬石,尖銳的聲音就像棒喝,一陣驚天動地,剎那之下他就聞道了!

而當他們行腳參訪時,一路上都是在參禪。一面走、一面想:「怎麼會是這樣?眼前所看的都是如來法身,耳朵所聽到的都是如來法音,無情也會說法,無情也會對我微笑?又不是瘋子。但是佛陀不會欺騙我們。嗯?那究竟是什麼?」一路這樣參。

所以真正的佛法不是在經典裡面,真正的修行也不是在禪堂內打坐,而是要用你的生命去體悟佛陀所講的每一句話,和你的生命合成一體,那就叫真正的見性成佛。

以我自己為例,我在二十一、二歲時生了腦瘤,死亡的陰影始終如影隨形。對於死亡,並非恐懼,而是因為不了解,所以產生疑慮。經典說我們跟佛一樣是不生不滅、不來不去的,可是明明我們就是被生死所困惑,如何得到自在解脫?為什麼佛陀告訴我們諸法的實相就是如此呢?
若只是研讀經典去了解它的義理,終其一生都無法究竟清楚地從內心裡當下知道;而不需要再經過思想理解,就如同看到自己的爹娘,不需要去想他是誰。

其實,所有的禪修方法,都只是讓我們能夠藉此徹底放下自己所有的臆想、分別、知見。永嘉玄覺說:「絕學無為閒道人」,我們不要以為自己現在是凡夫,要去學好多的佛法、要去斷好多的煩惱才可以有所成就。你要了解,諸法的當下就是清淨的、無相的、無我的,不要起心動念要去成就什麼、或是遠離什麼。

只要常以智慧觀照:一切諸法沒有實際的相可去執著貪戀分別,但是仍然要觀察到一切諸法有它的因緣、有它的作用。如果確實有這樣的認知,當煩惱起來時,你就知道:在諸法緣起的當下,要找一個「我」不可得、要找一個煩惱也不可得、要找一個能夠離開煩惱而證得的清淨也是不可得,這才叫做智慧的觀照,亦即六祖說的「本來無一物,何處惹塵埃」。

佛法的經典、佛法的修行、佛法的種種一切,不是只是讓你們變成哲學上的認知,而是要藉著佛陀指導我們的、祖師開示我們的,去化成跟自己的生命相應;有這樣的體悟和感受,就叫做跟諸佛及歷代祖師同一鼻孔出氣,那時候就是真正的了悟。否則我們都是在尋尋覓覓、覓覓尋尋,永遠是尋他千百度,伊人仍然在燈火闌珊處,看也看不到、摸也摸不著,只是一個相、一個希望理想,類似烏托邦,永遠不真確。但佛法是要真正用心去體悟一切。

關於佛法、禪法的學習,有一句話很妙,希望大家能夠稍微用上,「生處轉熟,熟處轉生」。平常我們慣於用自己的心意識去學習,過程中可能非常認真努力,用盡自己全部的力量,追呀追地,就想緊緊抓住些什麼,如此便能感受也代表自己的學習有所得、有收穫。若以這樣的心態、方式來修習禪法,身心一定程度也可以與法相應,但當自己感覺身心體驗很好時,也就恰恰是要把這些覺受、認為自己有所進展的心態放下之時。不執著、不緊抓原來的感覺,然後只是用一個平常、不起分別、無所求的心,繼續用方法;但比起先前用功而有所得的身心狀況,這時會感覺好像有點著不了邊、不甚踏實,心裡好像沒有個著力點、施力處,但沒有關係,就以這樣的狀態繼續修;才能朝向真正用心去體悟一切。

虚云老和尚开示:禅+参禅偈12首

七天的辰光已去了四天,诸位都很用功。有的作些诗偈,到我那里来问,这也很难得。但是你们这样的用功,把前两天说的都忘却了。昨晚说修行无别修,只要识路头。我们现在是参话头,话头就是我们应走的路头。我们的目的是要成佛了生死,要了生死,就要借这句话头作为金刚王宝剑,魔来魔斩,佛来佛斩,一情不留,一法不立,哪里还有这许多妄想来作诗作偈,见空见光明等境界。若这样用功,我不知你们的话头到哪里去了。老参师傅不在说,初发心的人要留心啊。我因为怕你们不会用功,所以前两天就将打七的缘起,及宗门下这一法的价值和用功的法子,一一讲过了。我们用功的法子,就是单举一句话头,昼夜六时,如流水一般,不要令它间断,要灵明不昧,了了常知,一切凡情圣解,一刀两断。
古云:“学道犹如守禁城,紧把城头战一场。不受一番寒彻骨,怎得梅花扑鼻香。”这是黄檗禅师说的,前后四句,有二种意义。前两句比喻,说我们用功的人,把守这句话头,犹如守禁城一样,任何人不得出入,这是保守的非常严密的。因为你我每人都有一个心王,这个心王即是第八识。八识外面还有七识、六识、前五识等。前面那五识,就是那眼、耳、鼻、舌、身五贼,六识即是意贼,第七识即是末那,它(末那)一天到晚,就是贪着第八识见分为我,引起第六识,率领前五识,贪爱色、声、香、味、触等尘境,缠惑不断,把八识心王困得死死的,转不过身来。所以我们今天要借这句话头(金刚王宝剑),把那些劫贼杀掉,使八识转过来成为大圆镜智,七识转为平等性智,第六识转为妙观察智,前五识转为成所作智。但是最要紧的就是把第六识和第七识先转过来,因为它有领导作用。它的力量,就是善能分别计量。现在你们作诗作偈,见空见光,就是这两个识在起作用。我们今天要借这句话头,使分别识成妙观察智,计量人我之心为平等性智,这就叫做转识成智,转凡成圣。要使一向贪着色、声、香、味、触、法的贼不能侵犯,故曰如守禁城。
后面的两句,不受一番寒彻骨,怎得梅花扑鼻香的比喻,即是我们三界众生沉沦于生死海中,被五欲所缠,被尘劳所惑,不得解脱,故拿梅花来作比喻。因为梅花是在雪天开放的。大凡世间万物都是春生夏长,秋收冬藏的。冬天的气候寒冷,一切昆虫草木都已冻死或收藏,尘土在雪中也冷静清凉,不能起飞了。这些昆虫草木尘土灰浊的东西,好比我们心头上的妄想分别无明嫉妒等三毒烦恼,我们把这些东西去掉了,则心王自然自在,也就是如梅花在雪天里开花吐香了,但是你要知道,这梅花是在冰天雪地里而能开放,并不是在春光明媚或惠风和畅的气候而有的。你我要想心花开放,也不是在喜怒哀乐和人我是非当中而能显现的。因为我们这八种心若一糊涂,就成无记性,若一造恶,就成恶性;若一造善,就成善性。无记有梦中无记和空亡无记。梦中无记,就是在梦中昏迷时,惟有梦中一幻境,日常所作一无所知,这就是独头意识的境界,也就是独头无记。空亡无记者,如我们现在坐香,静中把这话头亡失了,空空洞洞的,糊糊涂涂的,什么也没有,只贪清净境界,这是我们用功最要不得的禅病,这就是空亡无记。我们只要二六时中把一句话头,灵明不昧,了了常知的,行也如是,坐也如是,故前人说:“行亦禅,坐亦禅,语默动静体安然。”寒山祖师曰:“高高山顶上,四顾极无边,静坐无人识,孤月照寒泉;泉中且无月,月是在青天,吟此一曲歌,歌中不是禅。”你我大家都是有缘,故此把这些用功的话再与你们说一番,希望努力精进,不要杂用心。
我再来说一公案:昔日鸡足山悉檀寺的开山祖师,出家后参礼诸方、办道用功,非常精进。一日寄宿旅店,闻隔壁打豆腐店的女子唱歌曰:“张豆腐,李豆腐,枕上思量千条路,明朝仍旧打豆腐。”这时这位祖师正在打坐,听了她这一唱,即开悟了。可见得前人的用功,并不是一定要禅堂中才能用功,才能悟道的。修行用功,贵在一心,各位切莫分心散乱,空过光阴,否则,明朝仍旧卖豆腐了。

参禅偈12首
1、参禅不是玄,体会究根源,心外原无法,那云天外天。
2、参禅非学问,学问增视听,影响不堪传,悟来犹是剩。
3、参禅非多闻,多闻成禅病,良哉观世音,返闻闻自性。
4、参禅非徒说,说者门外客,饶君说得禅,证龟返成鳖。
5、参禅不得说,说时无拥塞,证等虚空时,尘说与刹说。
6、参禅参自性,处处常随顺,亦不假磋磨,本原常清净。
7、参禅如采宝,但向山家讨,蓦地忽现前,一决一切了。
8、参禅一着子,诀云免生死,仔细拈来看,笑倒寒山子。
9、参禅须大疑,大疑绝路歧,踏倒妙高峰,翻天覆地时。
10、参禅无禅说,指迷说有禅,此心如未悟,仍要急参禅。
11、参禅没疏亲,贴然是家珍,眼耳身鼻舌,妙用实难伦。
12、参禅没阶级,顿超诸佛地,柱杖才拈起,当观第一义。