Monthly Archives: May 2015

Day 8 Wielding a Sword of Wisdom (page 156)

Sound the Dharma thunder; beat the Dharma drum;

Spread the clouds of compassion and scatter ambrosia.

Where the elephant king treads the favors are boundless,

The three vehicles and five natures are awakened.

In the second line, the cloud of compassion is like a cloud which temporarily covers the relentless rays of the sun on a sweltering day. When the sun is covered by clouds on a hot day, people are relieved. The heat produced by the brilliant sun is like the suffering produced by vexation, and the cloud that covers the earth and shields sentient beings is Buddhadharma.

I have met people suffering so greatly from mental vexations that they have contemplated suicide. But after hearing the Dharma, they felt better and regained the will to live. A disciple came to see me a while back. She had recently been divorced and her children were visiting her ex-husband and his new wife. She was so despondent that she considered suicide. I asked her to participate in the winter retreat. At first she refused because, as she said, “I don’t want to practice. I want to die.”

I said, “Please come to the retreat first. After it’s over, if you still want to kill yourself, I won’t try to stop you.” By the third day of the retreat her condition was much better, and by the end of the retreat she felt reborn. She told me her life was starting over again. Since then, things have been wonderful for her. The burning discomfort of mental vexation that she felt was soothed and lessened by the Dharma, just as clouds diminish the searing heat of a relentless sun.

If there were no clouds or dew in an arid region, nothing would survive. One drop of dew is enough to sustain life. So it is with sentient beings who are plagued moment after moment by the heat of vexation. The smallest amount of Buddhadharma is enough to encourage them to continue to practice. It nourishes practice and helps it to grow.

— The Sword of Wisdom by Master Sheng-Yen (page 156)

修行的成果

*通過修行,最終得到了什麼?*

有人問佛陀:通過修行,最終得到了什麼?

佛陀答:什麼都沒有得到。

再問:那您還修行做什麼?

佛陀微笑: 不過我可以告訴你我失去的東西:

我失去憤怒、憂慮、悲觀和沮喪;失去焦慮不安;失去了自私自利和貪嗔痴三毒;失去了凡夫俗子的一切無知習氣障礙。

話很淡,理很濃!

人來到這個世界上,只有兩件事,生和死。

一件事已經做完了,另一件您還急什麼呢?

1、有緣而來,無緣而去。該來的,自然會來,不該來的,盼也無用,求也無益。有緣不推,無緣不求。來的歡迎,去的目送。一切隨緣,順其自然。

2、有智慧的人,從來不活在別人的嘴裡,也不活在別人的眼裡。識自本心,見自本性,不起妄緣,無心無為,自由自在,動靜自如,冷暖自知,當下就是修行。人不能做得太假,假了難以交心。

3、人生最大的痛苦就是心靈沒有歸屬,不管你知不知覺,承不承認。心存美好,則無可惱之事;心存善良,則無可恨之人;心若簡單,世間紛擾皆成空。做好人,身正心安魂夢穩;行善事,天知地鑒鬼神欽。

4、真正的平靜不是你靜坐可以幾個小時不起,而是用一顆平和的心態看人間萬象,聽花開的聲音。坐亦禪,行亦禪,緣起即滅,緣生已空。

5、人生中出現的一切,都無法佔有,只能經歷。

我們只是時間的過客,總有一天,我們會和所有的一切永別。

眼前的,好好珍惜;過去的,坦然面對。

該來的,就讓它來,欣然接受修行的成果。

Wielding a Sword of Wisdom

The great hero uses the sword of wisdom;
This prajna blade blazes like a diamond.
It not only destroys the mind of the outer paths,
But long ago frightened away the heavenly demons.
Sometimes you can be fooled, however. A person may have profound faith in his experience, but his experience may not be genuine. He may be deluding himself, and in turn, you as well. If he believes his experience is genuine, then there is a strong possibility that his experience is false, because thinking in terms of genuine and false is still delusion.

I met a person in Taiwan who had studied Transcendental Meditation for a long time, and he had absolute faith in it. He believed his experience and wisdom were profound and claimed he could see everything in the world clearly. He visited me to share ideas, but he did all the talking. I could not get a word in edgewise. Finally, I squeezed in one question, and then he took over again, rambling on for another fifteen minutes. He did not answer my question, but instead repeated all his beliefs. I asked the same question again, but he kept repeating himself. For over an hour I listened to and analyzed what he said. It boiled down to a few points which he reiterated over and over. Eventually, I had no more time to talk, or in this case, to listen. As the man left, he said, “You should believe this. You have to believe this.”

No one could refute this person because he would not give anyone the opportunity. He said he had visited many teachers, but no one could stand up to him. He thinks his wisdom is immense. Actually, it is not wisdom. It is fanaticism. He does not wield a vajra sword. His sword is false, because he does not test it.

If you feel you have genuine wisdom, do not expound your ideas in uncontested monologues. If you believe you have a vajra sword, then unsheathe it and take challenges. If it gets hacked into pieces, then it obviously was not the sword you thought it was. You must put your practice and attainment to the test. The man I spoke to pulls out his sword and bellows, “Don’t you dare pull out your sword!” Nobody does, because they are intimidated. That’s not a challenge. He swings a false sword. Of course, his sword is not totally useless. He could use it to cut turnips and greens. But I don’t think that is the kind of sword you want.

At any point in your practice, you may test your insight against Buddhist scripture. If it does not stand the test, then it is not true wisdom. However, there is a problem with this course of action. You might misinterpret the sutras and turn around the meaning to support your experience. Therefore, it is best to rely on Buddhist tradition and study with a good master.

I encouraged someone in Taiwan to study the Diamond Sutra in order to learn about Buddhism. She said she read the Diamond Sutra everyday, but she interpreted and understood it in her own way, which had little in common with the traditional Buddhist interpretation.

— The Sword of Wisdom by Master Sheng-Yen

禪的精神

禪,重視心的解脫

阿難尊者的故事告訴我們,知識和才智並非開悟的必要條件,就像小路這樣愚昧駑鈍的人同樣也能頓悟證道。因此,我們可以知道禪重視心的解脫更甚於知識的學習,但這不表示禪排斥聰明才智的人,也並非主張人最好愚昧一點,譬如釋迦牟尼佛、摩訶迦葉尊者和舍利弗尊者,都是博學多聞的人。所以,禪者重視的是心的解脫,如何從種種執著中解脫出來。

根據禪宗史的記載,在印度從摩訶迦葉到菩提達摩一共傳承了二十八代。然而,從釋迦牟尼佛一直到菩提達摩來到中國,不太可能只有單一的傳承。可是在中國,同樣也相信從菩提達摩之後到惠能大師只有五個人得到了傳承。根據史實,不但菩提達摩有許多開悟的弟子,二祖和三祖也有許多。會出現這種單一、直線式的傳承,事實上是因為一般人認為只有直接得到法脈傳承的祖師才是傳人。的確,惠能大師有些弟子發展出自己的宗派,但只有兩派至今還留存,那就是臨濟宗(日本稱Rinzai)和曹洞宗(日本稱Soto)。

我是禪宗惠能大師以降第六十二代及臨濟宗第五十七代傳人,也是曹洞宗開山祖師之一洞山良价老和尚(西元807~869年)的第五十代傳人。在我之前的禪宗祖師們其實都不只一個弟子,但依系譜往回溯,看起來好像真的沒有其他的弟子。

我們接著解說禪修的主要方法。五祖弘忍大師(西元602~675年)有兩位傑出的弟子,一位是神秀(西元606~706年),另一位是惠能。神秀的方法是漸修,而且要持續精進地修行。他經常以明鏡來比喻心,認為修善可以拭除心鏡上的煩惱塵埃,所以要時時檢視匡正自己的行為,直到自性之鏡被擦拭明亮,達到心全然清淨為止。

惠能發現神秀的觀點,主要是建立在心的色相上,而他則採取不同的立場,強調「不住色生心」。也就是說,沒有什麼心鏡需要擦拭,自性原本就是清淨的,事實上就是佛性,無須祛除什麼,也無須加添什麼,這即如一句禪語:「只要心無罣礙,東西南北各方都好。」

禪修得力的四要素

雖然每一個宗派都有自己的規則、作風和修行方法,但是目標都是一致的,就是要祛除心中的執著。只要你的內心是安定祥和的,禪沒有什麼絕對的標準。如果想要在禪修上開花結果,那就必須了解修行得力的四項要素:

報怨行:接受因果與業報的定律。今生遇到的困境,是過去行為的結果;現在我們應該要放下過去因所生的果,毋需為它感到悲傷或氣憤。

隨緣行:好運或順境都是來自過去的善業,一旦因緣散去,善報也就結束了。因此,遇到順境時,不用太過欣喜或驕傲。

無所求行:有所求必會招感苦果,唯有心無所求,才能夠從自我中心解脫出來,內心才能得到徹底的自由。

稱法行:明瞭自我與一切現象本來就是空的,就是清淨的;這不僅是四項中最重要的,而且包含了前三項。這是直接觀空,如此在幫助別人時,就不會執著於自我。認清諸法皆空的事實,就不會排斥種種現象。不過,即使我們的心已了無執著,仍然要盡力去做應該做的事;在尚未修行之前,或許開悟是我們的動機,但是一旦踏上這條修行之路,就必須把尋求開悟的念頭拋開。

惠能大師在《六祖壇經》中強調的是,一種不講求次第的頓悟法門:不管時間與空間,內心不去分別善惡、好壞、對錯,徹底從分別中解脫,這本身就是修行。在《六祖壇經》中,心通常是指清淨心,或是說無念,這就相當於開悟。無念的意思,就是不要執著或堅持自己的想法。念頭和記憶必會出現,但不要再生起其他的念頭去攀附它。《六祖壇經》是以無念起始,其結果則是無相。於各種事相上若能無念,這就是無相;諸法無相,那也可以說是空了。無相就是清淨的心念,等同於智慧和覺悟。因此,惠能大師的教法沒有別的,就是要保持心的全然無分別,這樣也就能開悟了。

— 摘自聖嚴法師 《禪在哪裡?:聖嚴法師西方禪修指導2》