從六根下手修現量現觀

  以六根入門,外易離境,內可觀心,可說是居於中介地位;不必有深定,也可身心安定,不必有深慧,也可以觀察到根、境、識的依存緣起,頗為善巧

北傳佛教都市道場理想模式的建構與弘化之研究

1983年起,台北大雄精舍開始實施都市道場建構與弘化方式的創新:其創新是基於佛教四依與隨方毘尼的原則,以及大乘開權顯實的宏觀思想。之後經歷資訊化導致的社會型態快速變遷,此創新因應成為佛教都市道場維持社會和諧的關鍵動力。

緣起法問答

佛陀悟的是緣起法,所以學佛必須正確了解緣起法,否則學佛一輩子,可能都在學相似佛法,乃至緣木求魚,耗費時間。反之,若正確了解緣起法,則有智慧明見,能夠有擇法眼,在學佛路上不再迷惑與瞎摸索。所以說「五度如盲,慧為先導」,沒有緣起智慧的明見,可以說,就無法真正走上修學佛法的正路。

給老師說點我看見的

一九八七年,傳道法師初到馬來西亞檳城三慧講堂時,正逢我任職該堂監院。由此緣故,使我更多機會近距離地親近善知識,第一次體會到外出弘法者的辛勞。法師掛單三慧講堂,行李簡樸,飲食隨緣。他風塵僕僕地應邀來巡迴弘法,行程被安排得滿滿,又多是大型演講,還要到佛學院授課,沒有一天閒空。這種緊湊的弘法方式持續了幾年,法師有感而道:「每回馬來西亞之行,身心的營養,都被擠壓光光!」可見他受歡迎以及佛弟子對法師求法的熱誠,真不是一般的。

The Path of Peace 平靜之道

我們都有一個共同點,也就是我們都不想有苦,我們討厭它。那麼,苦是怎麼生起的呢?苦之所以生起,是因為我們不知道(它),苦並不存在於我們的身心之中,而且也不是時時刻都有。我們絕對真確存在的是平常心,每個人的心本來都是在平常(真如)的狀態中

略談原始佛教的認識論

一般認為佛教的真理,是不能用感官經驗或語言概念去認識的,真理是心行路絕、言語道斷的。

華嚴念佛三昧講記之一

《大方廣佛華嚴經》是圓教最高之法。華嚴經中講了無量無邊無窮的三昧,「念佛三昧」是其中之一。華嚴是經中之海,「海」表廣大無邊,無窮無盡,無所不攝,華嚴在佛法中又稱「經中之王」,是最尊貴、最高深的。華嚴講四種法界:事法界、理法界、理事無礙法界、事事無礙法界。其中事事無礙法界講得最清楚透澈,這也是華嚴的特點。

為什麼勸您念金剛經

一九八一年,我在紐約華美協進社講「學佛緣由」。當時我用了一個明鏡和臘的譬喻,我說:「澄澈光明的本性,是人人本來具有的,然而多生以來,卻為貪瞋癡無明所覆蓋,以致忘卻本來面目,顛倒虛妄,脫不出生死輪迴;這好比一面原本淨澈的鏡子,被塗上層層厚臘,把光明的一面遮蓋了」。我用這個譬喻,說了幾個例子來看世上的人,結論仍不能將臘消除。於是有人問我說,「你說明鏡和臘的譬喻雖然不錯,可是說來說去,似乎沒有人可以將臘消除,您能不能教我們一個迅速除去臘的方法?」當時我的回答是:「十分抱歉,我也正在追求這個問題的答案,但還未找出適當的方法。」

金剛經的功德(二)

佛在金剛經的第十六分裡又說,他從前還未成佛,在做大菩薩的時候,有一位佛名叫「燃燈佛」。他在燃燈佛的時代,八萬四千億那由他的佛,他一一供養,沒有漏失過一位。照理來說,他供養了這麼多的佛,其功德應該是大得無法想像,可是佛說,他供養了這麼多佛的功德,還不及在末法時代,能夠受持金剛經所得的功德大。

菩提道上

菩提心成為日常心,起心動念見得明,用得穩,尋常迷處不迷,一般畏處不畏,則能活得平常,做得超常了。從平常中活得精神氣勢旺奮、充實、堅忍沉毅;於非常中做得志性骨力健強、明正,端卓鎮泰,無邊無盡的時空,空行願,就處處觸得著現得出了。

金剛經的功德

金剛經的功德」這個題目,說得完整一點,應該是「受持金剛經的功德」,但「受持」這兩個宇,是佛經裡的字眼,平常我們用的機會不多,不容易聽懂,所以我將題目簡化成「金剛經的功德」。

我-我是什麼?我在哪裡?

圓覺經中說我們「妄以四大為自身相,六塵緣影為自心相」。四大是地水火風,這四種成份,不斷拼湊分拆的時節,不同的那個雜拌形體,我們以為是我們的身相;又將色聲香味觸法,通過眼耳鼻舌身意,時刻變更不已的幻化影像,我們以為是自己的心相,不但如此,而且還「堅固執持,潛伏藏識」。所以經中說:「善男子,彼修道者,不除我相,不能入清淨覺」。這真是當頭棒喝啊!

Normality平常心

覺知的要點就是要有開放的心胸:接受當下出現或發生的一切情境,包括動作時的覺受、呼吸、眨眼、跪拜、微風輕拂在身上,乃至聲音、色相…等等。

FAITH AND PRACTICE IN JAPANESE PURE LAND BUDDHISM

There is a wonderful statue of Amida (Amitabha) Buddha in which I have an affinity towards. It is located at Zenrin-ji templei in Japan, the head temple of the Jodo Shu-Seizan Zenrin-ji sect. It is called Mikaeir Amida (Amitabha looking back), and for me this statue radiates compassion.

There is a story at Zenrin-ji of how the statue of Amida came to look back over his shoulder. “In the early morning of February 15, 1082, Yokan (1033-1111)ii, head master of the temple, was walking around the altar praising ‘Nembutsu’ (Namu Amida Butsu/Namu Amituofo). All of a sudden, Amida came down from the altar and began to lead Yokan. Yokan was stunned and stopped walking, then Amida looked back over his shoulder and said, ‘Yokan, you are too slow,’ Yokan awoke and was deeply impressed by the merciful pose of Amida. He pleaded with Amida to keep this pose forever. Since then, Amida has been keeping the pose of ‘Mikaeri (Looking Back)’. The pose is a symbol of Amida’s mercy to lead people and wait for people who are late in coming to faith.”

緣起原義與性空的差異

科學所以日新月異,是因為不保守而敢創新。所謂前端設計,就是重新定義,重新出發,所以才有新的理念、新的開展。這一套模式,用在佛法的發展上也有相似效果,佛教到現在還能存在,創新之功不可沒。可是這是否就表示越後期越進步呢?

佛法的發展,從佛陀時代的正教,到部派分裂的佛法,再發展出大乘法與密教。佛經的流傳在一開始時就沒有文字記錄,憑著口耳相傳,當然後來一定會有增有減,造成後來見諍的問題。印順導師說:「大乘經典不是一人一時一地所作。」意即很多是佛弟子所作。其實,早在部派佛教時,佛弟子已開始應各種弘法需要,創作經典,就連最早的《雜阿含》都有後人添增的痕跡,更何況後來的中阿含、長阿含、增一阿含,乃至後來大乘經典的相繼大量出現,就更明顯了。

天台圓教「六即佛」淺說

前言

《大智度論》卷一說 :「佛法大海,信為能入,智為能度。」天台智者大師立圓教菩薩行位「六即佛」的目的,依《摩訶止觀》 說:「若無信,高推聖境,非己智分;若無智,起增上慢,謂己均佛。」1假如信心不足,認為自己一介凡夫,成佛的境界那麼高,不是自己淺薄的智慧能夠修得。反之,假如智慧淺薄,不能勝解諸法實相,以為已有一些體驗就是解脫境界,已經證悟,而起增上慢,覺得與佛等量齊觀了。

為了使初學者不至退卻,久學者消融狂妄,特別開示從凡夫修行,乃至佛果的次第,從未學佛到淺深不同的修學位次都名為佛,就是「理即、名字即、觀行即、相似即、分證 ( 分真 ) 即、究竟即。」

仁公圓寂週年感言

一代高僧仁公長老,告別人間轉瞬一週年。回憶過去,每逢佛門四眾聚會的場合,我總是向在座的嘉賓介紹:仁公係印順導師座下,碩果僅存的一位大善知識,繼承師志,弘揚人間佛教的法門龍象。如今,這位難得的法將,正見正行具足的大德,隨著印順導師圓寂六年後,在台北慈濟醫院,安詳捨報。惡耗傳來,四眾同悲,感歎眾生薄福,佛教界大損失。

  諸行無常,有生無不死。緣生緣滅,法爾如是。但凡情未了的眾生,即使有修有證,而「所作未辦」,「未度苦海」者,面臨至親的訣別,仍然是悲情難抑,傷痛萬分。如經記載阿難尊者,獲悉舍利弗入涅槃,當時他內心的感受:「舉體離解,四方易韻,持辯閉塞。」描述他悲傷的程度,全身失衡,精神崩潰,東西莫辨,失去方向感;原有的智慧辯才,頓時閉塞。佛陀安慰他:「阿難!汝莫愁憂苦惱,所以者何?若生、若起、若作,有為敗壞之法,何有不壞?欲令不壞者,無有是處!我先已說,一切所愛念種種諸物,適意之事,一切皆是乖離之法,不可常保。」(雜阿含六三八經)

The Pure Land Way

There is a story I tell quite often about an experience I had at Chuang Yen Monastery. It was early on in my Buddhist life and I was conducting a tour for a group of seniors. I had my tour guide manual in my back pocket, just in case I had a brain freeze as to a statue name or a difficult question from the group. We were discussing the Chinese Gaurdian Lions ( Shishi 石獅) at the entrance way to the Kuan-Yin Hall. I noticed out of the corner of my eye an elderly Chinese woman being helped up the stairs by her daughter. She seemed frail and determined. Just when she was about to reach the top of the landing she fell backwards and tumbled down the stairs. Needless to say, we all went running to her assistance. The daughter started screaming and utter pandemonium soon commenced. What she did next, not only surprised me, but stuck in my mind for the next 15 years. She picked herself up off the ground, brushed herself off and went right back up those stairs. Her devotion to Amida Buddha and Kuan-Yin Bodhisattva was so strong; nothing was going to stop her. I thought to myself at that time that I wished I had one-tenth of her devotion.

The Idea of Extinction of True Dharma Presented by Zuimiao shengding jing

This paper will discuss the idea of the extinction of true dharma appeared in Zuimiao shengding jing 最妙勝定經, which was discovered in Dunhuang 敦煌. In discussion, I will take further step to look into Buddhist texts that are preserved in Chinese Buddhist Canon addressing on the same issue—texts such as Bozhou sanmei jing 般舟三昧經,Chu yao jing 出曜經,Danglai bian jing 當來變經, Za a han jing, 雑阿含經,Bieyi za a han jing 别譯雑阿含經,etc. But it is not my purpose in this short paper to look up the original idea of the extinction of true dharma, such as where did it come from? How could it have been formed—whether in India or somewhere else in Central Asia—and passed down to China? These questions are somewhat unanswerable. The main focus of this paper is to gather illustrations of the ideas of the extinction of the true dharma in the Zuimiao shengding jing and other Buddhist texts that are available in Chinese language. The paper will give an overview and simple comparison to the idea of the extinction of true dharma between Zuimiao shengding jing and other texts. It is my hope in this short paper to provide readers a humble understanding of the issue in a “chronicle” base.

In Gratitude

On this beautifully warm November morning, I am sitting in the Hsu Yun Hall, on the ground floor of the Great Buddha Hall at Chuang Yen Monastery. I am here to write an outline for my upcoming class on Buddhism.

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