兜率淨土發願文

                                                     改自《智者大師發願文》

                                                             by Jiang song

        弟子＊＊，稽首和南：一心歸命，盡十方三世一切諸佛、尊法、般若十二部經真淨妙法、諸大菩薩摩訶薩眾、諸賢聖僧、常住三寶，唯願神力，慈哀護念。願當證知，以此念誦《＊＊＊＊》善根功德，專用莊嚴，四恩三有、盡十方法界一切眾生，同懺、同願、同學。

       願共：法界諸眾生等，從無始已來，至於今日，昏沈倒惑，六根、三業，造一切障道之罪，若麤若細，齊佛所知，一時消滅；生生世世，永離地獄、餓鬼、畜生身，及永離女人、邊地、下賤、八難身。

         更願共：法界諸眾生等，若於此生，若於餘生，童真入道，常值善知識，聽聞無上大乘正法。即於此身，悟解常住佛性，大涅槃海。一切諸法，本來寂滅，具大菩提，了達根塵能所。一念起心，具一切法。百界三千，空、假、中，即法界印，不可思議。心、佛、眾生，三無差別。體權、識實，發大菩提心，上求下化，㧞生死苦，與究竟樂。

        再願：修牢強精進，四種三昧，只不思議；一觀三觀，觀不思議；一諦三諦，觀諦冥一。四魔三障，歷緣對境；以妙十法成圓乘，行解更資；心心明寂，發真中道；開佛知見，心心現前；所有慧身，不由他悟，自然流入薩婆若海，住無生忍，具大智慧，成摩訶衍。

       同時，通達漸頓諸教，破一微塵，出大千經卷，恒沙佛法，一心中曉。學佛慈悲，無諸慳恡；說於止觀，遍施一切；開門傾藏，捨如意珠。理即、名字、觀行、相似、分真、究竟，圓伊三點，不縱不橫。正法大城，金剛寶藏，一切佛法，自行化他，一生有辦，設未明了，非因之因，從因感果，不果之果，獲勝果報。

        又願共：法界諸眾生等，臨命終時，七日之前，自知時節，心不顛倒，心不錯亂，心不共念；身心無諸苦痛，跏趺正念，身心安樂，入深三昧，捨報上生，蓮開即見，慈尊接我，與諸天眾，光消罪障，福智增長，悟入無生，寂滅諸忍，超登上地，獲六神通，住首楞嚴，不動法性。

         並於一念頃，遊歷十方，奉事三世一切諸佛；隨從佛學，降生閻浮，與諸有情，勤修供養；請轉法輪，常聞妙法，普解甚深法海，證不退轉，成等正覺，轉大法輪，度脫眾生；無緣慈悲，普覆法界；不動真際，普入三世。度脫一切眾生，或作佛身，施權顯實；或為九界像，對揚漸頓，請轉漸頓，弘通漸頓，三輪攝化，攝化無窮。同虗空遍法界，而作佛事。從本垂迹，攝迹還本；本迹雖殊，不思議一。自他行圓，常住秘藏。

       法界怨親，同斯：彌勒兜率大願海，徹悟緣生第一義；隨演如來法真宗，廣揚諸佛深妙義。十方三世一切佛，一切菩薩摩訶薩，摩訶般若波羅蜜。

https://www.youtube.com/watch?v=5b6jinrYg7U

Ci-bei Dilemma

 

cí-bēi (慈悲, loving-kindness “metta” -compassion “karuna”) and Wisdom

Ci-bei Dilemma

by Jiang Song

Loving-kindness can be considered as being between compassion(慈悲) and wisdom that is the basic teaching of the Buddha. And compassion is taken as two of the Four Noble Abidings (Brahmavihara). because compassion in Chinese language has two meanings which are both correct loving-kindness (mettā) and compassion (karunā). For the word “compassion”, I think that there is not any suitable word/phrase to use in translation. Therefore, we always employ the same word for compassion (karunā) and loving-kindness(mettā). If we come to understand loving-kindness and compassion in the phrase of cí-bēi (慈悲) found in Buddhist Chinese scriptures(you have to state what is understood.), we find that loving-kindness (mettā, cí) can bring joy to others. According to “Mahāprajñāpāramitopadeśa”(大智度論), all beings prefer pleasure over suffering, not only desire happiness but also fearing suffering, for which hatred is cause of suffer and loving-kindness is the cause of pleasantness. If beings hear and practice the samadhi (concentration) of loving-kindness, their suffering can be eradicated leading to arise happiness. Therefore, they should cultivate vigour and concentration while practise the loving kindness meditation.[1] We find that bēi (karunā, compassion) can alleviate suffering for others. Such as “Mahāpurusa” also point out that Karuna (bēi, compassion) always lets suffering toward self, but helps other to obtain happiness. karuna (bēi, compassion) can not live together with suffering at moment.[2] So, from above two sitation, whe know that they are very difference, even though we often combine them together while we are saying them. Wisdom on the other hand, is the final element of the Six Perfections (paramita), and it is also the ultimate goal of the practice. Cí-bēi (慈悲，loving-kindness/compassion) indeed is linked to wisdom/ Cí-bēi (慈悲) indeed links to wisdom.

Why do we say this way? There is a story which I learn from the Jataka Tales of Buddha.

The Buddha once was born as a merchant named Pindola(貧窶). He frequently traveled to other countries/ another country for his business. One day, he went to breathe fresh air on deck while he was boarding. He walked to the deck and stood and gazed at the ocean/and stood there gazing at the ocean. He saw a large fish chasing a group. And then the worried little fish tried frantically to escape. He, Pindola, felt pity that could not assist them. He was deeply affected by the cruel realities of the natural environment. By seeing this reality, he considered: “the living of beings, continuously changing their forms, are longstanding/endless; however, this fact is not understood by beings. Therefore, we need: struggle and have conflicts with each other making resentment and hatred arise. In order to help the little fishes, he jumped into the ocean feeding the large fishes, at the same time.

After passed away, he was reborn as the king of whales living with the fishes of the ocean in a peaceful life/ as the king of whales ruling the fishes of the ocean in a peaceful life. But one day, a small country near the coast of the sea where the king of whales lived had a disaster. Here, the people did not have enough food to eat, so they killed each other and engaged in cannibalism in order to surviving. Therefore, knowing of this tragedy, he swam to the shore hoping to employ his body to sustain the lives of the people.

The inhabitants seeing a large whale, were overjoyed. The word quickly spread, and people thanked the gods for sending food. After seeing the whale, in order to survive, the residents came to the coast with knives, they sliced a piece of flesh from the whale. The massive body was covered in wounds because of the inhabitants had cut away chunks of flesh. As months passed, the whale succumbed to death because of his many injuries. His great compassion (karunā) and selfless loving-kindness (mettā) in sacrificing his body for nourishing beings moved the deities. Ultimately, they approached his side respectfully requesting/ with respect requesting: “compassionate whale, you employ your body to nourish the inhabitants, and endure the suffering of their slicing your body. Why do you not give up the body letting them just eat your flesh?”

He answered: “If I die, my remaining body will be quickly rotted. In such a way, the inhabitants will be starved again and the cannibalism will happen once more, a period, I do not want to see the tragic world appearing again. So, I have to live in order to avoid that situation.” He was praised for loving-kindness by the deities, and they told to him: “O king of whales! Your immense loving-kindness will surely lead you to liberation and enlightenment in the future.”

The king of whales died when a resident forcefully struck down with an axe cutting off the whale’s head. With death, the story of the whale is also ended.

 In this story, we can learn from the past lives of the Buddha, from being a merchant to being the king of whales, that he not only possessed loving-kindness and compassion but also wisdom. If the bodhisattva had not made a vow to save beings, he would not sacrifice himself when he saw the great fish chasing and eating the small fishes. Moreover, if he did not have wisdom, he would not have patience with the inhabitants slicing his body more than once. the inhabitants will be starved again and the cannibalism will happen once more. He made this sacrifice, knowing that the inhabitants would kill each other and become cannibalism in order to survive. Especially, when he was reborn as a whale, if there had not existed strong toleration, if he had not developed a heart of ci-bei (loving-kindness/ compassion), he would not let the inhabitants cut away his flesh in order to escape starvation. Therefore, the path of the bodhisattva needs to embody both cí-bēi (慈悲, loving-kindness and compassion) and wisdom (paññā). In this way, when meeting the suffering and resentment, we can overcome them and not allow hatred to arise. So cí-bēi (慈悲, loving-kindness ”metta” and compassion “karuna”) and wisdom can complement each other.

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[1] 《大智度論》(Mahāprajñāpāramitopadeśa)卷20〈1 序品〉：「切眾生皆畏於苦，貪著於樂；瞋為苦因緣，慈是樂因緣。眾生聞是慈三昧能除苦、能與樂故，一心懃精進行是三昧。」(CBETA 2024.R1, T25, no. 1509, p. 209a25-28)。

[2] 《大丈夫論》卷2〈19 勝施他苦品〉：「悲者常欲自受其苦、與他樂，悲之與苦不得一剎那頃而得共住。」(CBETA 2024.R1, T30, no. 1577, p. 264c24-25)。

The Sutra of Karma

                                                          The Sutra of Karma

By Jiang Song

This story is learnt from “the Sutra of Karma”.

At one time, the Buddha resided at Anāthapiṇḍika's Park in Sāvatthī. At the same time, a monk who was sitting cross-legged was not far from the Buddha. His body was also sitting straight. However, he was in extreme pain (he was experiencing painful sensations) because of the results of karma (he was suffering physical pain because of the result of karma). he also endured the intense suffering from his body. Despite this, he was unafraid while sitting in meditation, then his mind continued to have mindfulness and right understanding. The Buddha saw that the monk was near him meditating while sitting cross-legged and so on. He then spoke to himself these words:

A monk who can eliminate his own previous karma and new karma does not need any medicine to treat himself (does not need any medical treatment for himself) because delusion and ignorance are abandoned, selflessness is reached, and the mind is purified. He does not have any attachment to five aggregates.

When I read this story, I observe that every time, I meditate while sitting cross-legged, I experience pain. After feeling suffering, the sensation is unpleasant (the sensation is not pleasant), and the mind is influenced so I will move my legs. This is like the Buddha’s teaching: if we can maintain at mindfulness and right understanding, the old karma will be eliminated, the new karma will not arise. So, I have to learn more patience and mindfulness, when I do sit mediation and dairy life.

慈悲與智慧

慈悲與智慧

        慈悲與智慧可以說是佛教陀法中的重要教義，慈悲是四梵住其中的兩種，即慈與悲梵住。所謂的「慈與樂，悲拔苦」，在字詞解釋，兩者有些不同，而平常卻習慣結合成一個語詞。智慧，則是「六波羅蜜」最後種，也是佛教徒在透過各種修習後，希望獲得的。慈悲與智慧二者實質上是不可分離的。如同我們經常聽聞的：慈悲要帶有智慧，才不會形成「爛」慈悲。所以，慈悲與智慧二者是相輔相成的。如果在修習慈悲的當下也能擁有智慧，我們的內心將更容易獲得平靜。在擁有智慧時，內心也不忘記保有一份慈悲心，我們的心理將不會生起煩惱。沒有了煩惱，解脫與自由的心就容易實現。

        關於慈悲和智慧，在佛陀本生經中有這樣的一則事蹟。佛陀在過去生曾經是一位商人，名叫貧寠，經常遊行於國與國之間做買賣。有一次，他和一群好友們乘一般到它國做生意。然而，在海上航行的途中，貧寠會到甲板走動，以呼吸新鮮空氣。在一次到站立到甲板時，他望向大海，看見海中的大魚追著小魚，只為了一餐的食物。在追逐同時，大魚快速的張開嘴巴不斷地吞食到嘴的小魚；小魚們雖愴惶的逃避，仍然躱不了被大魚吞食的命運，他們的生命就這樣消失了。

        眼見此景，貧寠感嘆小魚的無助和弱肉強食的無奈。他思考著：「生命的源遠流長，是從不斷變換外形而延續，只是眾生不了解這種道理，而互相爭奪和殺伐，導致生生世世的敵懟和仇恨。這樣的冤冤相報，永遠沒有盡頭。」為了小魚們能脫離大魚的追殺，我願意將自己身體，布施給魚兒們，以換取更多小魚的生命。有了這想法後，便直接跳入海中，把自己身體完全的布施給大海的眾生。捨身後的菩薩，轉世投胎為擁有龐大身體的鯨魚王，領導海中的魚群自在的生活。

        有一個小國家鄰近大海，當時正處於嚴重的災荒，人民沒有食物，因而互相殘害，彼此吃食人肉維生。鯨魚王知道了這事，便想：多麼悲慘的事，旱災什麼時候才能結束？人們為了維生，互相噉食，終會走上絕境的！牠便游到灘上，希望以自己的身體來維持人們的生命。其國的居民看到這麼大的鯨魚，喜出望外地相互走告，並感謝天神送來的食物。從此，每天都有人帶刀來，在鯨魚王的身上隨意割去他們需要的肉以維持生命。牠龐大的身體也因此被割的遍體鱗傷。

        幾個月時間過去，鯨魚王的並因為遍體鱗傷而死去。牠犧牲自己來養活眾生的大慈悲心，感動了天神。天神便來到牠的身旁，恭敬地問道：「慈悲的鯨魚，你用自己的身體養活人們，每天還要忍受人們在你身上一刀刀切割，這種痛苦是無法形容的。你為什麼不捨棄身體，只要留下魚身給大眾吃呢？」

        鯨魚王回覆說：「如果我死了，剩下的魚身很快就腐爛，人們會再度陷到饑餓的困境中，隨後會互相殘殺，吃人肉來維持生活。我不忍心看到這種悲慘世界再度發生。所以，我一定要堅持活下來。」

        天神被牠這種捨己救人的大願心感動，非常讚歎的說：「鯨魚王！你的大慈大悲，將來必定成就無上的，同時度化無量的眾生。」鯨魚王的這一生，直到有一天，一位村民拿著斧頭，爬到牠的頭上，並用力砍下鯨魚王的頭帶回家後，牠這一期生命才告一段落。

        從商人到鯨魚王的二期生命中，展現的不僅是一種慈悲心，也是一種智慧。如果行菩薩道的佛陀，見到海中的魚群，沒有捨身救生的願力，相反地以另一種像捕殺追逐小魚的大魚，他和魚之間就會成就來世的相報的果實。而當轉世鯨魚王時，如果沒很強忍割肉之痛，且不起恨恚心，也無法協助災民度過艱難時期。菩薩的精神，除了慈悲，還有智慧的相輔，也因此才能成就布施和忍辱善行的菩薩道。

Donkey or cow

 Donkey or cow

By Jiang Song

I have learnt this story from a few of sutras. At one time, Buddha said to the monks/bhikkhus: I will now tell you about a donkey and a cow. You have to listen carefully.

       What is meaning of a monk who is like a donkey? let us say a man shaves his hair and wears the robes. he also has firm faith and renounces the household life. But he does not have steady faculties. When his eyes see forms from outside environment, in his mind arise vile/evil thoughts and he is attached to the forms because he is not able to control the mind. So, all kinds of unwholesome mentalities in him. The same thing happens. when his ears hear sounds, the nose smells odors, the tongue knows tastes, the body feels sensation, the mind also understands the doctrine of the Buddha’s teaching. However, he follows just the delusions and is unable to control his mind. Therefore, ignorance drifts in various directions. The mind is not pure. It drifts between constantly arising greedy and hatred. Such kinds of unwholesomeness are in front of him.

In this situation, the monk although he wears robes is like a donkey. That is Because he cannot properly protect the mind and his violates the precepts.

      On the other hand, let us say, a person has firm faith and renounces the life of householder, shaves the/his hair, beard and wears the robes. He learns the right way, then his mind becomes tranquil and steady. What is the right way? When his eyes see forms, unwholesome thoughts about colors do not arise in his mind. In this case, the eyes are pure. And his ears hear sounds, the nose smells odors, the tongue knows tastes, the body feels sensation, and the mind understands the Dharma (teaching) of Buddha, in which there are not arising any delusions, his mind is pure. That is because in daily life the monk keeps mindfulness when he eats, drinks, walks, and sleeps.

In this case, he is called a person who is like a cow or a herd of cows, who are protected by their horns. That is because he is well-protected by sense-restraint and virtue; there are no evils coming from him, and then he can accept the alms foods from people.

      After hearing the teaching of Buddha, the 200 monks who had listened, reflected that they were greedy and not practice meditation or the Dharma, they felt ashamed. At that moment, they became energized, they achieved the fruit of Arhatship, and had six supernatural powers.

海與心三則

 

                                 人生如同一葉孤舟

                                 風平帆順浪湧則衝

                                 小心翼翼如履冰霜

                                  業造微分因果隨行

                             孤舟雖美需眾相拱

                             眾舟相輔摧破萬浪

                             繫索雖牽業不相繫

                             只為破浪扯向彼際

                              

                               孤峰偉傲需雲托

                               雲高遮峰偉不顯

                               峰出仍靠需低簾

                               互敬包容更互榮

Bhaddā Kundalakesā

 Bhaddā Kundalakesā

presently, I would like to tell you a story about Bhaddā Terī Kundalakesā and a thief, which relates to the story of renunciation. Kundalakesā was born into a merchant family living a secluded life. However, everything changed when she met her husband, who was a thief. So, I will explain this story in these parts.

First is love and desire. One day, Kundalakesā was in her room looking out of the window, and then she saw a man who was about to be killed by policemen for stealing others’ money. However, she fell in love with him and wanted to marry the thief. Her parents had to pay money to the policemen to release the thief. During this period, she was surrounded by unwholesomeness because of this man she loved and desired.

    The second part is about foolishness and awakening. Why are there two extremes of conception about foolishness and awakening? When the thief was married to her, although she achieved her intention, she was deceived by her husband. After they were married, the thief told her that he wanted to pay gratitude to the devas who on a mountain for saving him. He claimed he needed valuable materials and requested Kundalakesā to give them to him. Kundalakesā having not doubts, promised thief and followed him to the mountain. However, after arriving at the destination, the thief wanted her dead in order to rob the treasures. At that moment, Kundalakesā thought she must escape from the thief, while pretended to honor her husband, she pushed him off the cliff. After risking her own life, she gave up all treasures and family, not knowing where to go, Thus, she transformed from defilement to wisdom.

Finally, there are renunciation and enlightenment. After leaving the mountain, she did not know where to go, merely following a road and walking along. She was fortunate enough to meet Paribbajikas, a group of females wandering ascetics, and she became a Paribbajikas. She stayed with them to practice their teaching for a period. Once she had learned most of their doctrine, her teacher instructed her to leave, telling her that she could approach someone who was able to answer her questions.

    She met Sāriputta, a disciple of the Buddha, when he went out for alms food in Savatthi. Kundalakesā challenged him with her requests. Sāriputta responded to all her questions. Eventually, Sāriputta asked her what is the essence of one is? However, she could not provide an answer. After Sāriputta explained the answer, she approached and requested Venerable Sāriputta to allow her to become a nun, a female disciple of the Buddha. After becoming a nun, she exerted energy and patience in practicing the Buddha’s teachings. Finally, she attained enlightenment and achieved arahantship.

Lion and jackal

Lion and jackal

By Jiang song

Today, I am telling you a story which is about a lion and jackal. This story comes from the / Accords with what is said in the “Virocana Jātaka”. At one time the Boddhisattva was born as a lion(once up a time) (“Stories of the Buddha’s Former Births No143” ). The lion lived in a cave in the Himalayas, and she had to search for food to feed herself. lions are carnivores, therefore, they have to kill other animals if they go out for food. One day, the lion went back to her cave after killing and eating a “buffalo”, when she reached the cave, she found a jackal paying respect to her. The jackal actually desired to enjoy the leftovers of the lion.

   The lion did not get/become anger. Instead, the lion asked the jackal, “why are you lying here like this?” The jackal replied: “Sir! I would prefer to be your servant.” The lion received his proposal and treated him with friendliness.

Previously the jackal had been emaciated. Since the jackal had gotten the leftovers from the lion, his body bulged out, he became stronger than other jackals, and he became proud. One day, when the jackal followed the lion to search for animals, they found an elephant. he suggested to the lion: I have fed on your leftovers until now. However, I wish to offer my leftovers to you today, because I will / intend to kill and eat the elephant.

The lion advised him to abstain from this action but he did not listen due to having pride and conceit/ We should not have pride and conceit. So he pretended to be like a lion, jumped up onto the top of a rock as well as crying/roaring/howling/trying to make noise like a lion. He waited for the elephant to come nearby, then he jumped off the rock and pounced on the elephant quickly. Nevertheless, he fell from the elephant’s back, landing at the elephant’s feet. The elephant, not employing much energy, moved the foreleg onto the jackal’s body, and mashed him. Therefore, the foolish jackal was killed immediately.

When the story ended, the Buddha said: “Devadatta was the jackal, and I was the lion.”

My comment is that we cannot be proud, though we have a good looks/pleasing appearance or we are more clever than another. In this story, the jackal finally was killed by the elephant because of pride.

Being proud and conceited, the jackal attacked the elephant.

阿嬤的「阿彌陀佛」

   阿嬤的「阿彌陀佛」

      「阿嬤」，在許多社會文化，具有特殊地位，特別在以前農村社會的三代或四代同居的折衷家庭或大家庭裡，她們不僅是精神層面之價值觀的傳承者，更是文化信仰的溝通橋樑。而「阿彌陀佛」對台灣／華人社會又具有深厚情感之信仰，如「家家彌陀佛，戶戶觀世音」，就是一種宗教文化價值觀的寫照。

     「阿彌陀佛」為佛教發展到後期中，很重要的一尊「佛」，衪廣大慈悲的願力，希望在五濁惡世裡救渡苦難的眾生，「阿嬤」更深信持念阿彌陀佛的名號，可以為家人帶來平安，也因此，若有在拜佛的阿嬤，平常居家時，手裡撥弄一串念珠，提醒嘴巴行使「念佛」的功課，在其它時間如同與兒女或孫兒輩對話，突然間也會講出「阿彌陀佛」。然而，這一句阿彌陀佛代表的實際意義是什麼？ 如果暫先脫離我們前面提到的「持名念佛」，來理解「阿嬤」與家人對話中的「阿彌陀佛」之「心」本質，可能會發現其中許多屬於世俗諦的「實相」念佛。

       這裡所謂的「世俗諦」之「實相」，是指和普遍人認為的「善法」相互呼應的，而非佛陀教法中之「實相」。為何「衪」可以歸類為「世俗諦」？若從佛教最內圈的寺院來看，一般僧人與人打招呼的方式，會以「阿彌陀佛」來取代。因此，這句招呼語可以代表「早／午安」、「你好」的意涵。因為，華人社會的僧伽認為阿彌陀佛的意思是「無量光」、「無量壽」，所以向對方說聲「阿彌陀佛」具有問候，甚至更高於問候語之「早／午安」等意境。而居家的「阿嬤」也很正常地去效法「師父／法師」們的打招呼方式。只是由於「阿嬤」身處於家，難免需要與家人接觸，特別她在家庭地位之權重，對子孫理所當然也有所期待。因此，當兒孫做了錯事，像在學校和同學或鄰居的孩子起了爭吵時，阿嬤脫口而出的可能是「阿彌陀佛」，此時這一句佛號的「實相」雖然有些象徵冀望孫兒可以改過，亦存在「生氣」與「責備」的味道。另外，兒女在外面打拼事業，可能為了應酬而有「杯酒之飲」，阿嬤看到踏進家門的孩子，東倒西歪，滿身酒味，也許任何話都沒說，就先一句「阿彌陀佛」，這便代表著關切、不捨卻又帶著幾分責罵的心境。所以，阿嬤的阿彌陀佛可以是一種向善、向上的道德教化，這亦像一些同道們嘴巴說的「包山包海」。因為「衪」包含了世間中一切的「善」、「不善法」。這類世俗諦的「實相念佛」並非佛陀教義中的「實相」。

        如此，佛陀在淨土中教導的「實相念佛」為何？在《十住毘婆沙論》的「心轉深入得上勢力，應以實相念佛而不貪。」(Cbeta 2023. T26, No 1521, p 86a)。另《西方合論》卷五也提到：「汝念佛時，莫取小想，莫生戲論，莫有分別。何以故？是法皆空，無有體性，不可念。一相，所謂無相，是名真實念佛。」(Cbeta 2023. T47, No.1976, p.403c)。這是說明，當以持名念佛到心能夠專一乃至佛菩薩／阿彌陀佛呈現眼簾時，便需要轉入到以實相為主的念佛，而非貪著在「心之澄靜」或「所見之相」。而所謂的「實相」即是沒有任何我相、人相等的執著，因為一切有為的事物，它的本性是空，包括所念的佛與自己能念的心，不論是「佛」、「我」或「心」全都沒有來與去、生與滅，一切都是一種因緣和合而生起的現象，終歸於「空寂」的。這如同《心經》的「照見五蘊皆空……不生不滅，不垢不淨……亦無所得故。」這種念佛的心即可歸到「勝義諦」，與前面提到：阿嬤的念佛之心烱然有異。

        阿嬤對阿彌陀佛的信仰，無論只是一種心靈的寄託或信仰，其在家族的傳承之中，卻是不可或缺的一部分，對後代子孫有著深遠的影響，如果阿嬤在家庭中不管任何時候的一句阿彌陀佛，都能如同母親／阿嬤愛護兒孫的慈悲之心，加以學習佛陀的智慧，將普遍念佛的世俗諦，昇華為「勝義諦」的實相念佛，如此處於「空」與「緣起」的自性中，面對兒孫的各種爭執或應酬到爛醉的不捨，將更能以平常心看待，無形中亦促進了家庭的和諧，同時也能啟發後代對宗教生活的熱忱與希望。

持名念佛與死生自在

 持名念佛與死生自在

        時常看到一些老菩薩或同參道友，無論搭乘大眾交通工具或坐在電視機前，乃至安坐於任何角落，都習慣拿一串念珠或記數器，甚至也有人是一手拿念珠，一手握記數器，嘴巴則念念有詞；這種普遍場景，正是淨土行者的一種日常。若暫時先不問他／她們的念念有詞是「心在，口亦在」或「口在，心不在」的持名念佛，但從目的而言，如此的行徑，無非是為了「死生得以自在」。所以，此處有需要來談論「持名念佛」與「死生自在」。

      「持名念佛」是淨土教義之四種念佛的其中一種，所謂的「持名」故名思議，即是「執持」、「抱持」等。如同《阿彌陀經》的：「……執持名號，若一日、若二日……乃至七日，若人一心不亂」。這個「持名」根據古德註解的《阿彌陀經》：「持名念佛，字句分明是也。」可見，不管手捏撥念珠或握著記數器執持阿彌陀佛的名號，每「字」、每「句」的界限都必須明白。也就是「持名」的下手處必須「專心一意」，從「南」或「阿」到「佛」字——無論以「六字」或「四字」來念——內心都需要很清楚。不僅如此用「心」更要以一種至誠懇切的心來念佛時，即能超越塵世間各種的紛擾，亦可以此積累這一世的福德，使心達到平靜與解脫；這樣，不僅當生可實現所謂的「念佛，現生見佛」，乃至在臨終那一剎那亦能掌握自己來生的命運，超越死與生的藩籬，也就是淨土行者祈願的「臨終無障礙，阿彌陀佛遠相迎，觀音勢至安我足，屈身臂指到蓮池。」

        為何藉由「持名念佛」，即可「死生自在」呢？這是因為「阿彌陀佛」發過的願力，只要有情眾生，願意執持衪的名號，並對衪生起無量的信心，即是「深信」，而且發願出生到其國土，在命終的剎那間便化生到其佛土寶池內之蓮花，成為蓮花苞中的聖種(參閱《角虎集》)。儘管，致力於持名，但「心」是「散亂」的，有經論也認為：只要前往親近衪的願力是真切，並依照《觀無量壽經》裡面的「修三福田」，雖是「散心」亦可隨願前往。此中如，第一福田的「孝順父母，奉事師長，慈心不殺，修十善業」，命終至少可化生到國土寶池中，且藉著彌陀佛的慈悲護佑，等待因緣，直到「花開」再「見佛」，再乘願隨意的往生。

        就淨土宗而言，所謂「死生自在」。即臨命終時，得以清楚這生的壽命已盡，來世不會輪回到地獄、餓鬼、畜生等三惡道，飽受痛苦，而且必定獲得西方諸聖眾來迎接到「西方世界」，這即是淨土行者的超越死生；也許它和我們普通所聞、所見的「證果」、「涅槃」有異，若行者確實地去下一番苦功夫，讓心靈得以提昇，煩惱自然減輕，「自在解脫」的目標也自然接近，或說通往淨土行者的「涅槃」門票，自然也有希望。

內觀念處禪修與念佛

 內觀念處禪與念佛

        自離開禪修中心以後，經過一段時間的獨自思維與沈潛，再次踏進傳統的念佛道場。從進到禪修世界以來的這幾年，曾經接觸過內觀禪修，包括觀呼吸與念處禪，以及漢系佛教的話頭禪。在不同禪修法門的運用，當然都能體認到其同與不同之利益。然而，以什麼法門作為個人日常生活的功課，則端視自己的契理與契機。禪修與念佛，事實上，都是佛教最基本的修行方法，二者都是透過專注於特定的對象，藉以實現心靈的淨化為目的。如同許多淨土相關經論中的「一心不亂」及禪師開示時經常提到的「定力」；只是，念佛通常必須出聲且是持續不斷地鼓動喉嚨而發出聲音，而禪修則強調「靜默」的觀照。故而念佛與內觀念處禪修是兩套完全不同，卻有些相關性的修行方式。

個人在這幾年期間雖參歷多種不同禪修方法，卻幾乎是以馬哈希的觀察腹部作為禪修基礎。在運用上，強調對所緣境保持當下的觀察和專注，也就是行者必須把心致力於自己腹部的起伏，故每次小參時間，一定要向禪師報告在坐香過程，看到的腹部之變化。據聞，禪師只要聽報告，便可知道行者目前的境界，是否已達到十六觀智中的那一個。在經過持續反覆保持清醒和覺知的練習，就算此生沒有證悟，也可清楚地發現自己身心的敏感力之提升，正向能量也逐漸地增強。

由於個人從出家到修學，都是在傳統的台灣佛教道場，因此，也參加過無數場旳「佛七」，故念佛是我浸潤大半生的法門。它是通過反覆唱誦佛陀的名號，以培養專注力／念佛三昧。從早期的阿含經典到後期的許多經論提到的「六念」或「十念」的首念，皆為「念佛」，只是它指的是「憶念佛陀的功德」，即佛陀的「十力」、「四無畏」、「三德」等，而當今台灣佛教的念佛，幾乎完全以念「阿彌陀佛」的聖號為主，即：藉由念誦「阿彌陀佛」以實現內心的淨化，並祈願最後臨終時，得以往生阿彌陀佛的國土，儘管念佛可以達到三昧定，並開啟智慧，我卻沒有親證過。

綜觀兩種修行方法，在運用雖不同，卻也有些相似之處，除強調專注和覺知外，目的都在減輕煩惱與獲得解脫。不過，內觀禪修幾乎著重於現世的成就與把握當下，念佛行者則注重累積這世的福德，以利來世的往生。若在念佛時，能夠仔細去體會，觀照自己的腹部，為了發出聲音，它無形中會受到心的控制，故呈現一種較僵硬，亦隨著聲音的進與出而起伏。換言之，即是一種不自然的上與下。坐禪時的起伏，則呈現出自然的狀態，很容易觀察或體認到無常生滅之現象。而念佛若不真正的以「心」念，即所謂的「念念從心起」。也就是用心去念再從口而出，耳則聽聞自己發出的聲音與大眾的和音，而自己念佛的那一念心，亦如同佛的心，亦即「反聞，聞自性」。若不依此，便容易形成口念而心不念，亦即所謂的「散心念佛」。如此，便難以發展「三昧定」，更別說「智慧」啟發或「佛性」的開顯，故勸進念佛行者，包括目前身居以「念佛為宗」之寺院的自己，念佛時需要「身、口、意」三業都到，不然念到「渴死」也難以實現「念佛三昧」，更別仰望「念佛，見佛，生佛前」了。

https://www.youtube.com/watch?v=DK-b4q8BNu

一期生命之去來

        離開寺院後各種因緣的促成，因而開始了禪修中心的生活；無論是有禪師或純粹各自的「靜修」，只感覺無法找到一期又一期無止境的生命輪迴之根源。理論上雖知苦的根源為「我」，然而如何由我而培養到無我呢？

        由於禪修過程，禪師經常要求學員觀照自己的內心世界，包括思維、情緒與身體感受等，亦即所謂「身、受、心、法」之四念處的觀察。個人參加的禪修營為「馬哈希內觀念處禪」，故而在透過一次又一次的觀察腹部的起伏，可以清晰明瞭地看到每一個上與下之間的變化，不但不是「一氣呵成」，而是間接的，也就是由點到線，再從線到面，進而連結完成一個起或伏，並且在點到點之間，皆是一項互為因果的生命之緣起。從觀照的過程，同時認識到「我」的概念亦是虛幻，因為從因到果的過程需要經過無數心念的生起，及「無常」性的變化，所謂的我，在無法捉摸、掌控的無常之下，只不過是一系列的念頭、感受和記憶拼湊而成的。因此，這個普遍人執著的「我」並不存在一個真實性；當能真正深刻地體驗到「無我」的真理時，便能解脫自己內心的煩惱與困苦，對生與死之間的輪迴也不再迷惑。

       對來參加禪修的每一位行者而言，他／她們在面對生命或日常生活之人、事、物，甚至自己的內心深處，相信跟我一樣，有著異曲同工之處，即常常或有時會感到困惑和挫折。故在一期又一期的生命之間永無止境的流轉著。流轉的根本，在於無法徹底地了解「我」與「無我」之關係。然而，在這個探索的過程，我們可能會逐漸地感受到一種身心的放鬆和解脫，通過一次再一次對「我」的淡化，生命或日常生活中的各種煩惱和掙扎，也會慢慢地減少。藉由不斷地坐香和行禪。我同時看到自己的心法和色法之間，展開一次又一次的對話，從而更加理解生命的意義與輪迴的奧秘。但是，這也沒有真正的體驗到無我，若能如實地證得無我，便能於生命中自在去擁抱一切的苦、樂、憂、喜等善、不善法。

       往昔常住於寺院中，經常聽聞同道分享內觀禪修的利益，自己卻只能以經論來理解。因此，在離開寺院後，為了親身去經驗和實踐佛陀所說的教法，便實際地投入禪修中心接受內觀念處禪的培育。肴望藉由行門來深入探討已學、已知的解門。在參與禪修的過程，我發現自己身處於一個全新的環境中。在這裡，無論是在有禪師指導下的禪修營——，或自己獨自靜坐的時刻，我感受到一種來自深層生命內心中的寂靜與孤獨，而這份孤獨是與一期輪迴相互連結的孤獨，寂靜則來自原本即具備的清淨之本性。只是，當我從靜坐或禪修中心出來後，並無法持續地觀照，而重新回到憂、悲、苦、惱的煩塵中。

       理論上，我知道這種輪迴之苦的根源是「我執」，但要如實地從「我」走向「無我」，是一條漫長而艱辛的旅途，唯一必須堅持與能做地，是藉由禪修的心靈之旅，不斷地去突破自我，尋找解脫的出路。然而，每一次的嚐試，似乎都讓我更加深刻地意識到，要真正超越「我執」，從而解脫生命的輪迴，需要具備更多的勇氣和智慧。

      為了獲得超越世間的智慧，及從生命的輪迴中解放出來，並成為世界的新人，我堅定並深信佛陀的教導，冀望終止無窮盡之來來去去，必須透過戒律的持守及持續地培養定力，不斷地探索自己的內在世界，在藉由探索自己中去尋找與解決一期生命的來去之道。在這過程中，儘管有時會感到挫敗，也有時會感到失望，也可能發現從未預料過的驚喜，或許也會找到追尋已久的答案；然而，禪修本身即是一段追尋真理的旅程，無論這趟旅程的道路是平坦或崎嶇，我們皆需勇敢且不畏懼地踏上這個沒有歸途的旅程，深入去探究這期乃至下期的輪迴之洞孔，進而正確地將置於手中的鑰匙小心翼翼地放到洞孔，啟門而入，再以智慧之光破除千年之暗室。