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by 趙永祥 2016-02-25 07:28:24, 回應(0), 人氣(267)


《星雲禪話》〈知恩報恩〉

                     ~ 量大、德大、恩大、禪大
文/星雲大師
  臨濟禪師向親教老師黃檗禪師告辭他去。
  黃檗禪師問道︰你要到哪裏去?
  臨濟禪師答道︰不是到河南,就是去河北。
  黃檗禪師當場就打臨濟禪師一拳,臨濟禪師抓住黃檗禪師回打他一巴掌。黃檗禪師被打後,哈哈大笑著呼叫侍者道︰
  「你去把百丈先師的禪板和經案給我拿來。」
  臨濟禪師也高呼道︰沙彌!順便將火拿來。
  黃檗禪師道︰我話雖然如此說,火也燒不著的,你儘管去你的,今後你必須堵塞天下人的嘴巴。
  後來溈山靈祐就這件事問仰山禪師道︰
  「像臨濟的言行,是否背叛了老師黃檗?」
  仰山︰並非如此。
  溈山︰你究竟作如何想法呢?
  仰山︰只有知恩的人才懂得報恩。
  溈山︰在古代聖賢之中,有沒有類似的事情發生?
  仰山︰有的,只是時代已經很遠,我不想向老師敘述。
  溈山︰雖然事情已過去,可是我並不知道,還是請你說說看!
  仰山︰例如在《楞嚴經》中,阿難讚美佛陀說︰「我願把一顆赤誠之心奉獻給像塵埃那麼多的國家和眾生。」其實,那就叫做『報佛恩』。這不就是報恩的實例嗎!
  溈山︰的確如此,的確如此。見識和老師的程度相同時,會減損老師的一半盛德;唯獨見識超出老師時,才可以傳授老師的遺教。

  在禪宗史上,黃檗希運禪師和臨濟義玄禪師傳承禪法,叫做臨濟宗;溈山靈祐和仰山慧寂禪師傳承的禪法,叫做溈仰宗。他們同是百丈懷海禪師的門人或再傳弟子,溈山的年歲比黃檗和臨濟都長,溈山(七七一~八五三)比黃檗大五歲(七七六~八五六),比臨濟大十六歲,而且宗風不盡相同,能一再推崇黃檗和臨濟,此即所謂量大、德大、恩大、禪大了。

REQUITING KINDNESS
Ch’an Master Lin-chi was about to take leave of his teacher Ch’an Master Huang-po. The latter asked him, "Where are you going?"
"Either to Henan or to Hepei, "Lin-chi answered.
Huang-po immediately slapped him. Grabbing the teacher Lin-chi slapped him back. Although he had been struck, Huang-po laughed heartily and said to his attendant in a loud voice, "Go and get the late Master Pai-chang’s Ch’an board and sutra stand for me. 
Lin-chi also called out, " Bring some fire too."
Huang-po turned to Lin-chi and said, "Although I said this the fire will not burn. Just go as you wish. Only you’ll have to keep the people of the whole world quiet."
Later, when Ch’an Master Kuei-shan Ling-yu discussed this incident with Yang-shan , he asked, "Did Lin-chi insult his teacher Huang-po by his behavior?"
"No not really" Yang-shan replied.
"Would you please explain?" Implored Kuei-shan.
"By slapping Huang-po Ling-chi actually acknowledged his teacher's kindness to him. Only those who acknowledge a kindness will requite it." Yang-shan explained.
Do you know any such examples among sages or virtuous individuals in ancient times?" asked Kuei-shan.
"Yes I do. But since they are from the distant past I won't repeat them to you."
"But I’ve never heard of them. Please tell me " urged Kuei-shan.
"All right. In the Surangama Sutra, Ananda praised the Buddha pledging ‘I’m willing to offer my utter devotion to as many nations and people as there are dust particles.' This is called 'requiting the Buddha’s kindnesses' and is an example from ancient times.
"Indeed, " Kuei-shan said agreeably.
"If a disciple has only as much knowledge and experience as the master this will decrease the master’s virtues when the disciple tries to pass the teachings on. Only when one surpasses one’s teacher will one be able to impart fully the teacher’s wisdom."

In the Ch’an School the teaching methods that had been passed on from Master Huang-po and Lin-chi belonged to the Lin-chi School, while those from Master Kuei-shan and Yang-shan belonged to the Kuei-yang School. These masters were all first and second generation disciples of Ch’an Master Pai-chang. Although Kuei-shan (771-853C.E.) was five years older than Huang-po (776-856C.E.)
sixteen years older than Lin-chi and belonged to a different school he always held these two masters in high esteem. This is what is known as being magnanimous virtuous and enlightened.
――摘錄自《星雲禪話》中英對照第3集

佛光出版社的相片。
by 趙永祥 2016-01-11 23:09:40, 回應(0), 人氣(235)


佛光山星雲大師

《看見夢想的力量- 從禅门公案说起》


地點:廣西人民大会堂


https://www.youtube.com/watch?v=oFB1P_9CTGk



即將播放

by 趙永祥 2016-01-05 09:26:10, 回應(0), 人氣(252)


◎為什麼很多人行善,卻不得善終,原因何在?


 ~因果是通於三世的,不能只看一時。


文/星雲大師


「善有善報,惡有惡報;不是不報,時辰未到。」

因果報應的原理就如「種瓜得瓜,種豆得豆」,因果循環,明明白白。偏偏有人對因果生出許多誤解,理由是:有的人作惡多端,但他一生榮華富貴;有的人善良有德,偏偏窮途潦倒。「善無善報,惡無惡報」,如此何來「因果」之有?如此「因果」,怎能叫人信服?

其實,因果是通於三世的,不能只看一時。有的人雖然今生作惡多端,但是由於過去世行善,累積了許多功德資糧,就如一個人過去在銀行裡儲蓄了很多存款,現在雖然作奸犯科,你能不准他提用存款嗎?反之,有的人今生行善,但過去作惡的業報現前,就如有人往昔負債過多,雖然現在做人善良,然而欠債還錢是必然的道理,你能因為他現在很有道德修養,就不用還錢了嗎?

所以,善惡因果不能單看一時、一世,因為因果報應依其受報的時間,有現報、生報、後報。正如植物,有的春天種,秋天收成;有的今年種,明年收成;有的今年種,多年以後才能結果。而業報之所以有現生成熟、來生成熟、後生成熟等不同的差異,其原因有二:

(一)因的力量有遲早:譬如一粒瓜種和一粒桃種同時下種,瓜種當年即可生長結果,而桃種須待三、四年後方能結果。

(二)緣的力量有強弱:譬如相同的二粒豆種,一粒種在空氣流通、日照充足、土壤肥沃的地方;一粒種在潮濕陰暗、土壤貧瘠的角落裡,結果二粒豆種發芽成長的速度一定不一樣。因為諸緣具足,成長自然早些;助緣不夠,自然業果成熟較慢。

由此理論得知,好人今生所以受苦報,是因為過去所種的惡因今已緣熟,須先受苦報;而今生雖然行善做好事,但是因為善因薄弱,善緣未熟,所以須等待來生後世再受善報。惡人作惡,反得好報的道理亦然。

──摘自《人間佛教當代問題座談會 中冊》

by 趙永祥 2015-12-03 07:51:13, 回應(2), 人氣(622)


《星雲禪話》〈佛今在何處〉

~釋迦牟尼佛正在常寂光土,而常寂光土又在哪兒呢?
文/星雲大師

唐順宗有一次問佛光如滿禪師道︰
「佛從何方來?滅向何方去?既言常住世,佛今在何處?」
如滿禪師答道︰
「佛從無為來,滅向無為去,法身等虛空,常住無心處;有念歸無念,有住歸無住,
來為眾生來,去為眾生去;清淨真如海,湛然體常住,智者善思惟,更勿生疑慮!」
順宗皇帝不以為然再問︰
「佛向王宮生,滅向雙林滅,住世四十九,又言無法說;山河與大海,天地及日月,時至皆歸盡,誰言不生滅?疑情猶若斯,智者善分別·」
如滿禪師進一步解釋道︰
「佛體本無為,迷情妄分別,法身等虛空,未曾有生滅;有緣佛出世,無緣佛入滅,處處化眾生,猶如水中月;非常亦非斷,非生亦非滅,生亦未曾生,滅亦未曾滅,了見無心處,自然無法說。」
順宗皇帝聽後非常欣悅,對禪師益加尊重。

有人常常問道︰阿彌陀佛在西方淨土,藥師佛在東方世界,那麼釋迦 牟尼佛現在又在哪兒呢?其實釋迦牟尼佛正在常寂光土,而常寂光土又在哪兒呢?


《星雲禪話》〈佛今在何處〉~釋迦牟尼佛正在常寂光土,而常寂光土又在哪兒呢?
文/星雲大師

唐順宗有一次問佛光如滿禪師道︰
「佛從何方來?滅向何方去?既言常住世,佛今在何處?」
如滿禪師答道︰
「佛從無為來,滅向無為去,法身等虛空,常住無心處;有念歸無念,有住歸無住,
來為眾生來,去為眾生去;清淨真如海,湛然體常住,智者善思惟,更勿生疑慮!」
順宗皇帝不以為然再問︰
「佛向王宮生,滅向雙林滅,住世四十九,又言無法說;山河與大海,天地及日月,時至皆歸盡,誰言不生滅?疑情猶若斯,智者善分別·」
如滿禪師進一步解釋道︰
「佛體本無為,迷情妄分別,法身等虛空,未曾有生滅;有緣佛出世,無緣佛入滅,處處化眾生,猶如水中月;非常亦非斷,非生亦非滅,生亦未曾生,滅亦未曾滅,了見無心處,自然無法說。」
順宗皇帝聽後非常欣悅,對禪師益加尊重。

有人常常問道︰

阿彌陀佛在西方淨土,藥師佛在東方世界,那麼釋迦 牟尼佛現在又在哪兒呢?

其實釋迦牟尼佛正在常寂光土,而常寂光土又在哪兒呢?

這種問題,經禪者答來,就非常活潑,

因為有心,看到的是生滅的世界,那是佛的應身;

無心,看到的是不生不滅的世界,那才是佛的法身。

無心就是禪心,唯有用禪心,才知道佛陀真正在那裏·


「有緣佛出世,無緣佛入滅」,滅不是生滅的滅,滅是涅槃境界,

在常寂光土則滅除一切煩惱、差別、對待,是絕對解脫快樂的寂滅世界。

WHERE IS THE BUDDHA NOW?

Once Emperor Shun-tzung asked Ch’an Master Ju-man, " From where did the Buddha come? Where did he go? If we say the Buddha dwells in this world eternally, then where is the Buddha now? "
Master Ju-man answered, "The Buddha came from the eternal and returned to the eternal. His true nature is one with empty space. He dwells in a place where there is no mind. The mindful merges with the mindless. The dwelling merges with the non dwelling. He came and went away for the sake of all beings. The pure sea of true nature nature is his profound body that abides eternally. The wise should contemplate this carefully and not permit any doubts to arise!"

Emperor Shun-tzung was not convinced and said, "The Buddha was born in a palace and passed away between two sala tree. (teak wood) He taught for forty nine years did not expound a word of Dharma. The mountains the rivers and oceans the sun and moon heaven and Earth all will cease to exist when the time comes. Who said there is no birth and no death.The wise should be able to grasp a clear understanding of this."

Then Master Ju-man explained, "The essence of the Buddha is non being and only the deluded will make distinctions. His true nature is one with empty space and will neither experience birth nor death. When the right conditions are present the Buddha will be born. When the right conditions cease to exist the Buddha will pass away. He teaches beings everywhere just as the moon reflects on all water. He is neither permanent nor is he impermanent; he had neither an origin nor an extinction;he was neither born nor did he ever die. When one sees the place of no mind then there is no Dharma to speak of.Pleased with the response, Emperor Shun-tzung became more respectful toward the Master.

People often say Amitabha Buddha is in the Western Pure Land. The Medicine Buddha is in the Eastern Pure Land. Where is Sakyamuni Buddha? Sakyamuni Buddha is in the Land of Perpetual Peace and Glory.
When a Ch’an practitioner is asked to explain these kinds of questions the ensuing discussion can be very vivacious. Because we perceive with our minds we see the world of birth and death. This is the realm of the Buddha’s manifestation as a physical being. If we perceive with no mind then we will see the world of no birth and no death. This is the true nature. No mind is the Ch'an mind. Only through the use of our Ch’an minds will we be able to discern the true whereabouts of the Buddha. 

When the right conditions are present, the Buddha will be born. When the right conditions cease to exist, the Buddha will pass away. This passing away is not death but rather the state of nirvana. In the Land of Perpetual Peace and Glory, there are no distinctions no suffering and no relativity.It is in the world of bliss that one will find true bliss.

――摘錄自《星雲禪話》中英對照第1集

佛光出版社的相片。