心靈工程（十一）

  

修行是要離開障礙的對緣境，喜、怒、哀、樂、是世間的散亂心。菩薩於世所修之十八不共法：

1.行施不隨他教。

2.持戒不隨他教。 

3.修忍不隨他教。 

4.精進不隨他教。 

5.靜慮不隨他教。 

6.般若不隨他教。 

7.行於攝事、能攝一切有情。 

8.能解迴向。 

9.方便善巧為主，自在令一切有情有所修行、復能示現於最上乘， 而得出離。

10.不退大乘。 

11.善能示現於生死涅槃、而得安樂。言音善巧能隨世俗。

12.智為前導，雖現前起種種受生、而無所作、離諸過失。                             

13.具足十善身語意業。 

14.為攝諸有情、恆不捨離、常能忍受一切苦蘊。 

15.能為示現一切世間之所愛樂。 

16.雖於眾多苦惱愚夫及聲聞中住、而不忘失一切智心，如寶堅固清淨莊嚴。

17.若受一切法王位時、以繒及水繫灌其頂。

18.能不捨離諸佛正法希求。

    菩薩一切智，功德無量，大悲智慧中自在、定中自在、變化自在，智慧無減，常施捨行、常觀眾生、無煩惱習、不失念。

    大眾：我們在世間常講修行用功，是直須發大志、立大願，踏得穩步伐，信心堅定、念念相續，縱經千生萬劫、萬難千魔，此心此志，終不能退失菩提心。菩薩摩訶薩能行十八不共之法，而成就難思議功德。 

    大眾等更當勤精進，向菩薩學習諸行、慈、悲、喜、捨，同圓種智，共證菩提。

 

註：出自寶雨經卷四，又新譯華嚴經卷五十六，離世間品出菩薩十不共之說、與寶雨經所載雷同，奮迅王問經卷下：亦出菩薩十八不共法、亦有不少與前載相通者。

 

資料來源：心靈甘露(二)，隆門圓通法師著。英文翻譯：張惠平

 

The Soul Engineering—XI

A spiritual practitioner has to stay away from obstacles.  If he responds to circumstances with joy, anger, sorrow, or cheer, then his mind is chaotic in this mundane world.  

 

The following are the Eighteen Avenika-Buddha-Guna (the Buddha Dharma cultivated by Buddhas and Bodhisattvas exclusively):

(1) When practicing giving, Bodhisattvas do not follow others’ instructions.

(2) When abiding by precepts, Bodhisattvas do not follow others’ instructions.

(3) When cultivating tolerance, Bodhisattvas do not follow others’ instructions.

(4) When dedicating themselves to progress, Bodhisattvas do not follow others’ instructions.

(5) When thinking quietly, Bodhisattvas do not follow others’ instructions.

(6) With Prajna, Bodhisattvas do not follow others’ instructions.

(7) During cultivation, Bodhisattvas can absorb things and all sentient beings.

(8) Bodhisattvas are able to understand and turn their merits toward others.

(9) With expedients, Bodhisattvas can freely make all sentient beings cultivate, manifest in the supreme level, and stay away from what they used to cling to.

(10) Bodhisattvas do not retreat from the Great Vehicle.

(11) Bodhisattvas are able to manifest in the Nirvana, gain peace, and follow the mundane world with speech and expedients.

(12) Led by wisdom, Bodhisattvas receive birth of various kinds, but they do not take any actions and thus do not make mistakes.

(13) Bodhisattvas are replete with the Ten Goods as well as the karmas of the body, speech, and thought.

(14) In order to absorb all sentient beings, Bodhisattvas never abandon them.  Bodhisattvas can always endure all skandhas of sufferings.

(15) Bodhisattvas can manifest whatever the living beings love in the world.

(16) Although abiding among stupid people and hearers who suffer a lot of afflictions, Bodhisattvas will not forget about their minds of all wisdom that are like firm, pure, and magnificent jewels.

(17) If granted with the throne of all dharmas, Bodhisattvas will tie its top with silk fabrics and pour water on it.  

(18) Bodhisattvas will not abandon the quest for the right dharmas of all Buddhas.

 

All the wisdom of Bodhisattvas have boundless merits.  They are unrestrained in the wisdom of great compassion, in Samadhi, and in changes.  Their wisdom does not decrease.  They often practice giving and often observe sentient beings.  They don’t have the habitual tendencies of afflictions and don’t discontinue their intentions.  

 

Everyone!  Before we start to cultivate diligently, we need to make great decisions and great vows.  With steady steps, firm confidence, and continuous thoughts, we will not lose the Bodhi mind, even though we have gone through countless difficulties and devils for tens of thousands of kalpas.  Bodhisattvas Mahasattvas can practice the Eighteen Avenika-Buddha-Guna and attain incredible merits.  

 

Everybody should cultivate more diligently and learn kindness, compassion, joy, and abandoning as well as the wisdom of common consummation from Bodhisattvas and then confirm Bodhi together.

 

Source:  Sweet Dew for the Soul (Vol. II), Written by Master Shih Longmen Yuantong.  Translated by Huei Ping Chang.

 

心靈工程（十三）--概略釋佛陀十大弟子

 

    佛陀十大弟子，即佛的弟子，隨樂欲各執一法門中，特別卓越之十人。皆具眾德而名有所長，故稱第一。

舍利弗：智慧猛利、能解決諸疑；號稱「智慧第一」。遍習世間技藝，通曉四吠陀論、又能廣解諸論。年十六已能摧伏其它議論，聞佛所說之因緣法，即能解了諸法無我之理，素曉外典，故歸佛後屢能摧伏外道。

摩訶目鍵連：神足輕舉、能飛遍十方，故稱「神通第一」。幼與舍利弗親交，隨六師外道之一，刪闍耶修學，後受舍利弗引導歸佛，又與之同時出家。其修行特色為得天眼、天耳、知他心，及能知過去、未來等神通。 

    摩訶迦葉：行十二頭陀，能堪苦行，故稱「頭陀第一」。原娶跋陀羅迦卑梨耶為妻，二人皆不好五欲，後一起出家。因受佛教化，發正智，以僧伽梨供養佛。著佛所授與之糞掃衣，世尊示三乘解脫同一。

靈山會上，拈花微笑之故事，更為禪家膾炙人口之公案。佛將無上正法付囑迦葉，為佛滅後諸比丘之大依止。

    須菩提：恆好空定，能通達空義，故稱「解空第一」。據增一阿含經卷二十八所載，佛由忉利天下降閻浮地時，眾人皆前去禮佛。須菩提正縫衣，欲往迎時，頓生一念、乃觀諸法皆空…不造不作之理，遂解今所歸命，實為真正之法聚，乃還坐縫衣。

   富樓那：又作滿願子，能廣說法、分別義理，故稱「說法第一」。富樓那說法時，先以辯才使聽者歡喜，次以苦楚之言，責切其心，終以明慧教誨空無…令聞者解脫。從之證果至入涅槃，凡度化者九萬九千人。 

    摩訶迦旃延：略稱迦旃延，能分別深義，教演法教，故稱「論義第一」。善演佛略說之法義，助益於弟子對佛法之理解。又熱心布教，住於阿般提國，受教化者無數。                          

     阿那律：又作阿尼律陀，得天眼，能見十方世界，故稱「天眼第一」。阿那律曾於聽法中酣睡，佛陀叱責之，阿那律遂立誓不眠，因而失明。其肉眼雖敗壞，然以精進修行，遂獲天眼。     

優波離：奉持戒律，無絲毫觸犯，故稱「持律第一」。原為宮中理髮師，與諸王子一同出家。此為佛陀廣開門戶，平等攝化四姓之第一步。第一次結集經典時，阿難誦出經，優波離誦出律，故為律藏傳持之祖。

    羅猴羅：不壞禁戒，能誦讀不懈，故稱「密行第一」。為釋尊之子，年十五歲出家，因未受具足戒，不可與比丘同宿，出房宿於廁坐禪，忍受著臭氣和雨水的侵襲。又有一次，外出乞食，路遇歹徒襲擊，被打得遍體鱗傷，仍不瞋不怒。以慈心而能忍，又能嚴守制戒，修道精進，依數息觀而得證聖果，於十六阿羅漢中列第十一位。

    阿難：全名（阿難陀），能知時明物，所至無障礙，多聞憶持不忘，故稱「多聞第一」。為佛之從弟，出家後常隨侍佛。世尊之姨母及五百釋氏女，得以出家，皆由阿難盡力請求之功。

 

資料來源：心靈甘露(二)，隆門圓通法師著。英文翻譯：張惠平

 

心靈工程（十四）

 

    學習佛法的佛弟子，當應聞經聽法，聞經之八種功德：

端正好色：指色身端正，無醜惡之相。

力勢強盛：指福力威勢，降伏一切而不怯弱。

心悟通達：指徹悟一切法相，了無堅礙。 

得妙辯才：指能以一句之義，演說無窮。

獲諸禪定：指能攝斂心念，不生妄相而入定。 

智慧明了：指開發本有之智慧，照徹無礙。 

出家殊勝：指出家學道，並能傳法利世。 

眷屬強盛：眷屬是指得法之人。指人聽聞佛經，復能依經為人演

          說，以是功德，生他法身，即成眷屬，展轉流布而日

         盛。  

                            修學道上共勉勵

   

資料來源：心靈甘露(二)，隆門圓通法師著。英文翻譯：張惠平

 

The Soul Engineering—XIV

 

Buddhist disciples who are learning the Buddhist Dharma should listen to the lectures on the sutras and Dharma.  Here are the eight kinds of merits that people who do so will attain:

 

(1) Being straight and good-looking:  Their bodies will be straight and good-looking in appearance.

(2) Being powerful:  With the powerful blessings, they will subdue everything and will not be timid.

(3) Being enlightened and penetrating:  They will completely realize all dharma phenomena without any hindrances.

(4) Being eloquent:  They will be able to expound limitless things in one sentence.

(5) Being able to enter various kinds of Samadhi:  They can hold back their thoughts without giving rise to false phenomena, and thus can enter Samadhi.

(6) Being wise and understanding:  They can develop their innate wisdom that will shine pervasively without hindrances. 

(7) Being monastic with magnificence:  They can become monastic, learn doctrines, propagate the Dharma, and benefit the world.

(8) Being flourishing dependents:  Dependents refers to people who have been enlightened.  If people can listen to the Buddhist sutras and then speak for others according to the sutras, they will be able to attain dharma bodies and become dependents with such merits.  The sutras will be passed through many hands and become more and more flourishing.

 

Let us encourage each other on the path of cultivation!

 

 

Source:  Sweet Dew for the Soul (Vol. II), Written by Master Shih Longmen Yuantong.  Translated by Huei Ping Chang.

 

心靈工程（十五）

 

    修學佛法生命工程，祈盼能解、能悟、能行，自利、利他之益，法師處眾宣說，應給予眾等：

    可喜樂言：指法師說法，須有經文證據。於未解者，更為譬喻而說。文句清雅、言詞顯了，人若聽者，皆欣喜樂。

    開發言：指法師說法，開發深隱之義，令其顯了。並開發粗淺之義，令解深妙，無論大小之機皆能獲益。 

    答釋難言：釋，即解釋。難，即疑難。指法師說法，人若有疑難諮問，須善解釋，令義理分明，易得開解。

    善分析言：指法師說法，辯才無礙，能以善巧言詞，於一法中，分析無量義理。

    善順入言：指法師說法，須隨順佛經，顯了解釋，令聞者皆能信順，入於正道，終不引其餘外道、邪論以惑人。 

    引餘證言：指法師說法，義或未能通，當引餘經之言，證己所說，令人信受。

    勝辯才言；指法師說法，以勝妙辯才，分別一切義理，皆無疑難。  

   隨宗趣言：宗，即宗要。趣，即理趣。指法師說法，須隨順所宗義趣，如理解釋，令諸眾生悟明法要義。  

                       法義共分享大眾 

 

資料來源：心靈甘露(二)，隆門圓通法師著。英文翻譯：張惠平

 

The Soul Engineering—XV

 

When one cultivates and learns the Dharma, he should understand, realize, practice, and benefit both himself and others.  When a Dharma master lectures to the mass, he should give the following:

(1) Pleasant words:  When lecturing on the Dharma, a master has to provide evidence from sutras.  For those listeners who cannot understand, he should use metaphors in his talk.  The sentences should be elegant and the words should be easy to understand so that the listeners will be pleased. 

(2) Developing words:  A master should develop the deep meanings and make them easy to understand.  Also he should develop the shallow ones and explain their wondrous points so that those with high capabilities and those with low ones can both be benefitted.  

(3) Words that can explain doubts and difficulties:  If the listeners raise questions during the speech, the master should explain and make the principles clear so that the listeners’ problems will be solved.

(4) Words of analysis:  A master should be eloquent in his speech and should be able to use skillful means to analyze limitless principles in one Dharma approach. 

(5) Words quoted from sutras:  A master’s speech should comply with sutras and he should explain and make the meanings of sutras clear so that the listeners can believe and follow them and then enter the right path.  He should never quote the non-Buddhist doctrines and evil theories to puzzle people.

(6) Words quoted from other sutras:  A master’s speech may not penetrating in some meanings, then he should quote other sutras to confirm what he says and convince the listeners.

(7) Words of remarkable eloquence:  A master should use his remarkable eloquence in his speech to differentiate all principles without any hindrances.

(8) Words of the gist of the sect:  A master’s speech should comply with the gist of the sect and explain it logically to make the listeners realize the meanings of the Dharma.

 

Let us share this Dharma text.

 

 

Source:  Sweet Dew for the Soul (Vol. II), Written by Master Shih Longmen Yuantong.  Translated by Huei Ping Chang.

 

心靈工程（六）

 

    心的安祥是什麼？ 

安祥是禪的生命。 

不管是如來禪或是祖師禪，離開安祥就沒有正受；沒有正受，就沒有法的現量；沒有法的現量，就只能停留在法的比量上，也就是停留在相似法門，這絕非究竟。 

所以說安祥才是禪的生命，沒有安祥的禪，是枯禪。是真禪？是假禪？就看能否給予人安祥的覺受，有了安祥才有禪的活躍生命。 

安祥，會清楚地感覺自心，此刻沒有妄想，無雜念、不昏沈，只有空朗的自覺，這就是安祥。 

傳心，是傳導這安祥的心態，禪不是空泛的理論、是可以睹面相呈的。 

 

資料來源：心靈甘露(二)，隆門圓通法師著。英文翻譯：張惠平

 

The Soul Engineering—VI

 

What is a peaceful mind?  It is the life of Zen.  Whether in the Tathagata Zen or Forefather Zen, there will be no right acceptance if without peace of mind.  Without right acceptance, there will be no direct manifestation of Dharma.  Without direct manifestation of Dharma, one can only stay in the Dharma which is confirmed through thinking. In other words, he can only stay in the resemblance Dharma approach.  This won’t be utmost.  

 

That is why we say that peace of mind is the life of Zen.  Zen without peace is withered Zen.  Whether Zen is real or not depends on whether it can give people a feeling of peace.  With peace, Zen will be vigorous.

 

When one’s mind is peaceful, he will clearly sense that at this moment he has no wishful thinking and distracting thoughts, and does not feel dizzy.  All he has is a clear self-perception.  This is what a peaceful mind is all about.

 

To pass on feelings is to conduct this peaceful mind.  Zen is not an empty theory but can be seen and presented.

 

Source:  Sweet Dew for the Soul (Vol. II), Written by Master Shih Longmen Yuantong.  Translated by Huei Ping Chang.

 

心靈工程（七）

 

     參禪行者，先明禪旨、再曉參情。諸佛與眾生，只差隔一個妄想、「有」一個心，即成眾生，「離」心成諸佛。 

    禪，在佛與眾生之間。參禪未悟者，處眾生界；禪關悟破，晴空無雲、性海朗淨，成諸佛界。  

    參禪，為參 「定」與「亂」間的一層薄紗、「迷」與「悟」之間的一毫塵滓。禪，為苦海慈舟、為行者病之妙藥。禪修行者，為了生死之大法、為滅貪瞋痴暗，二六時中，精進不懈。禪，長養僧，清淨也。禪，說塵沙法；迷者成眾生，悟者成諸佛。

    十方法界、虛空界，乃至大地中森羅萬象，住此禪中，人若能聞禪、修禪、悟禪、說禪，皆累聚佛之種性。故經云： 

 一稱南無佛，皆共成佛道。 

 

 

資料來源：心靈甘露(二)，隆門圓通法師著。英文翻譯：張惠平

 

心靈工程（八）

 

修禪的行者，如何坐禪？如何入性？ 

行者內心如果存有希望心、疑心、驚佈、大喜、重愛、憂悔等心，會對禪定有妨礙。有希望心，則不易入定，入定後有疑、怖等五心，則容易失定。 

失定雖然不是病，但卻是坐禪者的一種挫折。未到地定、是初禪之前的方便定。這種定有二種邪偽相； 

一則：定心過明；

一則：定心過暗。

過明的現象，是入定時，可以見到外在日月星辰宮殿等境界，如得神通。 

過暗，則是入定後，無所知覺，如沈睡不醒。修禪者，對這種邪偽相，應清楚辨識。

 

資料來源：心靈甘露(二)，隆門圓通法師著。英文翻譯：張惠平

 

The Soul Engineering—VIII

 

How do the practitioners of the Zen Buddhism do meditation and enter the nature?  If they bear hope, doubt, fear, great joy, great love, worry, and regret, they will be hindered when trying to enter Samadhi.  If they bear hope, it will be difficult for them to enter stability.  Once they have entered stability, they will be unstable if they have doubt, fear, great joy, great love, worry, and regret.

 

Becoming unstable is not sickness, but is a frustration for the meditators.  The stage before the ground stability is the convenience stability of the initial Zen that has two evil, false phenomena:  one is that the stable mind is too bright, and the other is that the stable mind is too dark.  The former means that when one is in Samadhi, he can see things such as stars and palaces as if he had spiritual powers.  The latter means that when one is in Samadhi, he is without perceptions as if he were in deep sleep.  

 

A Zen practitioner should be able to discern such evil, false phenomena.

 

Source:  Sweet Dew for the Soul (Vol. II), Written by Master Shih Longmen Yuantong.  Translated by Huei Ping Chang.

 

心靈工程（九）--修正版

 

    修行與生活，往往開口常說慈悲二字、那慈悲又從何建立呢？智慧要如何開展呢？ 

明示： 

    道種依體修，行者依入理而悟道。 

    道體依生悲，慈悲須建立在有情生命。 

    為什麼我們仍在生死輪迴？只因在世間，堪忍娑婆、妄見顛倒、貪瞋痴煩惱、見倒惑生，遂成輪轉，才會有六道生死輪迥。 

    智慧開展，必須從境界而來，若止觀雙運，妄見自然無所遁形，就識得般若，般若智藉有情與境界而開展。

心中有智慧、心量愈廣大，有情與境界就越廣大，悲智越能增長，慈心深遠幽邈無以測度，同體悲心空性無相。

    慈心平等，在悲智行深觀照之下，萬物脫離它的物相顯現。所以無相，無相者不為情執所牽絆，萬物則消融了，沒有煩惱業障的牽絆。 

   悲智如何行深？ 

   從法性來講：萬法當下、聲色當下，是道體。聲色何道乎，道性沖虛、萬物非其累也；不被無明遮障，真慈平等。 

真慈平等、智境廣無邊

圓照萬法、慈悲施含靈

悲智行深、淨嚴果德賅

 

資料來源：心靈甘露(二)，隆門圓通法師著。英文翻譯：張惠平

 

The Soul Engineering—IX

 

In our cultivation and daily life, we often mention the word “compassion.”  But how is it established, and how do we unfold our wisdom?

 

Here is an indication:  The seeds of the path should be cultivated according to their essence.  Cultivators can get enlightened by entering the principles.  The essence of the path should be full of compassion according to sentient beings.  Compassion has to be built upon sentient beings.

 

Why are we still in Samsara?  This is because in this Saha World we still have wishful thinking, perverted views, greed, hatred, stupidity, afflictions, and delusions that make us reincarnated in the Six Realms.

 

The unfolding of wisdom has to start from situations.  If pause and observation can both operate, the wishful thinking will naturally disappear and then one will know the prajna wisdom which is unfolded via sentient beings and situations.

 

With wisdom in one’s mind, the wider one’s mindset is, the vaster the sentient beings and situations will become, and compassion and wisdom can increase.  The compassionate heart is too deep to fathom, and the great compassion is empty and formless.

 

Under the observation of compassion, impartiality, and wisdom that are deeply practiced, everything manifests without a form.  “Formless” means that things are not bound by feelings and adherence, and then everything will disappear.  So people will not be bound by afflictions or karmas.

 

How do we deeply practice compassion and wisdom?  In terms of dharma nature, when all dharmas, voices and forms are there, this is the essence of the path.  Why do voices and forms belong to the path?  The nature of the path is plain and humble, so nothing will become a burden.  When one is not covered up by ignorance, he will really be compassionate and impartial.

 

With real compassion and impartiality, the wisdom realm will be boundlessly wide.

When all dharmas are perfectly shone, compassion can be given to sentient beings.

If compassion and wisdom are deeply practiced, the merits will be pure and complete.

 

 

Source:  Sweet Dew for the Soul (Vol. II), Written by Master Shih Longmen Yuantong.  Translated by Huei Ping Chang.

 

心靈工程（十）

 

    大智度論卷二十一中記載： 

    若佛弟子於閑靜處，乃至山林曠野中，善修不淨等觀，厭惡其身，忽生驚怖、及為惡魔作種種惡事，惱亂其心、憂懼轉增，故如來為說八念法，「若心存此八念」，則恐怖即除。此八念為： 

    念佛：謂修禪觀之人，若遭恐怖障難之時，應念諸佛慈悲，救濟眾生、功德無量，如是一心、念念不捨，怖障即除。 

    念法：法力廣大，通達無礙、能滅煩惱，如是一心、念念不捨，怖障即除。 

    念僧：僧是佛之弟子，能修正道、能證聖果、為世福田，如是一心、念念不捨，怖障即除。 

    念戒：戒是無上菩提之本，能遮諸惡、得安隱處，如是一心、念念不捨，怖障即除。 

    念捨：捨有二種：施捨，能生大功德。捨煩惱，以此得大智慧。如是一心、念念不捨、怖障即除。 

    念天：四天王天乃至他化自在天等，果報清淨、利安一切，如是一心，念念不捨，怖障即除。 

    念出入息：息即鼻中出入之氣，為治散亂之良藥、入禪定之捷徑，如是念念不已、則心不馳散、怖障即除。 

    念死；死有二種：自死，即報盡而死。他緣死，即遇惡緣而死。此二種死，從生以來，常與身俱、無可避處，如是一心、念念不已、怖障即除。精進用功之行者，於此若能穿透識心，一直到達自己的心源…自己覺性、真如的本性，沒有停止中斷，則能自然通達開悟。

修學道上 共勉之

 

資料來源：心靈甘露(二)，隆門圓通法師著。英文翻譯：張惠平

 

The Soul Engineering—X

Volume 21 of the Treatise on the Great Perfection of Wisdom says:

If Buddhist disciples cultivate the asubhanupassin (the impurity view) in a quiet place or even in the wild, get disgusted with their own bodies, and suddenly become scared, this is because demons have done some evil deeds to disturb the disciples’ minds and make them more worried and scared.  So the Tathagata lectured on the Eight Thoughts for them.  If people have these Eight Thoughts in mind, they won’t be scared anymore.

 

The Eight Thoughts are as follows:

(1) Being mindful of Buddhas:  If meditators encounter terrifying things or obstacles, they should be mindful of the Buddhas’ compassion, rescuing sentient beings, and boundless merits.  If they could be mindful single-mindedly and unceasingly, the terror and obstacles will disappear immediately.

(2) Being mindful of the Dharma:  The power of the Dharma is vast, can penetrate things without hindrances, and can help sever afflictions.  If meditators could be mindful single-mindedly and unceasingly, the terror and obstacles will disappear immediately.

(3) Being mindful of Sanghas:  Sanghas are the disciples of the Buddha and can cultivate the right path, can confirm the sacred fruit, and can bring blessings to the world.  If meditators could be mindful single-mindedly and unceasingly, the terror and obstacles will disappear immediately.

(4) Being mindful of the precepts:  Precepts are the root of the supreme Bodhi, can cover up all evils, and can bring meditators to a peaceful place.  If meditators could be mindful single-mindedly and unceasingly, the terror and obstacles will disappear immediately.

(5) Being mindful of abandoning:  There are two kinds of abandoning.  One is giving, which can bring great merits.  The other is abandoning afflictions in order to gain great wisdom.  If meditators could be mindful single-mindedly and unceasingly, the terror and obstacles will disappear immediately.  

(6) Being mindful of the heavens:  In the Heaven of the Four Heavenly Kings or even the Para-nirmita-vasa-vartin, the karmas are pure and can benefit all.  If meditators could be mindful single-mindedly and unceasingly, the terror and obstacles will disappear immediately.  

(7) Being mindful of the breath:  Breath is the air entering and exiting in the nose.  It is a good cure for a scattered mind and is the shortcut for entering Samadhi.  If meditators could be mindful unceasingly, the mind won’t be scattered and the terror and obstacles will disappear immediately.  

(8) Being mindful of death:  There are two kinds of death.  One is that someone has finished his retribution and dies.  The other is that someone dies due to some bad karma.  These two kinds cannot be avoided, because they are always with us after our birth.  If meditators could be mindful single-mindedly and unceasingly, the terror and obstacles will disappear immediately.  If diligent practitioners can penetrate into their minds and even to the origin of them, and if their perception nature and the nature of true suchness do not cease, then they will naturally penetrate into things and get enlightened.

 

On the path of cultivation, let us encourage each other.

 

Source:  Sweet Dew for the Soul (Vol. II), Written by Master Shih Longmen Yuantong.  Translated by Huei Ping Chang.

 

 

 

 

 

 

心靈工程（一）

 

    阿彌陀佛聖號，人人皆能持念，善導大師則以之為求生淨土之實踐方法。

    由於往生有九種差別：故所生之淨土亦有九種（九品淨土），迎接往生者之蓮花臺亦有九種（九品蓮臺）。

    修習淨土法門：「上、中、下」三根皆得往生。依此三根分為九品，先說上品。

    上品上生：先發三心，至誠心、深心、迴向發願心。次修三業，慈心不殺、具諸戒律、讀誦大乘經典、修行六念。

    此人精進勇猛，臨命終時，觀世音菩薩執金剛臺，與大勢至菩薩，至行者前，阿彌陀佛放大光明，照行者身，與諸菩薩授手迎接。

    上品中生：亦發三心，然於大乘法不能受持讀誦修行，唯能解了第一義諦、深信因果。

   此人臨命終時，阿彌陀佛與觀世音菩薩、大勢至菩薩等無量大眾，持紫金臺，授手迎接。

    上品下生：亦發三心，然於大乘法不能受持讀誦解義、唯信因果。

    此人臨命終時，阿彌陀佛與觀世音菩薩、大勢至菩薩及諸眷屬，持金蓮花，化作五百化佛，授手來迎。

   有關九品往生之階位，諸家異說頗多……中品上生下次再分享

感恩吉祥

 

資料來源：心靈甘露(二)，隆門圓通法師著。英文翻譯：張惠平

 

The Soul Engineering--I

 

Everybody can be mindful of the sacred name of Amitabha Buddha.  Master Shan Dao regards this as a way to be reborn into the Pure Land.

 

There are nine different ways of getting reborn, so there are also nine positions in the Pure Land that has nine kinds of lotus seats to receive those who are reborn there.

 

In cultivating the Pure Land Approach, those with high, middle, and low capabilities can all be reborn to the Pure Land.  These three levels are divided into nine positions.  Let us talk about the high level first.

 

High Level High Rebirth:  

One who intends to be reborn into this position has to make the Three Minds—the sincere mind, the deep mind, and the mind of vowing to turn merits towards others.  Then he has to cultivate the Three Karmas—being compassionate without killing, being replete with precepts, and reading and reciting the sutras of the Great Vehicle.  Moreover, he has to cultivate the Six Thoughts.

 

When the life of such a brave, diligent person is coming to an end, Avalokitesvara Bodhisattva holds a diamond pedestal and, together with Mahasthamaprapta Bodhisattva, comes to this practitioner.  At the same time, Amitabha Buddha emits great radiance that shines on this person’s body, and sticks out His hands to welcome him with other Bodhisattvas.  

 

High Level Middle Rebirth:

One who intends to be reborn into this position also has to make the Three Minds, understand the foremost truth, and deeply believe in karmas, even though he does not abide by, read, recite, and cultivate the Great Vehicle Dharma.

 

When the life of such a person is coming to an end, Amitabha Buddha, Avalokitesvara Bodhisattva, Mahasthamaprapta Bodhisattva, and other countless beings hold a purple gold pedestal and stick out their hands to welcome him. 

 

High Level Low Rebirth:

One who intends to be reborn into this position also has to make the Three Minds and deeply believe in karmas, even though he does not abide by, read, recite, and understand the sutras of the Great Vehicle.

 

When the life of such a person is coming to an end, Amitabha Buddha, Avalokitesvara Bodhisattva, Mahasthamaprapta Bodhisattva, and their dependents hold a golden lotus flower, turn into five hundred Buddhas, and stick out their hands to welcome him.

 

As far as the theory about the rebirth to the nine positions is concerned, it differs from school to school.  We’ll be talking about the Middle Level Rebirth next time.  Thank you.  Auspiciousness to you all.

 

Source:  Sweet Dew for the Soul (Vol. II), Written by Master Shih Longmen Yuantong.  Translated by Huei Ping Chang.

 

心靈工程（二）

 

    中品上生：受持五戒、持八戒齋，修行諸戒，不造五逆、無眾過惡。此人臨命終時，阿彌陀佛與諸比丘眷屬圍繞，放金色光，至其人所，其人見已，心大歡喜，見己身坐蓮花臺。

    中品中生：一日一夜持八戒齋、或一日一夜持沙彌戒、或一日一夜持具足戒，威儀無缺。此人臨命終時，見阿彌陀佛與諸眷屬，放金色光，持七寶蓮華至行者前。

    中品下生：若有善男子善女人，孝養父母、行世仁義。此人臨命終時，遇善知識為說阿彌陀佛國土樂事，及法藏比丘四十八願，至心信樂即得往生。 

 

下品上生，或有眾生作眾惡業，雖誹謗方等經典、多造惡法、無有慚愧。此人臨命終時，遇善知識為讚大乘十二部經題，除卻千劫極重惡業。復教令合掌叉手，稱「南無阿彌陀佛」名號，除卻五十億劫生死重罪。爾時，彼佛即遣化佛，化觀世音、大勢至菩薩來迎。    

下品中生：或有眾生毀犯五戒、八戒及具足戒，偷僧衹物、盜現前僧物，不淨說法、無有慚愧，以諸惡法而自莊嚴。如此罪人臨命終時，地獄眾火一時俱至。遇善知識，為讚阿彌陀佛，十力威德，除八十億劫生死重罪。地獄猛火化為涼風，吹諸天華，華上皆有化佛菩薩迎接此人。 

 

   下品下生：或有眾生作五逆十惡，具諸不善。此人臨命終時，遇善知識，種種安慰，為說妙法，教令念佛。如是至心，令聲不絕，具足十念，稱南無阿彌陀佛…於念念中，除八十億劫生死重罪，即見金蓮花猶如日輪，住其人前。

     略述以上九品往生，慧遠大師以之為，求生淨土者之九種觀法。善導大師則以之為，求生淨土之實踐方法。

     慧遠以四地至六地之菩薩為上品上生。初地、二地、三地之菩薩為上品中生。種性以上之菩薩為上品下生。又以小乘前三果之聖者，為中品上生。見道以前之內外二凡，為中品中生。見道以前之凡夫，為中品下生。而以始學大乘之人未辨階位，故依過之輕重分為：下品上生、下品中生、下品下生。

    天台則以習種性（十住）以上之菩薩為上品。外凡至十信為中品。凡夫為下品。

    有關九品往生之階位，諸家異說頗多。日僧親鸞以為九品淨土係方便化土，然與阿彌陀佛之真實報土並無二至。

 

    參考資料：觀無量壽經、觀無量壽經義疏卷未（淨影寺慧遠）、觀無量壽佛經疏卷四、觀無量壽佛經疏（智頫）、觀無量壽經義疏（吉藏） 

       

資料來源：心靈甘露(二)，隆門圓通法師著。英文翻譯：張惠平

 

The Soul Engineerin—II

(Continued from the High Level Low Rebirth of the Nine Positions in the Pure Land) 

 

Middle Level High Rebirth:

One who intends to be reborn into this position has to abide by the Five Precepts as well as the Eight Precepts, and cultivate various kinds of precepts.  He should not commit the Five Sins or other evil faults so that he can be reborn to this position.

 

When the life of such a person is coming to an end, Amitabha Buddha and His bhiksu dependents come to his place, surround him, and emit golden light.  Upon seeing this, this person becomes happy and sees his own body sitting in the lotus seat.

 

Middle Level Middle Rebirth:

One who intends to be reborn into this position has to abide by the Eight Precepts, or the Novice Precept, or the Repletion Precept for 24 hours and also has to be flawless in appearance.

 

When the life of such a person is coming to an end, Amitabha Buddha and His dependents come to this practitioner’s place with the lotus flower of seven jewels in the hand, giving out golden light.

 

Middle Level Low Rebirth:

The virtuous men and women who look after their parents and do benevolent and righteous deeds are qualified to be reborn to this position.

 

When the life of such people is coming to an end, there will be virtuous friends coming to lecture on the pleasant things in Amitabha Buddha’s realm as well as the forty-eight vows of Bhiksu Dharma Treasure until these people are wholeheartedly faithful and satisfied and get reincarnated to the Pure Land.

 

Low Level High Rebirth:

If someone creates various kinds of bad karmas, slanders extensive sutras, and does evil deeds without feeling ashamed, and when he is about to die, his virtuous friends praise the Twelve Sutras of the Great Vehicle for him, then his severe bad karmas created for a thousand kalpas will be exempted.  Besides, if he is made to repeat the name “Namo Amitabha Buddha” with his hands joined or fingers crossed, his severe sins of five billion kalpas will be eradicated.  Then Amitabha Buddha will send Buddhas in the forms of Avalokitesvara and Mahasthamaprapta to welcome him.

 

Low Level Middle Rebirth:

If someone disobeys the Five Precepts or the Eight Precepts or the Replete Precepts, steals things of the monastics, talks about the Dharma in impure language, and dignifies himself in evil ways without feeling ashamed, and when such a sinful person is about to die, all the fires in the Hell come all of a sudden.  If there are virtuous friends coming to his side and praising the Merits of Ten Powers of Amitabha Buddha, then his severe death guilt of eight billion kalpas will be exempted.  Furthermore, the fierce fires in the Hell will turn into cool breezes that blow the Heavenly flowers on which there are Bodhisattvas transforming into Buddhas to welcome this person.  

 

Low Level Low Rebirth:

There might be living beings that commit the Five Sins or Ten Evil Faults and possess evil characteristics.  When a person like these is about to die and encounters virtuous friends who comfort him, lecture on wondrous Dharmas for him, and instruct him to recite the name of Amitabha Buddha sincerely and non-stop, during the recitation his death guilt of eight billion kalpas will be exempted and he will immediately see the golden lotus flowers like the sun wheel appearing before him.

 

The above reincarnation of nine positions is regarded as nine ways of viewing in seeking reincarnation to the Pure Land by Master Huei Yuan.  But Master Shan Dao thinks of this as nine ways of fulfillment in seeking reincarnation to the Pure Land.

 

In Master Huei Yuan’s definition, Bodhisattvas between the fourth and sixth ground can be reborn to the High Level High.  Those in the first, second, and third ground can be reborn to the High Level Middle.  Those who rank higher than Gotra can be reborn to the High Level Low.  The sages in the first three fruits of the Small Vehicle can be reborn to the Middle Level High.

 

The interior and exterior ordinary beings who have not seen doctrines yet can be reborn to the Middle Level Middle, while the ordinary beings who have not seen doctrines can be reborn to the Middle Level Low.  Those who just start to learn the Great Vehicle and are not ranked yet can be reborn to the Low Level High, Low Level Middle, or Low Level Low, based on different degrees of faults they committed.

 

On the other hand, according to the School of Tian Tai, Bodhisattvas who have practiced the Gotra or higher can be reborn to the High Levels, those ranking from exterior ordinary to the Ten Faiths can be reborn to the Middle Levels, and ordinary beings to the Low Levels.

 

As far as the theory about the rebirth to the nine positions is concerned, it differs from school to school.  The Japanese monk Chin Luan thinks of the nine position Pure Land as a Convenience Transformational Land, which is actually the same as Amitabha Buddha’s Real Retribution Land.

 

Source:  Sweet Dew for the Soul (Vol. II), Written by Master Shih Longmen Yuantong.  Translated by Huei Ping Chang.

 

心靈工程（三）

 

   《華嚴經》甚深玄妙，文詞優美。讀取華嚴，了知富貴之緣因，其闡述法界緣起，謂宇宙萬象相互融通。以一法成一切法，以一切法成一法，自他相待，相資、相入、相即，並存無礙而重重無盡。 

    為明此法界緣起的內涵，華嚴宗：有「四法界」、「十玄門」、「六相圓融」之旨。

    四法界：「法界」是指由佛心所顯現的宇宙萬法，一心含攝四種法界。即；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，特顯華嚴之妙境 → 一真法界。

    十玄門：以十門開演法界緣起的相狀。述說萬物同體、相即相入、圓融無礙之理。包括：同時具足相應門、廣狹自在無礙門、一多相容不同門、諸法相即自在門、隱密顯了俱成門、微細相容安立門、因陀羅網境界門、託事顯法生解門、十世隔法異成門、主伴圓成具德門。

    六相圓融：六相者，總相、別相、同相、異相、成相、壞相。一切諸法，無不具足此六相，圓融、相即、無礙。一切諸法具足六相的圓融、法法具足十玄無盡的緣起。事事無礙法界，窮一體圓融之妙，此即是華嚴「一乘別教」獨特的「性起法門」。

    認識重重無盡華嚴會，恍悟自身佛法富貴人。能認識佛心所顯現的華藏世界「一真法界」，就能擴大生命領域、證悟主命的永恆、圓融無礙喜悅自在。 

 

資料來源：心靈甘露(二)，隆門圓通法師著。英文翻譯：張惠平

 

The Soul Engineering—III

 

The Avatamsaka Sutra, with its elegant scripture, is deep and wondrous.  When one reads this sutra, he will know the causes of being wealthy and noble.  It expounds the beginning of the Dharma realm and points out that all phenomena in the universe interfuse.  All Dharmas are accomplished by one Dharma, and one Dharma is accomplished by all Dharmas.  The self and others treat, support, enter, and approach each other.  They co-exist without hindrances and endings.  

 

In order to illuminate the content of the rising of the Dharma realm, the Hua Yen School has the gist of The Four Dharma Realms, The Ten Wondrous Gates, and The Six Consummate Forms.

 

(1) The Four Dharma Realms:  The Dharma Realms refers to all the Dharmas in the universe manifested by the Buddha mind and includes four Dharma Realms—Matter Dharma Realm, Principle Dharma Realm, Handling Matters Without Hindrance Dharma Realm, and All Things Are Without Hindrance Dharma Realm.  Among theses four, the last one especially manifests the wondrous situation of Hua Yen—the One Truth Dharma Realm.

 

(2) The Ten Wondrous Gates:  The Ten Gates open up the status of the rising of the Dharma Realm and states that all things are of the same body, and that forms approach and enter each other without obstacles. These Ten Gates include Simultaneously Replete and Corresponding Gate, the Wise and the Narrow Are Both Unrestrained Without Hindrance Gate, One and Many Are Compatible with Differentiation Gate, All Dharmas Are Unrestrained Gate, the Hidden, Secret, and Prominent Are Accomplished Gate, Compatibility and Stability of the Tiny Gate, Indra Net Situation Gate, Entrusting Things Manifesting Dharmas and Understanding Gate, Separating Dharmas for Ten Generations and Accomplishing Gate, and Hosts and Companions Are Consummate with Virtues Gate.

 

(3) The Six Forms with Consummate Interfusion:  The Six Forms are the General Form, the Separate Form, the Similar Form, the Different Form, the Accomplished Form, and the Spoiled Form.  All Dharmas are replete with the Six Forms that are consummate, close to each other, and without hindrances.  All Dharmas are also replete with the endless affinities of the Ten Wondrous Gates.  In the   Dharma Realm, nothing is obstructed and the one consummate body is extremely wondrous. This is the unique nature-arising Dharma approach of the One Vehicle Separate Sect of the Hua Yen School.

 

If one can know the various endless Hua Yen Assemblies, he will realize that he is a rich and noble person in terms of Buddhist Dharma.  If one can know the One Truth Dharma Realm of the Hua Tzang World manifested by the Buddha mind, he will be able to broaden his life, realize the eternality of life, and feel consummate, unrestrained, joyful, and free.  

 

Source:  Sweet Dew for the Soul (Vol. II), Written by Master Shih Longmen Yuantong.  Translated by Huei Ping Chang.

 

心靈工程（四）

 

      華嚴法界觀門，是杜順大師的記述，即： 

一、 真空觀：即觀照「理法界」＝觀諸法本性即空，於此觀法中，又可分為：「會色歸空觀」、「明空即色觀」、「空色無礙觀」、「泯絕無寄觀」。

二、 理事無礙觀：即觀照「理事無礙法界」。若是僅觀於「事」，則起世俗之心，而執著於享樂之境。若僅觀於「理」，則起出世之心、而恐局囿於喜愛無漏小果之境。若「理」與「事」並觀，心無所偏著，自能悲、智相輔，成就無住行、而證無住處，則能達圓融無礙之境。

三、 周遍含容觀：即觀照「事事無礙法界」。謂以「事」望「事」、使觀全「事」之理，隨「事」而一一可見。全理之事，隨理而一一可容，一多無礙、大小相容，玄妙而莫能測。 

 

【妙法蓮華經．藥草喻品】

如彼大雲，雨於一切卉木叢林及諸藥草，

如其種性，具足蒙潤，各得生長。

如來說法，一相一味。

一味之水，草木叢林，隨分受潤。

一切諸樹，上中下等，各得生長。

佛亦如是，出現於世，譬如大雲，

普覆一切，既出于世，為諸眾生，分別演說。

  

資料來源：心靈甘露(二)，隆門圓通法師著。英文翻譯：張惠平

 

The Soul Engineering—IV

 

The viewing approach of the Dharma Realm of the Hua Yen School was stated by Master Du Shuen as follows:

 

(1) The View of Real Emptiness:  To view the Dharma Realm of principles is to see the naure of all Dharmas as empty.  Such a way of viewing includes (a)when encountering form, see it as empty; (b)know that emptiness is form; (c)both form and emptiness are without hindrances; (d)extinguish the notion of non-lodging.

 

(2) The View of Principles and Matters without Hindrances:  This is to view the Dharma Realm in which principles and matters meet no obstacles.  If one views matters only, he may give rise to a mundane mind and adhere to the situations of enjoyment.  If one views principles only, he may be above worldly considerations and may be confined to the situation of the flawless small fruit.  If one can view both principles and matters without bigotry, his compassion and wisdom will complement each other so that he will achieve the non-abiding actions, confirm the non-abiding realm, and reach the consummate realm without hindrances.

 

(3) The View of Pervasion and Admittance:  This is to view the Dharma Realm in which everything is without hindrances.  One can view a matter with another matter to see the principle of a whole matter clearly.  A matter that has whole principles can admit everything according to its principles, whether the thing being admitted is one or many, big or small.  This is wondrous and immeasurable.  

 

The Medicinal Herb Metaphor Chapter of the Lotus Flower Sutra says:

Just like the big clouds that give rain to all the plants, jungles and medicinal herbs that are moistened and grow based on their own nature, the Tathagata lectured on the Dharma with one flavor for each form.  The plants and jungles are moistened by the water of one flavor according to their quantities.  All trees, whether tall, medium, or short, will grow individually.  The same is true of Buddhas who manifest in this world like the big clouds that cover everything.  Since Buddhas have come to this world, they lecture to the sentient beings individually.

  

 

Source:  Sweet Dew for the Soul (Vol. II), Written by Master Shih Longmen Yuantong.  Translated by Huei Ping Chang.

 

心靈工程（五）

   大眾對身、心如何得到輕安，對何謂修、何謂行道、何謂悟道、能了知否？

   若能悟出道性，則生命澤潤會道、真慈明淨。一個行者，若能識道，倒不一定是開悟，至少要能見道，了解道法自然之後，不論居山或社會市井，則安然之。

    有人為識道而居山，但傍山而生活。久而久之，在山林之中，從峨峨聳峭、松竹森梢、到鬱鬱長林、水石崢嶸，山形眩目，把五官迷惑了。只見山而不悟道，久而久之，就會忘了道法。             

    若已識道了，就會見道而忘山。忘山者則道性神怡、道法自然，身心得到輕安，謂真道性怡神也。是以見道忘山者，人間亦寂也，無論在人間任何處，就算是社會市井之中，也是一種寂靜。 

    一位修行者，無論居住在山林或市街，重點在於是否能悟道，有悟性能慧行，是根本。解佛法義理，弘法也是一種修行。

                        心靈義海共勉之 

 

--心靈甘露--

修行之人這輩子

如果有一條菩提道路之行………

無論如何一定要走到底

此道路即使你多孤獨地走著…走著

也是一種幸福。

 

資料來源：心靈甘露(二)，隆門圓通法師著。英文翻譯：張惠平

 

The Soul Engineering—V

Do you know how to attain a peaceful mind?  Do you know what cultivation is, what practicing the path is, and what realizing the path is?  

 

If you can realize the nature of the path, your life will be moistened by meeting the path and will become true, compassionate, bright, and pure.  If a spiritual practitioner can know or at least see the nature of the path (not necessarily get enlightened), he will have a peaceful mind whether he is conducting a retreat in the mountains or just living in the street.  

 

Some stay in the mountains in order to know the path.  But staying there for too long, they might get deluded by the tall trees, dense forests, and dazzling landscapes.  Then they will just see the mountains without realizing the path and, as time goes by, will forget about the principles.  

 

If they have known the path, they will forget about the mountains after seeing the path.  Then they will be carefree and relaxed physically and mentally.  So the true nature of the path makes people carefree and relaxed.  Those who forget about the mountains after seeing the path can lead a quiet life wherever they are, even if they are living in the street.   

 

Whether a spiritual practitioner lives in the mountains or in the street, what’s important for him is to realize the path.  The fundamental is to have the power of understanding and to practice with wisdom.  It is also a type of cultivation to understand the doctrines of Buddhism and to expound Buddhism.  Let’s encourage each other with this doctrine for the soul.

 

Here is another sentence as sweet dew for the soul:  If there is a Bodhi path for a spiritual practitioner to walk, he has to persist, no matter what happens.  To walk the Bodhi path is a blessing, no matter how lonely he is.  

 

 

Source:  Sweet Dew for the Soul (Vol. II), Written by Master Shih Longmen Yuantong.  Translated by Huei Ping Chang.