1 BGVI News Volume 16

成 佛 之 道 偈 頌

病想醫藥想 殷重療治想

隨聞如說行 佛說法如鏡

趣入正法者 應親近善士

證教達實性 悲愍巧為說

第 二 章 聞 法 趣 入

VERSES OF VERSES OF VERSES OF VERSES OF THE WAY TO BUDDHAHOOD

Think of oneself as being sick, in need of a doctor and medicine;

Thinking of the need to be treated intensively, One should follow what one has learned

and practice it. The Buddha has said that the Dharma is like a mirror.

ENTERING THE PATH

The Method:

Associating With Good and Knowledgeable People

One who follows the true Dharma

Should associate with benevolent people. Such people, knowing the nature of the Dharma, Have the virtues of realization and teaching, As well as great compassion and eloquence.

夏季版

Summer 2007

活動時間表

眾生無邊誓願度 煩惱無盡誓願斷 法門無量誓願學 佛道無上誓願成

Sentient beings are numberless. We vow to save them all; Delusions are endless. We vow to cut through them all. The teachings are infinite. We vow to learn them all; The Buddha Way is inconceivable. We vow to attain it.

四月 April

4/7，4/14，

4/21，4/28

2:00~4:00 pm

DPLH法緣學處

成佛之道 The Way to Buddhahood

09:30 am~12:00 noon

MLA妙緣內觀中心 禪修／佛學研討 Meditation/Buddhist Study

五月 May

5/5，5/12，

5/19，5/26

2:00~4:00 pm

DPLH法緣學處 成佛之道 Sequence Way of Buddhism

09:30 am~12:00 noon

MLA妙緣內觀中心 禪修／佛學研討 Meditation/Buddhist Study

六月 June

6/2，6/9，

6/16，6/23 & 30

2:00~4:00 pm

DPLH法緣學處 成佛之道 The Way to Buddhahood

09:30 am~12:00 noon

MLA妙緣內觀中心 禪修／佛學研討 Meditation/Buddhist Study

Summer 2007— Schedule 2007年－夏季活動表

4/1/2007

5/6/2007

6/3/2007

4/2/2007

星期一(Mon)

紀念釋尊涅槃法會 Memorial of Sakyamuni Buddha’s Parinirvana

特別活動 Special EventSpecial EventSpecial EventSpecial Event

4/6/2007

星期五(Fri)

觀音菩薩聖誕法會 Guan Yin Bodhisattva’s Birthday

5/1~8/27/2007

安居期

結夏安居（三個月） Summer Retreat (3 months)

5/24/2007

星期四(Thurs)

釋尊聖誕法會 Sakyamuni Buddha’s Birthday

Schedule of Events

Every Tuesday(每星期二) Precept Class 戒律課

2 竹林法音竹林法音竹林法音竹林法音 第十六期第十六期第十六期第十六期

雖然 學佛的人，不一定吃

素，但吃素確是中國

佛教良好的德行，值得提倡。佛教說

素食可以養慈悲心，不忍殺害眾生的

命，不忍吃動物的血肉，不但減少殺

業，而且對人類苦痛的同情心會增長。大乘佛法

特別提倡素食，說素食對長養慈悲心有很大的功

德。所以吃素而不能長養慈悲心，只是消極的戒

殺，那還近於小乘呢！

以世間法來說，素食的利益極大，較經濟，營養

價值也高，可以減少病痛。現在世界上，有國際

素食會的組織，無論何人，凡是喜歡素食都可以

參加，可見素食是件好事，學佛的人更應該提

倡。但必須注意的，就是不要把學佛的標準提得

太高，認為學佛就非吃素不可。遇到學佛的人，

就會問：有吃素嗎？為什麼學佛這麼久，還不吃

素呢？這樣把學佛與素食合一，對於弘揚佛法是

有礙的！

三、由於佛教儀式而來的誤解

不了解佛教的人，到寺裡去看見禮佛、念經、拜

懺，早晚功課等等的儀式，不明白其中的真義，

就說這些都是迷信。這裡面問題很多，現在簡單

的說到下面幾種：

（一）禮佛：

入寺拜佛，拿香、花、燈燭來供佛。西

洋神教徒，說我們是拜偶像，是迷信。

其實，佛是我們的教主，是人而進達究

竟圓滿的聖者；大菩薩們也是快要成佛

的人。這是我們的皈依處，是我們的領導者。尊

重佛菩薩，當然要有所表示，好像恭敬父母，必

須有禮貌一樣。

佛在世的時候，沒有

問題，可以直接對他

表示恭敬，可是現在

釋迦佛已入涅槃了；還有他方世界

的佛菩薩，都不在我們這個世界，不得不用紙

畫、泥塑、木頭石塊來雕刻他們的形象，作為恭

敬禮拜的對象。因為這是表示佛菩薩的形象，我

們才要恭敬禮拜他，並不因為他是紙土木石。

如我們敬愛我們的國家，要怎樣表示尊敬呢？用

顏色的布做成國旗，當升旗的時候，恭恭敬敬向

國旗行禮，我們能否說這是迷信的行為？天主教

也有像；基督教雖沒有神像，但也有十字架作為

敬念的對象，有的還跪下禱告，這與拜佛有何差

別呢？說佛教禮佛為拜偶像，只是西洋神教徒對

我們惡意的破壞。

至於香花燈燭呢？佛在世時，在印度是用這些東

西來供養佛的，燈燭是表示光明，香花是表示芬

香清潔。

信佛禮佛，一方面用這些東西來供養佛以表示敬

虔，一方面即表示從佛得到光明清淨。並不是獻

花燒香，使佛得聞香味，點燈點燭佛才能看到一

切。

西洋宗教，尤其是天主教，還不是用

這些東西嗎？這本來是一般宗教的共

同儀式。禮佛要恭敬虔誠；禮佛的時

候，要觀想為真正的佛。如果一面

拜，一面想東想西，或者講話，那是大不敬，失

掉了禮佛的意義。

摘 自 中 英 文 妙 雲 選 集 第 一 冊印順導師著

切莫誤解

佛 教

續下期…

3 BGVI News Volume 16

AAAA lthough it is not necessary for a Buddhist to be vegetar-ian, it is a virtue of Chinese Buddhism and is something that should be encouraged. The teachings of the Buddha

say that becoming a vegetarian will cultivate our loving kind-ness and compassion. By not taking the life of other sentient beings, not eating their flesh, we will reduce our karma of killing and strengthen our sympathy towards the sufferings of hu-mankind. Mahayana Buddhism advocates the practice of vegetarianism, and says that to be a vegetarian strongly fos-ters our cultivation of loving kindness and compassion. If one becomes a vegetarian but does not cultivate loving kindness and compassion, then this is only a passive way of upholding the precept of no killing – resembling the practice of Hinayanist. It is commonly regarded that becoming a vegetarian is very beneficial. It is more economical, highly nutritious and is good for our health. In the world at present, there are international vegetarian organizations. Anyone who likes to be a vegetarian can join them. Thus it can be seen that it is good to be a vegetarian, and as Buddhist, we should advocate the practice even more. However, when practicing Buddhism we should not be too strict and expect all Buddhist to be vegetarian. Some Buddhist, when meeting other Buddhist may ask: “Are you a vegetarian? Why are you not a vegetarian after practicing Buddhism for so long?” Placing vegetarianism and the practice of Buddhism as one and the same will in fact obstruct the propagation of Buddhism.

3. The Misunderstanding that Arises due

to the Observances

When people visit the monastery and see observances such as paying respect to Buddha, chanting the sutras, repenting and morning and evening chanting, they do not understand the meaning behind them and thus comment that these are su-perstitious acts. There are many reasons that lead to these misunderstandings. Now, let’s briefly mention some of them. 3.1 Paying Respects to the Buddha The Buddhist observances of paying respects to the Buddha when entering the monastery, offering incense, flowers and candlelight are considered to be idol worshipping and super-stitions by the theistic followers. The Buddha is a human being who practiced and attained ultimate perfection. He is the noble one and the master of our religion. The great Bodhisattvas are

soon to be Buddhas. They are our place of refuge and teach-ers. We show our respect to the Buddha and Bodhisattva through these observances just as we show respect to our parents through our manners. When the Buddha was in this world, such problems did not arise as one could show respect to him directly. However, now that the Sakyamuni Buddha has entered Parinirvana; and the Buddhas and Bodhisattvas of the other worlds are not here, we have no way to show our respect. We now pay respects to images and the Buddhas and Bodhisattvas drawn on paper, made from ceramic, carved from wood or stone as they sym-bolize the Buddha and Bodhisattvas. It should not be mistaken that we are merely idol worshipping the paper, ceramic, wood or stone. Similarly, how does one show respect and patriotism to our country? We use colored cloth to make our national flag. When the flag is raised, we salute the flag. Can we say that this too is a superstitious act? The Catholics have images in their church and though the Christians have no images of God they use the ‘cross’ to which they pay respect. Some even kneel down and say their prayers. What is the difference between these acts and the paying of respect to the Buddha? To say that paying respect in Buddhism is idol worshipping is just intentional defamation by some people. What about the offering of fragrant flowers, light and candle? Light and candle represent brightness1, flowers represent fra-grance and purity. During the Buddha’s time, these were the items offered to the Buddha. We believe in the Buddha and pay respect to the Buddha. The offering of these things to the Buddha is to show our respect and sincerity. On the other hand, it also means that through the teachings of the Buddha we can attain brightness and purity. We do not offer flowers and incense so that the Buddha smells the fragrance; or offer light and candle so that the Buddha can see everything. Some religions, for example the Catholics, also use these things in their offerings. These are in fact common obser-vances among religions. When we are paying respect to the Buddha, we should be respectful and sincere and contemplate that the Buddha himself is before us. If one is chattering or their mind is wandering while paying respect to the Buddha, this is disrespectful and loses the meaning of the act of paying re-spect.

1. Brightness means wisdom that shows us the path to Buddhahood.

By Venerable Yin ShunBy Venerable Yin ShunBy Venerable Yin ShunBy Venerable Yin ShunExtract from Vol. I Miao Yun SelectionExtract from Vol. I Miao Yun SelectionExtract from Vol. I Miao Yun SelectionExtract from Vol. I Miao Yun Selection

Common Common Common Common BUDDHISTBUDDHISTBUDDHISTBUDDHIST

MisunderstandingsMisunderstandingsMisunderstandingsMisunderstandings

To be continued …To be continued …To be continued …To be continued …

4 竹林法音竹林法音竹林法音竹林法音 第十六期第十六期第十六期第十六期

摘 自 中 英 文 妙 雲 選 集 第 二 冊印順導師著

都是不徹底的。

(二)、世間的一切，都是相對

的，有善就有惡，有生就有死，

有興就有衰；有這個就有那個，

有這家就有那家，有這國就有那

國；同一個國家也有派別，黨外有黨，黨內有派。

世間就是這樣相對差別，充滿矛盾，所以都不是究

竟的真相。世間的一切，是相對的變化的世間；所

以存在這世間的人類，也不

徹底。真正學佛的，要信解在變化無常、種種差別

之中，有永恆的不變，平等無差別的真理。如以正

當方法去理解，依著去修行，就能得到真理的體

驗。苦痛從此解消，佛菩薩也因此而成就。

(三)、清淨因果──一般人都懂得佛法，重視因

果，但因果不一定清淨的。不單是殺、盜、淫、妄

──惡因惡果不清淨，就是一般的布施、禮佛、念

經，也不一定是清淨的。如布施功德，固然是善

的，如心目中覺得我能行善；或我比其他人布施更

多；或者為了使人服從，故施小惠。有自我的成

份，有為未來得到善果報的意念，這便不清淨──

不純潔。所以，學佛的要相信有清淨因果──就是

離煩惱，離自我見的無漏因果。純潔的因行，能得

到清淨的成果。必須以佛為理想，對清淨因果，生

起堅定的信解。

特別 是在這個時代，應

該先修人法──不

離家國的人間正行，從人直向佛

道，以免世人的誤會。現代眾生

的根性不同，尤其是中國人，重

人倫，所以中國佛教徒，更應該

從人倫道德做起。

人間正行修集增長，佛道因行的功德，也一天天增

長，會漸近成佛的境界。我們不要糟蹋自己，應該

利用這人生短短的時間，向這個目標而努力行去。

三 學佛所不可少的信解

要學佛道，有不可缺少的信仰與了解，這在聖典

中，說有八事，現在簡要的略為六類。

1、三寶威德──三寶就是佛法僧。以佛僧來說

吧！大乘法中佛菩薩（大乘僧）有高上的智慧慈

悲，值得崇仰；更有難思的神力，能為一般所不能

為的事。不但信佛菩薩的威德神通，還要信法，即

成佛的法門，也確是有功德、有力量，依法修行，

能使我們到達究竟成就。

2、諸法真實──諸法即所有一切事物，我們所知

的世間一切，都不是真實的。為什麼呢？可用兩點

來說明：

(一)、一切都在變化，人以至地球都不是永恆的，續下期…

從人到

成佛之路

─在馬尼拉大乘信願寺講─

信心堅強、戒行清淨，

以念誦、懺悔等來培養宗教情操，

將自己安立於僧團中，安立於聞思經教的慧學中，

不求速成，以待時節因緣，才是無辦法中的辦法。 Members of the Sangha must have a strong faith, uphold the precepts with purity,

and nourish their religious feelings and conducts by reciting the scriptures and doing repentance etc. They should settle themselves comfortably in the Sangha community, also in the Learning of Wisdom

which is acquired through listening to the scriptures and studying the teachings of the Buddha. Do not seek short cuts, just wait for the time to come and conditions to ripen -- that is the only way out.

5 BGVI News Volume 16

Extract from Vol. I Miao Yun SelectionExtract from Vol. I Miao Yun SelectionExtract from Vol. I Miao Yun SelectionExtract from Vol. I Miao Yun Selection By Venerable Yin ShunBy Venerable Yin ShunBy Venerable Yin ShunBy Venerable Yin Shun

When we practice Buddhism in

these modern times, it is

importance that we first pursue the right

path as a member of society, and not

segregate ourselves from home or coun-

try. We should start on the path from

human to Buddhahood in order to avoid creating any

misunderstandings in society. Modern people have a

different disposition from those of ancient times, es-

pecially the Chinese who lay a great deal of emphasis

on moral human relationships. Chinese Buddhists in

particular must develop their moral practices and hu-

man relationships first.

With the accumulation of righteousness in this world,

the causes and merits needed for us to progress to-

wards Buddhahood will also increase, and we will be-

come closer to the state of Buddhahood each day. We

should not waste our time. We should fully utilize the

short human life span that we have and strive dili-

gently towards the goal of Buddhahood.

The Indispensable Faith And Understanding

To follow the Buddha’s path, faith and understanding

are indispensable. Eight items are enumerated in the

scriptures which I now simplify into six categories:

1. The Authority and Merits of the Triple Gem

The Triple Gems are the Buddha, the Dharma and the

Sangha. The Buddhas and Bodhisattvas in Mahayana

Buddhism all possess supreme wisdom and compas-

sion and are worthy of deep reverence. They also

possess unimaginable powers and are capable of doing

things the ordinary people cannot do. But besides our

belief in the Buddhas and Bodhisattvas, their authority

and merits, we should further believe in the Buddha

Dharma which is the door leading to Buddhahood. The

Buddha Dharma, too, possesses merits and power, and

if followed conscientiously, it will lead us to eventual

perfection.

2. The Reality of All Dharmas

By “All Dharmas” is meant all things and events in

this world of phenomena. Now all the phenomena in

the world we know are not real. Why?

This may be explained in the following

manner:

A. All things, from human beings to the

earth they live in, are changing con-

stantly. All these are not permanent and

are not the final entity.

B. Everything in the world is relative. There is the

good, and the bad; the birth, and the death; the rise,

and the fall; this and that; this home and that home;

this nation and that nation. Even in the same nation,

there are parties, and sects within parties. So the world

stands, full of contrast, full of contradiction. Hence, it

cannot be the final thing. Since everything in this

world is relative and changing, the human existence in

this world cannot be final. A true follower of the

Buddha, therefore, must believe and understand that

amidst this variegation, there is an unchanging, indis-

criminate truth of absolute equality. If one tries to un-

derstand this by proper methods, and to put the un-

derstanding into practice accordingly, he will then be

able to experience the Truth; his suffering will be al-

leviated and his endeavors toward Buddha-and Bo-

dhisattva-hood will be duly rewarded.

3. Pure cause and effect

Most people know that Buddhism lays a great deal of

emphasis on the Law of Causality. But not all causes

and effects are pure. Not only are such acts as alms-

giving, paying homage to the Buddha, or reading of

sutras, are not necessarily pure. Take almsgiving, for

instance; this is undoubtedly a good act. But if one has

the feeling that “I can perform kind acts”, or “I have

given more than the others”; or if one performs a small

kind act with a view to winning some one over to serve

his certain purpose; if he feels an ego involved in the

act, or if the act is performed with the expectation of a

good reward, then the act is not a pure one. It is not

unsullied. Therefore, he who follows the Buddha,

must believe in pure causes and effects, i.e., causes

and effects that are free from defilements, free from

the conception of an ego. Pure causes will produce

pure effects. One must adopt the Buddha as his ideal,

and have a strong conviction and understanding in

pure causes and their corresponding effects.

The Path from

Human to

Buddhahood

To be continue….

6 竹林法音竹林法音竹林法音竹林法音 第十六期第十六期第十六期第十六期

三皈五戒 Three Refuges & Five Precepts 為 佛 弟 子請 日 日 誦 念受 持 三 皈 五 戒並 修 習 慈 悲 觀以 時 時 增 長 善 念長 養 菩 提 道 種 三 皈 五 戒 文

我皈依佛，佛是指引我究竟解脫的導師。

我皈依法，法是邁向慈悲與智慧的道路。

我皈依僧，僧是清靜和合，

住持正法的模範。

第 一 戒 不 殺 生 戒因為體認摧殘生命所帶來的痛苦，

我決心持守不殺生戒，不殘虐生命。

我誓言長養慈悲心，尊重生命，

護念萬物；積極參與護生的行動，

並與眾生同享

無有恐懼的生活。 第 二 戒 不 偷 盜 戒

因為明瞭剝削、偷盜、欺壓和

社會不公平所帶來的痛苦，

我決心持守不偷盜戒，

並積極防止他人利己損他的獲利行為。

我誓言長養布施心，

財法二施，稍無吝惜，

並與眾生同享無有匱乏的生活。

As disciples of the Buddha, Please recite and uphold

The Three Refuges and Five Precepts daily; Also practice compassionate views So as to accentuate good thoughts

And nourish seeds of the Bodhi Way.

Verses of the Three Refuges and Five Precepts:

I take refuge in the Buddha, because Buddha is the teacher who takes me to ultimate liberation. I take refuge in the Dharma, because Dharma

is the path to compassion and wisdom. I take refuge in the Sangha, because

Sangha represents purity and harmony; it also a model for upholding the Proper Dharma.

First Precept: No killing

Realizing the suffering brought forth by killing lives, I resolve to hold the precept of no killing,

and refrain from being cruel to living beings. I vow to nourish a compassionate heart, respect life,

and mindfully protect all living creatures. I shall actively participate in all activities

to protect lives, so as to enjoy a life free from fear with all sentient beings.

Second Precept: No stealing

Realizing the suffering brought forth by stealing, cheating, oppression and all forms of

inequality in society, I resolve to hold the precept of no stealing.

I shall actively prevent people from engaging in acts that would benefit themselves and harm others. I vow to nourish a heart of giving - with money and Dharma, and not habor a bit of stinginess, so as to share and enjoy a life of abundance

with all sentient beings.

三皈五戒 Three Refuges and Five Precepts

7 BGVI News Volume 16

Announcement 通 告

每星期日 9:30 am～12:00 noon 1st Sunday of each month : 9:30am ~ 12:00 noon

地 點：MLA 妙緣內觀中心

419 California Street, Campbell, CA 95008

電 話 ：1-415-623-9519

每星期六下午 2:00～4:00 pm (Every Saturday) 地 點

：373 9th Street, #505 Oakland, CA 94607

Location : （屋崙華人聯合總會╱富興大廈對面） 電 話：1-415-623-9519 恭 請 圓 睿 法 師 圓 明 法 師 領 眾 共 修

敬 邀 有 興 趣 佛 法 之 研 討 者 ， 歡 迎 蒞 臨 ，學 佛 道 上 ， 互 相 砥 礪 ， 共 同 成 長 。（ 成 佛 之 道 ）The Way to Buddhahood

(Buddhism Worshop) （ 語 言 ： 中 文 、 粵 語 ）

《成佛之道》課程簡介：

《 成 佛 之 道 》 一 書 ， 係 由〈 歸 敬 三 寶 〉 、 〈 聞 法 趣 入 〉 、〈 五 乘 共 法 〉 、 〈 三 乘 共 法 〉 、〈 大 乘 不 共 法 〉 等 五 章 所 組 成 ，每 五 字 一 句 ， 是 一 部 深 具 淺 深 次第 、 嚴 密 組 織 的 優 良 著 作 。印 順 導 師 從 探 求 印 度 佛 教 ， 抉 擇《 阿 含 經 》 的 正 義 ， 來 糾 正 傳 統中 國 佛 教 的 迷 妄 ， 呈 顯 以 人 類 為本 的 佛 教 觀 立 場 ， 並 破 斥 鬼（ 神 ） 本 的 荒 謬 ， 凸 顯 以 人 為 本的 重 要 性 。 不 但 說 明 在 人 間 如 何超 脫 煩 惱 ， 更 讚 歎 人 菩 薩 行 的 難得 ， 且 特 別 提 示 人 類 的 三 特 勝 ，歸 結 大 乘 佛 法 就 是 「 即 人 成 佛 」的 法 門 。☆Refer to page 8 for EnglishRefer to page 8 for EnglishRefer to page 8 for EnglishRefer to page 8 for English

09:30 am to 10:30 am Vipassana Sitting meditation

10:30 am to 12:00 pm Dharma study and discussions

「 佛 法 概 論 － 學 佛 道 次 第 」 The Sequence of the way of Buddhism

（ 語 言 ： 中 文 、 英 文 ）