• 问:四佛知见的重要知见是什么?

    答复:释法源
    翻译:Yeo Hwee Tiong


    依据经典的解释,佛者觉也。四佛知见分成:(i)开觉知见、(ii)示觉知见、(iii)悟觉知见、(iv)入觉知见。


    (i)开觉知见:佛觉悟一切众生都面对生、老、病、死和怨嗔会苦、爱别离苦、求不得苦、五取蕴苦等等的烦恼煎熬。


    佛于是放弃王宫的安逸生活,出家修行而发现心中的觉性能超越生老病死和各种烦恼煎熬,这就是开觉知见。


    (ii)示觉知见:佛通过言语和各种善巧方便的修行方法,引导众生认识心中的觉性破除我执烦恼,这就是示觉知见。


    (iii)悟觉知见:在修行过程中,觉悟是非常重要的环节,通过对人、事、物和身心的观察来感受一切皆是无常和因缘的变化,觉悟的心能超越无常、因缘而不被我执烦恼迷惑,这就是悟觉知见。


    (iv)入觉知见:众生必须深切体会外在一切人、事、物,以及内在身心感受、情绪和念皆是无常、因缘和无我。如果没有真正彻底的觉悟,潜在的贪嗔痴三毒会令众生重新陷入执着中。因此,要更深入的往觉性之中去觉悟便很重要了,这就是入觉知见。


    Q: What is the significance of the “The Four Doctrines of the Buddha”?


    According to the Sutra, “Buddha” means mindful awareness. The four doctrines are:

    -        The Doctrine to Introduce Mindful Awareness

    -        The Doctrine to Expound Mindful Awareness

    -        The Doctrine to Experience Mindful Awareness

    -        The Doctrine to Stay in Mindful Awareness


     i.     The Doctrine to Introduce Mindful Awareness:  In this doctrine the Buddha expounded on the sufferings (Dukkha) experienced by sentient beings which include the following:

    -        Birth

    -        Aging

    -        Illness

    -        Death

    -        Association with the unbeloved is dukkha

    -        Separation from the loved is dukkha

    -        Not getting what is wanted is dukkha

    -        In conclusion, the five clinging-aggregates are dukkha


    The Buddha chose to abandon his comfortable lifestyle and free himself from the bind of lusts, and sought the way to transcend aging, sickness and death by engaging the path of cultivation.


    ii.     The Doctrine to expound Mindful Awareness:  In this doctrine the Buddha taught sentient beings the various means of meditation and contemplation with the objective of leading them towards Buddhahood. The methods of cultivation taught by the Buddha invariably centred upon ridding one’s attachments and returning to his innate awareness.


    iii.     The Doctrine to expound Experience Awareness: In this doctrine, the Buddha taught us to maintain awareness through our body, feelings, emotions and thoughts, generate thoughts and contemplate that all external objects, events and people as well as our internal body, feelings, emotions and thoughts are subject to impermanence, causes and conditions, and they are empty in nature. This is how one transforms afflictions into an enlightened mind.


    iv.     The Doctrine to stay in Mindful Awareness: In this doctrine, the Buddha expounded on the realization that all external objects, events and people and our internal body, feelings, emotions and thoughts are subject to impermanence, causes and conditions and are empty in nature. Unless we reached the state of complete awakening, we may still be influenced by the three poisons of greed, hatred and ignorance, which thrust us back to the state of having attachments.  This is why it is important to stay in Mindful awareness.

  • 问:为什么我们需要念佛?


    答复
    :释法荣       
    翻译Yeo Hwee Tiong


    因为我们喜欢起心动念。在起心动念中,人们容易迷失自己,所以佛就教导我们在起心动念时找回自己的方法,比如透过念佛号找回我们觉醒的心性(觉性),从中透视内在起心动念乃至外在人事物的无常性、因缘性及空性。起心动念也好,人事物也好,都是无常变化的,而且是因缘生、因缘灭,所以没有一个东西生灭,只有空幻的假相、假名。但因为我们抓住起心动念及外相,就认为真的有东西生灭,从而耗费生命去追求不实在的人事物,满足我们无尽、虚妄的欲望。


    怎么样才不迷失呢?我们就在内心念佛的名号,专注念佛就比较容易看到自己在起心动念,就比较能看得更清楚内心、外在的真相:无常性、因缘性及空幻性;就更甘愿放下我们的执迷不悟,让我们松绑、觉醒。需要动念时,保持冷静、觉醒,好好看清楚内心外境,抓重点、以大局双赢的角度来反应。不需要动念时透过念佛,回到觉醒的心性中养精蓄锐,不虚耗宝贵的生命时间,让我们很踏实的,心安理得和欢喜自在的活着。

     
    Q: Why do we need to chant the Buddha's name?

    Our mind is constantly in a state of flux as, habitually, our thoughts arise from moment to moment in a random manner. WHen this happens, we are easily lost in our thoughts. Chanting the Buddha's name is a means to recapture our mindful awareness. By doing this, we become aware that our thoughts and all matters in the external world are impermanent in nature, they arise and demise subject to changes in causes and conditions, and they are empty in nature. Because of our attachment to our thoughts and external forms, our mind becomes deluded and we will be wasting our life in pursuing material things to satisfy our incessant craving and desire.


    How to keep our mind from becoming lost? By focussing on chanting the Buddha's name, it is easier for us to be aware of the arising and passing of thoughts. We would be able to see more clearly that our thoughts and all external matters are in reality impermanent, arising from causes and conditions, and are empty in nature. With such awareness, we would be more willing to let go of our attachments. This will in turn free us from our vexations arising from such thoughts. When the need arises, we will exercise our mind to remain calm and think in a clear and objective manner to analyze the situation from a larger perspective. This will often result in a win-win situation that is beneficial to all parties. When there is no need to think, we abide in chanting the Buddha's name and remain in a state of mindfulness. In this way, we will not waste our precious time and lead a meaningful and fruitful life while maintaining an equanimous mind.

  • 问:为什么佛教有八万四千种的修行方法?


    答复:释法源        
    翻译Yeo Hwee Tiong


    佛陀以因材施教的方式教导众生,因为众生的生活背景、风俗习惯、教育程度等等方面都有差异,佛陀运用无数的善巧方便,帮助众生解决不同的烦恼。例如对于智慧比较高的人,佛陀教导他修习明心见性,当下往内心观照,体悟诸法无我的道理;对于智慧稍低的人,佛陀就教导他循序渐进按部就班地修行。


    佛陀教导众生熄灭烦恼的所有方法,都离不开"止"和"观"的修行:

    (A)"止",就是要让我们的心处在不动念、专注集中和稳定的状态;人们此时此刻的心非常敏锐,观察能力特别强,能超越一切人、事、物的羁绊,以及内心情绪上的波动,世间所有的好坏、是非、对错、美丑、爱恨等等波动都不能干扰这时刻的心。(心处在这个状态又称之为"正念")。


    (B)"观",就是要我们动念思考、分析判断,进一步熄灭心中的贪、嗔、痴等等烦恼。(心处在这个状态又称之为"正知")。


    例如修"因缘观",观察到世间一切的事物都是各种因缘条件和合而成,当因缘条件不具足时,就会分散而破灭。因此,世间一切事物都是随着各种因缘条件的变化而成,随着各种因缘条件的变化而破灭,绝对不会永远不变。 通过"止"和"观"的修行,我们能够了解人生的痛苦根源而逐渐远离痛苦,熄灭心中一切的贪、嗔、痴等等烦恼的折腾和纠缠。



    Q: Why are there eighty four thousand Dharma ways for Buddhist practitioners?

     

    The Buddha uses different teachings in order to address the different requirements of sentient beings. Because of differences in background, customs, education etc. of sentient beings, the Buddha utilises various expedient means to help sentient beings to resolve their different problems. For example, for those with higher wisdom, the Buddha taught them to seek enlightenment by understanding one's mind. By reflecting on the true nature of our mind, we realise non-self directly. For others, the Buddha uses a gradual and systematic approach to allow them to practice methodically.

    All the methods taught by the Buddha can be reduced to 2 modes of cultivation i.e. developing calmness and insight.

    (A) "Calm abiding" is the practice of ceasing our stray thoughts by focussing and stabilising our mind. When we achieve this, our mind becomes sharp and observant and we can penetrate the true nature of things without being affected by subjective emotions which include good and bad, true and false, right and wrong, beauty and ugliness, love and hate etc. Abiding in a calm mind is also known as "Mindfulness". 

    (B) "Insight" requires us to utilize our thinking mind to analyse our thoughts in order to eliminate our afflictions relating to greed, hatred and delusion. The practice of insight is also known as right comprehension.  

    For example, the contemplation on causes and conditions help us to realise that all phenomena arise due to causes and conditions and cease due to changes in causes and conditions, nothing remains constant. 

    Through the practice of "Calm abiding" and "Insight", we will be in a better position to understand the true nature of suffering and use this practice to eliminate our afflictions of greed, hatred and delusion in our minds.  

  • 问:念佛应该怎么念才正确?

     


    答复
    :释法荣
    翻译Yeo Hwee Tiong


    念佛的念不只是口念而已,而是每个心念生起时,都要很清楚的想起佛。就是透过念佛的名字如阿弥陀佛等来找回我们心中的佛(觉醒的心)。

    为什么要念佛呢?念佛就是以佛来安住我们的心,让我们看清楚起心动念的真相,一旦执着于起心动念,要懂得抽离,回到觉醒的心中。

    越念越安住,越念越清楚我们起心动念的无常生灭,因缘空幻;越念越快抽离对起心动念的执取,越念越放松、觉醒,这就对了。

    譬如以前我们生气时,可以气上好几天,现在念佛了,可以更冷静,更快的觉察生气的生起,变化和消失而体会生气如梦幻般的不真实,而从中抽离。乃至生气的当下,就能及时发觉,抽离而能从生气中解脱自在,进一步保持在放松、觉醒的状态。

    念佛需要掌握正确的目标和方法,让我们在生活的每一个当下获益,净化身心,自在解脱。


    Q: What is the correct way to recite the Buddha’s name?


    When reciting the Buddha’s name, one does not just chant it orally. With each arising thought, one needs to clearly think of the Buddha. To recite the name of the Buddha is to find the Buddha within us (the awakening mind) through chanting such a name as “Amitabha”.

    What is the purpose of reciting the Buddha’s name? The main aim is to stabilize our mind so that we can observe the reality of our thoughts as they arise. When we become attached to our thoughts, we must learn to detach from them and return to our mindful awareness.

    The more we recite the Buddha’s name, the clearer we are about the impermanence as well as the arising and cessation of our thoughts, realizing that they are illusionary as they are just products of causes and conditions. The faster we learn to detach ourselves from our thoughts, the more relaxed we will become, and we will be able to stay in the state of mindful awareness.

    As an example, when we are angry, the anger can persist for days. However, when we recite the Buddha’s name, we will be able to stay calm and watch the arising and cessation of the anger, and detach from it by realizing its illusionary and unreal nature. We will learn to detect the anger as soon as it develops, and liberate ourselves from it by staying in a relaxed and mindful state.

    It is important to have the correct goal and master the proper method when reciting the Buddha’s name. This allows us to benefit from every moment of our daily life, purify our body and mind, and become liberated.


    问:考100分的人厉害吗?


    只考 100分不算厉害,同时要有自觉的心才算高尚。因为若以100分而自满,可能掉入自以为是、看不起人的错误心态而不自觉,以致不自知的退步。


    人才如果厉害,就应该清楚觉察自己的问题,和自己以外的问题;能妥善处理自己的问题和外在的问题,做到这一点才能不断的自我成长,并帮助他人而成为自觉自律、教学相长、品学兼优的人。


    Q: Is it a great achievement to score 100 marks?


    Scoring 100 marks alone is not a great achievement. One needs to have a mind that maintains self-awareness. By scoring 100 marks, one may become egoistic and look down upon others unconsciously. This may become the cause of his future failures.

    A great person is one who knows the problems within and without himself, and be able to deal with them appropriately. This way, by developing himself and helping others, he becomes a noble, mindful and disciplined person.

  • 问:修行是不是要让心放空到不起任何念?

     

    答复:释法源 
    翻译Yeo Hwee Tiong 

    禅宗古德说:“不怕念起,只怕觉迟”,修行的重点是要我们的心时常保持清清楚楚的状态,当动念的时候,清楚的知道心里在动念,当没有动念的时候,也清楚的知道心里没有动念,也就是说:无论动念或不动念,心里都清清楚楚知道状态。 

    让心放空到不起任何念是为了体验念的无常生灭和无我,从这些生灭的过程和现象中,觉悟到心里所动的念是不真实的,念的生起和消失是随着外在环境和内心的因缘条件的变化而决定的,如果我们愿意放下对念的执着,念就跟随着消失。   


    Q: Does Practise requires our mind to let go of all thoughts?

     

    According to the ancient Zen Masters: “Do not fear of thoughts arise, real fear is in late realisation”. The essence of Practise is to maintain mindfulness at all times. When a thought arise, we should be clearly aware of the thought arise in the mind. When there is no thought, we should also be aware that there is no thought arise in the mind. In other words, we need to maintain mindfulness regardless of whether thoughts arise or not. 

    The purpose of allowing our mind to let go of thoughts is to allow us to experience the impermanence of our thoughts and non-self. Through the process of arising and cessation of phenomenon, we become aware that our thoughts are not real. The arising and cessation of thoughts are due to the external environment and the changes in cause and conditions in our mental state. When we are willing to let go of our attachment to our thoughts, they will also ceased. 


  • 问:师父,最近我家里常拜的佛像被家人换了,我觉得新佛像没有佛,拜不下去,怎么办?


    答复
    :释法荣  
    翻译Yeo Hwee Tiong

    看来你对常拜的佛像已经有了亲切感,对新的佛像就难免会感觉到陌生和不习惯。

    重点不在于佛像有没有佛,而是我们的心中有佛吗?或是找到心中的佛(觉醒的心)了吗?

    如果心中没有佛或还找不到佛,我们的佛就是在外面,就会心外求佛,也就不是学佛了。

    因为佛是觉悟的人,他发现了自己的觉性与悟性,也帮他人找回他们的觉性与悟性,让我们更有反省力,更懂得看大局和抓重点,也因此更有大爱(智慧与爱心)。学佛或拜佛就是学习启发我们的觉性与悟性。

    因此不管外面的佛像有没有佛,都是我们修心养性的好机会。让我们与佛在一起,看到一切的无常性和梦幻性而更加肯定的从烦恼和情绪抽离。用大爱来处理人事,而处理好的人事更加强我们对自己、对大爱的信心。 希望我们在拜佛的时候都能找到佛,从而更有信心与大爱。



    Q: The Buddha statue I venerate at home has been replaced by a family member. I do not find the presence of the Buddha in the new statue and do not feel like venerating, what should I do? 


    It seems that you have developed an affinity to the old Buddha statue. Inevitably you feel unfamiliar and not used to the new Buddha statue. 

    What is important is not whether the Buddha exists in the statue, but whether there is a Buddha in our mind. In other words, have we discovered our inner Buddha (the awakening mind)? 

    We will be seeking the Buddha externally if we have no Buddha in our mind, or we have not discovered our Buddha nature. In that case we are not learning the teachings of the Buddha correctly. 

    The Buddha is the enlightened one who has discovered his innate awareness and subsequently help others to discover theirs. His teachings allow us to be more reflective and focus on the bigger picture to develop our great loving kindness (wisdom and loving kindness) towards all sentient beings. The study of Buddhism and veneration of the Buddha image inspire us to discover and experience our innate awareness and realization. 

    Hence, regardless of whether the Buddha exists in the statue, it is a good opportunity for us to discover our Buddha nature within and cultivate our mind. By living and abiding with the Buddha in us and through the realization that all things are impermanent and delusive, we will be able to disengage from our afflictions and emotions. This will enable us to deal with people and events more effectively with great loving kindness, and build our confidence. 

    I hope that we can all find the Buddha when we venerate the Buddha, and in the process develop our confidence and great lovingkindness for all sentient beings. Give it our best, we can do it.

  • 问:对于身处顺境,不知苦滋味的人,如何让他们接受与“苦”有关的教导?


    答复
    :释法源
    翻译Yeo Hwee Tiong

    佛陀教导我们要认识无常,在我们日常的生活中,世间一切的人、事、物都离不开无常变化。这个无常变化的特性是逼迫性和不自主性的。

    首先观察我们的身体,它无时无刻都在无常变化中,我们的肉身最终将会面对老化、生病和死亡。为了让生命延续,我们每天都必须饮食、大小便、工作、休息、运动、睡觉等等。这个不断无常变化的身体,让我们感受到逼迫和不自主,这是身体的苦。

    再来观察我们的心,这也是在苦的范围之内。我们内心的情绪、感受、念也是无时无刻都在无常变化中,虽然在顺境时让我们称心如意,但是,当面对逆境或遭受打击时,负面的情绪、感受、念会不知不觉的生起而使心灵蒙上痛苦。

    人的生命时时刻刻都面对无常变化,不会永远处在顺境中,所以当我们面对逆境的冲击时,应该“拉回眼前”,保持冷静的心理状态,深入分析逆境的来龙去脉,寻求突破和化解逆境的方法,尽力减低逆境所带来的破坏和打击,让我们的心智经过磨炼后,会更成熟而不断的壮大成长。


    Q: For those who live in favourable conditions and are not exposed to sufferings, how do we impart to them the teachings relating to suffering?


    The Buddha taught us to recognise impermanence. This impermanence relates to our daily lives. Everything around us is subject to the law of impermanence. The characteristic of impermanence is that it is imposed upon us and we have little control over it.

    When we observe our body, it is subject to old age, sickness and death. We need to eat and drink, pass motion, work, rest, exercise, sleep etc in order to maintain our body. We feel helpless and has little control over it. This is the suffering relating to our body.

    If we observe our mind, it is also subject to mental suffering. Our moods, feelings and thoughts are constantly subject to change. Even though favourable environment makes us happy and contented, adverse situations or setbacks will eventually set in and result in negative emotions and feelings which will cause us to suffer.

    Our life is constantly changing and favorable conditions will not last forever. When we are faced with an unfavorable condition, we should focus our attention on the present moment and calm our mind. This will allow us to objectively analyze the situation and seek a breakthrough to resolve our problems. In this way, we minimize the damage caused by the problem. In addition, we can use this as a form of mental training so that we can learn from the experience and to mature mentally through the process.

  • 问:什么是真正的朋友?

    答复:释法荣
    翻译:Yeo Hwee Tiong


    不同的人有不同的想法。

    我认为:朋友是你前进中给你指明方向的人,朋友是帮你解决困难的人,朋友是与你知心的人,朋友是关爱你的人,支持你的正确行动,及时阻止你的错误观点。更广的定义,甚至我们自己的身体、心和佛都是我们的好朋友,因为他们常常陪伴左右,永远风雨同行。

    身体是我们的好朋友,他跟我们一辈子,帮我们吃东西、尝味道、消化吸收,排毒清理等。如果出现危险的状况,他也会及时让我们知道,帮我们解围。请问我们是否好好的了解,善待他?他为我们做牛做马的日夜操劳,我们又为他做了什么呢?我们是善用这身体,还是挖更多洞来让他填?他操劳过度而生病了,对我们又有什么好处?所以我们应该多了解、常照顾、善用我们的身体。

    心是我们的好朋友,永远与我们形影不离。我们了解我们的心吗?我们善于与他交往吗?我们知道我们在想什么、怎么想吗?心有七情六欲,但我们是看到心的无常变化,因缘生灭的现象,而善于调理我们的情绪和欲望呢,还是跟着他,忙得团团转,乱乱反应,虚耗生命,白忙一场?

    佛(觉醒的心)是我们的好朋友,因他常常与我们同在,共甘苦,同享乐。佛也肯定要帮我们,问题是我们要帮自己吗?我们是否找回心中的佛,心中的那片天空,以天空般的广大心胸,以大局为重的角度来思考?

    当我们了解身心和佛,懂得照顾、善用身心,就能将心比心的了解他人,照顾他人,因而身边的人都是互相学习互相帮助的朋友。这是我认为的朋友,你觉得呢?

     

    What is a true friend?

    Different people have different perceptions of what constitutes a true friend.

    In my opinion, a friend is one who shows you the right path as you move forward. He is one who helps you solve your problems, one who understands you, one who shows concern for you, one who supports your right actions, and one who stop you from straying into the wrong doings. From a wider perspective, our body, mind and the Buddha are our good friends as they are always by our side, rain or shine.

    Our body is our good friend because it stays with us throughout our lifetime. It allows us to eat, taste, digest, absorb, detox, and cleanse. When we are not well, it will alert us and get us out of danger. Have we asked ourselves if we understand our body and treat it well. What do we do in return for our body that works so hard for us days in days out? Do we take good care of it? Do we utilize our body wisely or do we create problems for it instead? What do we benefit if we over exert and cause it to fall sick? As such, we need to learn to understand, take good care and make proper use of our body.

    Our mind is our good friend as it is with us all the time. But do we really understand our mind? Do we communicate well with it? Do we know what thoughts are in our mind and how they are created? Our mind is constantly affected by all kinds of emotions. Instead of managing our emotions by understanding that all thoughts are a phenomenon of impermanence and causes and conditions, do we allow emotions to take control, resulting in poor responses and wasted efforts?

    The Buddha (the awakened mind) is our good friend as it is with us all the time, through thick and thin. When in need, the Buddha surely will help us. However, are we ready to help ourselves? Do we discover our Buddha nature, the expansive mind within us, so that we are able to face all challenges with broadened perspectives?

    If we understand our body, our mind and our Buddha nature well, and if we take good care and make good use of them, we would be able to understand others better and take care of them. Then we would be blessed with a group of friends surrounding us, each learning from and helping one another. This is what I perceive to be good friends. What do you think?

  • 问:四摄法中的“同事”和生活中称职场伙伴为“同事”,两者之间有什么不同?


    答复:释法源
    翻译Yeo Hwee Tiong


    在职场中,所谓“同事”是指一起工作的伙伴们。

    以佛法的观点,四摄法中的“同事”,所考虑的范围更广于职场中的“同事”关系。

    要帮助他人解决问题,必须站在他们的角度,设身处地为他们设想,尽力从各种着眼点帮助他们,给他们在物质上或精神上的支持,其中包括布施、关怀、谅解、爱语、鼓励等等。更重要的还要放下心里的我执傲慢,真诚和谦虚的向有智慧和有经验的善知识学习。

    最终的目的是要引导大家解脱烦恼而觉悟。


    Q: In The Four Methods of Enthrallment, how does the word "colleague" (Cooperation with others) differ from our workmate "colleague" in the daily working life?


    In working life, “Colleague” generally refers to fellow working colleagues.

    From the Dharma perspective, the word “Colleague” (Cooperation with others) in the Four Methods of
    Enthrallment has a much wider meaning.

    When we attempt to help others to resolve their problems, we need to see things from their perspective and provide the necessary assistance which can be material or mental support. This may include donations in kind, showing care and concern, being understanding and offering words of comfort and encouragement etc. More importantly, we need to let go of our prejudices and be genuine and humble in order to learn from the wisdom and experiences of a good teacher.

    The ultimate objective of such co-operation is to guide us on to liberation from our afflictions and be enlightened.

     

  • 回般若信箱首页...