您现在的位置: 净心之旅,传统文化,国学讲座,禅修,辟谷,养生,禅文化,中医,文化交流,道家,禅商,儒释道讲座,佛文化,儒家文化,雅集,大师讲座,身心净化,会议会展,企业培训,年会策划,禅道商道,禅与企业管理,古琴,茶道,梵呗,道德经,知行合一,佛禅文化,禅修内观,佛法讲座,企业文化,企业家禅修,Silk Road,meditation,Kungfu,culture,tea >> 中华文化 >> 佛家文化 >> 佛法教育--英文或双语
  分类导航 Class
释迦牟尼佛及大弟子传记
The Life of Sakyamuni Buddha & Ten Great Disciples
虚云大师开示&事迹及《空虚的云》
The life of Master Hsu Yun & Empty Clouds
佛学佛法-佛家文化-中文
Buddhist Culture & Talks
佛经及注释-中英文
Buddhist Sutras & Commentary
禅宗及大乘佛法-英文
Chan,Zen & Chinese Buddhism
佛法教育--英文或双语
Buddhist Culture & Education
禅宗祖师大德传记
Chinese Chan Masters
  文化艺术交流项目
01
重走西行路-玄奘大师西行东归国内段(长安-秦州-凉州-安西-伊吾-白力城-高昌-龟兹-于阗...
02
Master Xuanzang’s footprint in China (Chang’an-Qinzhou-Liangzhou-Anxi-Yiwu-Bai...
03
2018年禅文化/企业家禅修/国学讲座/禅修净心/道家养生/中医辟谷/佛艺雅集及世界儒释道...
04
石窟壁画艺术-龙门+云岗+麦积山+炳灵寺+莫高窟+柏兹克里克+吐峪沟+克孜尔+森姆塞姆石窟...
05
九华山排毒养生-大德开示-禅修净心4星级酒店(净心之旅国际文化010-59796156)
06
Mahayana Buddhism first entered China through Silk Road
07
Astrological Explanation of Inedia/Breatharianism
08
如何在生活和工作中运用《金刚经》之“应无所住而生其心”
09
欧洲文化艺术精华-博物馆美术馆全覆盖(德国-法国-意大利-梵蒂冈-奥地利-荷兰-比利时)美...
10
诚征中医理疗养生合作单位-针对欧美人(推拿按摩,针灸,拔罐,刮痧等)
11
重走玄奘大师西行路禅文化交流
12
2017年禅文化/企业家禅修/国学讲座/禅修净心/道家养生/中医辟谷/佛艺雅集及世界儒释道...
13
玄奘大师西行路/桑奇佛塔/阿旃陀石窟/内观体验
14
中华传统武术-少林功夫及传统文化体验课程
15
柬埔寨吴哥、金边6天5晚 文化交流+禅修之旅
16
关于净心优秀传统文化艺术讲堂
17
禅修养生:参禅打坐, 修身养性
18
公益行-相约九华山佛学讲座+禅修+朝山净心之旅4天
更多...

无畏的施与舍2 Giving and Giving Up Fearlessly2--巴沙诺法师
来源:净心之旅 更新日期: 2016-11-12 浏览次数: 364 字号选择:  



良法师:我想再谈谈驯服于出家生活这一点,《华严经》有一卷讲到善财童子53参,有位善知识指点他爬上刀山,然后跳入火坑;他做到了,而那境界化为圣境。这是修道上重要的一项。
 
巴沙诺法师:出家与在家修道人不同处中,有一点是:于庙上系统中所立制度式的弃舍,不在于你读诵的经典有多少、守持戒相的条数有多少、打坐有多棒,而在于日常弃舍的点点滴滴增进。我们放下,不论是在大众念诵或独处时,把自己交给面对的境界。我们舍时间,也把自己布施给法。
 
「捐除、弃舍、屈服」等字眼,都不足以捕捉「施与舍」的意味;要布施给法,我们须要能舍。我可以讲无畏寺一个比丘的故事,来说明这个道理。他受法师的训练有五年了,正在进行从纽奥良到加拿大分支道场的游方之旅。他投身在这长途行脚中,对任何状况都放下;他能忍受那些粗鲁的农场工人,并于脏乱处栖息,对供养也很自在。但朝圣之旅才过一个月,他生病了;他接受这个病缘,终于无法完成行脚的理想。成功不是以达到既定的目标来衡量,而是在舍弃感。因病他中止行脚,可是他找到了法。我相信他因病缘放下,而学得更多。
 
佛陀教育我们,不论世间或佛法上,成功有四种基础,这些为致力于成功的人建立起目标:
 
1) 欲如意足,
2) 精进如意足,
3) 念如意足,
4) 思惟如意足:观察所行之事中,何者能引发兴趣。以此四者形成循环。
 
近柔师:熟悉仪式后,久而久之感觉乏味,怎么办?
 
巴沙诺法师:不论南、北传佛教或基督教的仪式的共通性质之一,就是重复性,我们要时时保持它们的新鲜和趣味。你可以反思乏味的是什么。记得我在英国闭关了一年,六个月后,有位认识多年的女居士问我在闭关时做些什么事?我告诉她,我早晨起身、打坐、经行、午斋、打坐、听法、再打坐多些。她看起来非常惊愕:「好无聊!」无聊,表示你失念了。
 
我们要把注意力放在所做的事上,我们可以在持咒时观息。我们把心收摄回来,并和心艰苦奋斗;但这不表示要像放狗吃屎那样硬拖,而是找出事情之乐趣。注意身心的紧张或宽松性,便得内明。问自己在自找闲岔吗?
 
近寂师:阿姜查在教导他的弟子时,曾经有人得到疟疾,他要求弟子还是靠打坐来降伏病魔,而不是靠医生。但如果实在无法痊愈,难道还是一直打坐下去?
 
巴沙诺法师:我们最重的病是贪、瞋、痴,所以要专注在什么可以解脱我们的贪、瞋、痴。是执着和无明遮障了我们的心。有一种法我们可以修,就是用智慧去攫取内心忧虑和恐惧的数量。相信你的心,不要有疑心。「我在折磨自己吗?我太投入了吗?因为这样,我就完全地、永远地不行了吗?」经验了极端的两面,我们就会建立我们的信心;这种信心,无畏于病或愧疚之声:「你懒!你不够好!你不够认真!」这些思想使你失衡、不安,总是在受苦。你听听内在的这些个评论家、疑心人、懒散人,看看这些偏失中道的真面目,病就是其中的一个。但我们远比自己想象的更有弹性多了!你不能相信你的身体。阿姜查说,解脱最快的方法,是直接观心。
 
生活在僧团中,最重要的一点是,有同参的支持和鼓励。有些事我们自己看得不清楚,亲近师父和我们信任、敬重的同修,是既需要、又有帮助的。
 
不管是对人或对事,阿姜查从没有固定的反应。举一个例子,出家初期,我在泰国东北方,那里生活穷苦,我们吃竹笋、田鸡、发酵的鱼……,我整个消化系统几乎停摆了。苏美度法师那时是住持,他担心我的身体,因此他去向查法师和僧团高级执事要求,是否我在午后能饮浆;但查法师不准,只说:「教他多喝一些水!」反之,查法师却允许另一个生病的僧人吃两餐、喝米浆。阿姜查是我们的一面镜子,看我们怎么办。
 
近赋师:在阿姜查对您的各种教导中,不论是大、小、轻、重,应该都很宝贵;但对您的修行而言,您认为哪一样教导是最重要的?
 
巴沙诺法师:我和阿姜查在一起有很多年,我最佩服他的,就是他的诚笃和尽忠,他是一位好比丘及善知识,他从不高居群体之上。做为一个师父,会很容易就让地位和敬重把真实的自己隐藏住,;而他对法相当尊重,也从不姑息、妥协。
 
近安师:请您解释要如何收摄六根?
 
巴沙诺法师:特别是对出家人而言,眼、耳、鼻、舌、身、意是公共场合里交流沟通的媒介。我们要听闻佛法、照顾威仪;当六根脱离心的管束而注意到色声香味触时,六根就散逸了!做为出家人,我们不应陷入这些境界。我们要认识修道上的障碍,懂得自我控制。在众中,不四处顾视,不要和其他出家人闲谈或论议,尤其更不宜高声。我们要回光返照。
 
另外举个例子,因为我们吃一餐,所以心对食物会特别兴奋。有趣的是,我发现我们官能的感应,不在大嚼、慢嚼或流口水的剎那,而在舀下一匙饭的时候。我们训练自己对欲望要退避,出家训练的重点之一,是在观下一匙、下一景象、下一个音声。能管制住六根,我们就活在当下。
 
近柔师:我们在受完具足戒后,将会被派到世界各分支道场去;这些道场多数是亚洲人,语言也以中文为主。但在美国道场,当然希望接引美国人。我们如何能有足够的勇气,接引西方人成为佛教徒?
 
巴沙诺法师:我们身为出家人特别要记得,不必教化任何人;我们也不必为任何人做任何人。我们只要在生活上,尽量把法放在心里。
 
到庙上的人,都因为有苦,而来寻求安宁罢了!人人都在找你要找的东西。你所要做的,只是把注意力放在行善、安祥和自在。你照顾好自己,则周围所有的众生也得到利益了。在教导旁人时,智慧自会激动你向前行。
 
 DM Liang: I’d like to revisit the topic of surrendering with the monastic life. A chapter in the Avatamsaka Sutra talks about a young seeker who sought Dharma from 53 teachers. One teacher told him to climb the mountain of knives and jump into a pit of fire. He did it. And it ended up being an oasis. This is very important in practice.
 
Ajahn Pasanno: One of the aspects of what distinguishes monastic and lay practitioners is the institutionalized relinquishment structured into the monastic system. It’s not about how many sutras we recite, how many precepts we’re keeping, or how fine our meditation, but it’s about the small increment of letting go on a day-to-day basis. We give up and give to any situation that we face, be it chanting with the community or being alone. We give up our time and give ourselves to the Dharma.
 
Renunciation, relinquishment, surrendering—these words don’t fully capture this idea of giving up and giving. To give to the Dharma, we have to give up. To illustrate this principle, I’ll talk about one of the monks at Abhyagiri. He had finished five years of training as a teacher and was doing a tudong [walk] from New Orleans to a branch in Canada. 


He was surrendering himself to this long walk and giving up to whatever happened. He could put up with rednecks and sleep in grungy places. He also did well in terms of material support, but he got sick about a month into the pilgrimage. He could not fulfill his ideal of a walking pilgrimage and had to give up to being sick. Success is not measured on reaching the goal set but on the sense of giving up. He stopped the walk because of this sickness, but he found the Dharma. I believe he learned more by giving up to the sickness.
 
The Buddha taught us the four bases of success, whether for worldly success or success in the Dharma. These set the purpose for a successful endeavor:
 
1. interest, desire, enthusiasm.
2. effort
3. application of mind steadily.
4. investigation; viewing what we’re doing, which feeds back to interest. This is a cycle.
 
Jin Rou Shr: After a while we know the ceremonies, and they become boring. What do we do?
 
Ajahn Pasanno: One of the characteristics common to ceremonies, whether they be Theravadan Buddhism, Mahayana Buddhism, or Christianity, is a quality of repetition. We have to keep them refreshing and interesting all the time. We can reflect on what is it that is boring. I remember when I was on retreat in England for a year. About six months into the retreat, a laywoman whom I’ve known for many years asked me what I do on retreat. I told her I get up in the morning, do sitting meditation, do walking meditation, have a meal, meditate, listen to the Dharma and meditate some more. She had a horrified look on her face, “So boring!” Boring means that you’re not being mindful.
 
We bring attention to what we’re doing. We can watch our breath while reciting a mantra. We bring the mind back and wrestle with it, which doesn’t mean that we try to push it down the way we do to a puppy into its excrement, we find ways to enjoy what we’re doing. Notice the quality of tension and relaxation in the mind or body and we gain insight. Am I looking for distractions?
 
Jin Ji Shr: Ajahn Chah taught one of his disciples when he contracted malaria, to subdue the demon of sickness by sitting meditation, not by going to a doctor. However, if the sickness is incurable, do we still have to practice sitting?
 
Ajahn Pasanno: Our most serious illnesses are greed, hatred, and delusion. We focus our attention on what relieves us from greed, hatred, and delusion. Attachment and ignorance cloud the mind. One of the practices that we can do is to connect with wisdom and catch the amount of worry and fear that’s in the mind. Trust the mind instead of falling into doubt. “Am I torturing myself? Am I going in too deep? Am I completely and permanently disabled because of this?” 


Having experimented with both sides of the extremes, we develop a confidence that isn’t intimidated by illness or the voice of guilt: you’re being lazy, you’re not good enough, you’re not hard enough on yourself. These things keep us off balance and ill at ease, so that we’re always suffering. Pay attention to the inner critic, the doubter, the slacker. See the extremes for what they really are; illness is a part of that. We’re far more resilient than we think we are. We cannot trust what our body says. Ajahn Chah said that the fastest way to liberation is by looking directly at the mind.

 
One of the important aspects of living in community is that we have the support and encouragement of other practitioners. We don’t see some things for ourselves. It’s helpful and necessary to be close to a teacher and fellow practitioners whom we trust and whose judgment we respect.
 
Ajahn Chah never had a fixed response for people or circumstances. In my early years as a monk in Northeast Thailand where it was very poor, we had a diet that consisted of bamboo shoots, frogs, fermented fish etc.— a diet that shut down my entire digestive system. Ajahn Sumedho was the abbot at the time and he was worried about me. He went to Ajahn Chah and the Supreme Sangha Council and asked to see if I may drink some liquid foods in the afternoon. Ajahn Chah denied the request and said, “just have him drink some water!” Conversely, another monk who had been sick was given two meals a day and rice water to drink. Ajahn Chah was being a mirror to us, to see what we would do.
 
Jin Fu Shr: Out of all the major and minor, big and small lessons you’ve learned from Ajahn Chah, they should all be valued. However, for your cultivation, what was the most important teaching of him?
 
Ajahn Pasanno: I spent a lot of time with him. What impressed me the most about him was his integrity and commitment. He was a good monk and a good teacher. He never raised himself above the community. It’s easy for a teacher to hide behind position and respect. He respected the Dharma and never compromised.
 
Jin An Shr: Will you please elaborate how to gather in the six sense faculties?
 
Ajahn Pasanno: Eyes, ears, nose, tongue, body, and mind for monastics, especially, are ways of relating and speaking in public situations. We listen to the teachings and watch our deportment. The senses wander as they are pulled from the mind to form, sounds, smells, tastes, and tactile sensations. As monastics, we should not be drawn into those. We recognize the barriers and restrain ourselves. In public situations we do not look around, we do not chatter or talk to other monks, especially in a loud voice. We turn our attention inward.
 
Another example. We eat one meal a day and our minds get excited about that. It’s interesting to see that our sensual hit is not in the chomping, chewing, or salivating but in scooping up the next spoonful of food. We train ourselves to walk back from desire. A really important element in our training is to see how much energy we spend on the next spoonful, the next sight, the next sound. When we restrain our senses, we are in the present.
 
Jin Rou Shr: After our ordination, we will be sent to different temples around the world. Most people are Asians and speak Chinese. In temples in the United States, they want Americans. How can we be courageous and get Westerners to become Buddhists?
 
Ajahn Pasanno: We have to remember, as monastics especially, we don’t have to teach anybody. We don’t have to be anybody special for anybody. We simply put the Dharma into our lives the best we can.
 
Anybody who comes to a monastery is concerned about suffering; they’re looking for peace, that’s all. Everybody is seeking what you’re seeking. All you have to do is to apply attention to that creation of goodness, well-being, and ease. By looking after yourself, all beings nearby are benefited. As in teaching others, wisdom motivates you to go forth.





上一篇:无畏的施与舍1 Giving and Giving Up Fearlessly1--巴沙诺法师
下一篇:拜万佛忏感言Reflections on the Ten Thousand Buddhas' Repentance Dh...

首页 | 联系我们 | 公益合作 | 商务合作 | 其他业务 | 版权声明 | 申请链接
北京办公室:010-59796156 西安办公室:029-89396276
新疆办公室:0991-2671466 河南办公室:13937187005
QQ: 2304721043 1047423912 
邮箱:eileen@188.com bailimei@188.com
Copyright (C) 2015-2035 净心之旅(北京)国际文化交流有限公司
jingxinzhilv.net 净心之旅.net
备案/许可证:京ICP备15038525号-1