Awaken Issue 66｜普觉66期 by Awaken Publishing

Between the Waters and the Sky A monastic’s musings on the Auspicious Dragon Pond. P72

The Spirit of Continuous Practice

Cultivating patience on the path of mindfulness. P78

Statue of Avalokiteshvara Bodhisattva at Auspicious Dragon Pond 位于吉祥龙池的观音菩萨圣像

ISSUE 66 • SEP – DEC 2026

FREE

看破、放下、自在

漫谈吃素

般若无尽藏

生命如潮涨潮落，时光的流水终要带来些什么、也会带走些什么。

若能将不杀生、护生、吃素，这些道理实践于生活中，便能达到真正的慈悲与平等。

般若智慧其实人人本具，它就在能见闻觉知的这念本心本性中。

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P30

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kong meng san phor kark see monastery

kmspks_monastery

kmspks.org/awakenonline

FOUNDER / MANAGING DIRECTOR 创刊人 / 董事总经理

Venerable Kwang Sheng 广声大和尚

AWAKEN CHIEF EDITOR (CHINESE) 普觉执行主编（中文版）传雄法师

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卷首语

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光明法讯

Abbot’s Message

AWAKEN TEAM 普觉团队 Alvin Goh 吴衍庆 Christina B. 黄秋蘋 Dennis Chew 周国栋 Frankie Chew 周金祥 Koh Rui Ying 许瑞莹 Mabel Tan 宽智 Ong Geok Boon 王翊文 Tay Kim Thia 郑金锭

Buddhist News 意解人生

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美丑皆在善恶之间

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看护者，给自己一个赞

AWAKEN CONTRIBUTORS 撰稿人

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未曾报答的父母恩，一生的遗憾

• Ajahn Sundara • Venerable Chang Chi • Venerable De Rong • Venerable Kwang Sheng • Venerable Lindagala Ananda Thero (Chang Xi) • Venerable Thubten Chodron • David Starlyte • Jos Tan • Law Wen Hui • Lee Ming Jie • Robert Yeo • Sarah Napthali • Wong Kee Yew

菩提清韵

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点亮心灯 · 行路有方

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看破、放下、自在

• 释见彦 • 释见淦 • 阿莲 • 陈铭章 • 恒广 • 净璇 • 宽善 • 蓝郁 • 隆珩 • 曲槐 • 如愿 • 无我

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得失寸心知

PRINTER 印刷 KHL Printing Co Pte Ltd

琉璃之光

PUBLISHER 出版 Kong Meng San Phor Kark See Monastery Awaken Publishing 88 Bright Hill Road Singapore 574117 Tel : 6849 5342 E-mail : publication@kmspks.org Website : kmspks.org/awakenonline COPYRIGHTS & REPRINTS 版权所有，翻印必究

Awaken is owned, published and distributed tri-annually by Kong Meng San Phor Kark See Monastery. All material printed in Awaken is protected under the copyright act. All rights reserved. No material may be reproduced in part or in whole by any means, electronic or mechanical and retrieval system, without the prior written consent of the publisher. Permission may be requested through Awaken Publishing.

《普觉》杂志由光明山普觉禅寺拥有、出版及发行，每四个月一期。所有刊登在《普觉》杂志的内容均受版权法保护。未获得正式书面同意前，请勿通过任何形式，包括电子媒体或搜索系统，自行翻印。有意翻印者，请事先联系普觉出版社征求同意。

DISCLAIMER 免责声明

The views and opinions expressed or implied in Awaken are strictly those of the authors and contributors and are not necessarily the views of the publisher. Although every reasonable care has been taken to ensure the accuracy and objectivity of the information provided in this publication, the publisher, editors, employees and agents of Awaken shall not be responsible for any actions taken based on the views expressed or information contained within this publication.

所有在《普觉》杂志发表的意见和言论纯粹属于个别作者或贡献者的观点，未必代表光明山普觉禅寺的立场。因此，纵然我方尽全力确保杂志内容的真实性和客观性，但因杂志内所表达的意见或讯息而引起的任何事故，我方，包括所有的编辑、职员和受委托者，一概不承担责任。 ISSN: 1793-298X MDDI (P) 026/10/2025

kong meng san phor kark see monastery kmspks_monastery

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在动中安住，一场属于长者的修行

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从中医角度浅谈静坐与健康

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漫谈吃素

法海拾贝 

般若无尽藏

 《金刚经》的逻辑结构

磐陀钟磬 

以四种心，持念佛名

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浅谈佛法中的孝道思想

本寺活动

Calendar of Events

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Feature  

A lesson on equanimity An encounter with emptiness

Did You Know? A grand prayer for all beings

Buddhist Tales

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What do I own? What is the reason for greeting others with “Amituofo”? The bell that refused to ring

Something to Ponder

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Wellness Insights

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Q&A

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Mindfulness Parenting

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P58

Between the waters and the sky The gift of anger Worry

The spirit of continuous practice

The golden ticket, bound in red thread

Toddler tantrums

Savour  

Plates of colour and comfort One heart, many flavours

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Recipe

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Great Reads

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What’s New

A cup of coolness

Books for your well-being

Stillness in copper

/ ABBOT’S MESSAGE

历史或许只铭记辉煌的瞬间，但生命的蜕变，却往往发生在我们时常忽略的平凡当下。一句慈悲善语，足以重燃他人的希望；一颗安忍之心，能够卸下众生的重担；一次无私布施，其所引发的善念回响，往往超乎我们的想象。塑造我们生命的，从来不是外境的遭遇，而是我们面对境界时的发心与回应。若能于日常之中，日日行持智慧、慈悲与布施，我们便是在潜移默化中，成就一个更加清净、祥和的世间。

释广声

慈悲COMPASSION I 智慧WISDOM I 生活LIFE

awaken 普觉 I Issue 66

History may remember great moments. Life, however, is transformed through the ordinary moments we often overlook. A kind word can restore hope. A patient heart can ease another's burden. A generous act can inspire goodness beyond what we may ever know. Our lives are shaped less by what happens to us than by how we respond. In choosing wisdom, compassion and generosity each day, we quietly contribute to a more peaceful world.

Sik Kwang Sheng (Ven.)

慈悲COMPASSION I 智慧WISDOM I 生活LIFE

/ BUDDHIST NEWS

AT THE HEART OF PRACTICE

editation has long been an integral part of Buddhist practice, offering a means to cultivate mindfulness, concentration and wisdom. Beyond providing a sense of calm, it enables practitioners to better understand the workings of the mind, respond more skilfully to life's challenges, and progress on the path of spiritual cultivation. To support meditation practice, Kong Meng San Phor Kark See Monastery (KMSPKS) offers a range of programmes for both beginners and experienced practitioners. At the heart of these efforts is the Prajna Meditation Hall. Completed in 2020, it was designed as a dedicated space for meditation, retreats and Dharmabased learning, which provides a peaceful and conducive environment for practice. Over the years, the hall has emerged as a prominent venue for both local and international meditation retreats. It has also welcomed

慈悲COMPASSION I 智慧WISDOM I 生活LIFE

respected monastics and experienced meditation teachers worldwide, who have guided practitioners in deepening their understanding and experience of meditation.

With dedicated meditation facilities, experienced teachers and regular programmes, KMSPKS continues to make meditation accessible to the wider community.

Among the monastery's regular offerings is the “Relaxation and Mindfulness Meditation” programme conducted by our Abbot, Venerable Kwang Sheng, who has been teaching meditation since 1995. Suitable for both newcomers and experienced practitioners, the programme introduces practical methods for cultivating mindfulness and integrating meditation into daily life.

Whether one is taking the first steps on the path or seeking to deepen an existing practice, meditation offers an opportunity to cultivate greater awareness and wisdom in daily life.

For those seeking to establish a consistent practice, regular group meditation sessions led by Venerable Chuan Hang provide an opportunity to meditate together in a supportive environment. Through guided sitting and walking meditations, participants can strengthen concentration, mindfulness and inner awareness.

Scan to read “Reflections from the Quiet Mind”, featuring Venerable Kwang Sheng's meditation journey, teachings and students' reflections.

To learn more about the meditation courses offered in the monastery, visit kmspks.org or contact 6849 5346 / meditationhall@ kmspks.org.

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一

直以来，静坐禅修都是佛教修持中非常重要的一部分。它是培养正念、专注力与智慧的重要途径。静坐不仅能带来内心的宁静，更能让行者深入了解心智的运作，以更善巧的方式应对生活中的挑战，并在修行之路上不断精进。为了护持大众的静坐实践，光明山普觉禅寺为初学者和资深行者提供了一系列的静坐课程。而这些课程的核心场地，便是寺内的般若禅堂。般若禅堂于 2020 年落成，专门为静坐及佛法学习而设计，旨在为大众提供一个宁静且殊胜的修习环境。多年来，该禅堂已成为举办本地及国际禅修营的重要场地。这里也迎来了世界各地备受尊崇的法师与资深导师，他们悉心引导大众不断深化对静坐的理解与体验。

静坐心要寺院的常规课程中，也包括由本寺方丈广声大和尚亲自带领的“ 舒心·正念·静坐班”。大和尚自 1995 年起便开始教授静坐。该课程适合初学及资深行者，旨在传授培养正念的实践方法，并引导大众将静坐融入日常生活。

对于希望建立恒常修习习惯的信众，由传航法师带领的定期共修活动，则为大家提供了一个在充满护持力的环境中同修共进的机会。通过法师引导的静坐与行禅，参与者可进一步增强专注力、正念与内在的觉察力。

的契机，助我们在日常生活中培养更宁静的心智、更清晰的觉知与更圆满的智慧。

欲了解更多关于寺院静坐课程的信息，请浏览 kmspks.org 或联系 6849 5346 / meditationhall@kmspks.org。扫码阅读《 Reflections from the Quiet Mind 静心内观》，深入了解广声大和尚的静坐历程、开示教言以及学员们的修习心得。

凭借完善的静坐设施、资深的导师团队及定期的课程规划，光明山普觉禅寺持续致力于让更广泛的大众接触并受益于静坐。无论您是刚刚迈出修行的第一步，还是希望进一步深化已有的修持，静坐皆为您提供了一个宝贵

慈悲COMPASSION I 智慧WISDOM I 生活LIFE

/ BUDDHIST NEWS

COMPASSION THAT FLOWS

n August 2, 2026, Kong Meng San Phor Kark See Monastery (KMSPKS) welcomed more than 100 donors to its third Blood Donation Drive of the year. Since partnering with the Singapore Red Cross in 2016, these quarterly drives have become a meaningful expression of the monastery's commitment to serving the community. Unlike many forms of giving, blood donation is deeply personal. It is a gift that cannot be manufactured or purchased, only freely given. Donors may never meet the person whose life their blood may help, but each donation creates an unseen bond between strangers, reminding us that our lives are more

慈悲COMPASSION I 智慧WISDOM I 生活LIFE

closely connected than we often realise. From a Buddhist perspective, generosity (dāna) is one of the foundations of spiritual practice. While generosity is often associated with material offerings, donating blood is another profound expression of dāna. It is an offering of ourselves, made without expectation of recognition. Such acts remind us that spiritual cultivation is not confined to places of practice. It finds its fullest expression in how we respond to the needs of others. Every successful blood donation could benefit multiple patients, from those undergoing major surgery to individuals

receiving treatment or living with blood disorders. A single unit of donated blood can save up to three lives, making each donation a precious gift that no technology can replace. As blood flows from one person to another, so too does compassion — crossing boundaries of age, race and background to touch lives we may never know. The next Blood Donation Drive at KMSPKS will be held on 26th December, 2026. If you are eligible to donate, we warmly invite you to join us. For more information, visit kmspks.org or call 6849 5300.

awaken 普觉 I Issue 66

庄严身口意·如法契佛心 2026 年 7月 25日，宏船老和尚纪念堂一楼聚缘坊圆满举办了【佛教礼仪班】，五十余位即将受戒的佛子齐聚一堂，体验清净行仪。

佛

门常言：“ 三千威仪，八万细行。”良好的威仪不仅能调和行者的身心，更能以庄严之相摄受大众。2026 年 7 月 25 日上午 9 时至 11 时，于宏船老和尚纪念堂一楼聚缘坊内，五十位发心向道的佛子齐聚一堂，参与【佛教礼仪班】。大众期盼藉由学习仪轨，从外在的行住坐卧中，体悟内在的清净修持。

法师循循善诱，引领参与者熟稔入殿、行仪、着装、敬香、合掌、礼佛及敬僧等仪轨。对于四威仪与斋堂仪轨，法师亦作详尽解说。现场更有护法义工进行庄严示范。在悉心指导下，参与者于活动尾声亲自体验了搭海青与缦衣的要领。大众在恭敬中反覆练习，不仅为了迎接三皈五戒典礼，更在互动中结下甚深法缘。

佛教之“ 四威仪 ”— — 行如风、立如松、坐如钟、卧如弓，是清净身、口、意三业的重要基石。一般上，佛教礼仪班特安排于三皈五戒典礼前一日举行，旨在令即将受戒的佛子对佛门仪轨有深切体认。课程由常持法师慈悲主讲。法师开示道：“ 外表的庄严，并非世俗之俊美，而是内在修行的流露。当心境转化，外在状态必随之改变。礼仪的规范，正是教导我们如何时时保持如礼如法。”

礼仪之庄严，源自内心的虔敬。此次课程不仅是仪轨教授，更是“ 藉相修心 ”的体验。期盼借此殊胜因缘，接引更多佛子明白：修行并非脱离现实，而是将威仪融入生活。愿大众在行坐住卧的每一个当下，乃至日常的方方面面，皆能以正念相契，修习佛法，体验真正的清净自在，于菩提道上福慧双修。

慈悲COMPASSION I 智慧WISDOM I 生活LIFE

/ 意解人生

自

古为人端正，人见欢喜，为人丑陋，人视厌恶，甚至认为丑者皆恶人。经典小说《科学怪人》2 0 2 5 年再次被改编成电影，它并没有新颖的题材，但所涉及的议题依然发人深省。样貌与偏见，是贯穿于其中的主题之一。难道长得丑的就一定是恶人，就该被人们唾弃吗？

我们不该带着偏见对待不同样貌的人。人们很自然地被美貌吸引。反之，对丑陋的容貌心生厌恶，潜意识或明显地意识，认为长得丑的便是恶人。在《科学怪人》电影中，科学家弗兰肯斯坦兴奋地创造出杰作“ 怪人”，使其拥有生命，成功后却极厌恶他，因为他长得太丑了。刚“ 出世 ”的怪人犹如一个单纯的婴儿，不存在任何恶意，不主动伤害人，甚至学习人类的语言，想成为一份子。但人们因他的外貌而认定他是一个邪恶、非杀不可的怪物。

多年前听过一个故事，有一位画家想要创作一幅庄严的佛陀画像。他花了很多时间找到一位长相十分庄严的人作为模特儿，画作非常成功，观画者无不赞叹。多年后，画家又想画一幅最丑恶的恶魔像，于是到处寻找最适合的模特儿。最终，他在监狱中找到一个死刑犯。死刑犯见画家，不禁痛哭：“ 几年前，我也当过你的模特儿，那时你画的是佛像，如今你画恶魔，竟然又选中了我！” 画家惊讶，他完全不认得眼前人。当年的庄严相，今日怎么变得如此？死刑犯说，自当年画家做完画，给了他很多钱。他沉浸于吃喝玩乐、吸毒、赌博。钱花完后，他抢劫、杀人，无恶不做，最终落得今日下场。心是因，相是果。我们现今的样貌是之前累积的善业与恶业的果报。它或许在今世报，也或许来世再报；因此天生长得丑的，未必现今是恶人。我们也不该带着偏见对待样貌不同的人。

美丑竟在一身佛法中说：“ 相由心生 ”。从表面上看，似乎等同于长得丑的人是恶人，长得好看的是善人。《佛说罪福報应经》中云：“ 为人端正，颜色洁白，辉容第一。手体柔软，口气香洁。人见姿容，无不欢喜，视之无厌。从忍辱中来。”又云： “ 为人丑陋，喜嗔恚故。”前世嗔恨心重的人，今世样貌丑陋。即使是生得貌美的人，在气愤中也会变得面貌凶狠、面孔扭曲。而长久活在嗔恨中，样貌自然而然也变得丑恶。

慈悲COMPASSION I 智慧WISDOM I 生活LIFE

平凡人的不忿比起长得极为丑陋或极俊美的人，我们周遭更多的是长相一般的人。在这非常重视样貌的社会，即使是长相普通，不算丑的人，有时也会觉得自己在事业与各方面不如长得好看的人。在我毕业后的第一份工作，常有同事抱怨，某某组长凭着长相俊俏或漂亮，加上能言善道，虽技术知识还不如小辈们，却能平步青云，实在不公；没有美貌的人，即使有实际工作技术与能力，仍需要更努力才能

获得认可。工作久了，我听到的这类牢骚似乎也变少了。这或许是周围的人更成熟，更注意言语，又或许他们已接受现实。但偶尔我还是能察觉同事们心里的不忿。学佛后，我逐渐明白许多看似不公的事情，其实是因果的运作。人之所以生得样貌美好是因为前世修来的福

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美丑皆在善恶之间

慈悲COMPASSION I 智慧WISDOM I 生活LIFE

/ 意解人生

慈悲COMPASSION I 智慧WISDOM I 生活LIFE

awaken 普觉 I Issue 66

报。看似无须努力便能获益的人，其实早在先前做出了努力，如今享受着后出现的果报。当然，如果今世不行善，挥霍有限的福报，为所欲为造恶业，那就如那原本生得庄严，后变丑恶的模特儿，恶果随之而来。

增加，出现更多病痛。我们所贪恋的身体如此多问题，付出的精力，换来微不足道的 “ 回报 ”。即使医学再进步，让人们的平均寿命越来越长，终究也敌不过老、病、死与无常。唯有殊胜的佛法不灭不变，最值得我们下功夫。

美貌与无常

最庄严相

在佛陀时代，有位名妓，她长得十分美，是位虔诚的佛教徒。一日，她请佛陀与弟子到她家接受供养。一位年轻比丘见她容貌，起了爱欲之心，回到寺院后，日日寝食难安。不久后，妓女病逝，佛陀带弟子们去为她念经超度，但故意拖延至她过世后三日才去。这年轻比丘也跟着去，未见已逝的妓女，已嗅到强烈的腐臭味。来到妓女前，她的身体已腐烂，爬满虫，比丘见此吐得颜面尽失。诵经结束后，佛陀问众人，有谁愿意与这妓女共度一晚？她活着时，有人甘心出千两与她共度一夜。如今即使送银子，也没人敢与她共处一夜，包括曾经迷恋她的那位比丘。

超越世间的美貌，佛陀有三十二相，八十种好，经三祇修福慧，再经九十一至一百劫修相好，每一相皆须修得一百个福德而成。福德圆满并非行一般善事。举例，若三千大千世界的所有众生都是盲人，须把他们全治好才算修得一福。具足三十二相，须修得三千两百个福德。可见三十二相的自力修行圆满，殊为不易。

《佛说无常经》云：“ 外事庄彩咸归坏，内身衰变亦同然，唯有胜法不灭亡，诸有智人应善察。”容貌生得不美的，想靠着妆造美化自己。但妆会脱落，即使天生美貌，会衰老 ; 染黑的白发会退色，再长出白发；身体会随着年龄

众生福薄少德，身相不一，嫌弃长得丑的，喜爱接近美的，因此佛陀具三十二相，更能摄化众生。阿弥陀佛悲悯众生，四十八愿中的第二十一愿： “ 各具三十二相 ”，凡往生极乐世界的众生，可仰仗阿弥陀佛的加持，获得三十二相。既知三十二相有多难得，阿弥陀佛的第二十一愿更令人感动，深感胜妙至极！

净璇

慈悲COMPASSION I 智慧WISDOM I 生活LIFE

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看护者，

赞！

给自己一个

慈悲COMPASSION I 智慧WISDOM I 生活LIFE

awaken 普觉 I Issue 66

今

年初一项报道显示，过去五年有更多本地男性为了照顾年迈父母毅然放弃工作。当中，以 5 0 岁至 5 9 岁的中年看护者在过去四年占比最高。读完这则新闻后，我感触颇深，因为我就是数据里的其中之一。数年前，父亲的健康毫无征兆地亮起红灯。最严重的一次，是他在外不慎跌倒，留医长达四个多月。后来在社区医院的悉心照料下，身体状况逐渐好转，却已无法像往常般独立自理，需要有人长期照护。

既来之，则安之。偶尔换个角度看事情，心态或许就不一样了。那段期间，我任职近 2 0 年的公司正经历人事管理变动，工作不太顺心，甚至有些力不从心。为了不让身心健康继续消耗，经过深思熟虑后，我决定裸辞。这是一个格外艰难的决定，毕竟工作了大半辈子，突然失去稳定依靠，最大的顾虑自然是经济来源。但当时的我很清楚，照顾好父亲是首要之务。其余的问题，总有办法妥善处理，逐步解决。

看护责任全年无休看护是份全年无休、2 4 小时待命的责任。即使外出，也不敢有丝毫松懈，时不时得留意手机简讯，担心家里出现紧急状况。生活也随之改变，与朋友聚会少了，一些消遣活动，如看电影，已没闲情投入其中。然而，我很清楚离开全职工作后，绝不能与社会脱节。于是，我积极出席讲座充

实自己，同时也找了自由性质的问卷调查员工作，以及担任兼职补习教师，在繁琐的看护任务中，继续保有属于自己的节奏与社会参与感。走笔至此，想起我曾负责一项关于看护者的问卷调查访问。受访者照料的亲属皆属末期病患，多数已无法自理，甚至神智不清。看护者之中有几位中年男性，有的已退休，有的选择时间较灵活的工作以方便照料亲人，也有仍在职场打拼的。其中，一对中年兄弟看护者令我印象深刻。哥哥刚退休，白天在家照料母亲；弟弟有全职工作，每天傍晚下班后便匆匆赶回家“ 轮班 ”，接替哥哥继续照护。更令人佩服的是，他们家里没有聘请帮佣，一切亲力亲为，屋子一尘不染。客厅一隅还供奉着佛像，神龛亮着柔和灯光，整间屋子散发出一种温暖、平和的气息。访问中，弟弟坦言自己承受着巨大的压力。由于母亲最疼爱他，老人家身体稍有不适，便会问及弟弟在哪里，很想见到他。身为孝子，他有时不得不提早离开公司，或准时下班赶回家中，只为了安抚母亲。这样的压力不仅打乱作息，也影响社交生活。即便长期看护使他身心俱疲，他仍坚信，现阶段最重要的是尽可能多陪伴母亲，不留遗憾。另一位看护者大叔同样令我为之动容。他退休多年，在家照顾患有失智症的母亲。虽然家里聘有帮佣，其他兄弟姐妹偶尔也会分担照护责任，但他的担子依旧不轻。大

叔说，母亲经常日夜颠倒，把黑夜当成白昼。为了不影响帮佣白天工作，他总是在深夜独自守着母亲。令我敬佩的是，他几乎没有一句怨言，反而说，母亲除了这个毛病，身体还算硬朗，这已经是他的福气。那一刻，我仿佛被大叔的豁达与正能量感染，感受到一种沉静而踏实的力量。

人生最宝贵的时光看护这条路从来不容易，很多时候由不得我们选择。我常觉得，既来之，则安之。偶尔换个角度看事情，心态或许就不一样了。我的看护旅程长达三年，父亲安详离世后，我在机缘巧合下重返职场。每次回望这段看护的日子，我愈发觉得，那无疑是人生最宝贵的一段时光。当时面对诸多不确定性，我也曾彷徨过，所幸心中有佛，让我学会以较从容的心态去接受与应对生命的变化。如果你此刻正是一名看护者，尤其为了照顾至亲而选择放下工作，请记得给自己一个赞。加油！

蓝郁

慈悲COMPASSION I 智慧WISDOM I 生活LIFE

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父母恩一生的遗憾未曾报答的

慈悲COMPASSION I 智慧WISDOM I 生活LIFE

awaken 普觉 I Issue 66

生

命的起点，源自父母的恩情。父母不仅赐给了我们生命，更倾尽一生把我们抚养成人。佛陀在《父母恩重难报经》说：即便肩负双亲行走百千劫，也难以偿还养育之恩。父母犹如大树为我们遮风挡雨，直到我们能茁壮成长为止。世事无常，树木终将凋零，亲爱的父母终究会老去，我们就得独自面对风雨雷电。有人说：“ 父母在，人生尚有来处。父母去，人生只剩归途。”这句话深深扎进我心底。父母不仅是赐给我们生命的人，也是我们人生道路上的引路人。望着每日的日落，心中充满感慨：与父母相处的时光逐渐在减少。人生少于三万天，我们无法预知哪一天他们会在哪个站下车。既然如此，我们更应该珍惜每一刻，以感恩的心度过剩余的光阴。每个孩子和父母共处的方式不一样，争执在所难免。父母的千叮万嘱蕴藏着他们对我们的关心，然而我们有时却感到厌烦。直到某一天，当我们再也听不到耳熟能详的碎碎念，再也看不到桌上热气腾腾的饭菜。无意间，泪水模糊了我的视线，咸涩滑过面颊如细雨。每一次挥手、简讯问候、通话，至今都成了珍贵的回忆，在脑海里回荡。我怀念您关切地问我是否吃饱了，吃了啥，工作如何等。这些曾被我视为理所当然的问候，如今竟已成了奢侈。您不仅是我的父母，也是我的朋友和灵魂知己。您的白发苍苍和满脸皱纹，抵挡不住岁月

的流逝。手心的老茧更是含辛茹苦的证明。您为家无私的奉献，任劳任怨一生。我深感惭愧，曾说好一起游玩，但许多承诺败给了等待。那时的我被忙碌的工作束缚，您未曾责怪还安慰我说事业为先。如今回想，那宽容的话已成了我心中的负担，让我感到万分懊悔。当您去世了，再无人关心我是否吃饱穿暖。擦干泪水，挺过去，时间会疗愈伤口，但某天伤口仍会浮现。

缘起性空，人生的每一次相遇都不是偶然的。独处时，我时常想您，想念家的味道，想说声对不起，曾让您操碎了心。想你的时候，就把我们之间的简讯扒出来翻一遍，只恨没留下什么照片和录影。您不在，家庭的氛围也变了，似乎失去了重心。对您的养育之恩，今生我尚未报答。遗憾在我心里生根发芽，我知道人生无法重来。父母的离世是每个人必须面对的终极别离。偶尔我会想，您会对我说些什么呢？当我面对难题时，我会琢磨您会给我什么样的点子。这也让我学会再三思考，才做出选择。人生确实短暂，可喜可悲。我不悔这一生成了你们的孩子，悲哀是因为尚未跳出轮回。愿来生能相会，让我能够好好报答您。智慧不足的我，看不到三世因果，我深知生命无常，父母的存在便是一种福报。我也知道心痛是由于执着您的存在，既然对您念念不忘，倒不如每日做回向给您。我想虔诚祈祷总有一日必

慈悲COMPASSION I 智慧WISDOM I 生活LIFE

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有回响，愿您在没有痛苦的净土安息，听闻佛法。待我也踏上归途的时候，世间或许已无您的痕迹，但您将永存我心。虽然您也走一段日子了，但我感觉这一切仿佛昨日才发生似的。时间仿佛在你离开的那一刻停滞了。父母在世就尽心让他们做他们喜欢的事。身为孩子的我们，可以抽空陪他们出去走走，哪怕只是简单的一顿饭或者逛超市，只要是能和孩子们在一起的时光，父母不会嫌多也不会嫌闷。或许只有自己当了父母才能真正地体会父母的苦心。虽然我和父母没经常旅游，但我们简单的幸福就藏在每日的餐桌上。回忆起那些点点滴滴，如一起吃家常便饭、做家务、逛超市等，让我感觉时间似乎缓慢了些。只要我们健康、快乐、平安，我相信父母们都心满意足。作为孩子的我们也应当愿父母们身心安康。我们不应该等到某个时候才孝敬父母，因为父母经不起“ 等待 ”二字。自己的人生经历教会了我凡是重要的事情，就应当马上做，重要的话应当马上说，不要总是以为可以等明日。因为今日就寝，不知明日是否起得来，所以应当珍惜现在。就算现在和父母相处不太好，不妨换个角度思考，他们或许也不太会表达自己的想法，而间接和您有了冲突，想必这不是他们想要的。缘起性空，人生的每一次相遇都不是偶然的。今生的父母不一定会来生再见，除非之间有债要还，那么就会再相

慈悲COMPASSION I 智慧WISDOM I 生活LIFE

见。债还完了，人就走了。人生不过是一场相逢，务必感恩抚养我们的人。愿每次的相逢都会如此的美丽，莫等父母离世，才用奢华葬礼来弥补遗憾。真正的孝道，是在他们尚在时，陪伴与关心。既然我们认识生命无常，就应该把握此刻孝敬长辈，陪伴他们。父母曾牵着我们的手教我们走路，现在换成我们握着他们的手在夕阳下慢走。他们脸上的笑颜是无价的，也将成为我们往前走的推动力。孝顺父母是义务，也是福田，佛陀曾说供养佛，不如供养家里的两尊“ 佛 ”，乃指供养父母的功德等同于供养诸佛人生难免遗憾。但我们要扪心自问：是否有遗憾？遗憾什么？我们知道吗？我们知道我们最爱的人或者最爱我们的人的遗憾吗？未能好好孝顺父母是我终生的遗憾。在父母眼里，我们永远是孩子，而他们总是不停地为我们操心。只要我们努力好好活着、过好余生，我想他们会感到欣慰。弘一大师曾说，完美的人生包含了缺憾。这份遗憾告诫我们勿重蹈覆辙，也不要对自己过于苛刻。愿在佛法的指引下，我们每个人都能找到内心的平静与智慧，珍惜与父母的每一刻，带着感恩之心走过这一生。直到来世，我们依然能与父母相见，互相报恩。

无我

awaken 普觉 I Issue 66

慈悲COMPASSION I 智慧WISDOM I 生活LIFE

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菩

提心，从字面上看似乎是一个很高深、离我们柴米油盐很遥远的境界。有部分善信觉得那是佛菩萨的事，自己只是红尘中的普通人，念念佛、做做善事已经很好了，菩提心我发得起来吗？菩提心不是可有可无的点缀，而是我们法身慧命的命根。何为菩提心？一颗苹果的种子，它看似很小，实则蕴藏着整棵大树的基因：树干、枝叶、花朵与满树的果实。这颗种子就是“ 因 ”。那么菩提心，就是我们成佛的种子，它具备了“上求佛道、下化众生 ”的全部基因。上求佛道，就是这颗心要向着彻底的觉悟、无上的智慧生长；下化众生，是说这颗心不是为了自己独享清凉，而是要为一切生命遮阴、提供甜美的果实。菩提心的作用就好比指南针，无论在多么茂密的森林、多么昏暗的夜晚，指南针的那根红色指标始终坚定地指向北方。我们的生活就像那片迷宫般的森林充满了财富、声名、情感、病痛等种种境界，情绪也是时起时落。如果没有菩提心这个“ 指南针”，我们所有的善业、修行，很可能只是在森林里乱转，今天觉得念佛清净，明天觉得布施

慈悲COMPASSION I 智慧WISDOM I 生活LIFE

功德大，后天遇到一点挫折就改换法门，甚至退心。

当你全心全意想照亮他人时，你自己生命的每一个角落，也都被彻底照亮了。而菩提心一立，指标一定，无论是扫地、做饭这种小事，还是念佛、打坐全部指向 “ 成佛利生 ”这个终极的北方。这个方向感，就是菩提心给的。或许有善知识会问：我就想自己了脱生死，往生极乐，难道不行吗？在《华严经》中提到：“ 忘失菩提心，修诸善法，是名魔业。”菩提心好比大地，一切善法的庄稼都依赖于它才能生长。没有大地，撒再好的种子，浇再多的水，都只是浮在空中的泡影，无法扎根。我们做的布施、持戒、忍辱等一切善行，如果没有菩提心的承载，那福德就像建在冰面上的宫殿，太阳一出来，冰一化，宫殿就倒塌了，亦可谓“ 有漏之因 ”。而发起菩提心，这个菩提心的“ 大地 ” 就坚实无比，你种下的每一个善因，都会结成无尽的果实，直至成佛都不会坏失。

菩提心更是“点铁成金”的妙药。我们这些凡夫业障深重，所做的微末善行就像废铁，但如果放在菩提心这个大冶洪炉里，哪怕只是合掌、布施一碗饭给蚂蚁，因为你是为了一切众生究竟离苦得乐而做的，这一念就把“ 铁 ”变成了“ 金 ”，成了成佛的资粮。没有菩提心，即便你修得心如枯木、一念不生，最高也只能是独觉，与佛的万德庄严相差甚远。所以古德说：修行的成就大小，不在事相的大小，而在发心。发心大，则果报大 ; 发心小，则果报小 ; 不发心，则无果报。菩提心的好处非世间的升官发财可比，它有两大殊胜：一是“ 消业最猛 ”；二是“ 集资最快”。菩提心如同一把巨大的保护伞。你发了菩提心，你的名字就叫“ 菩萨 ”，天龙护法会像保护自己的眼睛一样护持你。许多恶缘、魔障在菩提心强大的净化力面前，自然消散。一个为众生打伞的人，他自己必定在伞下。菩提心亦是无上的“ 福慧宝

awaken 普觉 I Issue 66

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行路有方藏 ”。你布施一块钱，如果仅为己求，得到的是有限的福德。如果为成佛度众生而布施，那这一块钱的果报也是无穷无尽的，直至你成佛，且这期间不腐烂、不消失。因此经典中赞叹，菩提心是一切善法中最珍贵的如意宝珠。成佛之路不需要你马上变得完美无缺，但需要你有一个正确的开始。这个开始就是坚决、真诚地把心灯点亮，把指南针校准。不要担心自己力量小。蜡烛虽小，却能点燃无数

根蜡烛，最后汇成一片光明海，而蜡烛自己的光也未曾减少分毫。这便是菩提心的微妙。当你全心全意想照亮他人时，你自己生命的每一个角落，也都被彻底照亮了。常存利他之念，真发菩提之心，此心一发，成佛有余。

隆珩

慈悲COMPASSION I 智慧WISDOM I 生活LIFE

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倓

虚法师在自传《影尘回忆录》中说过这样一段话：“ 世间上的苦恼，都是因人看不破 ; 看不破就放不下，放不下就不自在。能看得破，就能放得下；能放得下，就得自在。无论任何人，也无论任何事，都是这样。看破了就放下了，放下了就自在了。” 我之所以对这句话深有感触，是缘于生活中一个叫容的朋友的经历。昨天陪着容逛街时，碰到了她的前男友，正挽着一位秀丽的女子。前男友介绍说那是他的新婚妻子，容淡淡地打了一下招呼就拉着我匆匆离开了。回到家，容的情绪一落千丈，一个人躲在角落里黯然神伤。原来她与前男友曾相恋三年，只因为男友家人反对而被迫分手。分手后，容的心里始终放不下对前男友的情感，一直郁郁寡欢。当她突然遇到了前男友，尤其是又见到他与新婚妻子的甜蜜状态，心里不免感到失落痛苦。容的母亲是一个佛教徒，当她了解情况后，没有急于去劝诫，而是拿出了一盒录像带，放给我们看。录像带里，是容小学、中学、大学时成长的点点滴滴。可以看得出，容一直很优秀，出现在镜头前的她一直手拿着奖状或奖品。很快，容的注意力也转移到了画面上，开始回忆起她从前的成长历程。最后，她感慨地说： “ 真是少年不识愁滋味，那时候的我太幸福了！” 容母把画面定格在容应聘成功后的笑颜上。她问容：“ 你感觉现在不幸福吗？”容沉

慈悲COMPASSION I 智慧WISDOM I 生活LIFE

默，并知道母亲的所指。容母温和说道：“ 傻丫头，既然从前你的生活里没有他时能够幸福，为何现在没有了他，却不觉得幸福了呢？”容说： “ 因为他不爱我了，他爱了另外一个女人。”容母反问道： “ 为什么你的幸福要由一个已经不在你生活范围里的人来决定呢？”容愣了一下，无言以对。

生命如潮涨潮落，时光的流水终要带来些什么、也会带走些什么。容母说，佛教凡事讲究因缘，生活中我们周围一切事物的发生，其实都是因其具备了一定的条件后产生的。也就是说我们得到的那个“当下 ”的生活现状，它的最终发生是 “ 当然 ”的，是由因而后才得的果。容低着头流下眼泪说： “ 就是说他离开我和别人结婚是前世注定的？”容母劝道：“ 即使你再难过，还是无法改变现实，不如放手。只有放了手，你才能和他一样，开始新的生活。” 其实容母真是一个智慧的母亲，她的话虽平凡，但却具有很深的哲理性。是的，生命的本身应当是用来享受生活的，而不是用来痛苦的。一个人，为什么要让别人来主宰你的生活呢？看得破人生的无常，放下背负的苦痛，就会活得自在。因为快乐和幸福的生活并不是靠别人的施舍得来的，只要有一个良好的心态，看清现实，清醒且不执著于不属于自己的人生，就能拥有自己的快乐亦或幸福的生活。

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awaken 普觉 I Issue 66

倓虚法师在谈到关于“看破、放下、自在 ”的观点时还说： “ 看破就是般若德；放下就是解脱德；自在就是法身德。众生之所以为众生，是因为众生有执迷。有执迷就是看不破 ; 看不破就放不下，放不下就整天烦烦恼恼、是是非非、不得自在。佛之所以为佛，也并不是他另外有一个佛性，而是因为他对任何事理没有执迷。没有执迷就是看得破，看得破就放得下，因此种种都能放下，所以佛能随缘不变，不变随缘的自在。” 没有谁的生命是圆满无缺的。因此，有缘无份，或有份无缘，都只不过是生命不圆满的一部分。我们应当做的就是以一种淡然平和的心态来对待生命中的不圆满，敢于接受并承担现前随心或不随心的生活。“ 命中有时终须有，命里无时莫强求。”生命如潮涨潮落，时光的流水终要带来些什么、也会带走些什么。带来的欣然接受，带走的不做无谓挽留。只要能够坦然地面对人生中的成败得失，在拥有时珍惜，失去后也不憾恨，生命中就一定会拥有一份放下的释然和轻松。每个人的一生都会遇到一些不快乐的事，计较太多就成了一种羁绊，迷失太久便成了一种负担。既然我们无从选择也无法避免让那些不快乐发生，就不妨以一种“ 随缘 ”的旷达和洒脱的态度来面对它。

很多时候，什么样的生命态度往往决定了什么样的人生。当然，佛教的随缘态度，不是要人面对不理想的人生现实时消极、悲观，也不是要人毫不在乎地随便放弃那不称心的结果，更不是在困难或痛苦面前不思进取、退避三舍。随缘其实是一种很达观的生命态度，是要你依照自己现前的状况，现有的能力，不急躁、不抱怨、不强求、不逃避，好好的活在当下。虽然有些时候，现实生活中的我们为了生存，为了大的环境，被动地做一些自己可能并不喜欢做的事情，扮演一些自己并不喜欢的角色，应付许多琐碎的烦心事，但是我们应当要看到这并不是生活的全部。只要我们悉心打理生活，大多的时候我们还是可以听到自己喜欢的歌曲，看到自己喜欢的球赛，和爱人一起谈谈心，得到朋友的夸奖，穿上自己心仪的衣服，吃到可口的食物…… “ 看破、放下、自在 ”，其实这样的人生已经是幸福在握。

阿莲

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圣杜甫曾说：“ 文章千古事，得失寸心知。” 这是说，文章是流传后世的大事，文章的成败得失只有自己知道。对人生来说，成败得失与烦恼快乐随时都会伴随着我们。不论是你人生得意，还是人生失意之时，都应当以乐观的心态来对待。这样才会在得意之时保持淡然的心态，在失意之时保持坦然的心态。一直以一颗平常心来对待生活，才会活出人生的境界。其实，人要有所得，必然会有所失。只有当你舍弃一些东西的时候，你才会得到更多。在生活中，我们有许多东西是需要舍弃的。我们舍弃一些东西的同时又会得到另一些东西。很多时候，得失只在一念之间。如果我们能够超越表面的得失，将会收获更多。小和尚问老和尚： “ 僧人皈依佛门，四大皆空，讲究一种虚静。那么我们来世上一遭，究竟为了什么呢？” “为了自己的心呀。”老和尚开导说， “ 属于我们的太多太多了，自由的身心、超脱的意念，以及蓝天白云、这山这水。” 老和尚看小和尚一脸困惑的

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样子，又补充说： “当一个人四大皆空时，这世间的一切就都是他的了。见山是山、见水是水、梦游四海、思度五岳，我们还有什么不可企及的呢？” 小和尚说： “ 那尘世间的人们不也拥有这些东西吗？” 老和尚说：“ 不！有钱的人，心中更多惦记着钱；有宅第的人，心中更多惦记宅第；有权势的人，心中更多关注权势。他们拥有某项事物的同时，也就失去了这项事物之外的所有事物。” 这时，玉兔东升，金乌西坠，山岚炊烟拂拂袅袅。小和尚观望着山水云月，终于舒心地笑了。人生得失，只在一念之间。一念不觉，和妄想打交道，就会迷失了真心，而生出烦恼；一念觉悟，抛开妄想，才能活得洒脱、自在。一件事情是好是坏，就在于你的态度。你对待事物的态度不同，就决定了你看待事物观点的悲喜变化。如果心情乐观，一件坏事在你心中也会变成好事；如果心情悲观，好事在你心中也是坏事。

一念觉悟，抛开妄想，才能活得洒脱、自在。有位女施主家境富裕，无论其财富、地位、能力、权力，还是样貌，都出类拔萃，但她却郁郁寡欢，连一个谈心的人也没有。于是她就去请教无德禅师，询问如何才能具有魅力，以及赢得别人喜爱。禅师告诉她：“ 你能随时随地和各种人合作，并具有和佛一样慈悲胸怀，讲些禅话，听些禅音，做些禅事，用些禅心，那你就能成为有魅力的人。” 女施主听后问：“ 禅话怎么讲呢？” 禅师答：“ 禅话，就是说欢喜的话，说真实的话，说谦虚的话，说利人的话。” 女施主又问：“ 禅音怎么听呢？” 禅师答： “ 禅音就是化一切声音为微妙的声音，把辱骂的声音转为慈悲的声音，把毁谤的声音转为帮助的声音，哭声闹声，粗声丑声，都能不介意，那就是禅音了。”

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女施主再问：“ 那禅事怎么做呢？” 禅师答：“ 禅事就是布施的事，慈善的事，服务的事，合乎佛法的事。” 女施主更进一步问： “ 禅心怎么用呢？” 禅师答： “ 禅心就是包容一切的心，普利一切的心。” 女施主听后，一改从前的娇气。在人前不再夸耀自己的财富，不再自持自我的美丽，对人总是谦恭有礼。对眷属尤能体恤关怀，不久就被夸为“ 最具魅力的施主”了！我们常说心态决定命运。心想事成并不难，幸福快乐并不难，把自己的心态调整好，一切都会顺利。除了你自己，别人谁也改变不了你的命运。真正的快乐是内心的快乐，最大的幸福是精神的幸福。没有人能阻碍你活得快乐，没有人能破坏你的幸福，除了你自己。

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尚未破晓，植物园东陵区的城市发展绿艺廊（C D L G re e n G a l l e r y) 旁的草坪上，已聚集了近 5 0 位身着白领 T 恤的中老年朋友。大家见面时互道“ 早安 ”，那一声声问候里，没有客套，只有发自心底的亲切与温暖，仿佛一场既喜悦又有意义的共修即将展开。约 6 时 4 5 分，有人高声招呼：“ 大家来练功了，快点排队！”人群闻声而动，井然有序地排成整齐的队伍，每排 8 人。队伍前方，面对众人的，是带功的教练与助教。随着一声声清晰有力的口令，众人动作一致、呼吸绵长，缓缓展开练习。在自然清新的环境中，身心于动静之间。这运动养气养心，也悄然唤醒一整天的生机与活力。这正如佛法中所说的“ 安住当下 ”，在一呼一吸之间，回归内心的宁静与觉察。这正是“返璞归真养生气功” 的日常晨练景象。让我与这片晨光结缘的，是一次家庭聚会中的分享。参与短短数周，我已深受感动：学员免费参与，教练和助教义务带领，却一丝不苟、极为用心，尤其对新学员，他们会耐心地在你的身前手把手地指导，确保每一个动作都准确到位。那份无私与认真，让这片晨练的时光，有了温暖人心的厚度。这亦是一种菩萨行：以慈悲心待人，以欢喜心利他。这套功法看似简单，却蕴含

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中医养生与佛家调心的智慧。它从两式暖身运动开始：转肩前后各12下，舒展肩颈。接着是握掌弹开十指前平侧平各 3 6 下。看似简单的握拳弹指动作，实则是在唤醒全身的气机。暖身之后进入14 式基本功。例如第一式“ 扩掌推手 ”，要求小开步，双膝微弯，十指全开用力向前推送，形成抗阻运动，有助改善中老年人常见的肌肉流失。第二式“ 击掌贯耳 ”则别具巧思：双手上提吸气至喉轮后闭气，再以十指张开拍击掌心。一整套功法练下来，从头到脚，从外到内，几乎每一处都被照顾到了。练习过后，额上微微见汗，身体却格外轻快，仿佛打通了许久不曾通畅的经络。许多一起练功的朋友都说，坚持一段时日后，睡眠改善了，腰背不酸了，连心情也都开朗许多。 3 月 2 8 日傍晚，我们更有机会到 B re a d Ta l k I H Q 大楼聆听协会的医疗顾问王志建医师的讲解。王医师从中医经络理论出发，深入浅出地解析了这套养生功的各种功效。他指出，气功通过 “ 调身、调息、调心”的协调运作，使人体气血通畅、脏腑和谐，从而达到强身健体的效果。14 式动作简明易学，尤其强调手指运动对大脑的刺激。现代医学研究也显示，规律练习气功有助于提升免疫力，改善平衡和关节灵活性，对中风后遗症、认知退

化、睡眠障碍、腰酸背痛等都有明显助益。从佛法来看，这即是“ 借假修真 ”；借这个四大和合的身体，修一颗清明觉照的心。

“返璞归真”，不仅是功法的名字，更是一种生活的态度。随着新加坡迈入超老龄化社会，王医师提出了一个美好的愿景。希望未来每一个组屋区楼下都能设有练功场，让长者们能在楼下练功，强身健体，提高生活品质，在集体的温暖中度过充实而有意义的晚年生活。这不仅是一种传统智慧的延续，也是一种面向未来的健康管理思维：以低成本、高效益的养生方式，缓解老龄化给医疗体系带来的巨大压力。这不也是一种“人间净土”的实践？在每一个社区里，播下健康与善缘的种子，让长者安享晚年的同时，也彼此扶持，共结法缘。每次练功结束后，教练会以简单的拍打经络带领大家收功。随后，齐声诵读感恩词。那几句朴实的闽南语总让人心头一暖：感谢天，感谢地，感谢阿母和老爸感谢协会和大家，呼咱作伙顾身体日日健康欢喜过，快乐吃过百二岁。这份感恩之心，正契合佛法

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在

中“上报四重恩”的精神：感恩三宝、父母、众生与国土。在感恩中修行，在修行中欢喜。在这个节奏飞快的城市里，这套功法让大家学会慢下来、静下来，重新找回身心的平衡与安宁。晨光中的每一次呼吸，都是与生命最深沉的对话；草坪上的每一个动作，都是对健康最真挚的承诺。 “ 返璞归真 ”，不仅是功法的名字，更是一种生活的态度；回归简单，安住当下。愿这份

朴素而深厚的养生智慧，能点亮更多人的晚年生活，让他们在生命的黄金岁月里，依然健康、快乐、充满活力，也在佛法的光明中，老有所安，老有所慧。愿此功德，回向一切众生，身心康泰，共成佛道。

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度的经济发展，让人们拥有更优渥的物质生活，而人文的精神内涵却日益贫乏。连带而来的是躁郁、焦虑、胃溃疡等身心症与日俱增。于是近代医学渐趋整体身心医学方面的发展；人们也开始渴求心灵的依靠，因而掀起近代禅修静坐的风潮。西方科学家经研究发现证实，经过禅修静坐的佛教徒，脑中的“ 喜乐区 ”比一般人活跃， “ 瞋惧区 ”则较沉寂，意即禅修静坐能促发快乐与平静的感受。现就以中医的角度，谈谈禅修静坐对人体健康的功效与意义。

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awaken 普觉 I Issue 66

若能善调身心，身体各项机能也随之得到调和。七情妄起气动伤身以中医角度分析，人体产生疾病的原因有三种，其中一种称为“ 内因 ”。内因，指人的七情 ─ ─ 喜、怒、忧、思、悲、恐、惊。喜，则气缓，易伤心；怒，使气上逆，伤肝；悲、忧，导致气消，则伤肺；思，即思虑过度，容易气结，而伤脾；恐、惊，恐则气下，惊则气乱，二者皆会伤肾。所以人的情绪不稳，则易导致内脏失调，引发疾病的产生。由上可知在中医的领域而言，人的精神( 情绪 ) 与色身，二者息息相关。所以若能善调身心 ─ ─ 心情保持平和，自然气息顺畅，身体各项机能也随之得到调和，如此就能拥有健康的身心。

禅修静坐万缘放下人不外是心理与生理，心理（情绪）的平稳与否，自然就影响生理机能的作用。一般身体疾病的起因，绝大部份是源于“ 意 ” （即情绪）乱，意乱则气乱，气乱则身体疾病产生。现代人，生活步调紧凑、忙碌，情绪比较亢奋，容易紧张，因此导致“气”容易上逆，所以情绪不稳，易动怒，同时也引发种种疾病的产生。透过禅修静坐方式，情绪能保持稳定，不易动怒；身心放松，气脉慢慢就会循着原有的路径自然运转，血液循环通畅，内脏机能自动调整，疾病自然就能痊愈。所以，禅修

静坐可以稳定情绪，令气息缓和，促进身体健康。因此，生病之人，如能放下对“ 病 ”的执着，而色身在禅修静坐时，若不会产生太大的障碍或不适，其实透过禅修静坐有助于疾病的治愈。最重要的是，平日无病时，就要禅修静坐，用功久了，气血顺畅，就不易生病。所以，若能万缘放下，透过禅修静坐调身调心，不仅有助于疾病的治愈，同时也能达到强身，预防疾病的积极意义。

安住正念最吉祥禅修静坐，若能抱持一颗 “ 无所得心 ”─ ─ 身不执着打通任何气脉；心不求见任何瑞相，只要任心自在，安住正念，不打妄想，自然就无 “ 走火入魔 ”之虞。所以一般观念正确的人，禅修静坐不会引发任何不良的副作用。若心存有所得 ─ ─ 希望静坐时，能与什么人沟通，或见到一些瑞相。如此，静坐时就容易产生幻觉、幻听，乃至由内邪而感外邪。所以平日存“ 有所求心”，即使不禅修静坐，也容易产生上述的情况。因此只要建立正确的知见、观念，不仅禅修静坐不致“ 走火入魔 ”，反而更有助于心灵层次的提升 ─ ─ 放下执着，让心量更开阔。

锻练，对于心灵的探讨较少。为了进一步了解“ 心 ”的层次，从而启发了学佛的念头。人的一生中都要经历老、病、死苦。虽然身为医师，也不能例外。尤其近不惑之年，慢慢也感受到病苦的逼迫，此时刚好有因缘亲近一位法师。在法师的开示中，让自己开始思惟：如果现在以佛法礼忏、静坐的方法，将身体机能调整好，则下半辈子的人生会活得更好。若不如此，无疑就要过着与药物为伍的生活。于是发心受三皈依，正式成为了佛弟子。回想数年前由于工作的紧张、压力，引起副甲状腺肿、高血压、心悸、中性脂肪过高等疾病。后经由精勤不辍的礼忏、静坐、诵经、念佛等定课，不仅使自己困扰多时的病不药而愈，身体也愈来愈轻安。于此同时，更让自己学会放下，心得自在。这随之开启了随缘度众的菩萨行门 ─ ─ 看诊时，以佛法的观念及禅修静坐的利益与病患分享，使患者不仅治身，也能治心。无形中自己的心量变得更开阔，与修行更贴近。

欢喜菩萨行谈及自己学佛的因缘，最初认为中医讲求“ 气 ”，气为血帅，为了解、体会气的作用与真实性，于是便学习气功。经过一段时间学习，体会到 “ 气 ”的真实性，然而其中也离不开意念（心念）的作用。由于气功大部分偏重在身的

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长养慈悲第一方便门 ─ ─ 吃素修行学佛就是要向佛学习，学佛清净的身、口、意三业。要达到三业清净的境界，有种种的方便法门；所谓“ 方便 ” 就是一个桥梁、管道。修行、做事如果没有方便，就不易成就。吃素，就是修行的一个前方便。因为佛法的精神就是慈悲与平等。想达到慈悲、平等的心，第一要不杀生，第二要护生，第三要吃素。把这些都做到了，慈悲心就会现前。慈悲心就是佛心，所以吃素看起来虽然很普通，但意义却非常深远。

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慈悲不杀护佛种《华严经》说 :“ 众生欢喜，诸佛欢喜。”菩萨以慈悲心为根本，因大悲心而发菩提心，因菩提心而成正觉。什么是慈悲心？就如孟子所说：“ 见其生，不忍见其死；闻其声，不忍食其肉。”当我们听到动物临死前发出嚎啕哀叫，心里觉得很悲惨，由于一念慈悲，故不吃众生肉。佛经里也讲，蠢动含灵皆有佛性，不管人或动物都有具备成佛的潜能与本性，而这就是觉性。所以吃素的第一个原因，完全是基于慈悲心以及众生皆有佛性的道理。

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第二，人人都有过去、现在、未来三世因果。现在我们吃动物肉，将来它们也会杀害、噉食我们。一般人也知道，吃八两就要还半斤，因果的真理始终不变。吃肉等于杀生违慈，也与众生结下恶缘，所以不吃肉。第三，一切众生皆为我们的亲眷。现在食用的鱼、肉，说不定就是自己过去的亲戚好友，吃了肉等于吞食亲眷。所以，为了知恩、感恩，就要有慈悲心，因慈心不杀害众生。

若能将不杀生、护生、吃素，这些道理实践于生活中，达到真正的慈悲与平等。佛法是人生的真理，以慈悲为基础。吃素就是慈悲、平等、明识因果。所以吃素和学佛关系十分密切。要有光明的人生，首要修福德。福德的产生是依戒行、慈悲而养成。佛法是真实的道理，做一分得一分，做十分得十分。若能将不杀生、护生、吃素，这些道理实践于生活中，达到真正的慈悲与平等，生命便能得到自在、安详、解脱。

酸甜苦辣，唯心分别很多人认为，吃素没有营养，或蔬菜没有味道。其实这是心的问题，并非素食有没有营养的问题；东西好吃与否不是绝对的，是因人心分别而产生。譬如广东人喜欢吃有甜、有酸、加一点盐巴的“广东味”。湖南、四川和湖北人，即使满桌的菜色再好，假如不辣又不咸，就认为难以下咽。所以酸、

甜、苦、辣，到底哪样好吃，哪样不好吃？明白这个问题，便了解味道是虚妄、不实的，完全在于自己的分别和执着。佛法讲“ 诸法缘起 ”、“ 缘起性空 ”，一切现象都是因缘和合所生，都是虚妄、空性。口味也是如此，一方面是过去的习惯，另一方面是个人的分别、执着，认为这个味道很好，符合自己。譬如有人还没吃素以前，习惯吃大鱼大肉，吃不惯粗茶淡饭。等到出家或吃素久了，十年、二十年，甚至三、四十年，反而认为蔬菜甘美有味，一闻到鱼肉的味道便觉得很腥臭，想要呕吐。为什么过去厌恶的粗茶淡饭，现在尝起来又香又甜？过去最喜爱的鱼肉珍馐，却变得又腥又臭？这就是心的分别。由此证明，吃素、吃荤，好吃与否完全在于这一念心。

健康？其中显而易见的原因有：第一、过去都是用天然的东西，人们吃天然的蔬果，穿的是布衣，不像现在为了吃、穿得奢侈豪华，反而含有太多人工添加物或化学制品。第二、住的环境是木头架子、木头房子。古有巢氏架木为巢，就是用木头来做房子。所以现代人研究以后，为了健康，也喜欢吃自然有机的食品，也改住木头房子。由此证明，我们现在吃素，也一定对身体的健康有帮助。吃素对我们身体健康也是件好事。从医学上来讲，吃素会减少高血压、降低罹患癌症和许多疾病的机率。但佛法对吃素的心境则更为提升，完全是基于慈悲心。因此，每个人不管是希望身体健康也好，想要提升自己、或想增长智慧、福德、慈悲心也好，都应该修行学佛而且吃素。

性定菜根香有些人说蔬菜营养不高，然而，现在社会上许多并无宗教信仰的人也吃素，就是为了健康；出家众长年吃素，从来不吃荤的东西，身体还是很健朗，足证明蔬菜的营养价值很高。而且现在许多维生素、蛋白质的成分，也大多是从植物所提炼，若说蔬菜没有营养，未免过于偏颇。再者，力大无穷的大象、牛、马，不也是吃草吗？这些都说明了植物事实上很有营养。因此，素食营养与否，问题不在于蔬菜，而在于我们这念心。

吃素 ─ ─ 身安福慧增仔细想想，医药发达、科学进步了，身体应该更健康才是，但为何不如过去的人长寿、

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德云：“ 般若如大火聚，般若如无尽藏，般若如泛海舟楫，般若如照夜明灯。”诚然，般若智光，绝断妄情，犹如猛火，能烧尽烦恼秽草；又如冥室烛照，顿除幽暗。般若智显，能明彻大千，洞察万有；般若智用，更如活水源头，随机应物，无有穷尽，能除一切障碍。契入般若，则能泛渡烦恼苦海，得究竟解脱自在。

万法本空净智如如梵语“ 般若 ”，华译为智慧。般若智慧不同于世间的聪敏，是清净、无漏的妙智。《法华经》云：“ 我为法王，于法自在。”世间的智慧，局限在事相上的理解与掌握，却昧于事物的本质与起源；般若智慧则能照破内在四大色身，乃至外在一切万象都归于空性，都是缘起，如同幻化。正因为究竟体证了万法本空，所以能够不被外境迷惑、障碍，而回归到万法的源头 ─ ─ 众生本自具足的真心、佛性。禅宗祖师言：“ 万法归一，一归何处？”，也正指万法皆是心光，皆源自这内外一如、无染无杂的佛性中。这念清净佛性远离颠倒妄想，能于一切境中无有挂碍。自性本具一切种智，故能遍知十方三世一切事理，又无有一法可得。因为有法可得，又落入了“有、无” 及“ 得、失”的对待，便违弃了一如中道的妙明之智。般若智慧不仅是心境上的升华，更能感通外境，起种种妙用。犹如《楞严经》的〈观世音菩萨耳根圆通章〉中云： “ 彼佛教我，从闻、思、修入三摩地。初于闻中，入流亡

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般若智慧人人本具，正是能见闻觉知的这念本心本性。所；所入既寂，动静二相，了然不生。如是渐增，闻所闻尽；尽闻不住，觉所觉空；空觉极圆，空所空灭；生灭既灭，寂灭现前。忽然超越，世出世间，十方圆明，获二殊胜：一者，上合十方诸佛，本妙觉心，与佛如来同一慈力。二者，下合十方一切六道众生，与诸众生同一悲仰。” 观世音菩萨修习耳根圆通法门，心不攀缘，两耳内听，不住根尘，不住空境，更不住于寂灭的境界。如此，将色、受、想、行、识的五蕴桎梏照破，证得殊胜圆明的般若功德。此时这念心永脱生灭烦恼之河，与十方诸佛一体，具足慈悲喜舍四无量心，能够遍知十方一切众生的起心动念，闻声救难，开万法门，现千手眼 ─ ─“ 千处祈求千处应，苦海常作度人舟。”(《妙法莲华经观世音菩萨普门品》）证达般若智慧，这念心便能够超越生死，起无尽的大机大用，是实证实得的。

但复本时性更无一法新如何开启般若智慧？般若智慧人人本具，正是能见闻觉知的这念本心本性。约26 0 0多年前，佛陀于菩提树下彻悟，说道： “ 一切众生皆有如来智慧德相 ”（《华严经》），指的也正是这个道理。只是，众生整日烦恼，追求财色名利，迷惑、背弃了自性，障蔽了圆明妙心。这念心终日逐于外在的尘境，如同将澄清的潭水不停地搅动，波澜荡漾，如何能够照天照地？"

这念心有男相、女相吗？有过去、现在、未来吗？只有当下，无相中又能生出万法，又有种种妙用。因此将这念心收回来，安住在本来的面貌上，也就是安住在这本然空寂的灵知灵觉上，日久功深，心水澄清，一念相应，就能契入般若智慧。落实在二六时中，则如《金刚经》云：“ 应无所住而生其心。”时时刻刻依心起修，依性起修。遇到顺境，知道是过去的福报，缘尽了，即如朝露，不复能得，而无喜色。遇到逆境，知道是过去所造的恶业现前，以无所忍之正智，安住无念、无住、无相，随缘了旧业。更能够于当中坚持六度万行，无有退悔，不在尘境中以识情染着自心。 “但复本时性，更无一法新。” （《六即佛颂》）能够顿歇狂心，无住生心，当下不迷就是悟。待因缘果熟，云开月现，即是直登如来宝地。诸佛菩萨因为具足了般若智慧，纳十方三世于一心中，物来物现，物去无痕，没有一点挂碍，由是能随缘任运，创造缘起，利导有情，成就无上菩提，三智圆满。心、佛、众生，三无差别，众生若能直下承当，般若智慧的圆妙就如眼中之珠，不假外求，当下即是。智者岂可等闲蹉跎光阴？

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《金刚经》的逻辑结构

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awaken 普觉 I Issue 66

由因趣果是一条层进式的修行道路，也是佛陀说法遵循因明逻辑规则的明证。综观《金刚经》，不但有其清晰的主题，并且其逻辑结构非常严谨，层次分明，一目了然。这无不说明佛陀说法度生的权巧方便、化导有方；译者的翻译水准之高超，义理组织之周详，于此可见其一斑矣。据说古印度的逻辑学就是人们常常所说的“ 五明 ”中的因明学，所谓的“ 宗、因、喻 ”三。“ 宗 ”就是指所立的论题； “因” 就是为了说明“ 宗 ”之所成立的缘由； “ 喻 ”就是用浅显易懂的比喻、事例说明“ 因 ”所阐述的道理。即就是先“ 标宗 ”，立论题，次“述因 ”，摆事实、讲道理，后“ 举喻 ”，举例子、打比喻，以做进一步的浅近说明，以达到预期的功效。也是“ 宗 — — 因 — — 喻 ”这样一个循环的过程。佛陀当年说法也采用这种因明逻辑，也就是说以“ 宗、因、喻 ”的形式进行阐述、论证佛法的真理。作为逻辑学的一种，因明又与内明有所不同，内明是指佛教的内典因明学。而因明的宗又与佛典的宗有着根本不同的内涵，因为佛典的宗是整个佛法的核心部分，也是佛陀说法的宗旨所在。如小乘佛典的宗旨是以明“人空 ”为主，大乘佛法的宗旨是以明“人法二空 ”为主。一般的经只有一个宗，如《佛说阿弥陀经》以信愿行为宗，《金刚经》以发菩提心为宗等。因明的宗是论辩者自身所要阐明的观点，像这样的宗，一部佛经可以有很多个。在因明学中，宗、因、喻三是同等的重要，若无因，宗则难以成立；若无宗，因则无所归；若无喻，则难以说明因之正确，宗之成立。所以，标宗、述因、举喻三者是同等的重要，如鼎之三足，缺一不可。佛陀在《金刚经》中，为了开启人们的菩提心，发扬菩萨的入世度人精神。围绕须菩提的三问，首先阐述欲发无上菩提心者须先“ 降伏其心”的必然性，次则说明菩萨广行六度时应“ 无住生心”的不可或缺性，后则详述诸佛如来“ 阿耨多罗三藐三菩提法 ”的“是法平等、无有高下 ”的深奥道理。这是告示人们，由因趣果的一条层进式的渐次修行道路，也是佛陀说法遵循因

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明逻辑规则的明证，使抽象难懂的道理显得有条理化，也易于人们理解接受。在《金刚经》里，佛陀为了论证“ 应无所住而生其心 ”的重要性，大概分了三步进行论述。因为此句是全部经文的节骨眼，是发无上菩提心的菩萨远离“ 四相 ”的具体落实，是菩萨“上求佛道、下化众生 ”的必由之路。佛陀有次第地先开示人们，要远离四相树立佛法正确知见。如经云：“ 诸菩萨摩诃萨应如是降伏其心！所有一切众生之类：若卵生、若胎生、若湿生、若化生；若有色、若无色；若有想、若无想；若非有想非无想，我皆令入无余涅槃而灭度之。如是灭度无量无数无边众生，实无众生得灭度者。何以故 ? 须菩提！若菩萨有我相、人相、众生相、寿者相，即非菩萨。”接着又示其“ 住心”之方，令其付诸于实践。如经云：“ 菩萨于法，应无所住，行于布施，所谓不住色布施，不住声香味触法布施。须菩提！菩萨应如是布施，不住于相。何以故 ? 若菩萨不住相布施，其福德不可思量。”最后佛陀又结示受持、读诵、演说、流布此经的种种福德，胜于“ 有人以满无量阿僧祗世界七宝持用布施 ”的福德。而流布此经的最佳方式在于“ 不取于相，如如不动。何以故 ?一切有为法，

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如梦幻泡影，如露亦如电，应作如是观。”佛陀这种由“ 观念— — 行为— —观念— — 行为 ”，互为里表，层层深入的，像“ 庖丁解牛 ”似的论证方式，是有非常强的逻辑征服力。为了证明所说的正确性，启发人们的深信心，破除人们的疑惑，不惜唇舌地花费了大量时间宣说了种种菩萨所应行的理论根据。就如在正宗分中，佛陀接二连三地问了三十个“ 于意云何 ”，分别

awaken 普觉 I Issue 66

就十方世界、如来色相、五眼六通、小乘四果、授记有无、布施忍辱、来去有无、诸相非相、菩提无法、净土度生、说法有无等一系列问题进行激烈精彩的论述。终于从“ 一切有为法，如梦幻泡影，如露亦如电 ”的角度出发，彻底打破了“ 我相、人相、众生相、寿者相 ”的僵局；以“ 无所住而生其心 ”的无相行施精神，唱出了“ 若以色见我，以音声求我，是人行邪道，不能

见如来 ”的寒梅考验，证明了 “一切贤圣皆以无为法而有差别 ”的千古铁案。作为因明的逻辑学，不是完全专注于空谈理论，而在于举例及喻说，以期达到人人心悦诚服的真实可信才行。为了说理的透彻，特别是为了能取信于人们，《金刚经》中就列举了许多的事例，并以恰如其分的比喻作了说明。如在阐述“菩萨应离一切相，

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发阿耨多罗三藐三菩提心” 时，以佛陀自己的往昔修因事例作了有力明证，文云： “ 忍辱波罗蜜，如来说非忍辱波罗蜜，是名忍辱波罗蜜。何以故 ? 须菩提！如我昔为歌利王割截身体，我于尔时，无我相、无人相、无众生相、无寿者相 ”。在阐述得诸佛授记无法可得的道理时，又以自己当年得记为例说明，经云： “ 若有法如来得阿耨多罗三藐三菩提者，燃灯佛则不与我授记： ‘ 汝于来世，当得作佛，号释迦牟尼。’以实无有法得阿耨多罗三藐三菩提，是故燃灯佛与我授记，作是言： ‘ 汝于来世，当得作佛，号释迦牟尼。’”所有这些都是很好的例证说明。为了发扬“ 无住行施 ”的菩萨道精神，可谓是苦口婆心，以“ 如来是真语者、实语者、如语者、不诳语者、不异语者 ”的身份，告慰须菩提说：“ 菩萨为利益一切众生故，应如是布施 ”；又恐众生难以彻底深信奉行，则以种种譬喻说明了住与不住的利害关系，如文云：“ 若菩萨心住于法而行布施，如人入暗，则无所见。若菩萨心不住法而行布施，如人有目，日光明照，见种种色。”经中像这样的比喻是很多的，举不胜举，不再列举说明。

综观《金刚经》经文：主要是以菩萨发阿耨多罗三貌三菩提心为宗，展开了探讨，以种种譬喻、因缘、本生等故事为证据，说明“ 离相伏心”、 “无住生心”的般若妙用，此经除了“ 发菩提心”这个大宗外，还有几个小宗，也都采用了同样的说理方法。如“ 一切有为法，如梦幻泡影，如露亦如电 ”；“ 过去心不可得，现在心不可得，未来心不可得”； “凡所有相，皆是虚妄，若以色见我，以音声求我，是人行邪道，不能见如来 ”； “一切贤圣皆以无为法而有差别 ”；“ 若菩萨有我相、人相、众生相、寿者相，即非菩萨 ”等。当然这些小宗也不是独立存在的，而是相互关联的，都是围绕“ 发菩提心”这个宗趣而服务的，相互间的归趣是统一的。总之，《金刚经》体现出了因明逻辑学的宗、因、喻的特色，再加上优美的语言文字，具有很高的文学价值。从宗而因，由因而宗，因宗一致的逻辑推理来说，可谓是达到了恰到好处的境界。而其中的“ 喻 ”说体现出了佛陀说法普被三根的悲心，也为经文增添了色彩，处处显示了经文组织结构的严谨，诵读后回味无穷。曲槐

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峰明本禅师云：“ 是心是佛将心念。”可见，修行念佛法门，首重发心。综合佛教经典所说，可归纳为四种心，那就是信心、至诚心、深心、回向发愿心。

一、信心在佛法中，不管修任何法门，都得先要有信心，《华严经》云：“ 信为道源功德母，长养一切诸善根。”学佛以信心为第一重要条件。所谓信心，并非盲目的依附，而是对佛陀所说的真语、实语的坚定信任。佛陀所宣说的法门，皆是因应众生不同根性而开示，法门虽多，皆能引导众生离苦得乐，成就菩提。站在凡夫的立场，不管是否能够做到，都应相信，此即“ 圣言量 ”，不得怀疑、无须推敲。然佛教修行法门无量，每一法门皆针对不同根性需要而说。故当我们认定并跟随一位善知识修行时，不得怀疑他所教的法门，否则便无法产生坚固信心，也得不到真正受用。

信心的建立，可使念佛者放下疑虑，专注修持，这正是念佛法门的根本。净土三经各有不同的修持重点。《阿弥陀经》强调持名念佛，一心不乱以求往生；《无量寿经》则着重于阿弥陀佛四十八大愿的他力救度，纵使凡夫惑业深重，只要至心信乐，十念乃至一念，亦能往

生；《观无量寿经》则提出十六观法，并要求持戒修福、发菩提心，以观想三昧达成往生之目的。此三经虽各有差异，但共同在于建立众生对阿弥陀佛本愿的信心，确信西方极乐世界的真实存在，并且人人皆可往生。中国佛教自魏晋以来，慧远、昙鸾、道绰、善导等大师皆大力弘扬净土法门，使之成为主流。日本净土宗的法然、亲鸾更是以《无量寿经》为依据，强调“ 他力本愿 ”，只要信仰弥陀本愿，便能得佛救度。这种信仰，给予修行者绝对的安心，不必忧虑自身功德不足或修持不力，只要信愿具足，便能往生。故信心的建立，可使念佛者放下疑虑，专注修持，这正是念佛法门的根本。

二、至诚心至诚心是诚恳心、虔诚心，不是三心二意、心浮气躁，马马虎虎敷衍了事。念佛时应当口念心惟，如在阿弥陀佛面前，声由口出，又从耳入，声声印向心田，句句都从心出。这样方能念念都是佛号，处处总是佛国。如果无法专心念佛，应当观想：自己在海难中卷入波涛汹涌的大海，幸运地抓住一块破船木板，必须牢牢抱紧，一点不能大意。我们念佛，就如在大海中抱住救命的浮木，切勿心不在焉、胡思乱想。因此，至诚心要求身口意三业

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皆投入念佛之中。坐念时，声声入心；行念时，步步相应。念佛者应如同置身佛前，心怀敬畏，声声诚恳。如此，念佛才能真正融入生命，成为日常的依归。至诚心使念佛不再是形式，而是心灵的真切呼唤。

三、深心《维摩经》说“ 深心是菩萨净土。”深心，即是坚固不拔的心，是由长久修持与念佛的验证所养成。深心念佛者，念念系心，时时自然念佛，不留空隙。若念佛断断续续，或一边念佛一边打妄想，便是浅心。深心则不同，它是绵密的细心、踏实的定心、明彻的慧心。永明延寿禅师提倡禅净双修，每天持念阿弥陀佛圣号十万声，在日常生活中皆不离佛号，正是深心念佛的典范。所谓深心念佛者，即烦恼妄想无隙可入，心念纯净，达到一心不乱。此不仅能确保往生西方净土，更能亲自体验自性净土，与禅修的悟境相通。若能以深心念佛，不仅通达事一心，也能相应理一心。故深心念佛，使人不仅在形式上念佛，更在心灵深处与佛相应，这是念佛的真正力量。

回向众生，使更多人因念佛而得利益。回向发愿心不仅是祈愿自己往生净土，更是祈福一切众生皆能往生净土。念佛者应将功德回向祖先、亲友，乃至一切众生，使他们皆能离苦得乐。我们的累劫怨亲也会因念佛的功德回向，能转化为善缘，护持佛法。如此，念佛不仅是个人修持，更是普度众生的慈悲行愿。再者，回向发愿心须与菩提心相通。念佛者若能发大愿，广结善缘，则念佛的功德不仅成就自身往生，更能利益无量众生。这正是念佛法门的深意所在。总而言之，念佛修持要以信为本、诚为用、深为力、愿为广。信心确立，至诚投入，日久成深，并以回向发愿广度众生，则念佛之路既能安顿个人往生之愿，也能成就普度有情的菩提大业。所以学佛者修习念佛法门，当以此四心自勉，既精进自修，亦不忘发大愿、广结善缘。如此，我等方能真正体会净土法门的慈悲与利益，并在生命的终点，安然随佛往生，成就无上菩提。

四、回向发愿心回向发愿心是念佛的终极胸怀。初意是将念佛功德回向自己往生西方，深意则是发菩提心，愿以所修功德普及一切众生。念佛者不应只求自利，而应以广大心愿，将功德

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浅谈佛法中的

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国是一个重视孝道的民族。儒家思想主导着中华文化，将近三千余年而屹立不摇，究其原因与其重视孝道的精神有关。孔子言孝尤详，曾云： “夫孝，德之本也，教之所由生也。”又云：“ 孝乎惟孝，友于兄弟，施于有政。”而孝是实践伦理不可或缺的道德渊源。古代有所谓“ 求忠臣必于孝子之门 ”，能够忠于职守，忠于社会国家民族者，首先必求其孝于父母。父母之恩，昊天罔极，对父母尚不能行孝，更遑论对他人尽忠，因此孝道伦常，实佛儒同源。

在佛教中，不但以孝为宗，且以孝为戒。《梵网经》云： “孝名为戒，亦名制止。”昔日世尊亲自为净饭王抬棺送葬，做为报答父母劬劳养育之恩；更在涅槃之前，亲赴忉利天宫为母说法；并为目连尊者，设盂兰盆会，救拔其母脱离地狱之苦。盂兰盆法会的缘起，是一则传唱千古的孝行典范。目连尊者，在证得神通后，为报父母养育之恩，运用天眼，观其母于饿鬼道中饥寒交迫、惊恐不安。目连尊者于是托得一钵饭菜，供养其母，但在食物即将入口时，随即变成火炭，根本无法下咽。其母受尽七转八倒之苦，目连尊者见此情景非常难过，在无奈之余禀告佛陀。佛陀安慰目连，然后说：你的母亲罪根深结，不是你一个人的能力救拔得了的，就是联合诸天鬼神大将也莫可奈何，只有仰仗十方众僧威德之力，才有可能得到解脱。出家众在每年雨季这三个月，精进用功清净戒行，在七月十

父母之恩，昊天罔极。在佛教中，不但以孝为宗，且以孝为戒。五日结夏圆满的这一天，可准备美味佳肴来供养众僧，藉由他们精进用功的功德，才有办法使现世父母乃至累劫父母、六亲眷属，得以出离三途之苦。目连就照着佛陀的吩咐去做，果然他的母亲就在僧自恣日那天，得以脱离一劫饿鬼的苦报。于是每年农历七月十五日的盂兰盆法会，佛教徒会举办斋僧活动，藉斋僧功德超荐累世的亲眷。一般人认为出了家便不能再尽孝道了。由上述目连尊者的公案看来，佛法不离世间法，进而用更广大的角度来诠释孝道。《梵网经》中说道： “ 一切男子是我父，一切女人是我母，我生生无不从之受生，故六道众生皆是我父母”。因此我们不仅要对现世的父母尽孝，更要对生生世世的父母报恩。在自己得到解脱后，除了度化自己的亲人，进而广度众生，让他们免于沉沦三途恶道之苦，趋入究竟解脱之道，才是真正发挥大孝的精神。佛教的伦理观，是始于知恩，终于报恩。所谓四重恩即－－父母恩、三宝恩、国家恩、众生恩，而这四重恩中，又以父母恩为根本。《诗经》云：“ 哀哀父母，生我劬劳，欲报之德，昊天罔极。”在《佛说父母恩重难报经》文中提到母亲的十种恩德：一、怀胎守护恩，二、临产受苦

恩，三、生子忘忧恩，四、咽苦吐甘恩，五、回干就湿恩，六、哺乳养育恩，七、洗濯不净恩，八、远行忆念恩，九、深加体恤恩，十、究竟怜悯恩。母亲怀胎十月间，必需忍受种种身心变化的不适。子女呱呱坠地后，若没有父母的细心呵护，茹苦养育，一个脆弱的生命，是无法独立生存的。在子女成长的历程中，父母默默的承受许多身心之苦，却甘之如饴、无怨无悔。一个人从生至死，得之于人者太多，施之于人者太少。如果不知道知恩，不晓得所领受的一切，是多少人在背后默默的付出与成就，就不会感恩。没有感恩的心，认为别人的付出是理所当然，就算得到再好的东西，也不知道珍惜，就更不用说报恩了。对父母至亲如此，对社会国家更是如此，悖礼忘义无所不及。由此观之，孝道伦常确实是百善之根基，更是安定社会国家重要的基石，其精神与价值是不应随时代变迁而被扬弃。让传统美德发扬光大，落实于日常生活中，就是知恩、感恩、报恩的具体表现。

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寺院活动大悲忏法会 9月8日｜10月7日｜11月5日｜ 12月5日 (每逢农历廿七日) 上午10时至11时30分地点: 大悲殿吉祥斋天法会 10月4日 (农历八月廿四) 上午7时至9时地点: 无悲殿法会赞助: $10, $20, $50 供品赞助: 吉祥如意 ($28) 福寿安康 ($88) 线上念诵药师佛圣号 10月10日至11月8日 (农历九月初一至九月三十) 诚心诵念 “南无消灾延寿药师佛" 药师消灾燃灯法会 10月12日至17日 (农历九月初三至初八) 第一至五天: 晚上8时至9时30分第六天: 下午1时30分时至3时地点: 药师殿

观世音菩萨出家日法会 10月28日 (农历九月十九) 上午10时至11时地点: 大悲殿线上念诵阿弥陀佛圣号 12月9日至2026年1月7日 (农历十一月初一至三十) 诚心诵念“南无阿弥陀佛" 闻钟声迎祥年 12月31日至1月1日 (农历十一月廿三至廿四) 晚上9时至午夜1时30分地点: 大悲殿寺院生活体验 (3至14天) 请浏览 kmspks.org 查看活动内容。短期静修 (1个月至1年) 请浏览 kmspks.org 查看活动内容。

禅学入门

虔礼药师宝忏一咏日 10月18日 (农历九月初九) 上午9时至下午4时30分地点: 大悲殿

舒心 . 正念 . 静坐班 (有待确定)

佛教礼仪班 — 中文 (有待确定) 10月24日 (农历九月十五) 上午9时至11时地点: 聚缘坊

正念禅修 (有待确定)

三皈五戒预备班 — 中文 (有待确定) 10月24日 (农历九月十五) 下午1时至3时地点: 聚缘坊

地点: 般若禅堂

报名方式

授三皈五戒典礼 (有待确定) 10月25日 (农历九月十六) 中午12时至下午2时30分地点: 药师殿

欢迎游览

下午1时30分至3时晚上7时45分至9时15分地点: 般若禅堂

2026普觉中文佛学班晚上7时30分至9时地点: 宏船老和尚纪念堂 | 一楼课室费用: $120 (每学年) 请浏览 kmspks.org/dharma 查看详细课程内容。第一学年 3月2日至11月2日 (每逢星期一) 第二学年 3月4日至11月4日 (每逢星期三) 第三学年 3月4日至11月4日 (每逢星期三) 地藏经—解读与实修 2月28日至10月17日 (每逢星期六) 下午1时30分至4时地点: 宏船老和尚纪念堂 | 一楼课室费用: $130 深入忏法好修行系列:《梁皇宝忏》 3月2日至11月23日 (每逢星期一) 晚上7时30分至9时地点: 宏船老和尚纪念堂 | 一楼课室费用: $120 佛法系列课程单元二《大乘起信论》六堂课 9月12日至10月17日 (每逢星期六) 上午9时30分至11时地点: 宏船老和尚纪念堂 | 一楼课室费用: $25

地点: 般若禅堂禅修营 (有待确定)

kmspks.org kmspks.org/activities/

慈悲COMPASSION I 智慧WISDOM I 生活LIFE

佛学课程

接待处

普觉坊

9am — 4pm

11.30am — 6pm

( 午休 : 11.30am — 12.30pm )

(Bras Basah Complex #03-39)

awaken 普觉 I Issue 66

普觉坊活动

社区活动社区活动 中秋·花艺工作坊 9月19日现代花艺：上午9时至11时日式花艺：下午1时至3时30分地点: 万佛宝塔，四楼课室费用: $88 书法班（系列三） 9月26日至10月24日 (每逢星期六) 下午2时30分至4时地点: 万佛宝塔, 四楼课室费用: $220

环境保护

通过饮食和自然疗法管理更年期—实体营养课程 (双语) 9月13日下午2时至5时费用: $68 “疗愈厨房” —带烹饪示范的实体营养课程（双语） 10月18日下午2时至6时费用: $130

正念描绘佛像（系列二） 9月20日至10月11日（每逢星期日） 9月21日至10月12日（每逢星期一）下午12时30分至2时地点: 万佛宝塔，四楼课室费用: $30

修福轩星期一至星期天上午10时至下午3时地点：斋堂外义卖站 9月8日｜10月7日 11月5日｜12月5日上午9时至中午1时30分地点：宏船老和尚纪念堂｜二楼修福站 — 环保物品回收上午8时30分至下午4时30分地点：宏船老和尚纪念堂｜一楼回收物品：金属 / 衣服和背包/ 铝罐纸张 (书籍，报纸，杂志，纸皮)

墨韵禅心·清风雅扇书法工作坊 11月14日 A组: 上午8时30分至10时 B组: 上午10时30分至中午12时地点: 万佛宝塔，四楼课室费用: $28 定格美好·永生花缘 11月14日上午9时至11时地点: 万佛宝塔，四楼课室费用: $68

更多法会与活动详情欢迎联系

6849 5326 | sed@kmspks.org 6849 5346 | meditationhall@kmspks.org 6849 5345 | ded@kmspks.org 6849 5300 | gratitude@kmspks.org

6849 5359 / 6849 5317 | community@kmspks.org 6849 5339 | joyousheart@kmspks.org 6849 5351 | counselling@kmspks.org 6336 5067 | awarenesshub@kmspks.org

慈悲COMPASSION I 智慧WISDOM I 生活LIFE

活动日期、时间与地点将有所更动。以上详情已在印刷前确定更新。请游览 kmspks.org以获取最新资讯。

捐血活动 12月26日上午9时至下午3时地点: 聚缘坊联络: 新加坡红十字会 redcross.sg 电话: 6220 0183

/ CALENDAR

MONASTERY EVENTS Lunar 27th Great Compassion Repentance Puja 8 Sep | 7 Oct | 5 Nov | 5 Dec 10am to 11.30am Venue: Hall of Great Compassion Offering to Buddha and Celestial Beings 4 Oct 7am to 9am Venue: Hall of Great Compassion Puja Sponsorship: $10, $20, $50 Offering Items Sponsorship: $28, $88

Online Pledge of Amitabha Buddha’s Name Chant 9 Dec to 7 Jan 2027 Recite the sacred chant of “Namo A Mi Tuo Fo" Countdown 2027: 108 Bell Resonance 31 Dec to 1 Jan 2027 9pm to 1.30am Venue: Hall of Great Compassion Temple Stay (3 to 14 days) Please visit kmspks.org for more information. Short-term Retreat (1 month to a year) Please visit kmspks.org for more information.

Online Pledge of Bhaisajyaguru’s (Medicine Buddha) Name Chant 10 Oct to 8 Nov Recite the sacred chant of "Namo Xiaozai Yanshou Yao Shi Fo" Medicine Buddha Prayer 12 to 17 Oct Day 1 to 5: 8pm to 9.30pm Day 6: 1.30pm to 3pm Venue: Hall of Medicine Buddha Medicine Buddha Prayer Completion Puja 18 Oct 9am to 4.30pm Venue: Hall of Great Compassion

MEDITATION Relaxation and Mindfulness Meditation (TBC) 1.30pm to 3pm 7.45pm to 9.15pm Venue: Prajna Meditation Hall Mindfulness Meditation Group Practice (TBC) Venue: Prajna Meditation Hall Meditation Retreat (TBC) Venue: Prajna Meditation Hall

Buddhist Etiquette Class — Mandarin (TBC) 24 Oct | 9am to 11am Venue: Ju Yuan Fang 3 Refuge 5 Precepts Preparatory Class — Mandarin (TBC) 24 Oct | 1pm to 3pm Venue: Ju Yuan Fang 3 Refuge 5 Precepts Ceremony (TBC) 25 Oct | Noon to 2.30pm Venue: Hall of Medicine Buddha Renunciation Day of Avalokiteshvara Bodhisattva — The Great Compassion Puja 28 Oct 10am to 11am Venue: Hall of Great Compassion

REGISTRATION

Online

DHARMA CLASSES 2026 English Buddhism Course (Year 2) 3 Mar to 10 Nov (every Tuesday) 7.30pm to 9pm Venue: Ven. Hong Choon Memorial Hall, Level 1 Classroom Fee: $120 (per year course) Please visit kmspks.org/dharma for detailed courses information.

kmspks.org kmspks.org/activities/

慈悲COMPASSION I 智慧WISDOM I 生活LIFE

Walking the Path to Liberation — based on the Satipatthana Sutta 5 Mar to 12 Nov (every Thursday) 7.30pm to 9pm Venue: Ven. Hong Choon Memorial Hall, Level 1 Classroom Fee: $120 Screen Dilemma – Reel Life or Real Life? 4 Oct | 1.30pm to 3pm Venue: Ju Yuan Fang

COMMUNITY General Blood Donation Drive 2026 26 Dec 9am to 3pm Venue: Ju Yuan Fang Contact: Singapore Red Cross at 6220 0183 or visit redcross.sg

AWARENESS HUB CHILDREN SEE Learning (Age 7 to 12 Years Old) 6 Sep to 18 Oct 10.30am to 11.30am Fee: $140 per pax for 7 sessions Material $50 payable to the instructor Children’s Art Class 19 Sep to 21 Nov 28 Nov to 30 Jan (every Saturday) 2pm to 3.30pm Fee: $65 per pax for 10 sessions WELLNESS Seniors Art Sessions 2 Sep | 7 Oct | 4 Nov | 2 Dec 1.30pm to 3pm Fee: $10 per session

KMSPKS Reception Office

Awareness Hub

(Lunch break: 11.30am to 12.30pm)

(Bras Basah Complex #03-39)

9am to 4pm

11.30am to 6pm

awaken 普觉 I Issue 66

Managing Menopause Through Diet and Natural Remedy — Physical Nutrition Course (Bilingual) 13 Sep 2pm to 5pm Fee: $68 per pax “The Healing Kitchen” — Physical Nutrition Course with Cooking Demo (Bilingual) 18 Oct 2pm to 6pm Fee: $130 per pax Chinese Tea Art Course Module 1 25 Oct & 1 Nov Module 2 20 & 27 Dec 10.30am to 3.30pm Fee: $95 per pax for 2 sessions Balancing Your Health Workshops — Self-Massage Along Meridians and Acupoints — TCM workshop 1: Acupressure for Eye Care 15 Nov TCM workshop 2: Acupressure for Digestion 22 Nov TCM workshop 3: Acupressure for Lower Limb Mobility 29 Nov 2.30pm to 4.30pm Fee: $60 per session Zentangle 6 & 13 Dec 10am to noon Fee: $70 per pax for 2 sessions Material $8 payable to the instructor

For enquiry

YOGA Hatha Yoga Monday Class: 12 Oct to 21 Dec 28 Dec to 8 Mar 6.45pm to 8.15pm Fee: $184 per pax for 10 sessions Walk in: $27 per session Wednesday Class: 23 Sep to 25 Nov 2 Dec to 17 Feb 6.30pm to 7.45pm 7.45pm to 9pm Fee: $174 per pax for 10 sessions Walk in: $25 per session Friday Class: 18 Sep to 20 Nov 27 Nov to 19 Feb 11am to 12.15pm Fee: $174 per pax for 10 sessions Walk in: $25 per session Saturday Class: 24 Oct to 26 Dec 9.30am to 11am Fee: $184 per pax for 10 sessions Walk in: $27 per session Hatha Gentle Yoga Tuesday Class: 8 Sep to 10 Nov 17 Nov to 19 Jan 2.30pm to 4pm Fee: $164 per pax for 10 sessions Walk in: $24 per session Friday Class (Elderly): 11 Sep 13 Nov 20 Nov to 12 Feb 2.30pm to 4pm Fee: $164 per pax for 10 sessions Walk in: $24 per session Beginners' Hatha Yoga Saturday Class: 7 Nov to 9 Jan 6.30pm to 8pm Fee: $184 per pax for 10 sessions Walk in: $27 per session

6849 5326 | sed@kmspks.org 6849 5346 | meditationhall@kmspks.org 6849 5345 | ded@kmspks.org 6849 5300 | gratitude@kmspks.org

Yin Yoga Tuesday Class: 6 Oct to 8 Dec 6.30pm to 7.45pm Fee: $174 per pax for 10 sessions Walk in: $25 per session Yoga for Seniors Thursday Class: 15 Oct to 17 Dec 24 Dec to 11 Mar 10.30am to 11.30am Fee: $124 per pax for 10 sessions Walk in: $17 per session Relax & Recharge Yoga Tuesday Class: 8 Sep to 10 Nov 17 Nov to 19 Jan 12.20pm to 1.20pm Fee: $164 per pax for 10 sessions Walk in: $24 per session Gentle Yoga Flow Monday Class: 7 Sep to 16 Nov 3pm to 4.30pm Fee: $164 per pax for 10 sessions Walk in: $24 per session

GREENISM Gratitude Shop Monday to Sunday 10am to 3pm Venue: Ven. Hong Choon Memorial Hall (outside Dining Hall) Mobile Kiosk Sale 8 Sep | 7 Oct | 5 Nov | 5 Dec 9am to 1.30pm Venue: Ven. Hong Choon Memorial Hall, Level 2 Gratitude Corner Donation Items 8.30am to 4.30pm Venue: Ven. Hong Choon Memorial Hall, Level 1 Accepted items: Paper products (books, newspapers, magazines & cardboard) / metal / clothing and bags / aluminium cans.

6849 5359 / 6849 5317 | community@kmspks.org 6849 5339 | joyousheart@kmspks.org 6849 5351 | counselling@kmspks.org 6336 5067 | awarenesshub@kmspks.org

慈悲COMPASSION I 智慧WISDOM I 生活LIFE

Programmes, dates and venues are subject to change. Details are correct at the time of printing. Please visit kmspks.org for up-to-date information.

Mindfulness Based Stress Reduction 11, 18, 25 Sep 2, 9, 16, 23, 30 Oct 7pm to 9.30pm 11 Oct — Retreat 9.30am to 4pm Fee: $400 per pax for 8 sessions includes 1 Full Day Retreat

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Let us know how Awaken magazine is working out for you. Your responses will help us understand what you like and contribute to our continued effort to spread the teachings of the Dharma and bring benefit to all sentient beings. May everyone cultivate love, kindness, wisdom, and compassion in our lives. 您的宝贵意见，将有助于我们更加了解普觉杂志进步的方向。在您的帮助下，我们定能更好的宣扬佛法，愿你我一起播下善种，待善根发芽茁壮，为众生种福德田。

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ISSUE 66

菩提之路出世俗之家，入如来之家 I 启发本具智慧，饶益无边有情透过佛法修学、静坐禅修与个人修持，在闻思修中净化身心、增长智慧；于弘法利生中培养慈悲愿力，以佛法利益社会、服务大众。

护持三弘宝法，利续生佛，慧广命度；有情。

迈向菩提大道，

OUT NOW

若您有志承担如来家业、发心弘法利生，或有意进一步了解僧团生活，诚邀您浏览kmspks.org/monkhood。如需咨询，欢迎致电或WhatsApp 8905 4068，或电邮至monkhood@kmspks.org。

从发您心的出觉家悟的之这旅一，刻启程。

Published three times a year by Kong Meng San Phor Kark See Monastery, AWAKEN is a FREE bilingual Buddhist magazine that aims to help readers gain insights into their life’s journey using the Dharma.

在出家修学过程中，您将有机会参与任何以下： GET YOUR FREE COPY FROM THESE OUTLETS: KONG MENG SAN PHOR KARK SEE MONASTERY 88 Bright Hill Road S(574117) I SINGAPORE BUDDHIST FEDERATION 59 Lorong 24A Geylang S(398583) I TAI PEI BUDDHIST CENTRE 2 Lavender Street S(338823) I AWARENESS PLACE Blk 231 Bain Street #01-63 Bras Brasah Complex S(180231) I AWARENESS HUB Blk 231 Bain Street #03-39 Bras Brasah Complex S(180231) I KUSHINAGARA BUDDHIST CULTURAL PRODUCTS PTE LTD 190 Middle Rd #01-04 S(188979) whilst stocks last

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您的微笑，您的宽厚您为众人慈悲的奉献

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Truly appreciate your smile, your generosity, your kind service to all

The Gift of the Dharma Excels All Other Gifts — Buddha 佛说：一切布施中，法布施为最 Let us honour The Buddha and share his teachings with others by supporting the production cost of Awaken Magazine for free distribution. 如果您想和大家分享无上布施（法施）的喜悦，欢迎赞助印刷《普觉》杂志。

Simply fill in the donation form below and mail it back to us together with your cheque and money order. All cheques and money orders should be made payable to “Kong Meng San Phor Kark See Monastery” 可填妥以下赞助表格，并将划线支票或汇款单据回寄给我们。划线支票抬头或汇款单据需写明 “Kong Meng San Phor Kark See Monastery”

For overseas readers, please send bank drafts in Singapore currency. Please include S$10 for bank charges. Please note that the monastery is NOT able to accept cheques in foreign currency. 由于本寺不接受外币支票，故海外读者如发心赞助本刊，请使用银行汇票（新加坡币）并附上 10元手续费用。

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Every donation counts towards the propagation of the Dharma and we want to thank you for sharing this journey with us. May the blessings of the Triple Gem always be with you and your loved ones. 您的善款将有助于佛法的弘扬与传播，感谢您与我们共赴这趟难忘的旅程。愿佛法的人生伴随您，三宝的愿力加持您。祝法喜充满，一切圆满。

By submitting this donation form, you agree that KMSPKS may collect, use and disclose your personal data for the purposes of processing donations and performing donor relations activities and communication in accordance with the Personal Data Protection Act 2012 and the monastery’s privacy policy available at www.kmspks.org/privacy. 通过提交此捐款表格, 您同意光明山普觉禅寺可以根据2012 年个人资料保护法令以及本寺的隐私政策 (可在kmspks.org/privacy 获取) 收集、使用、或披露您的个人资料以用于处理捐款与维系捐赠关系及沟通目的。

Lead a righteous life; lead not a base life. The righteous live happily both in this world and the next. Buddha

行正法善行，勿行于恶行；依正法行者，此世他世乐。佛陀

May all sentient beings have happiness and its causes. • May all sentient beings be free of suffering and its causes. • May all sentient beings not be separated from sorrowless bliss. • May all sentient beings abide in equanimity, be free of bias, attachment and anger and practise compassion with others.

愿以此功德 • 庄严佛净土 • 上报四重恩 • 下济三途苦若有见闻者 • 悉发菩提心 • 尽此一报身 • 同生极乐国

卓月琪

黄俊荣

黄天赐黄美茜

范国智

范毅雄范凯妮

孙裕堂

范亦芯

王志强 (往生者）郭蕓裳

迴向十方法界無祀男女孤魂等众敬印

吴明德邱玉枝

吴美兰

Norman Edgar Rhodes Jr. Bridget Xi Rhodes William Kang-Goh Rhodes Nathan Zhen Rhodes

/ FEATURE

n the Pāli tradition, the Four Immeasurables is often described as attitudes you have when raising a child. Compassion means generally wishing all whom we meet well. But how can we do that? Should we approach things with tons of opinions? It is important to genuinely try wishing sentient beings

慈悲COMPASSION I 智慧WISDOM I 生活LIFE

well. When we see others making mistakes, bringing suffering upon themselves, harming one another, or experiencing the painful results of past karma, we may cultivate compassion by wishing them to be free from such suffering. On the other hand, appreciative joy means that when others create

virtue — when they have opportunities to do good — we rejoice in their happiness. There is no competition. We tend to evaluate ourselves and others, deciding whom we like or dislike, resenting those who surpass us, and looking down on others when we surpass them. But appreciative joy cuts through these habits, it

awaken 普觉 I Issue 66

a lesson on

equanimity

enables us to look at what is in somebody else’s life without inserting ourselves into it. We simply rejoice in any positive circumstances that arise for them. The final immeasurable — which is the focus of this reflection — is equanimity. In the Pāli tradition, it is often described as having a more neutral attitude:

not favouring some people because we like them and distancing ourselves from other people because we do not like them. We do this all the time, do we not? This is because we have opinions about everybody: “I like this one, and I don’t like that one,” or “This person agrees with me, and that person doesn’t agree with me.” We are

often drawn to those we consider friends and feel inclined to support them. But when someone behaves in a very impolite way, how do we usually react? Suppose a spammer suddenly flashes vulgar images on the screen. Someone has done something we clearly dislike, and the behaviour

慈悲COMPASSION I 智慧WISDOM I 生活LIFE

/ FEATURE

慈悲COMPASSION I 智慧WISDOM I 生活LIFE

awaken 普觉 I Issue 66

is inappropriate. If you saw those images, I am sure you would agree. But do we have to hate the person who did it? We do not even know them. People who behave this way often think it will bring them happiness. They imagine that interrupting others or being vulgar is somehow satisfying. However, this only reveals confusion about what happiness really is. Someone who believes acting like this will make them happy is in fact likely already unhappy and deeply mistaken.

We tend to evaluate ourselves and others, deciding whom we like or dislike Rather than directing our anger at the person, we can criticise the behaviour itself. The action is wrong, but the person and the behaviour are not the same. We can have compassion for people who act in this way. Then, if we encounter them again, we will have the equanimity to face them. DIFFERENT KINDS OF EQUANIMITY Equanimity can mean different things depending on the context. Sometimes, it refers to a neutral state of mind, when there is no feeling of pleasure or pain,

happiness or suffering. The mind simply feels even. But that is not the same equanimity referred to in the Four Immeasurables. There is also another kind of equanimity found in meditation, especially in the fourth dhyāna. In that state, the mind and mental factors are very balanced and stable. It is a calm, clear state that makes it especially suitable for meditating on emptiness. The equanimity taught in the Four Immeasurables is accompanied by love, compassion and appreciative joy. It comes last in the prayer, “May all sentient beings abide in equanimity, free of bias, attachment, and anger.” In reciting these words, we wish for all beings to cultivate equanimity within their own minds. That, of course, starts with knowing its value and wanting others to also have equanimity. THE VALUE OF CULTIVATING EQUANIMITY If people have equanimity and are free of bias, attachment and anger, issues such as a government shutdown would be quickly resolved and might not even happen at all. Instead of digging their heels into their own positions, they would talk rather than blame each other. You can see that when we wish

others to have equanimity, it creates a much nicer society. If there were equanimity, there would not be so much hatred in the world. There would not be such a strong wish to destroy those whom we disagree with. Instead, people would relate to one another with an equal attitude. Everybody would have enough to eat; there would be far fewer inequalities all around. Even in the case of countries at war, it would not be about throwing an equal number of bombs or drones at each other. Rather, it would be about understanding what each side seeks and addressing them without bias. That would be one expression of the Four Immeasurables.

Venerable Thubten Chodron is well known for her warmth and humourous and lucid teachings. She was ordained as a Buddhist nun in 1977 by Kyabje Ling Rinpoche in Dharamsala, India, and in 1986 she received bhikshuni (full) ordination in Taiwan.

Scan the QR code to read more.

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/ FEATURE

AN ENCOUNTER WITH

EMPTINESS

慈悲COMPASSION I 智慧WISDOM I 生活LIFE

awaken 普觉 I Issue 66

everal months ago, whilst in Bali, I had the experience of hearing the Heart Sūtra recited to me by a Chinese practitioner and unexpectedly broke down in tears. I was not analysing the text or contemplating doctrine. Something in me simply gave way. That moment initiated a deeper inquiry into the lived experience of the Mahāyāna Buddhist concept of śūnyatā — often translated as emptiness or void — and its implications when it is no longer held as an abstract idea, but felt: psychologically, emotionally, energetically. While śūnyatā has been extensively theorised within Buddhist philosophy, it is frequently treated as a metaphysical abstraction rather than an embodied reality, with real consequences for how we live, relate, grieve, and ultimately, how we die. The Heart Sūtra, for me, is not about negation. It is about relieving the burden of having to exist as something fixed: “Form is emptiness. Emptiness is form.” This is not philosophy. It is a death sentence for clinging — for certainty, for fixed identities, for knowing what is “right” or “wrong”, for

holding onto any thoughtform, belief system, religion, or dogma. There is nothing we have to become. Who — or what — we believe we have already become, is also empty. EMPTINESS IS NOT NOTHINGNESS The Heart Sūtra is widely understood as to help the Sarvāstivādins, an early Indian Buddhist school rooted in the Abhidharma tradition, relinquish rigid views of self, others and even dharmas — the constituent elements or phenomena through which experience is understood. By revealing that all dharmas are empty of inherent existence, the Heart Sūtra points beyond conceptual distinctions towards liberating wisdom. Prajñāpāramitā, the Perfection of Wisdom, does not teach the non-existence of self or phenomena, but their emptiness: the emptiness of self (ātmaśūnyatā) and the selflessness of phenomena (dharmanairātmya). Nothing possesses an inherent, independent existence. Yet everything continues to arise through causes and conditions, functioning according to dependent origination. This distinction is crucial. Emptiness is not nihilism,

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nor is it erasure. It is the freedom that arises when we stop demanding coherence, permanence or certainty from life. When the demanding relaxes, there is liberation in endings, and relief in spaciousness. Death, in this sense, serves as the ultimate teacher of emptiness.

but by revealing that nothing ultimately exists to be attained or secured. The sūtra becomes a companion for cultivating perfect wisdom, offering clarity at the very moment we are most tempted to cling — even to spiritual ideals such as union, oneness or transcendence.

DEATH AS A DIRECT ENCOUNTER WITH EMPTINESS Death is not merely a biological cessation or a metaphysical transition. It is a direct experiential encounter with emptiness. In dying — whether literally, symbolically or contemplatively — we meet the same truth articulated in the Heart Sūtra:

Without addiction to permanence — the idea of a fixed body, relationship or narrative — something softens. What we cling to dissolves or dies back into emptiness.

Nothing is lost. Nothing is gained. Because nothing ever possessed inherent existence. From this perspective, death becomes less an ending and more a revelation. For me, listening deeply to the Heart Sūtra involves recognising that all phenomena — form, sensation, perception, identity — lack inherent existence. This recognition loosens the grip of suffering, not by replacing it with belief,

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NEITHER BEING NOR NONBEING “Form is emptiness, emptiness is form; emptiness is not other than form, form is not other than emptiness… Feelings, perceptions, formations, and consciousness are empty… No eyes, ears, nose, tongue, body, or mind… No ignorance and no end of ignorance… No old age and death, and no end of old age and death… No suffering, no origin, no cessation, no path; No wisdom, no attainment and no non-attainment.” DEATH, AWAKENING AND THE COLLAPSE OF DUALITY This inquiry has naturally led me to explore how

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awakening experiences across Buddhist traditions mirror the inner architecture of dying. My work has examined the Zen-Buddhist concept of satori, while placing it in dialogue with Tibetan Dzogchen. In the Chan tradition, śūnyatā is a necessary precondition for transcending all dualities — echoed in Zen’s pursuit of nothingness beyond both being and non-being. Once purified of delusion, satori is described as an awakening to the origin of liberation, karma and dharmas — no longer bound by language, conceptual thought or fixed identity. Likewise, states such as kenshō, rigpa or Dzogchen are often described as quietly eudemonic: not ecstatic, but deeply settled, marked by an unforced happiness. When freed from the need to be explained, awakening emerges not as escape, but as a movement beyond the self — towards a reformulation of self as non-self. This mirrors the process of dying, where identity loosens, reference points dissolve, and what remains is awareness without a centre.

Across Buddhist traditions, the realisation of emptiness points to the same truth: liberation is not something acquired, but something revealed when grasping ends. What dies is not life itself, but the illusion of separateness. “Because there is no attainment, bodhisattvas, relying on Prajñāpāramitā, dwell without obstruction. In the absence of obstruction, there is no fear. Having overcome all distorted views, they abide in Nirvāṇa. All Buddhas of the three times, relying on Prajñāpāramitā, attain unsurpassed, perfect enlightenment.”

David Starlyte is a Buddhist psychotherapist and artist based in Australia.

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/ DID YOU KNOW

s the year draws to a close, a solemn atmosphere descends upon Kong Meng San Phor Kark See Monastery (KMSPKS). Over 100 monastics from across East Asia gather in disciplined rows, chanting from dawn to dusk, while countless volunteers and staff quietly support the seven-day assembly behind the scenes. Together, they transform the monastery into a sacred Dharma sanctuary, where compassion and wisdom are cultivated for the benefit of all beings. With a history spanning more than 1,500 years, The Grand Prayer That Blesses and Benefits All Sentient Beings, also known as Water and Land Dharma Puja, is one of the grandest and most revered ceremonies in Chinese Buddhism. According to the “Chronicle of Buddhas and Patriarchs”

《佛祖统纪》(Vol. 33), the puja originated during the Liang Dynasty when Emperor Wu, moved by compassion for beings suffering in the Six Realms, worked with Chan Master Baozhi to compile the Water and Land liturgy. At the heart of the Water and Land Dharma Puja lies the Mahāyāna ideal of great compassion: making offerings to the Buddhas and sages while dedicating merits to all sentient beings. Through offerings, repentance, sutra recitation, and the

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dedication of merits, practitioners cultivate blessings and wisdom, generate bodhicitta and aspire towards liberation for themselves and others. Owing to its elaborate rituals, multiple ceremonial shrines and extensive preparations, the assembly remains a rare and precious opportunity for collective practice. The puja comprises two main sections: the Inner Shrine and the Outer Shrine. INNER SHRINE The Inner Shrine is the spiritual core of the entire puja, where rituals symbolically connect with beings across the Dharma Realm. Beginning on the third day, a series of rituals including purification, offerings, repentance, the conferring of precepts and concluding ceremonies are conducted. These rituals symbolically connect the Four Sagely Realms and the Six Realms, expressing the assembly's aspiration to benefit both the living and the deceased. On the final day, memorial tablets are placed aboard a symbolic Dharma ship, which is ceremonially sent forth, representing departed beings receiving Amitābha Buddha's compassionate guidance towards rebirth in the Pure Land. Through these practices, all beings are invited to receive the Buddha's compassion and plant the causes for liberation.

OUTER SHRINE The Outer Shrine is further classified into seven shrines dedicated to the recitation of major Mahāyāna sutras, including the Avataṃsaka Sūtra, Śūraṅgama Sūtra, Lotus Sūtra, Amitābha Sūtra, as well as Pali scriptures. They also include repentance ceremonies such as the Emperor Liang Jewelled Repentance, Releasing Flaming Mouth Ritual, Offerings to the Celestial Beings, and Grand Offerings to the Buddhas.

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A Grand

Prayer for All

Beings

Through these practices, participants repent past karma, cultivate wholesome merits, and progress along the path towards liberation. The Grand Prayer that Blesses and Benefits All Sentient Beings is a profound expression of compassion that embraces all beings without distinction. By making offerings to the Buddhas above and extending compassion to all beings below, it embodies the Bodhisattva

path of benefitting both oneself and others. It reminds us that through sincere cultivation, collective practice and the dedication of merits, we can help relieve suffering, nurture wisdom, and inspire the aspiration for enlightenment in countless visible and invisible beings throughout the Dharma Realm. Kong Meng San Phor Kark See Monastery will hold the Water and Land Dharma Puja from 13 to 20 December 2026. We

warmly invite everyone to participate in this rare Dharma assembly, generate bodhicitta, cultivate blessings and dedicate the merits towards peace and liberation of all sentient beings. For more information or to register, visit kmspks. org/major-events/shui-lugrand-prayer/ or call 6849 5333.

Christina Bong

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/ DID YOU KNOW

每

水陆法会，主要分为内坛与外坛，互为表里，同修悲愿。

智慧，从而离苦得乐，共同趋向解脱之道。水陆法会是对平等无差别之大慈悲心的深刻诠释，将“上供诸佛、下施群灵”的行愿落实于每一个当下的念头。供养三宝、普施众生，不仅能为自身种下福慧增长的因，更重要的是，这份无差别的慈悲心，能让六道众生在法水的润泽下，发菩提心、断恶修善，从而化解业缘，共趋解脱。

这个流传迄今1500多年的佛事全名为“法界圣凡水陆普度大斋胜会”, 作为汉传佛教中规模最为盛大、仪式最为殊胜的法事之一。据《佛祖统纪》卷三十三记载，水陆法会的缘起可追溯至梁武帝时期。相传梁武帝感念六道众生沉沦苦海，受苦无量。梁武帝即与宝志禅师历时三年研读经教，结合大乘义理编撰成《水陆仪文》。

内坛内坛是整场法会的精神枢纽，依循仪轨召请诸佛菩萨与六道群灵，不仅是四圣六凡交流的枢纽，更是供养法界一切有缘含识神灵，度化一切有情普利冥阳的关键之所。从法会第三日凌晨起，内坛仪轨正式启建，旨在与四圣六凡感通交映。从结界洒净的严净道场，发符悬幡的昭告天人，到请上堂、供上堂的至诚归敬；从告赦、请下堂的悲悯广召，到授幽冥戒的断恶修善；再到供下堂、圆满供的普同斋供；最后以烧圆满香、送判宣疏，直至送圣仪式中焚化西方船，象征六道群灵蒙佛接引、往生净土。这一系列行持，皆是为了施食度化、普利冥阳，令一切有情同蒙佛光，共种解脱之因。

水陆法会的核心，在于大乘佛教的大悲精神，即“上供十方诸佛圣贤，下施六道法界群灵”。透过广修供养、至心礼忏、虔诚诵经与功德回向，修行者得以从中培植福慧、发菩提心，并期盼众生皆能共趋解脱。由于其仪轨严谨、坛场筹备繁复且需极大的人力物力护持，此胜会至今依然是极为难逢且珍贵的共修契机。

外坛外坛则以诵持大乘经典与修习各类忏法为主，通过不同的修行法门，广开接引之门。其中，大坛礼拜《梁皇宝忏》并施放瑜伽焰口、斋天、普佛，为冥阳两利之典范；华严、楞严、法华、诸经、净土及巴利各坛，则分别通过深研经典、念佛修持，令大众皆能藉由经忏之力，忏除往昔业障，增长福德

年岁末，在光明山普觉禅寺的殿堂里，僧众身着庄严袈裟，在晨昏交替中依律绕坛、虔诚诵经，甚是庄严。当水陆法会如期启建，来自东亚各地的百余位高僧大德聚集于此，无数义工与职员发心护持。这不仅是寺院年度最为殊胜的法筵，更是一场悲智同运的共修。十方信众七日昼夜的至诚参与，将寺院化为无尽悲愿的法界道场，令一切有情共沾法益。

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光明山普觉禅寺将于2026年 12月13日至20日，启建“法界圣凡水陆普度大斋胜会”。诚邀十方信众共赴法会，同发菩提之心，广结清净善缘。愿以此殊胜因缘，祈愿世界和平、众生安乐，功德回向法界一切有情。期待与您相见，共赴这场悲智交融的千年法筵。欲了解更多详情或报名资讯，请浏览 kmspks.org/ major-events/shui-lugrand-prayer/ 或致电 6849 5333。

吴衍庆

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水法陆会

普利有情

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n o s a e r h e t h i t w s i s r t e a h h t W ting o ? e ” e o f r for g “Amituo

Illustration: Robert Yeo | Translator: Oh Puay Fong

eople who do not know Buddhism think “Amituofo” is only chanted when someone dies. Hence, to be greeted with “Amituofo” feels like one is wishing them dead. In fact, Buddhists believe that greeting others with “Amituofo” will bring them joy, a benefit that they can reap immediately, without waiting until their moment of death. Amituofo!

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The Bell That Refused to Ring

n a small mountain temple, there was a large brass bell. Every morning, it rang to help villagers begin the day calmly. One day, the bell stopped ringing. “I don’t want to ring anymore,” it said. “People only hear me, they don’t really listen. They rush in and out indifferently.” Soon, the village changed. People became more hurried. Mornings felt noisy and restless.

“Yes,” the monk said, “also to help people wake up in their hearts, even for a short moment. Just one moment of awareness will make the difference.” That night, the bell stayed quiet and pondered over the monk’s statement. Then, the next morning, the monk struck it once.

The bell understood. It did not have to ring many times. Just one clear, mindful sound was enough. The Moral: Even a small moment of awareness can help us slow down and feel calm again. True value is not in how much we do, but in the peaceful effect we create in others.

"DONG". An old monk came and stood before the silent bell. “Why were you made to ring?” he asked gently. “To make sound,” the bell replied.

A boy paused on his way to fetch water. An old woman stopped at her gate. A merchant softened his hurried breath. For a short moment, everyone became more peaceful.

Christina B. Retold

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he Auspicious Dragon Pond holds deep meaning for many. It is a peaceful sanctuary, a brief refuge amidst the concrete landscape. It is also where the resolve of the Bodhisattva path takes root. For those immersed in stillness, it is here that practice truly bears fruit. From a distance, the pond presents a contrast to its surroundings. Tucked away amongst the imposing geometry of temple halls and industrial buildings, the lush and swaying stalks of bamboo, jasmine and rain lilies speak a gentle reminder: to take a pause and reflect. At the head of the pond, the statue of Avalokiteshvara Bodhisattva stands above the falling waters. Like the boundless spirit of compassion, the current flows forth unendingly, supporting all life below. As one follows the descent of the cascade, one realises the essence of walking the Bodhisattva path. One’s practice begins to ripen when one centres their focus. With every step, every breath, one simply observes the mind and its relation to the surroundings. To embrace all things in their present state is to understand one's position in the universe.

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Between

Waters Sky

the and the

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Venerable De Rong expresses his insights in the following poem:

Awareness with Nature! I sit by the quiet pond where the water holds the sky Like a secret it never tells, The sound of water drawing it gently to the present. A soft breeze brushes my skin a passing whisper through the trees standing watch around me. Ripples spread and fade, as though the pond were breathing, rise and fall, rise and fall. In this stillness, I see the world without rushing, I feel the earth without asking, I feel the wind without resisting, I hear my heart without fear. Everything moves, yet everything is still, For a moment, I know I am simply part of it all nothing less, nothing more.

Venerable De Rong was a student at the Buddhist College of Singapore.

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Gift of Anger

The

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ne day, an angry man approached the Buddha and began shouting at him. The Buddha simply stood there, calm and unshaken. The man was astonished.

The man replied, “It still belongs to me, of course.”

The Buddha then asked, “If you buy a present for someone, but that person refuses to accept it, who does the present belong to?”

The same applies to all forms of negativity. We do not need to accept everything others try to unload onto us. If someone

The Buddha said gently, “It is the same with anger. If I do not accept it, the anger remains with you.”

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criticises us or says we are not good at our work, yet we know our efforts are sincere and capable, we can choose not to take it in. Remind yourself, “This is their opinion, not my experience.” When we refuse to accept others’ negativity, we protect our peace of mind. So, stay positive.

Nurture a wholesome and positive attitude to rise above worries, stress and difficulties. In doing so, you will discover the peace and happiness that already dwell within you.

Venerable Lindagala Ananda Thero (Chang Xi)

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WORRY 76

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When worry leaves us, where does it go? Have you found a place where your worry goes? Or is what disappears really the illusion of worry?

The ignorant mind will always find a reason to continue worrying. Worry is like a bubble. If we believe in it, it can be frightening. We may think that something huge is about to fall on us. But when we realise it is really just a bubble, it suddenly bursts and disappears. The ignorant mind will always find a reason to continue worrying. We think we have to worry about this and that. We often fear that if we do not worry, life will stop. If we stop worrying, the miseries of life are likely to stop for sure; but perhaps something else will arrive. Even though we do not know yet, we can always take the risk of finding out by stopping the mind from worrying or fearing, and observing what happens.

Do not stop the worry by repressing it. The way to stop it is by becoming aware, conscious and mindful. Awareness ends the illusions of worry. It might not stop straightaway, but we need to be patient and determined in order to sustain our attention. By doing so, the illusory quality of what we think, feel or hear diminishes. We have stopped believing in what we experience, so the power of illusory thought decreases.

Ajahn Sundara is a resident nun in Amaravati Buddhist Monastery, UK. Excerpt from “Paccuppanna: The Present Moment”, pp. 37-38.

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/ WELLNESS INSIGHTS

THE SPIRIT OF

CONTINUOUS PRACTICE

e often speak of the terms “practice” and “application”. When we sit in meditation, we say we are practising, but once we get up, we seldom apply it. This mindset limits our understanding of meditation. True practice continues beyond the cushion. It is about relaxing, breathing and being mindful whether we are sitting, walking or working. In my early years of training, I spent much time in Korea, where monastic life revolved around intensive meditation retreats. Serious practitioners there observed a summer retreat, rested for two weeks, then continued with an autumn retreat, rested again, and moved into a winter retreat. In a year, they rested only two months and spent the rest in meditation. It requires tremendous courage and determination. I joined for two seasons, autumn and winter. It was far from easy.

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Later in Japan, I encountered a different approach. Meditation was woven into daily routines — morning meditation, chores, hygiene, morning practice (早课 ), and night meditation were all part of a day’s practice. Every three weeks, there would be a more intensive week of sitting. That way, mindfulness became a way of life rather than an activity confined to certain hours. In Korea, many Western practitioners find it hard to stay long because of the demanding schedule. In Japan, practitioners may devote ten years or more to full-time training, before returning home to guide others. Both approaches teach the same truth: there is no substitute for consistent, patient effort. For those starting out, the first challenge is not physical endurance but consistency. The mind tends to wander or grow restless, wanting results quickly. Yet true cultivation

happens quietly, through steady repetition. Each time when we bring the mind back to the present, we strengthen its stability a little. In this way, meditation becomes a lifelong discipline — gentle but unyielding, like water wearing down stone. With time and steadiness, the mind begins to clear. Many people misunderstand the meaning of mindfulness or are unsure of how to apply it. Simply put, mindfulness is the clarity of mind — clear and distinct, like seeing each grain clearly (粒粒分明 ). This clarity must rest upon calmness. Mindfulness can be present in all our senses — hearing, smelling, tasting, touching, seeing, and speaking. But in a fast-paced life, our minds are often clouded. We eat while scrolling our phones, unaware of what or how we are eating. We see but do not truly observe; we hear but do not fully

You may obtain a complimentary copy of Venerable Kwang Sheng's book “Reflections from the Quiet Mind” from KMSPKS or simply download the e-book at kmspks.org/ awakenonline. For classes: To find out more about the meditation

listen. Without clarity, defilements arise. When mindfulness and clarity become part of us, life feels lighter and more peaceful. This is why consistent practice is essential. The mind, once trained, can approach life with steadiness and understanding. The Prajna Meditation Hall at Kong Meng San Phor Kark See Monastery (KMSPKS) was built to provide a place for people to sustain their practice. Many who persist experience transformation for themselves. Teaching meditation also benefits me as well — every class reminds me to return to the quiet mind. For both the teacher and student, practice never truly ends; it deepens, quietly and steadily, with each breath. Venerable Kwang Sheng Abbot, Kong Meng San Phor Kark See Monastery.

class conducted by Venerable Kwang Sheng, visit kmspks.org or call 6849 5346.

Scan the QR code to download the book.

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/Q&A

The Golden Ticket, BOUND IN

RED THREAD

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I just got a job offer to work in a Fortune 500 company in the USA. However, my parents seem unsupportive of me moving across the globe to further my career, citing “filial piety” and reminding me of my obligations in Singapore. While I want to be a filial child, how can I strike a balance between fulfilling my familial duties and progressing my career? Is it fair for my parents to expect filial piety in this way?

Filial piety is not blind obedience but honouring our parents with gratitude and love. You can care for them even from afar with regular contact, support and heartfelt connection. Share your dreams with them. Show how this opportunity helps you grow, and how that growth will benefit them, too. Reassure them you are not leaving them behind but carrying their hopes forward. The Middle Way teaches balance between self and others, ambition and duty. This decision is not selfish if made with awareness and compassion. Let your path be a gift to your family, not a break from them.

Venerable Chang Chi is a Dharma Advisor at Kong Meng San Phor Kark See Monastery.

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/ MINDFULNESS PARENTING

Toddler Tantrums T

he most important message to convey to a tantrumming toddler is that their behaviour does not achieve the results they desire. The results a toddler desires might solely not be a specific outcome but might be attention or the drama of a fight with a parent. This means that our focus as parents is to avoid becoming emotionally entangled in the scene. When we shout, argue or smack, we fuel it. The challenge is to rise above the scene, to achieve a sense of perspective. As all-consuming as a toddler’s tantrum can feel to us emotionally, we can soothe ourselves with those timeless Buddhist words, “This too will pass.” Just as a particular tantrum will pass, so too will the whole toddler tantrum stage. A toddler tantrum is an opportunity to practise patience, the opposite of anger and, according to Buddhism, one of the most important qualities. The sensations of the breath and the body are available in the present and by focusing on them we not only calm ourselves but slow down the negative thoughts that might arise; thoughts that only exaggerate harm (“This is unbearable”), pretend the situation is permanent (“This will never end”), and make the episode personal (“I’m such an ineffective parent”). If such thoughts do arise, we just watch them and realise we do not need to believe them.

Sarah Napthali Extracted from the book “Buddhism for Parents on the Go”.

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/ SAVOUR

PLATES OF COLOUR AND COMFORT Text and Photos by Joslovesfood

rom its pet-friendly space to its vegetarian menu built on thoughtful flavours, there is a genuine sense of care behind everything at Merle & Co. It is the kind of café that cooks with heart, and it shows. Here are the dishes that truly shine. The King’s Canopy ($25): A visually striking plate built around the crown of roasted cauliflower. The florets are tender with a light char, sitting on a warm, savoury sauce that adds depth without overpowering the vegetable’s natural sweetness. Elegant, hearty and surprisingly indulgent. Buddha Bowl ($21): A nourishing, feel-good bowl that balances freshness and comfort. Expect a colourful mix of grains, roasted greens and plant-

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based proteins. Every component is seasoned gently, making this a satisfying yet light option for clean eaters. Brown Butter Butternut ($21): One of the most comforting plates on the menu. The roasted butternut squash is soft, caramelised and naturally sweet, enriched by the nutty depth of brown butter. Warm, soothing and beautifully balanced — the kind of dish that feels like a quiet hug. Spiced Masala Garden ($23): A vegetarian pizza that brings out the fragrance of

browned potatoes, spiced cauliflower, fresh tomatoes, and vibrant vegetables. Bold and flavourful, yet still clean and easy to enjoy — a fantastic option for sharing with your fellow diners. Whether you are here for a slow brunch, a wholesome meal or simply a quiet coffee, Merle & Co offers a gentle hospitality. The soft hum of conversation, the gentle clink of cutlery and the calm interior come together to create a space that feels like a deep breath after a long day.

Overall Rating: Food: 8.5/10 I Service: 8.5/10 Address: 1 Lentor Central #01-36 Lentor Modern Singapore 788887 Operating Hours: Monday to Thursday : 9.30am to 9pm Friday : 9.30am to 10pm Saturday : 8.30am to 10pm Sunday : 8.30am to 9pm

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ONE HEART, MANY FLAVOURS

flavour. Stir-fried with mushrooms, Chinese cabbage, carrots, “tau kua” and vegetarian ham, each spoonful carries a gentle smokiness of “wok hei”.

Text: Lee Ming Jie | Photo: Alvin Goh

The Penang Assam Laksa ($6.50) offers a tangy, wholesome bowl. Mildly sour and gently spiced, the broth blends well with the thick bee hoon, cabbage, shredded cucumber and vegetarian fish, coming together in a balanced and gratifying meal.

ten-minute walk from Maxwell MRT Station, Yi Xin Vegetarian is a simple, casual eatery along Temple Street, offering comforting vegetarian tze char meals at walletfriendly prices.

Another sharing favourite is the Dumpling with Organic Vegetables ($6). Served in a plate of seven, each dumpling is handcrafted and generously portioned. The slightly thicker skin holds the filling well, offering a satisfying, chewy bite.

During our visit, several dishes left an impression.

For mains, the Vegetarian Ham Fried Rice ($7) stands out with its aroma and

The Vegetarian Rojak ($4) is a refreshing starter that combines apple, cucumber and pineapple in a rich peanut sauce. The balance of sweet and savoury flavours, together with the crisp textures makes a light and pleasant opening to the meal.

The highlight is the Claypot Curry Vegetarian Fish ($14). Its rich and aromatic gravy strikes a harmonious balance of spiciness and creaminess. The vegetarian fish fillet, brinjal, potatoes, okra and tomatoes absorb the curry well. For extra indulgence, dip a piece of “mantou” into the curry. With its extensive menu and homely atmosphere, Yi Xin Vegetarian is an excellent choice for group dining. Affordable, comforting and satisfying, it is a place you will want to return to again and again.

Overall Rating: Food: 8/10 I Service: 8/10 Address: 43 Temple Street, Singapore 058584 Operating Hours: Monday to Saturday, 8.30am to 9pm

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/ RECIPE

A CUP OF COOLNESS

n Traditional Chinese cuisine, monk fruit

(罗汉果) is often prepared as a soothing herbal drink, often enjoyed for its light and cooling character. This recipe pairs monk fruit with matsutake mushrooms and ginger, resulting in a simple broth-like tea with a layered, earthy profile. The ingredients are simmered slowly to allow their flavours to unfold gently over time.

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Matsutake Monk Fruit Tea

• Simmer over low heat for around 40 minutes. • Strain and serve warm.

Ingredients:

This recipe is courtesy of Wong Kee Yew, a vegetarian nutrition teacher who conducts classes at Awareness Hub.

8 stalks matsutake mushroom 2 pcs dried monk fruit 1 knob ginger, sliced 1 litre water ¼ tsp rock salt

Method: • Crack open the dried monk fruit using the back of a knife. • Combine all ingredients in a pot.

Scan to find out more about Kee Yew

/ GREAT READS

Playing Singing Bowls for Beginners

What Is Happiness? A Monk's Guide to a Happy Life

Master the Basics in No Time

Ven. Pomnyun Sunim

By Nyra Estelleon

S$18.00

S$34.90

This introductory guide explores the practice of singing bowls as a support for meditation and relaxation. It introduces different types of bowls and explains simple methods for sounding and using them in daily practice. Step-by-step guidance and short exercises help readers become familiar with the basics at a gentle, steady pace, without requiring prior experience.

How do we meet life when it does not unfold as expected? In this book, Venerable Pomnyun Sunim explores the roots of anxiety, anger, insecurity, and disappointment, reflecting on the emotional patterns that shape human experience. Drawing on Buddhist teachings, he offers practical reflections on working with the mind, encouraging greater clarity, steadiness and a more grounded sense of well-being.

Book titles that are beneficial to your well-being and worth reading! Available at all Awareness Place outlets. Tiger Mouse Strawberry 60 Zen Stories for a Calmer, More Mindful, and Happier Life By Yuki Zenda

S$26.90

This collection brings together 60 short Zeninspired stories, each accompanied with brief reflections on everyday awareness. The narratives move between humour, simplicity and quiet observation, offering small pauses within the pace of daily life. Rather than instructing, the stories invite the reader to slow down, notice more closely, and return to a more present way of living.

How Not to Miss the Point The Buddha's Wisdom for a Life Well Lived

By Jetsun Khandro Rinpoche

S$30.60

Jetsun Khandro Rinpoche revisits core Buddhist teachings with clarity and directness, focusing on how the mind shapes experience. Through practical guidance and timeless wisdom, she shows how cultivating the mind’s wholesome qualities can bring greater purpose, compassion and inner peace. The result is a grounded introduction to the path of practice, while also offering deeper reflection for those already familiar with the teachings.

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/ WHAT'S NEW

Stillness I

In Copper

n moments of quiet practice, even the simplest objects become part of one’s awareness.

This incense burner is made from copper, a material long associated with ritual use in Buddhist tradition. Over time, copper gathers a gentle patina, reflecting the way all things change through use, touch and time. Designed with care and restraint, it supports the lighting of incense

during meditation, offering or silent reflection. Within its form, an ash grate allows for a steady burn, while a fire-resistant cotton base supports ease of use. Beneath, non-slip pads help it remain stable, allowing attention to rest more fully on practice rather than arrangement. Available in two designs, each carries the same intention: to offer a simple, grounded presence without distraction.

To find out more, visit any Awareness Place stores or call 6337 7582 / 6452 1732.

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