Present 1

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日期 ： 16/08 农历七月初十(星期五) 至 18/08/2013 农历七月十二(星期日) 地点 ： 海印学佛会 Sagaramudra Buddhist Society 法会超荐 • 小莲位 $22

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欢迎至4楼柜台处报名、致电询问或上网查询 Please register at our reception counter at level 4. For further enquiries, please call 6746 7582 or visit our website at www.sagaramudra.org.sg 办公时间 Office Hours: 星期二至星期六：中午12 时至晚上8 时

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PAGE 50

www.sagaramudra.org.sg

目前

P R E S E N T MAY 2013 VOL.1 FREE DISTRIBUTION MCI(P)144/02/2013

行住坐卧 觉知身 观身不净 悟真净

花絮心吟

PAGE 51

《目前》创刊 缘起 文◎ 释 法 谦

佛法精深浩瀚，但碍于文字驾驭能力的普遍低落，大多数现代的我们，误 以为佛法艰深晦涩；其实佛法可以是活泼生动的，可以是简单的，更可以是实 用的。 海印学佛会，以佛法教育为核心项目，秉持着深入浅出、实用活泼的表 达理念，规划新系列《目前》会刊。出版《目前》并不是为了通过说教而达到 振聋发聩的效果，而是希望愈来愈多人了解佛法，让佛法帮助我们思路清楚， 有条理地思索各种困惑自己的切身问题，将佛法落实，甚至借以解除我们的痛 苦。每个人都有能力研习佛法，享受佛法的慰藉和终极关怀。 取名《目前》，只是希望能起提醒作用，让读者关注目前身心才是修行下 手处。“目前”、“眼前”、“现前”、“当下”，词异义同“Present”， 皆围绕着以“觉”为主轴。旧时禅门用语为“目前”，要求的是对念保持观 照，如猫捕鼠般的觉知自己的起心动念，古德说：“不怕念起，只怕觉迟”； 依原始佛教“四念处”正念正知的教导，即对现前的身、受、心、法，保持一 种清清楚楚了知觉醒的状态。 当我们的修行理论、方法、技巧和“目前”的身心浑然合为一体时，这关 键性的每一刻都蕴藏着觉悟的契机。聚沙成塔，点点滴滴不断地超越过去的无 明习气，同时又不断地展现新的品质和修养。 邀请读者与我们一起，时时保持在“目前”的状态。请接受我们这份礼 物：“Present”；我们是以法为赠礼。

PAGE 52

目前会讯宗旨 以多元的内容和多文体 的形式来诠释佛法，从 而达到自他身心净化的 目的。

目 前 心轴 - 四念处系列之身念处 2 4

四念处之身念处 The Four Foundations of Mindfulness - Mindfulness of the Body 6 以身安住正念 7 Using the Body as an Object for Mindfulness 9 Sharing on the Mindfulness of the Body 10 修四念处先悟缘生法 11 Maintaining Mindfulness of the Body

衲 子 心迹

观身不净 解读观身不净图：近乎抽象的眼 睛表示“ 正念”。在眼珠中的骷 髅则表示观身不净（正知）。

12 13 14 17 18 19 21 23

鱼子语 - 鱼子自述 Daily Chan Reflection 惠能禅法与四念处禅观之间关系的探讨（一） 如是我闻 禅画《十牛图》的现代解读 四十二章经 念佛法门 A Beautiful Day

27 28 30 31 32 33 34 35

老鼠与黄梨 三人行必有我师焉 Bodhicitta, The Altruistic Intention That Benefits Dharma - The Greatest Gift 六和敬: 和谐创造幸福 Food for Thought 佛典中的譬喻 Buddhism changed my life

缁 素 心语

妙 笔 心画 36 漫画 - 自己鞭打自己医 顾

问 : 释法梁

杨国梁

编辑顾问 ：释法谦

陈伯汉

编

Kim Ong

辑 ：释法庆

花 絮 心吟 38 39 40 41 42 43 44 45 46 47 48

封面设计 ：释法梁 美术设计 ：刘朋达

廖俪轩

Publisher : Sagaramudra Buddhist Society 海印学佛会 www.sagaramudra.org.sg Printed by : Stamford Press Pte Ltd FREE DISTRIBUTION MCI (P) 144/02/2013 目前

Mindfulness of the Body - The Foolish Man Hit And Treated Oneself

参访寺庙悟佛法 四事供养：海印的圣诞礼物 如何辨别有机食品 温馨的团圆饭 浮生本有半日闲：禅修半日记 健康食谱 - 南亚消化汤 Indian Digestive Soup 般若信箱 无限感恩 课程招生 星期六佛理开示表 海印例常活动表

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目前 心轴 四念处之身念处 文◎ 释 法 梁

在观不净之余，要去体会 有一个“真净”，因为那才是 人们常迷惑于外在和 外表的现象。即使我们不完 全了解实际情况，我们很容 易习惯性地、甚至无法自拔 地养成“认为懂”和“轻易 判断”周围人、事、物的习 气；其实我们应该观察自己 和尝试深入了解自己。那么 该从哪里着手呢？修持四念 处让我们回归目前，通过观 察我们的身、受、心、法来 思维它们根性本质的真相： 身不净、受是苦、心无常、 法无我（非实质的），促使 我们破除四种颠倒，从而断 迷惑、妄想、烦恼与愚痴。 《目前》的第一期先与大家 分享“身念处”的修习方 法。

真正的你。这“真净”事实上就是回 归到正念（觉），只是这时的正念 已经是经过观身不净这个过程。 套用禅宗所说的“见山是山， 见山非山，见山还是山”， 这时的正念就是“见山还是山”。 什么是四念处？简单而言，就是四个保持 正念的处所。通过身体来保持正念（觉知）叫 做“身念处”；通过感受来保持正念（觉知） 叫做“受念处”；通过内心的烦恼来保持正念 （觉知）叫做“心念处”； 通过念来保持正念 （觉知）叫做“法念处”。 修法共有三个层次：（一）通过身、受、 心、法保持正念（觉知）。（二）思维并认 清身、受、心、法四者的不净、苦、无常、 无我，产生正知见。（三）悟真净、真乐、真 常、真我。 偈颂说道： 觉知身

行住坐卧

观身内外不净

悟真净

觉知受

苦乐逼迫

观受身心是苦

悟真乐

觉知心

贪嗔痴等

观心无常变异

悟真常

觉知法

念生念灭

观法虚幻无我

悟真我

目前心轴

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身念处

修行人处于更稳定的状态，更重要的是，这

你最爱的人是谁？答案可以有很多，

是生命的核心，有了这个核心，才能更进一

虽然都不一样，但却可以都是对的。其中

步的寻求超越。立足于“正念”，思维并认

有没有一个共同的答案？有，那就是每个

清身体乃由三十二物 所组成，其中有发、

人都爱自己的身体。这就是所谓的“我

毛、爪、齿、皮，肌等。此观行的作用是

执”，是一份对自我的执着。那是不是

在认清自己的身体是不净的，应该放下对

有“我执”就错呢？不关乎对错，而是因

身体的执着，这就是“观身不净”。

1

果。 身念处修法的第三个层次的要求是： 对自我拥有非常强烈我执的人，绝对

悟真净。第一层次的“正念”和第二层次

没有面对死亡的能力，因为他想到的是长

的观身不净都只是方法，是悟的因；然

生不死。然而，大家都知道在死亡之前，

而，却不是每一个完成这些修法的人都会

人人一律平等。你强烈的“我执”是因，

得到悟。有些修行人会在修了这个法之后

逃避死亡的心理就会是果。逃避的心理是

选择放弃生命，因为他会认为一切都没有

因，没有能力面对死亡就会是果。没有能

意义了。因此，在观不净之余，要去体会

力面对死亡是因，面对死亡时的恐惧、担

有 一 个 “ 真 净 ” ，因为那才是真正的你。

忧等等负面的心理就会是果。问问自己：

这“真净”事实上就是回归到正念（觉），

死亡必然会降临在自己身上，而自己是不

只是这时的正念已经是经过观身不净这个

是都有做足心理建设来面对。

过程。套用禅宗所说的“见山是山，见 山非山，见山还是山”，这时的正念就是

身念处修法的第一个层次的要求是： 通过身体来保持正念（觉知）。首先我们

“见山还是山”。回到成佛的最根本依据 点——佛者觉也；正念就是觉。

必须对自己的身体保持在一种觉知的状 态，行、住、坐、卧都如此。行走时，知 道自己是在行走；静止时，知道自己是在 静止；坐着时，知道自己是坐着的；卧着 时，知道自己是卧着的。总之是静时知 静，动时知动，时时刻刻保持在一种觉知 的状态，这叫做“正念”。 身念处修法的第二个层次的要求是： 思维并认清身的不净。“正念”是第二个 层次的基础，没有了这个基础，就如同树 之无根，鸟之无翼。“正念”除了能让一个

目前心轴

1《大念处经》：“再者，比丘应观察此身，自脚底而 上，自头顶而下，皮肤所包藏的充满了种种不净：此身 有发、毛、爪、齿、皮，肌、腱、骨、髓、肾，心、 肝、膜、脾、肺，膈（肠膜）、肠、胃、粪、（脑）、 胆（汁）、痰、脓、血、汗、脂、泪、（油）膏、涕、 唾、（关节滑）液、尿。”

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The Four Foundations of Mindfulness — Mindfulness of the Body

By Venerable Fa Liang Translated by Kim Ong

What are the Four Foundations of Mindfulness? Simply it refers to the four bases to establish right mindfulness.

In the meditation on the impurities of the body, there is a need to experience the ‘ultimate purity’ because that is the real you.

This ‘ultimate purity’ is actually returning to Right Mindfulness (Awareness).

However, the mindfulness of this moment has already gone through the process of meditating on the impurities of the body.

• Leveraging on the body to maintain right mindfulness (awareness) is known as ‘mindfulness of body (Pali: kaya)’.

• Leveraging on feelings to maintain right mindfulness (awareness) is known as ‘mindfulness of feelings (Pali: vedana, not referring to emotions)’.

• Leveraging on mental afflictions (various states of mind) to maintain right mindfulness (awareness) is known as ‘mindfulness of mind (the state of one’s mind, Pali: citta)’.

• Leveraging on thoughts to maintain right mindfulness (awareness) is known as ‘mindfulness of dharma (phenomena, Pali: dhamma)’.

There are 3 levels in the practice: • Leverage on the body, feelings, mind states and dharma to maintain Right Mindfulness (Awareness).

• Contemplate and clearly recognize the impurity, suffering, impermanence and emptiness of body, feelings, mind states and dharma to develop Right View.

• Realise the ultimate purity, ultimate bliss, ultimate permanence and ultimate self.

Verses of Dharma: Maintain awareness of body — walking, standing, sitting and lying down; Observe that the body is impure externally and internally; Realise the ultimate purity.

Maintain awareness of feelings — pleasant and unpleasant feelings are oppressing; Observe that bodily and mental feelings have the nature of suffering; Realise the ultimate bliss.

Maintain awareness of mind states — attachment, aversion and ignorance; Observe that mental states are impermanent; Realise the ultimate permanence.

Maintain awareness of phenomena — thoughts arise and cease away; Observe that all phenomena are illusory and non-self by nature; Realise the ultimate self.

目前心轴

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Mindfulness of body Who do you love the most? There can be many answers. Although the answers are different, they can all be right. Is there a common answer? Yes, that is, every one of us loves our body. This is what is called “Self-grasping”, which is an attachment to oneself. Is it wrong to have “Self-grasping”? It is not a matter of right or wrong, but a matter of cause and effect.

Those who have a very strong sense of “Self-grasping” will not have the ability to confront death. This is because all they can think of is immortality. However, in the face of death, all beings are equal. Your strong “Self-grasping” is the cause that results in the wish to escape death, which in turn becomes the cause that results in the inability to face death. Then, this inability to face death in turn becomes the cause that results in the arising of fear, worries and other negative emotions when facing death. One should ask oneself: “Death will eventually fall upon me, but am I mentally prepared to face it?”

At the first level of the practice on the mindfulness of body, the requirement is to leverage on the body to maintain mindfulness.

Firstly, we need to be aware of the body, while walking, standing, sitting and lying down.

While walking, know that one is walking. While standing, know that one is standing. While sitting, know that one is sitting. While lying down, know that one is lying down. In summary, when in stillness, be aware of the stillness, and when moving, be aware of the movements. At every moment, one abides in mindful awareness.

This is known as “Right Mindfulness”.

At the second level of the practice on the mindfulness of body, the requirement is to contemplate and clearly recognize the impurities of the body. “Right Mindfulness” cultivated at the first level is the foundation for this second level of practice. Without this foundation, it is akin to a tree without any roots or a bird without any 目前心轴

wings. Besides providing a practitioner with a more stable foundation, more importantly, “Right Mindfulness” is the core basis of life. With it, we will then be able to seek to excel further. With “Right Mindfulness” as the foothold, contemplate and clearly recognize that the body is made up of 32 parts1, which include hair, body hair, nails, skin, muscles and so forth. The purpose is to realize the impurities of the body, so that we will be able to let go of our attachment to the body. This is known as “contemplation on the impurities of the body”.

At the third level of the practice on the mindfulness of body, the requirement is to realize the ultimate purity. Both the “Right Mindfulness” at the first level and the contemplation on the impurities of the body at the second level are just methods, which are the causes of realization.

However, not all practitioners who have completed these practices will attain realization.

Some of the practitioners may forsake their life as they think that everything is meaningless. Hence, besides contemplating on the impurities of the body, there is a need to experience the ‘ultimate purity’ because that is the real you. This ‘ultimate purity’ is actually returning to Right Mindfulness (Awareness), however, the mindfulness of this moment has already gone through the process of meditating on the impurities of the body.

Referring to a Zen saying: ‘See the mountain as a mountain, see the mountain not as a mountain, see the mountain still as a mountain.’

Back to the most fundamental basis of attaining Enlightenment — the Buddha is one who has actualized the Intrinsic Awareness, and Right Mindfulness is Awareness.

1 Maha Satipatthana Sutta (The Greater Discourse on the Foundations of Mindfulness) states: ‘And again, bhikkhus, a bhikkhu should examine and reflect closely upon this body, from the soles of the feet up and from the tips of the hair on the head down, enclosed by the skin is full of various kinds of impurities, thinking thus, “In this body, there exists hair of the head, hair of the body, nails, teeth, skin (includes flesh), muscles, tendons, bones, marrow, kidneys, heart, liver, membranes (including the pleura, the diaphragm and other forms of membrane in the body), spleen, lungs, mesentery, intestines, stomach, faeces, brain, bile, phlegm, pus, blood, sweat, fat, tears, liquid fats, saliva, mucus, synovia fluid (i.e. fluid in the joints) and urine.’

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以身安住正念 整理◎ 释 法音

佛陀在《大念处经》中说：只有一条 道路可以使众生得清净，克服一切烦恼和 悲哀，祛除痛苦和忧愁，从而走上正道、 觉悟涅盘，那就是四念处。四念处就是四 个能保持正念的处所，即身念处、受念 处、心念处和法念处。 这里只讲身念处，那就是通过身体来 保持正念（觉知）。在日常生活中，从留 意身体开始，清清楚楚知道自己，以身来 观察思惟、身体，就得以祛除世间的渴爱 和烦恼。 在行、住、坐、睡、醒、语、默等等 动或静中，无论身体处于什么情况，都 能念念了了分明自己的一举一动。当走路 时，觉知自己正在走着；站立时，觉知自 己正在站着；自己坐着、躺著、睡醒、说 话、沉默，静时知静，动时知动，乃至在 前进、后退、转身、望前、屈伸、俯仰、 吃、喝、嚼、尝之间，都能了了分明，清 楚地知道自己正在做什么，时时刻刻保持 在一种觉知的状态，这就是“正念”。在 觉察和认知身体的同时，并不执著于世间 的一切。 与此同时在为自己做定课时，也不忘 时刻保持在这种觉知的状态——我现在正 在做什么，都要清清楚楚地觉察到。如在 特定的经行时，举起左脚之前，很清楚知 道左脚举起，身体的重心移到右边而不是 向前倾，左脚才向前移动慢慢放下；脚底 与地面接触稳定后，身体的重心慢慢往左 脚移，右脚跟着同时慢慢移起，⋯⋯你都 能够很清楚觉知，活在每一当下。这时， “行”让自己更加专注去体会正念。

目前心轴

不仅是动中修如此，静中修也如此。 在修习时，就如我们在静坐时，牙齿上下 相接着，舌头抵着上腭。念住于呼吸，观 察呼出吸入气息的长短，是呼出长？还是 吸入长？是呼出短？还是吸入短？这就有 如我们在数息时，观察数息的念，从一到 十，反复如此；一旦发现数目字被其他杂 念牵走，马上拉回来从一再数起。在整个 过程中训练自己，不仅清楚气息的流动， 也能系念于当下，了了分明觉知全身。 无论在动或静中修习身念处，能让自 己清楚知道身体在做什么。我们的心念微 细，较难察觉，而身的行动则较粗，比较 容易观察。也因为这样，初学者应该先从 身念处下手。观身，让我们不随着烦恼去 造恶业；观身，也让我们能把五戒持好， 因为五戒的不杀、不盗、不淫、不妄、不 饮酒的持守，就是在教导我们不去造恶， 知道因果，对自己的要求细腻，从而不掉 入烦恼。 我们依照佛陀的教导修习即身观身， 无论以念住呼吸、身体姿势、身体动作等 动或静中的修习法，观察自身来看清楚自 己，乃至观察世间的人、事、物的无常、 因缘。从对事（外）的先放下，再对身边 的人放下，最难放下的“我”。放下自己 对身体的执著（九孔流不净）及老病死的 无免。在无常变化之中，知道活在正念 里，面对自己的老病死。以身安住正念， 要利用今生好好修行，使我们生起智慧， 获得解脱。 （本文参考：藏外佛教文献第5册 No.48《大念处经》／ 白话《大念处经》曾银湖。大正藏第1册 No.0026 中阿 含经 第20卷《念身经》／白话《念身经》曾银湖。）

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Using the Body as an Object for Mindfulness ◎ Compiled by Venerable Fa Yin ◎ Translated by Kim Ong

In the Greater Discourse on the Foundations of Mindfulness (Maha Satipatthana Sutta), the Buddha declared that the four foundations of mindfulness is the only direct path for the purification of sentient beings, for the overcoming of all mental afflictions and sorrow, for the extinguishing of pain, suffering, grief and lamentation, leading to the treading on the right path for the realization of nirvana.

Here, let us touched only on the topic on the mindfulness of body, which is maintaining right mindfulness (awareness) through the body.

In one’s daily life, one starts with the mindfulness of body to clearly know oneself, by observing and contemplating on the body to cut attachment and afflictions.

While walking, standing, sitting, falling asleep, waking up, speaking, being silent and so forth, that is, in all movement and stillness, no matter what circumstances the body is in, one clearly abides in mindfulness of every bodily action. While walking, one is aware that one is walking; while standing, one is aware that one is standing; while sitting, lying down, falling asleep, waking up, speaking, being silent, one is aware of every action, such that one clearly knows when going forward or backward, turning around, looking forth, bending or stretching, raising or lowering one’s head, eating, drinking, chewing or tasting. That is, one is fully aware of what one is doing and constantly abides in awareness at every moment. This is “Right Mindfulness”. In the midst of being aware and cognizing the body, there is no clinging to worldly things.

Similarly, at the time of practicing 目前心轴

meditation, one should constantly not forget to maintain such state of awareness — clearly aware of what one is doing at every moment. For example, in walking meditation, before lifting one’s left leg, one must clearly know the lifting of one’s left leg; the shifting of one’s body weight to the right, rather than shifting it to the front; the moving of one’s left leg to the front and lowering it down slowly till one’s left foot touches the ground and stabilizes, then, the shifting of one’s body weight to the right, before slowly lifting one’s right leg, and so forth. All these movements, one is fully aware and living in every present moment. In this way, “walking” allows us to focus on experiencing mindfulness.

Besides practicing in this way during movement, one also practices in the same way during stillness (non-movement). It is just like when we are doing sitting meditation, our upper and lower teeth are touched, our tongue gently touches our palate, then, mindfully we watch our breath, observing whether the exhale and inhale breath is long or short, and whether the exhale or inhale breath is longer or shorter. This is similar to when we are repeatedly counting our breath from one to ten and we notice that our counting has been distracted by our thoughts, we immediately bring back our attention and start counting from one. During the process, we train ourselves, not only in being clearly aware of the flow of our breath, but also, subtly mindful of the present moment and fully aware of our entire body.

The practice of mindfulness during movement and stillness allows us to know what our body is doing. Our state of mind is finer, PAGE 7

thus, more difficult to be aware of, whereas our bodily movement is coarser and relatively easier to observe, hence, beginners should start training with mindfulness of body. By being mindful of one’s body, this prevents us from following our mental afflictions and creating more negative deeds. It also helps us to uphold our five precepts properly because the upholding of the precept of abstaining from killing, stealing, sexual misconduct, lying and taking intoxicants is teaching us to avoid creating negative deeds through our body, to understand the law of cause and effect, to demand discipline from ourselves and thus, not falling into the trap of mental afflictions.

References: Zang Wai Fo Jiao Wen Xian, Volume 5, No. 48, The Greater Discourse on the Foundations of Mindfulness (Maha Satipatthana Sutta) / The Simplified Version of The Greater Discourse on the Foundations of Mindfulness (Maha Satipatthana Sutta), Zeng Yinhu.

Da Zheng Zang, The Chinese Buddhist Canon also known as The Great Treasury of Sutras, Volume 1, No. 0026, Zhong Ahanjing (The Middle-length Discourses of the Buddha / The Chinese Madhyamagama Sutra), 20th stroll, Nian Shenjing (Sutra on Mindfulness Immersing in the Body / Kayagata-sati Sutta) / The Simplified Version of The Sutra on Mindfulness Immersing in the Body, Zeng Yinhu.

We follow the Buddha’s instruction in using the body as an object to observe in mindfulness.

Whether it is maintaining mindfulness of the breath, the body posture, the body movement and so forth, which is practicing mindfulness during movement and stillness, we use our observation of the body to understand ourselves and the nature of impermanence and causes and conditions of the people, happenings and things of the world.

From the letting go of what is external first, we proceed to let go of our attachment to the people close to us and then, to the most difficult task of letting go of “Self”. We let go of our attachment to our body, knowing that this body is filthy and subject inevitably to old age, sickness and death.

In the midst of changes and impermanence, we know how to live in the present and able to face aging, sickness and death. Using the body as an object of practicing mindfulness, we must make good use of this life to practice, in order to accumulate wisdom and attain liberation from samsara. 目前心轴

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Sharing on the Mindfulness of the Body ◎ By Venerable Fa Qing

Everything is Dharma; it is teaching us.

Due to our ignorance, we are not aware.

When a body is born, we would see the newly baby growing gradually, and we are amazed and rejoiced by the whole process. It is because we are attached to the external phenomena that we fail to see or know that the growing of a baby is aging, even though he brings laughter. It is a sign of impermanence. The moment we are born, we aged, and gradually when the baby starts to differentiate, sufferings surface.

From a foetus to a baby, we need food to sustain our body and if we do not observe our mind, we will be controlled by our three poisons. In order to sustain our body, we spend much attention and time on it. While we are busy pursuing the comfort of our body, we will be happily occupied with the illusive mind. We forget and do not have time to look into our inner self. We are lost and failed to know that pursuing external happiness is not the ultimate because external material things will be gone one day and the illusive mind will play a role and affect us, especially at the time of our death.

In a team, when only your body is performing certain tasks, while some are idle, it is common for you to have an unpleasant feeling.

It is because of the three poisons, and due to your habitual concept and response, you will be telling yourself that if it is a team....... Subsequently, you will not only be unhappy, but will also be unhappy with certain members of the team.

When the above happens, what you can do is to achieve and maintain awareness and mindfulness. Observe that even though your body is very busy with certain tasks, your mind can still be unaffected. Your mind is withdrawn from the external phenomena. Observe that the unpleasant feeling arises from the attachment, aversion and ignorance and they are impermanent. Observe that your unpleasant feeling is also impermanent.

Observe that thought arises because of the previous phenomena and it is therefore an illusion and there is non-self.

It is therefore important to know that while we are sustaining our body, the mindfulness of the body cannot be neglected. We have to learn how to achieve and maintain the awareness and the mindfulness of the body. That is, as a baby grows, sickness, aging and eventually death is life and the process of growing is telling us about impermanence and suffering, unless we can accept and truly understand the phenomena.

For example:

目前心轴

PAGE 9

修四念处先悟缘生法 文◎ 志 学

修行四念处可以帮助我们得到定力而 更有智慧；有了智慧就不会胡乱梦想，就 可减少烦恼，脚踏实地的生活。 有些人在修四念处之前，会先修习五 停心观来帮助自己先把心定下来，祛除妄 念。五停心观包括数息观、不净观、慈悲 观、因缘观、有界分别观。笔者认为数息 观最简单，也最容易有效地把我们心猿意 马的心定下来。但这些都是方便法门；最 主要的准备工作必须要有闻思修的基础， 也就是要先了解和体悟“缘生法”。这是 佛学教育的核心，我们可借以在任何修行 法门上得到事半功倍的效果。

先了解和体悟缘生法 “缘生法”告诉我们世间所有事物都 是由许多因素和条件在互相影响和变化中 和合而成的，所强调的是“变化”和“影 响”，这“变化”和“影响”告诉我们世 上没有永恒不变的东西，从而促使每样东 西在不同的时间和环境会有不同的体现。 这“变化”和“影响”无处不在，无时不 有，尤其是瞬息变化和影响说明万物的 “无我”性。 “缘生法”不是佛陀创造的。缘生法 本来就存在于宇宙万物中，是佛陀发现了 这个实相告诉后人。这个实相是不会因时 间而消失、也不会因地理环境、种族、宗 教而消失的。 既然四念处以缘生法为基础，也就是 说它是超越时空、宗教、种族、国界，无 论你是基督教徒、回教徒、道教徒，兴都 教徒、佛教徒或其他宗教教徒，都可修四 念处，调剂自己的心灵，减少烦恼，离苦 得乐。

目前心轴

修行和实践 在《大念处经》里，佛陀向比丘们开 示了身念处的许多方法：（1）入出息念 （2）身体姿势（3）正念正知（4）观身不 净（5）四界分别观（6）墓园九观。 “我们安住于身，随观内、外身，随 观生灭法⋯⋯，为了更高的智慧与正念， 亦不执著五取蕴世间任何事物。” 我们可通过修行和实践，可从缘生法 去修行观身念处得到以下的好处，利人也 利己。

• 我们可以体悟身体里所需要的空 气、水分、食物都是大自然赐予，所有众 生不可或缺的，我们就会发自内心的感 恩，尽量不杀生，少吃肉类，保护大自 然，保护地球。 • 有了感恩的心，我们才会慈悲喜 舍，去关心和帮助周围真正需要我们帮助 的人。

• 我们体悟身体的不净，就不会一味 追求和执著山珍海味、佳肴美酒，就懂得 抑制食喝方面的贪念。

• 我们做任何事情时，更会注意体会 过程，从中学习新事物、新知识，就不会 那么计较名利得失。 • 我们就可以改善自己的品格和修 养，懂得控制自己的情绪变化，就不会随 便发脾气和乱讲话伤人，也就是改善自己 的身、口、意业。 • 我们可以看到自身的渺小，把我 执和我慢放下。碰到好因缘，不会过度兴 奋；碰到不好的因缘也不会恐惧和忧虑。 懂得珍惜和感恩当下的好因缘，与他人分 享快乐；积极地发掘好因缘，改善坏因 缘，积极地生活。 PAGE 10

Maintaining Mindfulness of the Body ◎ By Choon Song

Rejoice! This body is the cause for happiness!

To simply possess our current human body is indeed an extraordinary event! We must have accumulated vast amount of merits in the past to warrant such an occasion. Our body is not ordinary. We have unimpaired senses and we are not handicapped. Furthermore, we are also born in a time where Buddha Sakyamuni’s Dharma still flourishes. How fortunate is that! Comparing human lives to that of the other realms, humans are so few in numbers. It is rare among humans to have heard of the Dharma. It is far rarer for those who have heard of the Dharma to genuinely have a heart of renunciation and cultivate the path. With our current human body, if we still do not aspire and act towards ending samsara, it is really like going to an island of precious gems and returning empty handed!

Moreover, in the sutras, the Buddha frequently made this analogy: Imagine a world covered by oceans and drifting on the oceans’ surface is a floating tree branch with a small hole. In the ocean, there lives a mystical blind sea turtle that would surface briefly once every hundred years from the depth of the oceans. The probability of having a human life, as we do now, is even smaller than the blind sea turtle poking its head right into the branch’s hole when it surfaces.

It is that rare! This is a point for us to ponder and understand so that we will really turn our back on samsara.

Beware! This body is fleeting and transient!

Unless we can understand impermanence and how easy our body can be lost, we will not be able to turn our back on worldly activities. For most people, if there is no adverse circumstance, days will pass us by before we feel like practicing meditation again. The days accumulate to become weeks, and the weeks become years. Before long, 目前心轴

we will be wondering where our younger days have gone! Well, probably in the pursuit of some frivolous worldly activities. The truth is that our life is like a lamp in the wind. Death is certain, only the time of which is uncertain. Let us take heed and not waste this precious human birth.

Do not procrastinate in our Dharma practice!

Inconceivable! This body is the cause for future suffering or liberation!

The body is simply made up of the five elements and the cause of many troubles that we are facing. When alive, we need to cloth our bodies, feed our bodies, wash our bodies and so forth. When dead, our corpse will decompose and chances are that our dear ones will barely dare to come close. In short, the human body is filthy and troublesome. We should not have too much attachment to it. In fact, the more attachment we have to our body and therefore, to our activities by extension, the more karma we will accumulate. These will again give rise to more sufferings in the future in a never-ending cycle.

Furthermore, through the human body, we are plagued by the three sufferings: the suffering of suffering, the suffering of change and the suffering of “formations” (also known as the pervasive suffering of conditions). Not just our fellow humans are suffering; all the beings in all the six realms are also suffering. These beings have been our parents in one life or another. Due to their habitual tendencies and karma, they are now suffering in the six realms. With our human body, we should give rise to bodhicitta, if we have not done so! It is the least that we can do to repay the kindness of all sentient beings, and the first step towards liberation from samsara.

PAGE 11

衲子 心迹 鱼子自述 文◎ 释 法 梁

新的一年已经来到，集思广益策划的《目前》会讯创 刊号将出版，鱼子讨得一专栏与同参道友共享“鱼子语”。 “鱼子”即佛门之法器：木鱼，“鱼子语”就是敲击 木鱼所发出的声响。取名“鱼子语”是希望借木鱼声唤醒 迷失的我们，听其音声者皆能产生正念正知。 迎蛇送龙之际，鱼子特做一对联以增“目前”之景 观，也做为“鱼子语”专栏的一个开始。

上联是：

1

2

龙睛一点 眼前 现 下联是：

3

蛇足一添 头安头 横批是：

忘前失后

4

5

〜释法梁书于壬辰年十二月二日〜 1 2 3 4

龙睛一点就是画龙点睛。 眼前：即正念。 蛇足一添就成了画蛇添足。 头安头：即“头上安头”，禅林用语；比喻事之重复多遍并无必要，与 ‘雪上加霜’、‘锦上铺花’同义。《碧岩录第三十四则》：“白云重重 （千重百匝，头上安头）。”（《佛学大词典》） 5 忘前失后：与《金刚经》的“三心不可得”异曲同工。“前”是指前 念，“后”是指后念。忘前失后的意思是前念后念皆不执着。《潭州沩山 灵佑禅师语录》：正当在调酱料时，沩山禅师问仰山：“这个用多少盐 水？”仰山禅师说：“我不会，无法禀告。”沩山禅师说：“倒是老僧我 会。”仰山禅师说：“不知用多少盐水？”沩山禅师说：“既然你不会， 我也不会对你说。”到了晚上，沩山禅师却问仰山：“今日因缘，你有 什么看法？”仰山禅师说：“你问我就答。”沩山禅师说：“我现在问 你。”仰山禅师说：“我耳朵不灵，老眼昏花，见闻都不清楚。”沩山禅 师说：“凡是所有的问答，都跳不出你这句话。”仰山禅师听了连忙礼 谢。沩山禅师说：“寂子今日忘前失后，这可不是小事。”

衲子心迹

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Daily Chan Reflection

By Venerable Fa Liang Translated by Yeo Hwee Tiong

Thank you, Master!

This happened a few years ago.

There was a mother, who would usually bring along her child whenever she came to the society to attend classes, as there was no one to look after him at home.

Whenever I saw the child with some candies in his hands, I would tease him by asking him to share them with me. I would thank him if he obliged. Otherwise, I would pester him until he relented.

After some time, the child started to offer me his candies voluntarily. I would then ask for a bigger portion and leave the smaller portion for him. After that, I would pat his head and thanked him.

Once, the child earnestly offered me a biscuit. I did not accept it immediately but told him, “Think over it carefully. When you offer something to the Master and he accepts it, you must say thank you to the Master.” The child was slightly taken aback, but complied nonetheless.

I accepted his biscuit and he said, “Thank you, Master!”

Then, he asked, “Master, why must I say thank you?”

“I have a choice of whether to accept your offering, that is why you should thank me for accepting it,” I answered.

The child did not seem convinced as he left. However, since then, he would always thank me whenever he offered me something.

The above illustrates the following. First, the child is guided to cultivate giving. Then later, the child is guided to elevate his attitude of giving to offering.

In giving, we learn to empathize and take care of those around us. However, it can also have the negative effect of making us feel superior to others and hence, boosting our self-importance and arrogance.

Thus, if we transform our attitude of ‘giving’ to ‘offering’, selfimportance and arrogance will be transformed into humility and graciousness.

Those who are humble and gracious are the fortunate ones.

Wherever they go, they will be well-liked and respected by others. 衲子心迹

PAGE 13

惠能禅法与 四念处禅观之间关系的探讨（一） 文◎ 释 法 梁

前言 禅法源自于印度，有外道禅和佛教禅，而佛教

第一章: 禅宗六祖与《坛经》

禅又有大乘禅和小乘禅之分。立足于原始小乘禅的

据记载，佛教初从印

四禅八定，大乘禅演变出诸多的三昧名称。在佛教

度传入中国是在东汉初期 。

传入中国后，唐代的宗密在《禅源诸诠集都序》中把

之后，佛教便依附在当时

禅分为外道禅、凡夫禅、小乘禅、大乘禅和最上乘禅

受到皇室之崇奉的黄老之

五大类，亦有依宗派的天台禅、华严禅，依修法的安

学，佛亦被当成是西天东

般禅，乃至以禅命名的禅宗。而禅宗又有惠能的南宗 禅，神秀的北宗禅等。可见，禅在不同时代中，是以 不同的相貌展现于世。

1

土之一大神。在三国至两 晋期间，社会的动荡造成 百姓生活于苦难之中，遂 而升起被拯救的渴望，这

惠能南宗禅法的流传，主要还是以《坛经》做 为根本的依据。《坛经》对中国佛教影响深远，是中

无形之中倒成了佛教的 推广及深入民心的良机。 南北朝期间，佛教持续盛

国禅宗的一大瑰宝。时至今日，《坛经》在北传佛教

行。南朝梁武帝萧衍（464

中仍具举足轻重的地位。至于南传佛教的禅法，独有

〜549年）推行儒教、佛

四念处禅观能与《坛经》相匹比，南传佛教国家如泰

教、道教并用政策，大力

国、缅甸、柬埔寨、斯里兰卡等对于四念处禅观的重

提倡佛教，推动了佛教走

视之程度是一致的，绝不亚于中国佛教对《坛经》的

向繁荣。据唐法琳《辩正

重视。而四念处禅观虽传入北传佛教，但一般而言还

论》卷三载，东晋104年

是比不上南传佛教对四念处禅观的重视。基于此，笔

间建寺达1768多所，僧尼

者特把此二大禅法把南、北两地的发展做一比较，并

24000余人；至南朝孝元

从中探讨在时间洪流底下，以及在中华民族文化历炼

帝时，寺庙2846所，僧尼

下所形成的惠能禅法是否悖离佛教原有的解脱思想。

82700余人，其间相隔约 2

130年。 到隋唐时，佛教 在文献的选择方面，本论文基本上是以较为古 老的敦煌本《坛经》与较为完整的南传《大念处经》 为主，再旁及相关的经典；同时亦参考了其他学者于 《坛经》“四念处”的研究成果而作此文。

衲子心迹

PAGE 14

传入中国约五百年间，在 1 《弘明集》卷1《理惑论》这样写 道：“明帝夜梦金人，次日，博问群 臣，有通人傅毅曰：‘臣闻天竺有得 道者，号字曰佛，飞行虚空，身有日 光，殆将其神也。’而后遣张骞、秦 景、王遵等人西行。得《四十二章 经》，藏兰台第十四间石室。由是而 后，学者由此而滋。” 2 资料见《弘明集·辩正论》卷3《大 正藏》第52册 p0503b。

中国封建社会和文化都发展到鼎盛的基础

切苦而无怨恨。二、随缘行：众生无我，

之上，隋唐佛教形成了八大宗派，即天台

一切苦、乐、得、失皆在缘生与缘灭之

宗、三论宗、法相宗、华严宗、律宗、禅

中，心无增减。三、无所求行：凡有所求

宗、净土宗、密宗；禅宗在此八宗中中占

皆苦，无求乃乐。息想无求，安心而自

着极为重要的地位。此八大宗派的创立，

在。四、称法行：空、无我故，谓之性

标志着佛教在中国的发展已进入新的里程

净。为除妄想，修行六度而无所行是为称

碑，亦代表中国佛教文化的昌盛期。

法行。慧可的楞伽禅系即依“二入四行” 和《楞伽经》的清净心的思想而衍伸。

一、禅宗六祖 在中国封建制度的影响之下，八大

僧璨（526〜606）承继慧可的楞伽禅

宗派皆各为其派追溯法脉传承。禅宗以菩

法后，著有《信心铭》传世，在延续《楞

提达摩为释迦佛之后的第二十八祖，中国

伽经》的自性清净如来藏的思想的同时，

禅宗初祖。并以衣钵及法为凭，代代相

《信心铭》提出了：“不用求真，唯须息

承。菩提达摩接下来的祖师分别为：二祖

见”把楞伽禅法的“舍妄归真”往前推进

慧可，三祖僧璨，四祖道信，五祖弘忍，

为“息妄显真”，亦把至道往上推到“言

六祖惠能。要解读《坛经》、了解惠能禅

语道断”，即至道非言语所能阐述，甚至

法，应先从早期禅法入手。

破坏了大道。

依据《楞伽师资记》卷一记载，得知

四祖道信(580〜651)在承继僧璨的楞

禅宗初祖菩提达摩（？〜约538）为南印度

伽经的禅法同时，著作了《入道安心方便法

僧人，于梁普通七年（526）远渡重洋至

门》，文中除了引用了《楞伽经》和《文殊

中国南海，广州刺史萧昂具主礼迎接，并

说般若经》之外，亦带进《般若经》、《普

表奏梁武帝。之后，他前往北魏入嵩山少

贤观经》（《观普贤菩萨行法经》）、《华

林寺面壁九年苦修，在中国传授“二入四

严经》、《法华经》、《无量义经》、《大

行”禅法和《楞伽经》四卷。

涅盘经》、《无量寿经》、《维摩经 》 、 3

慧可（487〜593）得其精髓，为禅 宗二祖。“二入四行”者，就是“理入” 与“行入”二门，“理入”所依的道理就 是《楞伽经》所说的一切众生都具有清净

《金刚经》等大乘经典。 他强调《楞伽 经》中的“诸佛心第一”，又依《文殊说 4

般若经》 而提出“念佛心是佛，妄念是凡 夫”的说法。

无染的真性，因客尘妄覆而不显，因此必

从历史上来看，道信所处的年代是隋

须“舍妄归真”，只要放舍一切的妄念而

唐统一的时期。隋朝之前的南北朝，政局

归真，自然圣凡等一。“行入”则有四； 一、报怨行：即在受苦之时，当自念所受 的一切苦难都有其因果报应，甘心忍受一 衲子心迹

3 以上引文皆出自《楞伽师资记》卷一。 4 《文殊说般若经》全名是《文殊师利所说摩诃般若波罗蜜 经》，可参《大正藏》第8册，第726页。

PAGE 15

动荡，造成大量百姓流离失所。而佛教过 度发展，把大量的资源用在寺院，致使流 民为了生存而选择出家寄居寺院，此举除 了扩大僧人的队伍之外，也使僧人的素质 复杂化。在这样的背景底下，道信的推广 农禅也可说是为佛教开拓出另一片天空。 他在蕲州黄梅双峰山一方面聚徒定居，生 产自给自足，另一方面则把禅的修行与生 产劳动相结合，禅与日常生活打成一片。 此举，亦为其弟子弘忍开创“东山法门” 奠定了基础。 5

弘忍(601〜674) 俗姓周，蕲州黄梅 人。在接过道信的衣钵之后，定居黄梅双峰 山之凭茂山。凭茂山也因为在东边，故也称 东山，而弘忍却被当时之人称为东山法师， 其所传之禅法被称为“东山法门”。依《历 代法宝记》的记载，弘忍七岁就跟随着道 信，十三岁现出家相，三十年间不离信大 师左右。弘忍著有《最上乘 论》，主要是 强调“守本真心”，即守住本来俱足的清 净之真心。并认为守本真心之法“乃是涅 盘之根本，入道之要门，十二部经之宗， 三世诸佛之祖。”且“若能自识本心，念 念磨炼；莫住者，即自见佛性也。”弘 忍不鼓励多学知见，唯要求於行住坐卧之 中皆能不失本心。对于“成佛”，他则认 为“三世诸佛，皆从心性中生。先守真 心，妄念不生，我所心灭，后得成佛。” 6 弘忍禅法的“守本真心、不随言教”，为 教外别传的禅宗确立了“明心见性”的基 础。历代师祖的“以心传心”、“心心相 印”亦成为禅宗的特色。 5 以上禅宗六祖所用年分均引洪修平、孙亦平《惠能评传·禅 宗六祖》。 6 以上引文出自《最上乘论》，载《大正藏》第48册，第 377~379页。

衲子心迹

禅宗六祖惠能(638〜713)亦称慧能， 俗姓卢，原籍范阳(今北京涿县)，其父卢 行滔本为朝庭官员，唐武德三年（620）遭 贬，被流放到岭南，落籍新州，成了当地 百姓。唐贞观十二年（638），惠能出生 于新州。3岁丧父，稍长靠卖柴养母度日。 某天，惠能应顾客要求将柴送到客店，临 走时听到有人念“金刚经”，内心顿时有 所领悟。在安顿好母亲之后，便赴湖北黄 梅参见弘忍禅师，并拜他为师，其间八个 余月之后，弘忍传衣钵及顿法与他，为禅 7 宗六祖。 依《景德传灯录·慧能传》惠能 是在得到弘忍衣钵后，才往广州法性寺依 智光律师剃度受戒。隔年，惠能辞众归曹 溪宝林寺，法性寺印宗法师与僧俗千余人 相送。当时，韶州刺史韦璩仰其道风，率 同僚入山请惠能前往大梵寺为众说法，兼 授无相心地戒，门人法海编录其法语，成 《法宝坛经》。从此以后，慧能在曹溪宝 林寺说法度化众生，前往参学之僧俗不下 千余人。神龙元年（705），中宗曾请慧 安、神秀二禅师于宫中供养，并问禅法。 二师皆推让着说：‘南方有能禅师，密受 忍大师衣法，可就彼问。’中宗听后即遣 内侍薛简往曹溪召惠能入京。他以年迈多 疾病，愿逝于山林推辞不去。薛简恳请说 法，并将之记录带回报以中宗，中宗因此 而赠磨纳袈裟一领、绢五百匹及宝钵一口 以为供养。并命改称宝林为中兴寺，由韶 州刺史重修，又赐匾额予法泉寺，并以惠 能新州旧宅为国恩寺。先天二年（713）惠 能回至新州国恩寺小住，八月三曰圆寂， 世寿七十六。 （待续） 7 以上大祖惠能所用年分均引洪修平、孙亦平《惠能评传·禅 宗六祖》。

PAGE 16

如是我闻 整理◎ 释 持 果

每部经典的开头都会看到“如是我 闻”，以“如是我闻”为开头的经头序。

子所说的法，摄入脑海中，事后记下来。 所以有句话说：“佛法如大海，流入阿难 心。”

‘如是’是信成就，就是信的意思， 如果人心中有清净的信心，就能入佛法。

经文提到“如是我闻”，主要是在

大智度论云：“佛法大海，信为能入。”

佛将入灭前，阿难因为亲属爱未断，非常

信心就好像手一样，如果信心具足入佛法

伤心，由已证得阿罗汉果阿那律尊者，告

宝山中，能够自在取宝。不信，就好像人

诉阿难不应该像凡夫一样忧愁，一切有为

没有手，即使佛法中有很多宝，都会空手

法都是无常，而以你是佛法宝藏的人，现

而归。“信为道源功德母，长养一切诸善

在应该赶快去问佛陀还有什么后事要托付

根。”信特别重要，只有凭借信的力量，

你？阿难听了这些话，如梦初醒，急忙赶

才能入深远的佛法。所以说：“深入经

回佛的身边，请佛陀慈悲开示：“第一、

藏，智慧如海。”也只有内心清净的信，

佛陀涅盘后，以谁为师？第二、佛陀涅盘

听法才可以信受。因此佛法中以信的力

后，依什么安住？第三、佛陀涅盘后，恶

量，作为最初的根基。

口车匿如何调伏？第四、佛经的开头应该 怎么说才能叫人起信？”

“我闻”是闻成就。凡夫执著有我， 生起了种种的妄想，看不破，放不下；而

佛回答道：“以戒为师，你们必须

佛法说一切法空，一切没有我，为什么还

要依照戒律修行而不毁犯，依教奉行。依

要说“我闻”？这里的我闻，其实是佛弟

四念处安住，即观身不净、观受是苦、观

子知道一切法空，心中不执着，随顺世俗

心无常、观法无我。遇到恶人时，不与他

而说我。我闻亦是说是心闻，在耳根不

争辩，以清净法，以默摈对待。把我说过

坏，身在可以听到的范围，我们的心又想

的话结集成经典，我涅盘之后，佛经最初

听，在根尘识和合，因缘的和合我们才能

以‘如是我闻’为开始，因为过去诸佛所

够听闻。

说的佛经，最初也是这么说。”

“如是我闻”是怎么来的呢？在佛陀

因此，佛经开头以“如是我闻”这句

的十大弟子中，被尊为“多闻第一”阿难

话，就是遵从佛所咐嘱，证明此经是佛所

尊者，佛陀的侍者，跟随佛陀的身后，到

说的。

各地弘化，凭着记忆力和智慧，将佛向弟

衲子心迹

PAGE 17

禅画《十牛图》的现代解读 （开示后记） 文◎ 释 法 谦

为什么要用“现代”的视角来解读 禅画《十牛图》？因为《十牛图》源远流

这是第一个反思：“读图”沿革的利 与弊，值得我们去深思如何对应和调整。

长，众说纷纭。用“现代”是想为繁忙的 我们提供一个内省反思的机会，要活生生

第二个反思：是谁？大死大活！

地在现在进行，对我 们而言有什么具有生

因每一个人的生

命力的意义启发，而

因每一个人的生

活历练不一，心灵修为

不单只是反复背诵而

活历练不一，心灵修为

程度也不同，对《十牛

程度也不同，对《十牛

读。但，有一共通点，

已。 在 中 国 的 古 代 社会，老百姓多是文

图》可以有不同的解

图》可以有不同的解 它是生命蜕变的旅程。 会踏上“寻找”——改

盲，识字者不多。佛

读。但，有一共通点，

教为了推广，效法当

它是生命蜕变的旅程。

不满足于目前生活中的

代“教育”的作法，

会踏上“寻找”——改

身心状态，想要成为清

再逐渐配以序和颂，

变生命的旅程，是因为

念起，只怕觉迟”。一

用影像和音声双料加

不满足于目前生活中的

个重要的提问：对生

以绘画为弘法工具，

强记忆和背诵，禅画 《十牛图》的形成和

身心状态，想要成为清

传诵，同出一辙。

醒有觉知的人，“不怕

现 代 的 我 们 识

念起，只怕觉迟”。

字率高，文盲锐减。

变生命的旅程，是因为

醒有觉知的人，“不怕

活中的种种，真实地反 问“是谁”，即质问存 在的本质和理由，拷问 活着的意义。不借助语 言，采取开放的态度： 是谁迷失在物欲横流之

但是，我们悖论的进入“读图时代”，

中？是谁野性难驯？是谁在包容、超越、

随着高科技的发达，大家普遍倾向“漫

突破桎梏，达成人格的极致蜕变？是谁尚

画”——一目了然，简单旁述；对长篇大

眷恋孤峰绝顶？是谁在十字街头，大死大

论，没耐心看；对文字艰涩的抽象哲理或

活？

是宗教义理，更是却步三尺，使现代的我 们因速阅而忽略了思考、沉淀和积累，而 容易流于表象和肤浅，同时抹杀了想象

我是谁？我是怎么活着？行尸走肉、 随波逐流！游戏人间、任运无碍！

力。

衲子心迹

PAGE 18

四十二章经 讲授◎ 释法梁 记述◎ 李德钊

前言 由于《四十 二章经》是第一 部佛经，内容上 有浓厚的小乘思 想和厌世色彩， 保留了许多原始 佛教的原貌。然 而，事实上，此 经的某些章节已 有非常明显的“ 禅味”，可以说 为禅宗提供了最 早的理论依据。 此外，其言简意 赅、朴实无华的 语言风格，也很 直接了当的揭示 了佛教的某些核 心思想和行为法 则，也可算是某 种“直指人心， 见性成佛”吧！

祥光初现 佛教是什么时候传到中国的？众说纷纭，有人说秦， 有人说汉。 按《周书异记》说，在周昭王二十四年(公元前977) 甲寅四月八日，“有五色光，入贯太微，遍于西方。” 太史（管历史的官）苏由奏曰：“有大圣人，生于西方， 故现此瑞。千年后，声教及此”。至穆王五十二年壬申岁 二月十五日平旦，“暴风忽起，发损人舍，伤折树木。山 川大地，皆悉震动。午后天阴云黑，西方有白虹十二道， 南北通过，连夜不灭。”穆王问太史扈多曰：“是何征 也？”对曰：“西方有大圣人灭度，衰相现耳。” 以上所述，被认为是佛教在中国缘起最早的记录。这 里出现的年份实际上跟佛陀真正出生和涅盘的年份是有出 入的，真假我们姑且不论，只能说在那个动乱的年代，很 多时候出于政治上的需要，人们都会推出一些传说或根据 来支持自己的观点，佛教也不例外。

白马驼经 事实上，关于佛教东来的年份，普遍上较认同的是 在东汉末年。这时出现了最早的汉译佛经，即《四十二章 经》。严格讲，其实不算佛经，而是佛陀的语录。 《四十二章经》包含四十二篇短短的经文，一般认为 是中国最早的汉译佛经。根据《四十二章经》序文所记， 东汉永平七年（公元64年）的一天晚上，汉明帝做了一个 梦，看到一位神仙，金色的身体像朝霞一样闪闪发光，身 上有日光环绕，飘飘荡荡从远方飞来，降落在大殿前。汉 明帝非常高兴。

衲子心迹

PAGE 19

第二天上朝，他把自己的梦告诉众 大臣，询问是何方神圣。太史（管记史和

教的出世思想跟儒家很格格不入。再来， 佛教对羽化成仙等思想也不认同。

历法的官）傅毅博学多才，他告诉汉明 帝：“我听说西方天竺（印度）有一位得

在翻译《四十二章经》的过程中，

道的神，号称佛，能够飞身于虚空中，

我们常会读到迦叶摩腾和竺法兰与道士们

全身环绕着日光，君王您梦见的大概是

斗法的趣事，说道士的神通皆失效，道教

佛。”汉明帝对傅毅的话很感兴趣，于是

的经典焚毁，而佛教的经典则放出五彩光

便派使者羽林郎中（皇室侍卫）秦景、蔡

芒，迦叶摩腾和竺法兰两位高僧示现了罗

愔、博士弟子（官方大学生）王遵等13人

汉的神变，最后取得帝王的信任，从此佛

去西域。蔡愔和秦景跋山涉水，到达了天

教便在华夏国土上迅速发展，最终成为与

竺国。天竺国的人听到中国派来使者求佛

儒道互补的三教鼎足的局面。

经，表示欢迎。天竺有两位沙门，一位叫 迦叶摩腾，另一位叫竺法兰，帮助蔡愔和

由于《四十二章经》是第一部佛经，

秦景得到了一些佛教的义理。后来在蔡愔

内容上有浓厚的小乘思想和厌世色彩，保

和秦景的邀请下决定前来中国。三年后，

留了许多原始佛教的原貌。然而，事实

他们带回经书和佛像，一同来到洛阳，开

上，此经的某些章节已有非常明显的“禅

始翻译一部分佛经，相传便是现传的《四

味”，可以说为禅宗提供了最早的理论依

十二章经》。

据。此外，其言简意赅、朴实无华的语言 风格，也很直接了当的揭示了佛教的某些

同时，汉明帝在首都洛阳建造中国第 一座佛教寺院，即今天的河南洛阳白马寺

核心思想和行为法则，也可算是某种“直 指人心，见性成佛”吧！（待续）

（始建于东汉永平十一年，即公元68年）。 这一寺院据说是以当时驮载经书佛像的白 马而得名，而白马寺也成为中国佛教的 “祖庭”和“释源”，也是最早翻译佛经 的道场。

文化冲突 在谈《四十二章经》时，我们免不 了要谈到佛法初来乍到的立足问题。当 时，中国的本土文化中，有两股非常大的 势力：一个是儒家，一个是道教。刚开始 时，这两家对佛教是很敌视的。首先，佛

衲子心迹

PAGE 20

念佛法门 整理◎ 释 法 荣

念佛而不了解念佛的理论和方法，很

‘明’是彻底明白它的缘起性空、虚幻不

容易落入迷信和盲目的偶像崇拜。什么是

实，就可不受情绪所影响而做出该有的反

念佛，怎么念佛才能达到最佳效果呢？

应。一般人情绪来了，豪不觉察，更不可 能明白它的虚幻本质，把它当真实存在，

念佛的方法

就火上添油，一发不可收拾，伤人害己。

念佛不只是口念而已，真正的含义是 正念分明、清清楚楚忆想佛。佛教的修行 不离“止”（定力）和“观”（慧力）， 1

事一心念佛 只是修止，只能得到止的利益 而已。止的利益使我们的心不散乱。我们 的心经常往外跑，所以要把心安定于一个 善的所缘境上，念佛就是以佛为所缘境来 安住我们的心，让心不乱跑，心跑掉了也 不要紧，只要一发觉，就拉回来专心继续

修行人就是要在念佛中找回我们的心、我 们的佛性，这就是理一心念佛。

念佛的意义 为什么要念佛？人不能无念，不念 佛、法、僧，必念贪、嗔、痴。念贪、 嗔、痴则杀、盗、淫恶业起，恶业起，生 死轮回无有止息。佛乃因势利导，抓住众 生不能无念的习气，善巧方便地用一佛念 来代替妄念，使人于不知不觉中将妄念转

念佛（听清楚自己念的佛号），到最后一

为佛念，染心换为净心，从而轻而易举地

心不乱，不受任何干扰，佛号自然生起。

往生净土，出离生死。古德云：“清珠下

这就是事一心念佛。

于浊水，浊水不得不清；佛号投于乱心，

念佛法门，重点不在事一心念佛，而 2

是理一心念佛 。理一心念佛就是修观， 修观才能有智慧，才能究竟、当下解脱， 现世就可获益。理一心念佛是了解佛是觉 者，是慈悲、智慧的圆满者，了解众生皆 有佛性，都可成佛，因众生都有心，有心 就可觉受外境，产生心的情绪起伏，而情 绪的本质就是心，来自于心，又回归于 心，不须压抑或逃避，否则会激起更大的

乱心不得不佛。”莲池大师云：“念佛就 是于众生生死切近处（妄心），作最亲 切、最简易的转换。”我们如果不体察佛 祖的深心和伟大的教导，认真以念佛的功 行来改造自己，单靠依赖弥陀之愿力接引 往生，又怎么能达到目的呢？古德云：单 修（单靠弥陀愿力）生西难，双修（自己 用功和佛力相应）生西易。真是不朽的名 言！

情绪，只须认识知道它的本质是觉、明，

四十八愿是阿弥陀佛于法藏比丘修行

就可以不受情绪的伤害；犹如大海水的本

时所发的愿，西方极乐世界是他成佛以后

质是清澈，若受到外力的影响，就会有大

所化现出来的。我们修行先发愿，让我们

大小小的波浪产生，但这些波浪的本质是

很愿意的往这方向走，等到修行成功时，

水，来自大海水，又回归大海水，缘起缘

自然有能力实现这些愿。法藏比丘就是如

灭，空无自性。我们当下一念的觉明就是

此，他发了四十八大愿，成佛后一一实

佛性，‘觉’是觉察知道情绪的生灭，

现。

衲子心迹

PAGE 21

于法藏比丘所发的四十八大愿可以分

生极乐世界，就不足以彰显法藏比丘的大 愿；我们念佛，不是等到临终才获益，而

为四大类： 第一、自己受用的愿有三个：光明无 量、寿命无量和一切佛赞叹愿。

是现世就可以得到利益。所以最重要的是 现世早点修行，多学习佛法，当下正念分 明，关照自己的身，心、注意自己的身语

第二、令众生能够临终往生西方极乐 世界的愿有三个：1、第十八愿：只要听到 他的名号，至心信乐，欲生我国，乃至十 念，有十念就可以去了，但绝对不可以毁 3

谤正法，不可以犯五逆重罪 。2、第十九 个愿：要发菩提心，要修诸功德，也就是 说六度、弘法利生的事业一样都不能少。 3、第二十个愿：要系念（每个念都想到） 净土，要植众德本（种植众多的功德）， 要至心回向。

意清净、戒定慧三学增上，才是真正的阿 弥陀佛弟子。 死后往生极乐世界的殊胜利益很多， 除了依正报庄严，没有不良环境干扰，可 得不退转于佛道，还有从莲花化生，没有 肉体，所以不会有肉体的饥寒、生老病 死、爱别离、怨憎会、五蕴炽盛等苦。然 而，诚如《阿弥陀经》所说：“不可少善 根福德因缘得生彼国。”因此必须具足信 （心）、愿（力）、行（动），发菩提

第三、令众生能够当下、现世得到利 益的总共有十二个愿：例如身心柔软、开 智慧、得安忍、常修梵行、清净解脱、闻 名不退等。

心、行菩萨道、临终不乱，才可往生。

念佛学佛愿成佛 利他益己皆欢喜 净土沙婆一念间

第四、有关极乐世界依（环境）、正

信心愿力勤修行

（身心）庄严的共有三十个愿。 为什么要将这些数目列举出来？目

（整理者按：本文参考郑振煌教授编《净土法 门》和元音老人著《略论明心见性》）

的是让大家知道：念佛的意义，若只为往

1 事一心念佛：一心是对散心说的。若一方面口中念佛名号， 一方面心中还有种种妄想，那是散心念佛；如果念佛念到心 口一致，没有杂乱妄想，只有佛号的相续，就是一心念佛。 一心可分为“事（项）一心”和“（道）理一心”。所谓“ 事一心”也就是心无杂念、心口相应，念念清楚的念着佛 号。 2 理一心念佛：所谓“理一心”即是在事一心念佛的基础上， 透视念佛的真理，都了知能念的人和所念的佛都是无常性、 因缘性和空性。亲见阿弥陀佛的真身，弥陀即是自性，西方 不离自心，那就是“自性弥陀，唯心净土”的境界现前。

衲子心迹

3 五逆重罪：所谓五逆重罪是佛法中最严重的罪行，这五种罪 行是要受下无间地狱的报应。五逆内容包括杀父、杀母、杀 阿罗汉、出佛身血、破和合僧。僧可以有两种：一为圣贤 僧，二为世俗僧。圣贤僧就是出家的师父，世俗僧是指在家 人。在家人只要是一个六和敬的团体，就称为和合僧、和合 众。六和敬是‘身、口、意、戒、见、利’六方面都和同爱 敬，并且有共同的理念、希望、行为准则、修行方法。激起 共修理念的团体，比如居士林就是世俗僧。破（坏）和合僧 是较容易犯的。

PAGE 22

A Beautiful Day ◎ Dharma Talk by Venerable Fa Qing ◎ Compiled by Chu Su

What is a beautiful day? What do you think are the conditions for a beautiful day? A beautiful day is different for everyone. From our past experience, we also know that a beautiful day can become a bad day in the next moment.

Generally for some people, a beautiful day means one which you can pursue your material pleasures, whereby your material pleasures are being met, and your career, relationship and everything else are without obstacles. Normally, we will classify that as a beautiful day.

In actual fact, a beautiful day can be so, only if you are happy. If you are happy in the mind, then everything is beautiful. It is all in the mind. The mind makes it, and decides for you whether it is a beautiful day or a bad day. But normally, we think that it is the external factors that cause us to think whether it is a beautiful day or a bad day. Actually, it all goes back to the mind which creates everything.

We believe that our perceptions, thoughts and feelings are very real, not knowing that there is this “I” behind it, creating “my perception”, “my thoughts”, “my feelings”. Because of these attachments to “I” and “mine”, we give ourselves an identity, “I”. Buddha said that no one can get hold on or own the body one claims to be “mine”, let alone other things. Therefore, our mind has to be awakened and developed to know and realize that everything is due to causes and conditions.

All are but an illusion that is caused by the mind.

Therefore, to make our day a beautiful and happy one can only be achieved within ourselves. We have to experience and realize the true nature of things, that is, everything is subject to impermanence, due to causes and conditions, and empty of substantiality. Then, if we put effort into the practice of this, we can achieve genuine true happiness.

The reason why we cannot experience a 衲子心迹

beautiful day is because of the way we live our lives which causes us suffering.

One example would be the late Dr Richard Teo. At forty years old, he was a millionaire, a successful cosmetic surgeon, but diagnosed with a fourth stage cancer. When he was young, he was told that only wealth would lead to happiness.

With that concept, he worked hard from a very young age till he reached the pinnacle of success and had every material thing, such as money and reputation. In spite of that, it never made him satisfied. He kept on pursuing for more until the day when he was diagnosed with cancer. At that very moment, he felt that suddenly he had lost everything. He realized that whatever that he had achieved and pursued in the past, such as cars, bungalows, career and money, could not give him happiness. Instead, he realized that actual happiness came from the love and concern of his family and friends. Because of his experience of learning what real happiness is, he shared it with many people. In the book, “Tuesdays with Morris”, he shared that every one of us knows that we are going to die, but the truth is none of us believe it. It is because if we did, we would do things differently.

How many of us are ready to face death?

All of us have to go, but up to this day, how many of us can really let go and go in peace? Even if we know about impermanence, subconsciously we do not think that it will come just yet. Dr Richard Teo also shared that it is only when we learn how to die, we will learn how to live. That is why in certain practices, death is used as a reminder of impermanence, so that it would motivate the practitioners to put effort into eradicating and improving themselves to realize the truth of the universe.

It takes every moment and effort to make a beautiful day. Starts with the moment when you wake up. Every morning, once you open your eyes, watch yourself ­— what is in your mind the PAGE 23

very moment you open your eyes? In general, once we open our eyes and our sense organs come into contact with the external, we are lost because we start to hold onto what we see, hear, think and feel. One practice is to watch our mind at that very moment when we open our eyes, to see what is going on, what is in our mind, what is happening in us. It is very important because the practice of mindfulness can bring us great happiness. That is the very first step of making a beautiful day.

Recently, we mentioned the four reminders on how we can practice to achieve mindfulness.

Without right mindfulness (mindful awareness), that is, without finding the ‘king of the mind’ and maintaining the state of the ‘king of the mind’ at all times, it is very difficult for us to see the truth and obtain an insight into the nature of the universe, and very difficult for us to see our true self.

The first of the four reminders is to focus on the present, which means withdrawing your eye focus to the present moment and to your ‘king of the mind’. The second reminder is to live in the present moment, maintaining awareness in every single moment continuously. After that, we will be able to generate a feeling of detachment from our body and mind.

Sometimes, the concepts of causes and conditions and the nature of emptiness of each of us are difficult to create an impact on us.

However, if we are to think that each one of us is part of the universe, that we have a role to play, and what we can do is to play that role to the best we can, it will really help a lot in minimizing jealousy, comparison, discrimination and dissatisfaction among each other. When we can think of ourselves as part of the whole universe together with everyone else, we can also rejoice and compliment the success of one another.

Every one of us has a role that we can play to fit in. We do not have to be someone special or 衲子心迹

someone very great. Having that particular role that we have to play is already something special, and therefore, we do not have to seek something else externally.

Each one of us has our limitations. We are neither so great nor capable of do everything by ourselves. By accepting our own limitations and that of others, we are able to rejoice and appreciate when someone else is able to contribute more or perform tasks better than ourselves in order to serve the greater good. Then, we can share the joy of another person and praise or compliment him for what he can do, and for what we cannot do.

The third reminder is to apply the present moment, which means to attain an in-depth insight of the body and the mind, realizing that this body and mind are both illusions. They do not exist substantially.

To apply the present moment, the mind has to be flexible, or you will find it very difficult to achieve. We can be very stubborn and refuse to think otherwise or accept other views.

When we talk about flexibility, another way of putting it is realizing the non-duality nature of things. For example, there is no right or wrong, no high or low because it depends on the concept of right and wrong, high and low.

The main thing behind this duality is the big “I”.

Because we have this identity, “I”, that is why we have this concept of duality. If we can let go of this so-called “I”, we will be able to let go of the right and wrong, the good and bad. Once we can let go, we will find that our mind will be at ease.

We will be peaceful and happy.

One effective way to apply the present moment is to observe and experience our own suffering. For instance, if I had gone through and had overcome my hatred, when I see a person who bears hatred, automatically I would be able to understand and generate empathy for that PAGE 24

person. Instead of being upset and angry with that person for not being able to overcome his hatred, my loving-kindness would grow. With my experience, I would be able to help that person by showing him the way to eradicate the hatred in him. It is only because of my own experience with the suffering of hatred that I wish all sentient beings to be happy and at ease. At the same time, because I recognized the pain and suffering that I have gone through, I wish that others would not go through the same thing. The experience of pain and suffering can trigger and generate the Bodhicitta in us. After the experience of recognizing the suffering and removing it, the bliss and ease within yourself will make you a very different person. You will be gentle-minded and able to see things clearly from the angle of causes and conditions, and impermanence.

If you have gone through a very thorough or painful kind of experience, you will find that that experience itself can do wonders and can really lead to changes in your life. Therefore, try not to be afraid when obstacles surface in our lives, but instead, face them with courage. If we put in our effort, we can make it.

It takes every one of us to put in our effort to change. Just imagine, if each of our mind is at ease and peaceful, and full of positive thoughts that contribute positive energies, what do you think the whole universe would be like?

Everybody needs to have this thought of wanting to contribute, to cause not only myself, but all sentient beings to move towards the same path towards true happiness. Then, you will find that things will be very different.

The last reminder is to return to the present, meaning that we still have to maintain in the state of the ‘king of the mind’, so that whatever we do will be the middle path. We just do what we can within our means to improve ourselves. With the experiences that we have gathered, we will also have the methods to teach another person. 衲子心迹

However, in order to do all these, we need to cultivate right mindfulness (mindful awareness) as the foundation for in-depth insight meditation to accumulate wisdom.

The Buddha said that if we really care for others and ourselves, we have to practise mindfulness and also encourage others to practise mindfulness. It is the best gift that we can give. It is only by doing so and by knowing and changing ourselves that we will be able to develop our mind. Buddha said that a mind that is not welldeveloped can do more harm than an enemy’s might, and the blessing of a well-developed mind is more than what any parents could wish.

The best way to develop the mind is through the practice of mindfulness. If we can treat mindfulness as a close friend, then, mindfulness is an invaluable friend. Mindfulness is always there when we need assistance, when we are troubled, when we face obstacles. Mindfulness will help us to see clearly the reality of this universe. All of us do seek for companionship, for relationship and everything, but all those are subject to changes. It is not permanent. The true and invaluable friend that you can have is to achieve or maintain right mindfulness. It is only with right mindfulness that we can achieve liberation and true happiness.

A beautiful day is all in the mind. It can be a beautiful day or a bad day, depending on how you look at it or how you want to look at it. Many unpleasant things can happen in a day, but it can still be a beautiful day. Why? Because we can see that the happenings are all due to causes and conditions and they are impermanent.

If we realize, accept and understand this, we will be able to enjoy the day, regardless of whether it is a bad disaster, a day with many unpleasant happenings or an uneventful day. This is because our mind is at peace and at ease. Our mind is not disturbed or affected by the external, all because of this mindful awareness of our state of mind and our understanding of the nature of all things. All

PAGE 25

phenomena, both external and internal, are for us to train ourselves on the path. This is bringing everything we encounter onto our path towards liberation and true happiness.

It is because we understand causes and conditions, hence, we are able to make use of our emotions, such as anger, to teach other sentient beings. In Tibetan Buddhism, there are the wrathful deities, who do not have a gentle facial expression, but a fierce look to teach sentient beings. It is a form of skillful means to tame the stubborn habitual tendencies and mental afflictions of sentient beings. Actually, if we truly understand the nature or the truth of the universe, we can make use of all these to help sentient beings. I can be scolding you, but it is not from real anger, rather because I need to teach you so that you can learn. This is because certain people need some force in order to listen, while some people need to be handled in a gentle way.

Due to the different requirements of different sentient beings, we have to use different methods to teach and help different individuals. Just like in Buddhism itself, there are so many ways and so many schools of teachings for us to learn because each one of us is different. Hence, we have to find a suitable school of teachings to help us. In the same way, when we have gone through certain pain and suffering, and gained the experiences, with an understanding of the truth, we would be able to help another sentient being in our own way.

different in our lives. We will be grateful and happy to do whatever task that we are given, no matter how busy, upset or sick we are. The practice would be a part of us and help in our inner growth.

Furthermore, when we remember the people who love us and care for us, the negative thoughts and emotions that we have for ourselves, for others and about things will automatically be reduced. Then, we will be calm and start to appreciate and love this life. This will give us a motivation in our lives to move forward.

Remember! A beautiful day is created. It is not only this beautiful day, but rather, everything is an illusion. Hopefully, one day, all of us will be able to see the truth and be liberated from cyclic existence.

May all sentient beings share these merits which we have thus accumulated, so that we may all achieve Buddhahood.

References: 1) Bhante Ratmalane Somaloka 2) Becoming Your Own Therapist, Lama Thubten Yeshe, Lama Yeshe Wisdom Archive

As long as right mindfulness (mindful awareness) is present, it is a practice, no matter what, when and where. That is why, a beautiful day cannot be separated from “who”, “what”, “when”, “where”, “why’ and “how”. Each moment is valuable. Each moment has to be fully utilized, in order for us to achieve liberation.

If we treasure every moment and use it for practice, we will find that things will be very

衲子心迹

PAGE 26

缁素 心语 老鼠与黄梨 文◎ 潘 心 珠

不少人常和动物处于对立的形势。

人的慈悲心，不乱浪费食物。人鼠两相

君不见人们为了御寒而活生生的把貂皮剥

安。见证了分享就不会有冲突的理论与万

下，为自己保温和身份的象征。为了填饱

物共存共荣的画面，有趣！

口腹之欲，把各种动物，不论是天上飞 的、地上走的、水里游的都可以放在桌上 当佳肴。

在另外一个普通农场，农人利用大 量的农药和化肥，长出来的黄梨也很甜， 农人为了害怕老鼠来破坏，便利用毒药或

我所要说的是和这种情况完全不同， 真实且感人的故事。

捕鼠器加以消灭。结果遍地鼠尸，惨不忍 睹。老鼠族群遭到如此残酷的迫害，为了 生存，反抗的力量也越大。它们群起而

在台湾某个有机农场，种植了一大片

攻，把农田里的黄梨大肆破坏。一颗黄梨

的黄梨。由于不用农药和化肥、引来了无

只咬几口就不要，又再去咬其他的黄梨，

数的昆虫和动物。这些有情以他们原始的

结果把整片的黄梨糟蹋的不成样子。农人

本能嗅出这片大地的清新与芬芳，都不约

血本无归，徒呼奈何！

而同在此栖息、筑巢、繁衍后代。 其实，我们在做任何一件事，把慈悲 当农场里的黄梨变成黄澄澄时，香甜

怜愍的心放在最前端，不搞对立，把众生 的安危、喜怒、哀乐、都能妥善考虑在内

又多汁，引来了老鼠的垂涎。

的话，所引起的冲突也就能减到最低。 有一天早晨，当农人走到田埂时， 看见有只大老鼠迎面而来。农人是个佛教

人和众生都是有生命的有情，人为

徒，不理老鼠，眼睁睁看它爬到昨天吃剩

了活命而需要食物，众生也一样是为了生

的那颗黄梨上、大口大口的咬。农人向它

命的延续而拼命找食物。但是人是有思想

走过去，人鼠俩相望。老鼠的表情好像对

的，能随机应变的，不一定要吃活生生的

农人说：“你没有见过老鼠吃黄梨吗？”

动物；如果能以三净肉来代替，至少能使

农人也惊奇地发现这只老鼠吃黄梨的方法

众生不会受活煎活熬的苦痛，也能为自己

很有智慧，因为它沿着黄梨两边的肉慢慢

种下好的善因，何乐而不为呢？

啃，黄梨心还是完好无缺，这样黄梨就不 会塌下来；而且它每天来吃几口，饱了就 钻回洞里。一颗吃完再找另一颗、也不乱 咬其他的黄梨，这样农人的损失就不会很 大。也由得它们去吃个饱，因为众生都需 要食物来维持生命。而老鼠也仿佛了解农

衲子心迹

PAGE 27

三人行必有我师焉 文◎ 释 法 谦

师父教导：作人要能与人合得来，却又能独当一面， 不依附、依赖他人。人多有人多的作法，人少有人少的作 法。人生的旅途中欢欢喜喜地与人相伴，最终很坦然地独 自面对死亡。抱持着这样的心态去面对生活的一切，就是 这么简单。 压力

走出舒适圈

请教一位很健谈、很有学养的中医推

在练高音时，有两种选择：一是一

拿师：我们身体各处紧绷的硬肌是否由压

味地说很高、很高，唱不上去，觉得不像

力造成的？“不是这回事！压力是来自心

自己的声音；二是不理会那么多，既然已

理，来自我们所想的。”我们的生理会很

经掌握好发高音的技巧，确保不会伤到声

好的调节，只要有足够的休息，就很快恢

带，就铆劲地唱，排除所谓的好听、不好

复正常状态；如作苦力的每天扛100公斤

听。

的米，都不会肌肉紧绷，工作后累了该好 好休息；明天照扛，而且越扛越有力。反

前者，选择继续的留在舒适圈里，

而，若是心里不甘愿，“为什么别人不用

不想、不要、也不敢面对挑战，因其充满

扛，我却得作？”别说100公斤，就算只是

了太多的变化和未知。还没有上战场，

10公斤，计较的心也会让我们吃不消，感

就告诉自己不行了，更不愿意承担责任。

到浑身不舒服。

后者，一再地打破框框，毅然地走出舒适 圈，开创更宽广的天地；这并不意味着是

压力真正来自我们的想法，不是外

乱来，而是建立在稳健的基础上，一再地

在加予的，心理的因素才是主要的。因

自我提升，对自己承担起成长的责任。能

此，当我们感觉到全身紧绷时，好好地问

承担自己，才能进一步承担别人；最终，

一问：我被什么想法“卡住”了？我有什

对佛法的修行体验，也才能一一承担；否

么不满足的？我有什么不甘愿的？能转个

则，一直在原地打转，染著舒适，与道相

念，压力可能减轻或甚至顿消。先缓解了

违。

心理压力，至于已经形成的生理副作用， 就只好耐心等待化学反应的消失了。

人生一连串的选择，也即意味着一 连串的承担。很多时候，我们无法选择环

缁素心语

PAGE 28

境，但我们可以选择以什么心境来面对。

到推车上，送往饮水区，再一层层的往上

选择没有所谓的好坏对错，只有正向、向

抬到桌上。每天笑嘻嘻的稚子脸蛋，大家

上、解脱的选择，还是负向、停滞、习性

一起来也好，一人静静地做也好，享受过

的选择。无论什么选择，最终都必须承担

程。任何的“压力”都化解成为智慧的种

一切的结果。问一问自己：我愿意接受变

子。

化吗？ 曾问他这身能耐是怎么来的？“师 不要小看只是小小的突破，突破一

父教的。做人要能与人合得来，却又能独

件小事，很多事也可能突破。松开一个小

当一面，不依附、依赖他人。人多有人多

结，开启了一连串的心结，有更多意想不

的做法，人少有人少的做法。大到一场法

到的突破。

会，所有的法器手要能配合无间，可是当 人手不够时，一个人也要具足能力去撑起

甘愿就没事

整个场面；小到扫地，多人和一人都要把

从小，在外公家长大。小小就和大

外在的地和内在的心地扫干净；人生的旅

一岁的姐姐一起做家务、打扫、洗十多人

途中欢欢喜喜地与人相伴，最终很坦然地

的衣服。刚开始还不甘愿，为什么只是大

独自面对死亡。保持着这样的心态去面对

我几岁的阿姨不用做家务，我和姐姐却得

生活的一切，就是这么简单。”

作？妈妈告诫：“要做就要欢欢喜喜地去 做，我们因为福报修得不够，所以要多 做。要埋怨就不要做。”哦！原来是自己 的福报不够，心甘情愿去做就没事了。 重点不只是修福报，更重要是养成先 接受任何现状的习惯，不埋怨、不抱怨， 然后才进一步依因缘条件去回应、改进、 提升。 想起刚出家时，遇到一位个子很小的 师父。又合群又独立，弹性系数很高，灵 活性很强；可以耐心地等待同学一起来扛 一大桶的热水；无人时，却会想方设法， 将灶上的那一大桶热水，一层层的往下移

缁素心语

PAGE 29

Bodhicitta, The Altruistic Intention That Benefits ◎ By Kim Ong

Whatever practices we do, whether it is the upholding of mindful morality, generosity, prostration, recitation, meditation or others, it should come with a clear purpose of benefiting our mind and the mind of others. It should be for the purpose of creating the direct and indirect causes for the eventual Unsurpassable, Complete and Perfect Enlightenment of all sentient beings in samsara (cyclic existence). This is the altruistic intention of Bodhicitta ­— the mind of Enlightenment.

We are all very interdependent and our mental actions are the forerunner of all our physical and verbal actions. By our actions, we are constantly directly and indirectly influencing the conditions for the causes of other beings to be created and ripen. An example would be Buddha Sakyamuni, who has after arising Bodhicitta for the first time and created his first root cause of Enlightenment, perseveringly seek and attained his own Enlightenment after 500 lives on the path towards Enlightenment. After attaining the Unsurpassable, Complete and Perfect Enlightenment, he taught the way to actualize this state of mind. Practitioners for ages since the Buddha’s time have trained themselves on the path, verified the truth of it and propagated the teachings, such that we are still able to receive these teachings to seek emancipation. If the Buddha and these practitioners did not have Bodhicitta — the intent to become enlightened for the benefit of all sentient beings, but seek only their own freedom from cyclic existence, then, the various teachings suited to the varied dispositions of sentient beings would not have been propagated till now.

So how can we develop Bodhicitta? The Buddha taught that the nature of samsara is suffering. If we observed our life and the lives of others, we would realize that indeed, existence in samsara brings with it the suffering of birth, old age, sickness and death, the suffering of change and the all-pervasive suffering of being conditioned. 缁素心语

No matter who we are, whether rich or poor, educated or uneducated, of whichever skin color, race or national, being humans, animals, pretas, asuras or devas, none of us has the satisfaction of complete and everlasting happiness, although we may experience temporary happiness. All of us suffer according to the causes we have accumulated since beginningless rebirths, and all of us desire happiness and do not want suffering.

With this understanding, we identify with all other beings in the six realms of samsara. Through our concern for others, we become motivated by the wish to give complete happiness to all beings.

We develop the wish to take all sentient beings out of suffering. However, being defiled, deluded and powerless just like the rest, we realize that no matter how much we try, it is beyond us to bring all sentient beings out of suffering. Our compassion for all sentient beings and our sorrow of being unable to help others properly motivate us to seek a solution. We realize that we can only overcome our limitations by becoming a Buddha ourselves. Hence, we develop the wish to attain Buddhahood quickly. This is Bodhicitta, the mind dedicated to Enlightenment for the sake of others.

The Buddha said that all the Buddhas of the three times (past, present and future) are born from Bodhicitta and when Buddhahood is actualized, Buddhas are the perfect embodiment of Bodhicitta. The Path is Aspiration Bodhicitta and Action Bodhicitta, and the resultant Buddhahood is Absolute Bodhicitta (Dharmakaya). What does this mean? This means that Bodhicitta is the root cause for Enlightenment to be actualized and when one becomes a Buddha, one has perfected this state of mind — an absolute altruistic and boundaryless state of mind, where no product of self-grasping clouds its clarity.

Since our mind dictates all our physical and verbal actions, if we do not first arise and maintain the cultivation of Aspiration Bodhicitta, which is the compassionate wish to attain PAGE 30

Dharma — The Greatest Gift ◎ By Calvin Lim

Today, most nations seek to progress by developing their economy. In the midst of development, many imbalances have arisen which have a direct implication on the environmental, technological and political system in our society.

These change factors affect our lifestyle and expectations, and cause many social problems, such as labor skill displacement, ethical/moral values degeneration, pollutions and societal irresponsibility issues.

Nowadays, people are getting more selfcentred, impatient, anxious, demanding, egoistic and too liberal in expectations. Hence, work and family-related stress are common. Many are also tempted to seek quick return in their investments and profitability. With higher earning incomes, our spending power increases, along with our irrepressible desire for consumption, tendency to seek for more thrills and engagement of unwholesome activities.

To sustain our survival needs, we may introduce some industries which are viable economically, but these may have a negative implication for our society. Therefore, it is essential to inculcate the Buddha’s teachings to stay in the right perspective. The teachings of the Buddha have the ability to address some issues concerning our physical and mental well-being.

The main essence of the Buddha’s teachings is to avoid all non-virtuous deeds, to embrace all

Enlightenment for the benefit of all sentient beings, we will not perseveringly and diligently engage in Action Bodhicitta, which is to train in the methods to achieve this aim. And if we do not continuously engage in Action Bodhicitta, there will be no causes and conditions for the resultant Absolute Bodhicitta (Buddhahood) to ripen. In short, without Bodhicitta, we can never attain Buddhahood. Hence, what could be more precious than the altruistic intention of 缁素心语

virtuous deeds and to purify our mind. It requires us to nurture and control our state of mind because everything arises from our thoughts which translate into our deeds through speech and bodily actions. Thus, Buddha emphasized on the importance of morality which reminds us not to give rise to any thought of greed, hatred and ignorance. Through persistent adherence to morality, we become calm and clearer in our thoughts which gradually develop into wisdom.

The key to our liberation is letting go of our attachment to our body, mental formation and the environment, so as to uncover our innate nature of perfect wisdom.

In order to derive the full benefits from the Dharma teachings, we have to apply it daily through self-reflection, recognition, analysis and action to make the changes to improve ourselves.

This has to be done with the perspective of the 3 characteristics: suffering, impermanence and non-self or emptiness. In our cultivation, we have to look inwards, act with altruistic intention and generate a Bodhi mind to help others based on our ability. We must take an objective approach to resolve problems or matters through mindfulness and reasoning, rather than emotionally.

Last but not least, the most challenging act is to adopt a non-dualistic view and maintain a middle way with full awareness and mindfulness.

This embraces all the afflictions with inseparable wisdom.

Bodhicitta (Aspiration Bodhicitta) — the root cause of Enlightenment and the heart essence of the path?

PAGE 31

六和敬：和谐创造幸福 文◎ 安 哲 明

经云：凡有一处六和敬僧团出现于

• 意和同悦：大家的志向都相同，

世，必得诸佛护念，龙天善神拥护，自然

“悦”指的是喜悦，大众都在一起来学

能福荫一方，化解灾难。

习佛法。四众弟子在一个道场，任何一个

有一天，我经过法谦法师办公室的 门口，看到墙上挂了一幅六和敬的字匾： 身和同住，口和无诤，意和同悦，见和同 解，利和同均，戒和同修。据《法界次第 卷下》记载：外同他善，称为和；内自谦

人的心都保持着和谐喜悦，修法不同不相 应，也不强人所难。楞严经云：“归元性 无二，方便有多门。”各人根基不同，一 切随缘相应，水到渠自成，无需法衣强加 身，自有随顺可去处。

卑，称为敬。菩萨与物共事，外则同物行

•见和同解：每一个人都有不同的看

善，内则常自谦卑，故称和敬。这是六和

法、想法，见解就有所不同，这是正常

敬的根本基础，也是初学佛者首要人格健

的，但却有协商的余地，大同里会存在着

全的条件。

小异，小异里也有大同；只要找到一个折

这六个项目也可以运用在我们在家人 日常的团体生活、职场、家庭等，相信也 能发挥和谐共处的作用。

衷点、交集点，调整协调一下，找到共同 点就见解相同，不需要争论了，最重要的 是不可以有“一言堂”的局面出现，全部 只听我一个的固执，不可以，因为一切意

释迦牟尼佛为僧团制定的生活准则， 让僧众能更和谐相处，精进修行，为在家 居士弟子树立了良好的操行榜样，这也是 在家弟子、信众敬重僧众的因素。

见都是平等的，见不合，事难解，见和就 同解。

• 利和同均：一个原则就是自利利 他，所有的资源都是共同分享，共有互通

• 身和同住：学佛的“慈于内，行于

的，不因自己的私心，满足自己的愿望，

外”，在日常的行动上表现出时时快乐的

而牺牲了众人的利益。资源的平等享用，

形态与大众身心健康和谐相处在一起，不

自会创造自然和谐。

但不可发生肢体的冲突，甚至更不可以粗 暴的身体语言表态，如拍桌子说话、丢东 西、踢物件来宣泄心中的不满。

• 戒和同修：出家人的戒比在家人 的戒严格得多了，这也是我们对僧人法师 高度尊敬的原因。僧众之间不互相毁谤，

• 口和无诤：文字语言是用来沟通、

这是僧格崇高的展现，共同守戒。戒也可

协调勉励，而不是用来交战、打击别人；

以是指规则、戒律的意思。戒律是生活的

语言的暴力毁谤是一件非常可怕的事情，

共同规范与守则。既然大家生活在一个团

重者会堕入三恶道，轻者则是自己名声受

体里，便要遵守共同的生活规范，彼此之

损，众人远离。

间和睦相处；在家居士、信徒、佛弟子，

缁素心语

PAGE 32

Food for Thought ◎ By Venerable Fa Qing

在一个共同学会、团体、共修道场也要共

An Upset or Angry Face

同守住自己的本分的优婆塞戒，而首先要

Have you ever seen your upset or angry face? How do you look with those expressions?

奠定处众生戒和自净戒。处众生戒：俗称 外戒，能够与众生相处圆融，并时时自我 反观，修正行为。自净戒：俗称内戒，於 观察自我的起心动念中扫除内心杂质，此 二项以心理健康为标。而自净戒提醒自己

Next time when you do not feel good, please take a good look at yourself in the mirror.

If the teachings and practices are not working just yet, hopefully by doing so, you will want to find an answer to end your pain.

不要涉入是非，参与僧众的矛盾，因为僧 事僧了。身为护僧的弟子更不可加深他们 的矛盾，加剧了僧众之间的误解，演变成 族群的分裂，不只犯了破和合僧的戒，同 时也伤害了许多无辜的人。要忏悔也来不 及，因为因果是不会冤枉人的，尤其是对 那些有策略心机的人。 佛陀的教导是要破除对立，互相圆 融。六和敬是基本法则，目的要让大众们 不要有意无意之间，制造对立和离间。当

Letting Go of Concept

对立一产生，烦恼就跟着来，共同生活在

One morning, I was taking a meditation walk along a passageway. I found the passageway very narrow and small, and that made me slightly uncomfortable. But the moment I let go of the thought of “narrow and small”, the passageway became spacious and the discomfort was also gone.

一起的团体族群也会被撕裂，互相攻讦， 这就违背了佛陀的教诲。 人贵在坦诚交融，应用六和敬的“对 治法”来消除“对立法”，是一个有智慧 的行法典范。和谐创造幸福，六和敬的道 场是众望所归。六和敬的含义更有深一层 的意义，我能理解的还不够深入，近乎肤 浅，迫切等待善知识、法师们更进一步的 开示，同时也和所有的佛弟子信众们，来 共同创造珍惜和谐的道场。幸福的日子就 在“眼前”。

缁素心语

PAGE 33

佛典中的譬喻 文◎ 何 奕 恺

与佛教文献直接有关的叙事文学，应该就

判断。以下就选取《百喻经》中的一则与读者

是典籍中的故事了。佛教向有“善喻善证”的

分享；为方便阅读又碍于篇幅限制，就不录原

教学传统，佛陀说法时就不时引用譬喻，也鼓

文，将两段直接翻为白话：

励弟子如此，这些譬喻大多就是故事。周绍良 先生就这么解释过：

譬如有个人，因为太饿了，所以要吃七块 煎饼。吃完六块半时，便觉得饱了。那人于是

“⋯⋯譬喻一门，是佛教中解释哲理的一

很后悔，用手打自己，说：“我现在会饱，就

种经常使用的方法，它用故事作印证，来说明

因为这半块饼，那前面的六块都白白浪费了！

一些出现的常态，带着指导性和教育性，也具

早知道这半块饼能吃饱，就该先吃这半块！”

有针砭的意思。固然有的是为宗教说法，但有 些确是社会上存在的比较普遍的现象，评说颇 为深刻。”（《百喻经》译注·后记》）

世上很多这样的人，从有生以来，都没 有欢乐的时候，但总是痴心颠倒，硬生出欢乐 的幻想。就像那个呆子，妄想那半块煎饼能让

这些故事其实可能更多的是借鉴、改造

他吃饱。无知的世人以为富贵就能带来欢乐，

自印度、西域的民间故事、传说、神话、寓言

其实，追求富贵往往是痛苦的，即使获得了，

等，而且多对中国后世的寓言、小说创作有着

要守住也是辛苦的，所以一旦失去了，因为忧

一定的影响。现存汉译佛典中直接以“譬喻”

心挂念，那就更痛苦。这三个阶段可说完全没

或带“喻”字的经典有5部，其3为同名异书的

有欢乐，就如丰衣足食只是表面上的满足，

《杂譬喻经》，另2为《旧杂譬喻经》和《百喻

其实不过是辛苦中硬生出欢乐的幻想罢了。诸

经》；有些譬喻故事集从书名则看不出来，如 《撰集百缘经》、《贤愚经》等。这些专集中 以《百喻经》较为有名，可能因获得鲁迅盛赞 甚至出资刻印。

佛就说，三界（欲界、色界、无色界）中没有 安乐，全是大苦。凡夫俗子，硬生出欢乐的幻 想。 读了上述一则，我有点纳闷。相信一般人

《百喻经》，亦称《百譬经》、《百句 譬喻经》、《百句譬喻集经》，原题为《痴华 鬘》。“痴”指书中常干“蠢事”的那些“痴

读了“喻体”（故事本身）都会和我一样，领 略到的道理是：对于事态的发展，要留意其完 整性，不应忽视过程中的任何部分；前段的积 累是必要的，诚如压死骆驼的岂仅是那最后的

人”，书中引作譬喻；“华鬘”则是“花环”，

一根稻草能办到的。感觉这则“喻依”（所附

是古印度一种讲故事的体裁，将贯穿说教的寓

教义）扯远了，或者说，要点明这个教义何必

言故事比为串在一起的花朵，因此原题目的今

引此譬喻？或许正因如此，王品青在30年代刊

译即为《痴人的故事集》。编撰者是尊者僧

行此书时剔除了说教部分，也获得鲁迅认可。

迦斯那，所以内容既非佛说，原题也无“经”

但我觉得其实保留也无妨，因为可保持文献的

字，现在书名所见这“经”字当是汉译者自加

完整性，也可窥探编撰者的想法；读者作为参

的。现存版本仅98则，但无论是书名或《出三

考，同时保持独立思考便是了，不一定得受其

藏记集》的记载，都说明应当有百则，或许有

影响。

两则遗失了。卷首引言和卷尾偈颂非“喻”，

您认为呢？

应该不能算入凑数，此点我赞同周绍良先生的 缁素心语

PAGE 34

Buddhism Changed My life ◎ By P F Ho

Buddhism has helped me grow emotionally and spiritually, just like a lighthouse that guides its ship.

During stormy weather, Buddhism navigated me out of my tough times. It provided me with the support that I needed and that gave me the strength to get over my mother’s death. I am grateful for this and I feel blessed to be under the loving care of Sagaramudra Buddhist Society.

Thank you, Venerables, for the kind effort and guidance.

The Dharma course in Sagaramudra Buddhist Society (SBS) has lighted my inspiration for life. Before I joined SBS, I went through years of depression with the absence of my mother whom my siblings and I adored very much. She, who was a kind, gentle, affectionate caring mum, left this amazing world eight years ago. She was a typical Chinese lady who did not liked to be hugged. I missed the “chit-chatting” that we shared whenever I got home from work.

By chance, my depression brought me to SBS through my sister, who informed me of the English Fundamental Dharma Course. Before that, I went through several counseling sessions with the doctor and a couple of times with a “Medium”. On one visit, the “Medium”advised that I should join a “faith” or an activity. I did!!

I enrolled myself into SBS Fundamental Dharma Course (English) Module 1. From then on, I always looked forward to the next lesson until I completed all the 5 modules. The courses taught me the ways of life which I would not be able to understand without the guidance of the Venerables.

In my Module 3, I was counseled by Venerable Fa Qing. She has enlightened me after an hour session with her. Now, I am lightened and I am able to handle my daily life and problems better. I am calmer and relax now. Thank you, Venerable Fa Qing, for your guidance, which meant so much to me.

缁素心语

I have just finished one semester of the Chinese Dharma Progressive Course (as there isn’t an English one after Module 5). I could barely understand Mandarin; however, I still benefited a wee bit of what Venerable Fa Qian delivered. I will try to carry on with my studies when my time and day permit.

My mother should be happy and proud that I have changed for the better. I do not lose my temper easily now and I have accepted “what is what”.

Dedication:

Mum, I know I hurt and

made you worry, please forgive me.

Mum, I am sorry for being

so ignorant and made you sad.

Mum, thank you for

bringing us to this world so well and healthy.

Mum, we love you.

May you rest in peace.

Namo Amituofo

PAGE 35

妙笔 心画

自己鞭打自己医 整理◎ K i m Ong 画◎ Steve Wan

妙笔心画

PAGE 36

妙笔心画

PAGE 37

花絮 心吟 参访寺庙悟佛法 文◎ 潘 心 珠

寺庙是集佛法僧于一处的神圣场所， 也是佛教徒心中向往、朝圣、祈求、忏 悔、供养、布施、寻求心灵清净，修身修 性回归清凉本性，以佛菩萨为皈依处的无 上宝地。 为了使佛法能够世世代代的流传， 就需要有一个能为众生、甚至各种有情都 能够听闻到佛法的地方；寺庙正好提供有 情、信众随顺随缘，救拔沉溺苦海。 因此，不论南传、北传或藏传都是本 着同样的宗旨，殊途同归，所以都供奉释 迦牟尼佛为主尊。 在2012年11月18日，我们19-2届这一 班，包括老、中、青三代的同学们，在法 宣师父的带领下，拜访了具有代表性的三 间寺庙，那就是北传的双林寺、南传的缅 甸玉佛寺和藏传的阿弥陀佛佛教中心。 在晨风吹拂下，带着满怀兴奋的心情 寻访心中慕名已久的宝刹——无论是建筑 物的外观或内部的装璜，个个都有不同的 风格与特征。在师父的讲解下，我们茅塞 顿开，无形中也播下向上向善的种子。

的时空。在师父讲解分析中，不难觉察佛 法的无边与随顺。不论是六道有情或深陷 无明苦海的众生，都能由听闻而改变自身 的业障。即使在平常不过的三餐，如果具 有五想和三心，对食物便有不同的感受。 由于现在我们丰衣足食，无形中造成大量 的食物被浪费；而对于生活在饥饿边缘的 众生不论是一米一粟，简直比珍珠还珍 贵。如师父所说的：食物的味道只在口中 三寸之间，最主要是长养我们这色身来修 心养性。因此，当我们饮食时，能够生起 惜福的心，每份食物将会发挥最大功能。 使我最佩服的是一位行动不便的老同 学，手持拐杖、一步一步地爬上楼梯，到 玉佛寺的礼佛处，再一拐一拐地走下来。 他坚毅不拔的精神，体现出对佛菩萨的虔 诚礼敬。 参访活动在中午结束后回到海印，享 用可口的午餐。大家觉得这次的活动让我 们更了解佛法的广大无边。

最令我难忘的是当我们走在古色古 香、清净雅致的双林寺内，仿佛进入不同

花絮心吟

PAGE 38

四事供养：海印的圣诞礼物 文◎ 安 哲 明

2012年12月24日，圣诞前夕，海印学 佛会主办了四事供养，让信众们有机会供 养僧众，正如海报上所登的意义，四事供 养就是恭敬供养僧众们的衣物、卧具、医 药及饮食，主要的目的是让佛弟子们广修 供养、积福增慧、护持三宝，集众人的愿 力祈求和平、国泰民安，藉此感化十方一 切众生，并早日成佛。

平、天长地久、佛光普照、共建净土的共 同愿望。 想要共建净土，先要有一个和谐的内 心世界，法师们和祥有力的唱诵〈启告十 方〉，确是善用其心，善巧方便的通过梵 音和悦的感染力，注入了生命，种植在每 一个人的心田上，散播着和谐的力量。适 逢多事之秋的日子，这种力量更要不断的

当晚出席的人潮，填满了大菩提岩的

扩散，每一个觉知的学佛者更应该把它传

空间，法会一开始，和祥庄严的气氛摄受

播出去，让你的亲戚朋友、下一代、一切

了所有的信徒，法师们从炉香赞起腔后，

众生都来分享这和谐的幸福。

一直保持着气和的平实，在场的信众随和 的心境，可以互相的感受着。

非常感谢所有的信徒，因为你的护 持参与而法喜充满，快乐融融，更要感恩

念诵八十八佛是为了要忏悔过去一

接受供养的法师们，你们的回向赠送了我

切恶业，把曾经所犯的过错纠正过来，不

们一份珍贵的圣诞礼物——和谐幸福的力

再造罪业，洗净自己的心，随喜众生一切

量，唤醒了我们觉悟的心。

善，生起菩提心迈向菩提道。法师们启告 十方的唱诵，令人觉得非常用心、恳切祈 祷。至诚的心，心心相印在每个佛弟子的 心上。诵声响起，和谐的力量顿时散发开 来，使人觉受到〈启告十方〉诵文里的种 族和谐、团结一致、安居乐业、家园美 满、佛教兴隆、信仰净化、身心自在、前

供灯是今晚的最后节目，就让我们以 维摩诘居士的开示做为圆满的结束，“以 佛法点亮无尽灯，一盏心灯可以点亮无数 暗淡的心，大家回去之后，要赶快把心灯 传出去。”燃起佛前灯，灭除心中火，愿 此智慧光，照彻千年暗。

途光明，今承佛力，再启十方，世界和

花絮心吟

PAGE 39

如何辨别有机食品 讲 授 ◎ 黄 其铫 记 述 ◎ 邱 秀兰

有机人生应先从有机食品开始，但碍 于一般人对有机食品的认识不足，怀疑、 道听途说等因素，有必要先掌握有机食品 的基本条件。

症、骨松及不知名等疾病。部分原因源自 母体的饮食营养偏差所致。 农耕地的污染直接影响长远的生产 力，因此间接造成地球资源的浪费。

有机成长的农作物必须避免以下四种 污染（以四个条件为准）：

经过药物处理后的土壤变得不再肥 沃，缺乏营养呈现沙漠化，甚至有可能完

• 化学药品，例如：杀虫剂、 除草剂、灭螺剂、杀线虫剂。

• 人工合成肥料。 • 环境污染，范围涵盖土壤，

全没办法还原。 以化学肥料种植的收成可能近乎100%， 但是土地的使用期可能只有20余年（土地

水源和空气的素质。

严重污染故）；有机种植的收成一般上虽

• 基因改造。

然只有70%左右，但其土地的使用期是无穷

化学药物和人工合成化肥，不但影响

尽的。

人体的健康，也破坏土壤的质地。化学药

土壤里的小生命，即细菌和微生物

物造成肝脏不必要的负荷；阻扰土壤内的

等，如果被药物局限了，没有办法把土壤

有益微生物生长，进而不能提供农作物完

里的营养分解，植物便不能完整吸收土壤

善的营养。

里的养分，最终会导致化学农耕蔬果的营

化学农耕食品的危机之一是矿物盐普 遍缺乏。化学农耕削减了农作物接触大地 的时间；化肥的成分主要由氮、磷、钾构 成；能够催促农作物的生长，但减少了植

养有偏差，纵然吃了足够的份量，也达不 到应有的营养效果。难道你不觉得今日所 吃的肉类或果菜等，已经没有儿时的甜香 味了吗？

物吸收微量营养（例如矿物质）的机会；

经营有机种植，农夫需要耗费至少5-7

缺乏这类微量营养会导致衰退性疾病（例

年，完全不用农药的情况下用堆肥种植。

如癌症、心脏病、骨质疏松等）。

要等土壤里的化学残余完全化解了才算得

化学农耕的蔬果，恰如一个不足月，

上有机。

被催生的孩儿，个体发育不全，营养、矿

只因有机农夫的用心良苦，让我们能

物盐不足，就被提早收割了，在这种情况

安心吃上无农药的蔬果，也因无农药，其

下得出的产品，还能有益处可言吗？

产量也偏低，价格会偏高。如果我们不积

这一代的孩子，大多抵抗力低，有 营养过剩的体型，却发现罹患心脏病、癌

花絮心吟

极支持有机产品，协助农夫捱过这一段艰 难期，有机种植的收成与价格又哪会过渡 到平稳呢？ PAGE 40

温馨的团圆饭 文◎ 莲华髻

基改作物是透过转基因工艺，把外来 有毒的或生存力较强的基因植入农作物的 DNA里头。 基改作物不但会造成无法逆转的健 康危害，而且还会造成不堪设想的生态失 衡。 基因改造始于一些专家们误导性的食 物荒概念。它可怕的后患是将有毒的细菌 转进种子的胚胎，其破坏性特强，有一杀 全杀的功能，被转基因的种子是不能再播 种，唯有依靠该特定的种子供应商提供的 货源，方能继续耕作。这也是一种不道德 的营销手法。 若要享用有机作物的人士，以上四个 条件是应具有的基本判断知识。

当温带的寒气袭人，堆积如山的白雪 甚至造成灾难，这是身处热带的我们难以 想象的。但是春回大地、万象更新时，所 谓春寒料峭，刺骨感觉仍然令人颤抖，热 带人则无需为天气的无常而烦恼，非常幸 运！ 岁末，大家都为着大扫除、办年货而 忙碌之际，我却在师父们的邀请下，赶赴 一场别开生面的聚会。 早上十一时左右，法梁法师和三位 法师以及我们几位职员和护法一起赞颂普 佛上供和四圣供，感恩过去一年里诸位佛 菩萨的加持和守护。并且祈求来年风调雨 顺，福泽苍生。 庄严肃穆的仪式结束后，我们享用午 餐，那是法师们用慈心加爱心；一早熬煮 的汤水，同修一连跑了三个超市才买齐的 素菜，满满的、整齐的排列在桌上。大家 一边围着吃火锅，一边闲话家常。师父们 的甘露慈语，频频提醒要吃饱，深恐饿坏 了我们。 饭后还有师兄所供养的多种口味的冰 淇淋，吃在嘴里，甜在心里，为这一次的 聚会画上完美的句号。 仿佛时光倒流，回到从前双亲还健 在，一家大小围在一起吃团圆饭的情景， 澎湃的心情难以形容；也使我有如回到了 “娘家”，如何受宠、受抚爱。 感恩师父们慈爱的心，在这除旧迎新 的节日，让我深深感受到师父们无私的大 爱，展现出佛法不离世间法，修行离不开 身和心。 回家途中，我心中仍是无限的感恩与 敬意！

花絮心吟

PAGE 41

浮生本有半日闲 禅修半日记 文◎ 安 哲 明

禅修半日浮生闲 长空无碍飞白云 浮生在世间如凡夫的我们，念头的起 伏，生生灭灭一刻也不得闲，想要求个闲 云野鹤般的自在，如长空无碍白云飞的心 境。试着用佛法的禅修体验，自证是可以 感受的到的。

（一）念觉支：心中明白，常念于禅定与 智慧。（二）择法觉支：依智慧能选择真 法，舍弃虚伪法。（三）精进觉支：精励 于正法而不懈。（四）喜觉支：得正法而 喜悦。（五）轻安觉支：又作猗觉支，指 身心轻快安稳。（六）定觉支：入禅定而 不心乱。（七）舍觉支：心无偏颇，不执

海印的半日眼前禅修是先让成长班 的同学先去实修体会心王的八种特性：宁 静却不呆滞，光明却又不张扬，柔顺却又 不懦弱，灵敏却又不轻佻，天真却又不无 知，真实却又不冷酷，精细却又不计较， 平常却又不庸俗。体会到心王的特性后， 再去起用日常生活中的八功德水：能高能 低，能离能合，能刚能柔，能动能静。 海印学佛会的学佛课程，从技术面 通过诸多的方法来实践四大口诀：拉回眼 前，活在眼前，运用眼前，回归眼前。这 四大口诀是一种行为模式，以自然的行为 去觉知心中的念，而在经行时用平常一般 的速度行走，各人如常的步行。学习修 “不造作”，落实“行住坐卧皆是禅”中 的行，这是配合一日修的“慢”造作。 在静态方面如眼半开往下垂，保持 正念，不用佛号数息等，只是清楚感觉呼 吸，“看”着自己在想什么，如猫捕鼠般 的警觉。 动态方面，妄念纷飞、纠缠不清

着而保持平稳。 法梁师父每敲一下木鱼，是要我们提 起警觉性，照见我们的起心动念，立刻切 断，一念生起，马上半途而“废”；而木 鱼的急速敲打，让我们一念不生，前后际 断，照体独立。物我皆知，直照心源，无 智无得，不取不舍，无对无修。感受的只 是木鱼声就是木鱼声。这声声念念如诗句 禅示；松声竹声钟声声声自在，山色水色 烟霞色色色皆空；“没有有或者有没有”， 法梁师父要我们去感受常空无碍白云飞这 句话的境界，一直重复着，直到没有感受 的感受，一切万缘放下，没有“观念”， 生命的流水不断的往前流，不起心作意， 没有意识形态、心态，一切直觉六根作用 而已。舍识用根就在当下，没有生住异 灭。 半日时光下来，我的体会是，眼前禅 修的实习课程行法，无非就是要让你的心 就那样的“闲”着，不必去“偷”本来浮 生就有的半日闲，只是我们浑浑沌沌不觉 知的活在昏昏醉梦间。

时，甩头、呼气、眨眼、拉回眼前，默念

最后要感谢海印学佛会的法师们陪着

“七”，然后才恢复常态。“七”表示七

我们提供了这法喜的修习机会，就以下面

觉支，是在提醒自己不只是拉回来而已，

这首诗做为感恩的礼物。“终日昏昏醉梦

其中还有七觉支的要求，否则可能落入

间，匆闻春尽强登山，偶过竹院逢僧话，

形式而已。这七觉支也称“七菩提分”。

又得浮生半日闲。”

花絮心吟

PAGE 42

南亚消化汤 Indian Digestive Soup 指导◎ 黄 其 铫

这道消化汤用的是催过芽的绿 豆，含有丰富且易消化的蛋白质；加 上小茴香和柠檬汁后，营养就更加容 易吸收，是一道风味十足的养生汤。

This digestive soup uses sprouted mung beans which contain abundant and easily desired proteins. The cumin seeds and lemon juice also help in the absorption of nutrients. This is a flavourful longevity soup!

[材料]

[Ingredients]

催芽绿豆1碗，小茴香2小匙， 葡萄籽油1汤匙，咖喱叶（切细）数 片，柠檬汁1粒，水4碗，岩盐少许。

Sprouted mung beans 1 bowl, Cumin seeds 2 tsp, Grapeseed oil 1 tbsp, Curry leaves (thinly shredded) few pcs, Lemon juice 1 pc, Water 4 bowls, Rock salt to taste.

[做法]

[Method]

1） 加1碗水将绿豆在搅拌机里搅成 细泥，置于一旁备用。 2） 在锅里将小茴香稍为烧出香味， 加入葡萄籽油、咖喱叶和绿豆泥 搅匀。 3） 加入适量水份稀释，煮滚。 4） 上桌前加入柠檬汁。

1)

花絮心吟

2)

3)

4)

Blend mung beans with 1 bowl of water in a blender and set aside.

Lightly heat cumin seeds in a pot until fragrant, add in grapeseed oil and the blended mung bean and stir.

Add in remaining water to dilute to desired consistency and gradually bring to boil.

Add in lemon juice before serving.

PAGE 43

般若信箱 答复◎ 释 法源 翻译◎ K i m Ong

问：佛教常说保持正念为了什么？ Q：Why does Buddhism teach that one should maintain Right Mindfulness ? 佛教说一切的修法，都是以解脱烦恼 为目的，在这些修法中有“止”和“观”； “止”是修定，就是保持正念。有了定之 后，才能做一些动念思维，让我们的心更 成熟，称之为“观”，也就是正知，所 以，修“止”是为修“观”打下基础。

For example: The cultivation of mindfulness of the body is using the body as an object to maintain Right Mindfulness (Clarity). That is, from waking up in the morning till lying down to rest at night, in every action of walking, standing, sitting and lying down, Right Mindfulness is diligently maintained. This means that while walking, one is aware that one is walking; while standing still, one is aware that one is standing still; while sitting, one is aware that one is sitting; while lying down, one is aware that one is lying down.

比如：修“身念处”是通过身体保 持正念（了了分明），从每天早上睡醒起 床开始到晚上躺下休息，每一个动作的 行、住、坐、卧都尽力的保持正念，也就 是说：行走时，知道自己是在行走；静止 时，知道自己是在静止；坐着时，知道自 己是在坐着；卧着时，知道自己是在卧 着。

问：心保持正念，是否会使人变成 斤斤计较？ Q：By maintaining Right Mindfulness, will one become calculative over everything? 保持正念和斤斤计较是没有关系的。

Buddhism taught that all Dharma practices are for the purpose of liberating from mental afflictions. Within all Dharma practices, there are both the aspect of calm-abiding (samatha) and insight (vipassana). Calm-abiding refers to the cultivation of meditative concentration (samadhi), that is, to maintain Right Mindfulness.

Once meditative concentration is attained, then, it is possible to do some contemplation to mature our mind. This is the cultivation of insight, that is, to cultivate Right Understanding. Hence, the cultivation of calm-abiding is the foundation laid for the cultivation of insight.

花絮心吟

对於人、事、物斤斤计较是和我执烦恼相 应的表现。如果时常保持正念，就不会斤 斤计较了。 There is no connection between Right Mindfulness and being calculative. Being calculative towards people, happenings and things has something to do with mental affliction caused by self-grasping. If one maintains Right Mindfulness, one will not become calculative over everything.

PAGE 44

无限感恩

问：从“观身不净”观到 污头散发，又如何能 做到“庄严色身”？ Q：Even if one is to meditate on the impurities of the body very intensely as in asceticism, how will it possibly lead to attaining purity of the body?

布施中法施最胜 — 法句经 正法的延续，有赖十方的努力。随喜 助印《目前》会讯，能使更多人沐浴在法海 里，共沾法益!

The gift of Dharma excels all gifts — Dhammapada verse 354

Share the words of the Buddha, be part of a pure motivation, give the gift of Dharma. Help us propagrate this quarterly magazine, it would be made possible with your kind contribution.

Eddie Lee

杨合兴合家

魏亚华

Ho Poh Kee & Family

杨家伟合家

魏可维

本来就是不干净的察觉，意思是

Lilian Lee & Family

林辉明

魏蓓心

说，把身体的外皮洗得干干净

Melvin Liu & Family

林錬炜合家

黄婧善

Sam Phay

林雅佳

黄婧美

Tan Lee Keng

梁金福

黄文榮

何奕恺

王光億

黄素玲合家

佘树财

王树安合家

包爱明

王淑卿

故 林龙眼

十方法界

王瑄憶

故 王为科

卢朝儒合家

王骞憶

故 蔡发金

吕孙强

郭碧娇

故 谢月英

吕宇斌

释法育

故 高侨留

吕敦明合家

陈宽梅

故 黄秀銮

吕淑真

陈思颖

故 彭宗文

吕细瑛

陈惜莲

故 彭观喜

周佳臻

陈星仪

故 林亚香

姚丽娟

陈汉炎

故 骆淑玉

巫抒芝

陈淑慧

彭如意

陈鹏羽

“观身不净”就是对身体

净，并不能把身体的内部洗干 净，所以，“观身不净”的修法 目的不是要观到污头散发。 Meditation on the impurities of the body is to observe that the body is impure by nature, meaning to say that even if our body is washed clean on the outside, the inside still remains filthy. Hence, the purpose of this meditation is not about meditating till one looks like an ascetic.

花絮心吟

PAGE 45

学佛课程 【 华语基础学佛课程单元1 】 课程纲要

• 认识正信的佛教，佛教的人生观。 • 佛教创始人 - 佛陀的生平，佛教简史及佛陀证悟的内容。 • 简介南、北、藏传佛法及各个宗派的教育重点(包括寺院参访)。 • 澄清对佛教常见的误会：什么是佛教？佛教是迷信的吗？ • 简介海印及海印的修行系统及如何策划每日学佛的功课。 • 佛教仪轨及佛教文化的常识，包括大乘佛教的梵呗及法器简介。

课程行政资讯 课 程: 第20-2届，20课 日 期: 2013年8月27日（每逢星期二） 时 间: 7.30－9.30pm 教材费(获得赞助后): 会员$10，非会员$30 付费之后方保留学额。

授课法师：

法宣法师

我们庆幸有善心人士认同海印的佛法教育理念，发心捐助款项赞助 2013年的教育经费。这课程获得赞助课程讲义、修持本和$20教材费。

Introduction to Meditation - English Relax Way of Learning Meditation

Course Outline: • What is meditation? The purpose, benefits and the ultimate goal in practicing meditation

• How to do breathing meditation?

• How to do walking meditation?

• Workshop • Cultivate awareness of mind through meditation Administrative Information:

Duration : 10 lessons Date : 01 November 2013 (Every Friday) Time : 7.30 – 9.00pm Fee (after sponsored) : Member $5, Non-member $15 (Enrolment is confirmed upon fee payment.)

Lecturer :

Ven. Fa Qing

In recognition of Sagaramudra Buddhist Society’s educational teaching of Buddhism, we are blessed to receive sponsorship for our Dharma Course for the year 2013. The sponsorship for this course is $10 course fee.

【华语静坐入门】 课程纲要

• 什么是静坐？学习静坐的目的、益处与终极目标。 • 数息的方法。 • 经行的方法。 • 禅修静坐坊。 • 通过静坐看清楚自己的身心。

课程行政资讯 课 程: 10课 日 期: 2013年10月31日（每逢星期四） 时 间: 7.30－9.00pm 教材费(获得赞助后): 会员$5，非会员$15 付费之后方保留学额。

授课法师：

法谦法师

我们庆幸有善心人士认同海印的佛法教育理念，发心捐助款项赞助 2013年的教育经费。这课程获得赞助课程讲义、修持本和$20教材费。

办公时间 Office Hours: 星期二至星期六：中午12 时至晚上8 时

Tuesday to Saturday : 12noon – 8pm

星期日：上午9 时至下午5 时 Sunday : 9am – 5pm

5 Lorong 29 Geylang Singapore 388060 Tel: 6746 7582 花絮心吟

PAGE 46

www.sagaramudra.org.sg

星期六佛理开示 “Hey, stop running!” 法庆法师

道心 持果法师

2013年06月08日

2013年07月13日

Look inwards to give up and let go.

人心死，道心生。

念佛法门(三) 法荣法师

“身苦心不苦” 法尊法师

2013年07月20日

2013年06月15日

念佛而不了解念佛的理论和方法， 很容易落入迷信和偶像崇拜。 怎么念佛才能达到最佳效果呢？

一般人能够做到吗？ 修行人是如何做到的？ 时 间 : 7.30pm ­—9.00pm 地 点 : 海印学佛会4楼千佛殿

5 Lorong 29 Geylang Singapore 388060 Tel: 6746 7582 www.sagaramudra.org.sg

祈愿

佛理开示

海 众 沐浴佛光下 洗 涤 身心得清净

• 海 印 学 佛 会 4 楼 千 佛 殿 • 7.30pm 至 9pm 22/05/2013 (星期三) 法 谦 法 师 ： 六 和 敬 和 我 们 23/05/2013 (星期四) 法木梁法 师 ： 放 生 的 功 德

浴佛、点灯祈福 • 海 印 学 佛 会 1 楼 大 菩 提 岩 24/05/2013 (星期五) 农历四月十五 点 灯 祈 福 普 供 大 佛 : 10am 浴 佛 : 10am - 2pm 点灯祈福增慧

• 个人延生祈福 • 合家延生祈福 • 公司宝号祈福 • 平安吉祥大禄位

敬祝 卫塞节快乐 海印学佛会敬贺

一个公司宝号$30 一个人或一位长辈之名加“合家” 或一个公司宝号$168

• 供斋

一个人$10 一位长辈之名加“合家”$20

$100

• 供佛

随喜功德

5 Lorong 29 Geylang Singapore 388060 Tel: 6746 7582 www.sagaramudra.org.sg

花絮心吟

PAGE 47

2013

5/6/7 月每周活动 星期一休息 Closed on Monday

Tue 二 7.30pm - 9.30pm

Wed 三 7.30pm - 9.30pm

Fri 五 7.30pm - 9.30pm

第18-1届基础学佛课程 (华语)单元5

第20-1届基础学佛课程 (华语)单元

第18-2届基础学佛课程 (华语)单元4

18th-1 Intake Fundamental Dharma Course (Ch) ­- Module 5

20th-1 Intake Fundamental Dharma Course (Ch) - Module 1

18th-2 Intake Fundamental Dharma Course (Ch) - Module 4

法源法师 Ven. Fa Yuan 05/03/13 — 23/07/13

法宣法师 Ven. Fa Xuan 06/03/13 — 24/07/13

持果法师 Ven. Chi Guo 08/03/13 — 26/07/13

第3-2期学佛成长课程 (华语)单元1

第1期学佛进阶课程 (华语)单元1

第3-1期学佛成长课程 (华语)单元1

3rd-2 Intake Dharma Progressive Course (Ch) - Module 1

1st Intake Dharma Discussion Course (Ch) - Module 1

3rd-1 Intake Dharma Progressive Course (Ch) - Module 1

法梁法师 Ven. Fa Liang 05/03/13 — 23/07/13

法梁法师 Ven. Fa Liang 06/03/13 — 24/07/13

法梁法师 Ven. Fa Liang 08/03/13 — 26/07/13

第2期学佛成长课程 (华语)单元7

太极拳班 Taiji Class

第6届基础学佛课程 (英语)单元5

2nd Intake Dharma Progressive Course (Ch) - Module 7

法谦法师 Ven. Fa Qian 05/03/13 — 23/07/13 第8届基础学佛课程 (英语)单元1 8th Intake Fundamental Dharma Course (Eng) - Module 1

法庆法师 Ven. Fa Qing 05/03/13 — 23/07/13

林世昌老师 Mr Lin Shi Chang 丘宇老师 Mr Chiou Yee

Thu 四 7.30pm - 9.30pm 第19-1届基础学佛课程 (华语)单元3 19th-1 Intake Fundamental Dharma Course (Ch) - Module 3

法音法师 Ven. Fa Yin 07/03/13 — 25/07/13 基础梵呗法器课程(华语) Fundamental Buddhist Hymns & Instrument Course (Ch)

法宣法师 Ven. Fa Xuan 7.30pm – 9.00pm 11/04/13 - 20/06/13

花絮心吟

PAGE 48

6th Intake Fundamental Dharma Course (Eng) - Module 5

法尊法师 Ven. Fa Zun 08/03/13 — 26/07/13

Sat 六

Sun 日

佛理开示 Dharma Talk 7.30pm - 9.00pm

第19-2届基础学佛课程 (华语)单元2

法庆法师 Ven. Fa Qing “Hey, stop running!”

08/06/13 法尊法师 Ven. Fa Zun “身苦心不苦” 15/06/13 持果法师 Ven. Chi Guo 道心 13/07/13

19th-2 Intake Fundamental Dharma Course (Ch) - Module 2

法源法师 Ven. Fa Yuan 7pm - 9pm 10/03/13 — 28/07/13 第7届基础学佛课程(英语) 单元3 7th Intake Fundamental Dharma Course (Eng) - Module 3

法荣法师 Ven. Fa Rong 念佛法们(三) 20/07/13

法尊法师 Ven. Fa Zun 7pm - 9pm 10/03/13 — 28/07/13

八关斋戒（华语）

学佛课程八识规矩颂(华语)

Taking Eight Precepts Retreat (Ch)

法师 Venerable Sat 18/05/13 8.00am — Sun 19/05/13 8.00am Sat 20/07/13 8.00am — Sun 21/07/13 8.00am

The Eight Parijnanas Dharma Course (Ch)

持果法师 Ven. Chi Guo 7pm - 9pm 10/03/13 — 28/07/13 静坐入门（华语） Introduction to Meditation (Ch)

法谦法师 Ven. Fa Qian 7pm - 8.30pm 14/04/13 ­— 20/06/13 第12期少年学佛班 12th Batch Teenage Dharma Class

第18期儿童学佛班 18th Batch Children Dharma Class

法宣法师 Ven. Fa Xuan 10am - 12noon 第19-1届基础学佛课程 (华语)单元3 19th-1 Intake Fundamental Dharma Course (Ch) - Module 3

法音法师 Ven. Fa Yin 07/03/13 — 25/07/13 慈悲三昧水忏 San Mei Shui Chan (Samadhi Water Repentance) 法师 Venerable 9.30am - 4.15pm 05/05/13, 02/06/13, 07/07/13

花絮心吟

PAGE 49

拜八十八佛大忏悔文(四加行) Prostration to 88 Buddhas

法师 Venerable 2.00pm - 4.00pm 12, 19, 26/05/13 9, 16, 23, 30/06/13 14, 21, 28/07/13 一日修 One Day Retreat 法师 Venerable 8.00am - 5.00pm 12/05/13, 09/06/13, 14/07/13 普门品、上供 Pu Men Pin & Offerings to the Buddhas

法源法师 Ven. Fa Yuan 10.00am - 12noon 26/05/13, 23/06/13, 28/07/13 感恩父忧母难日法会 Birthday Blessings & Offerings to the Buddhas

法荣法师 Ven. Fa Rong 10.00am - 12noon 19/05/13, 16/06/13, 21/07/13 老人院／儿童院服务 Community & Welfare Service

福利部 General Welfare 9.30am - 12noon 12/05/13, 09/06/13, 14/07/13 麦里芝步行 Mac Ritchie Walk

每月的最后一个星期日 地 点：麦里芝蓄水池 集合地点：蓄水池前车站 7.30am 26/05/13, 30/06/13, 28/07/13