.


                                頁 3

                             導師的話:
                       佛法所以超乎世間法

                             印順導師

            在研究的過程當中，有一點我看得很重要︰佛法究竟有
        什麼不同，比世間其他的更好？這可以分二方面來講。
            一、釋迦牟尼佛時候，有一種完善的制度––戒律。傳
        到中國，後來有叢林制度，到現在也許有新的制度。不要以
        為制度都是一樣，佛的制度，實際上研究的人很少，……戒
        律中真正重要的事情，好像不知道一樣。戒律的真正意義，
        我們出家人要有人發心去研究。
            據我的了解，佛教的戒律是一種集體的生活，修行也就
        在集體生活中去鍛鍊。依戒律的觀點，佛法並不重於個人去
        住茅蓬修行––這樣共世間的，雖然一般都很尊敬這種人。
        佛教戒律有什麼特色？它是道德的感化和法律的制裁，兩者
        統一起來。犯了錯誤，戒律中有種種處罰的規定，但不止於
        此，而是在充滿道德感化之下，有一種法律制裁的限制。所
        以在佛的時代，真正出家的一個個都了不得，就是動機不純
        正的人，在這面多住幾年，經過師友的陶冶，環境的熏習，
        慢慢也會成為龍象的。在這個集體生活，大家都有共同的信
        念，淨善的行為，彼此和睦，這就是佛教戒律的特質，而發
        生偉大的作用––正法住世。
            這種組織，與社會上的組織不太相同，它是道德感化與
        法律制裁相綜合的。在這面，是很平等的，是法治的，每一
        律制，不是對某些人而訂的。如在學院的話，如果是學生不
        許可，老師也絕對不許可。佛的制度很平等，即使釋迦牟尼
        佛在世，佛也一樣的依法而行。佛的律制，是真正的平等、
        民主。在這道德感化、法律制裁之下，人人都修持佛法、研
        究法義，各盡其力去發揮。
            當然，嚴格的說，現在中國並沒有這個東西––依律而
        住的僧團。假使我們去研究，把這面真正精神原則，用現在
        的方式去實踐


                                頁 4

        的話，我想比照著自己的想法，搞一套組織，或是參照政治
        或其他組織，照人家的辦法也來一套，我想會更合於佛法。
        這是佛法偉大的特質，在我認識釋迦牟尼佛不像世俗一般那
        樣，我在研究中加深了我的信心。
            另一方面，佛開示我們，用法來指導。在當時，沒有現
        在那樣，研究法華經、華嚴經，一大部一大部的，不過在義
        理上，或在修行方法上，作簡單的指導。佛所說明的著重在
        什麼地方呢？那些與世間不同呢？依我的了解，佛法確有不
        共之法，與世間法不同，……我們必須確認佛法的不共之法
        ﹗世界上的宗教很多，中國的、印度的、西方的，佛教至少
        有一種與他們不同的地方。又如哲學，從東方到西方，哲學
        家不曉得有多少？但佛法至少要有與他們不同的地方。如自
        以為佛法偉大，而佛法所講的與他們所說的一樣，那就糟了
        ，因為既然一樣，有了他們的，更何必再要佛法。
            就世間法所沒有的––不共世間的來說，當然就是「緣
        起性空」。……「諸行無常，諸法無我」，都是依此而顯示
        出來。緣起是說世間的一切，無論是天文、地理、自然界、
        動物界，乃至我們個人生理上、心理上的現象，都是依緣而
        存在的。佛說「緣起」，是最通遍的法則。從這才會了解佛
        的制度與其他的所以不同。理論與制度有關，佛法稱為「依
        法攝僧」。把握緣起的原則，在思想上、制度上，及實際的
        修持上，都會有與世間不同處。世間上有許多進步的思想，
        有些近於緣起，但他們不能夠徹底的完全的把握。
            我們為什麼信佛？是因為佛是大徹大悟了的。佛的大徹
        大悟是怎樣呢？你不曉得，我也不曉得。既然不曉得，那怎
        麼生信呢？佛在菩提樹下大徹大悟以後，為了使人也能徹悟
        ，所以說法。佛所說的法義，及指導出家人應做的生活軌範
        ––律制，與世間不同；這表示了他證悟的內容與別人不同
        ，這是可以了解的。放在心我們不知道，說出來，做出來，
        總可以看到一點。研究佛教制度的根本原則，從理論事實的
        統一中，我發覺佛法義理超越世間特殊的地方。佛老人家的


                                頁 5

        證智，我們都不知道，但從他表現出與世間不同的，特別偉
        大，我是從這些上，深深信得佛是真正的證悟。
            我有很多看法與人不太相同，譬如說，某人在修行，某
        人開悟了﹗修行、開悟當然是好事情。不過，不只是佛法講
        「修行」，世界上的宗教都要修行的。道家有修持的方法，
        中國儒家也有一點，印度婆羅門教，六派哲學都有修行的方
        法，西洋的神教也有啦﹗他們的禱告也是修行的一類。如真
        的修行，自然會身心有些特殊的經驗，這是信仰宗教的人所
        應相信的，不管你自己有沒有得到，這是絕對可信的。在內
        心中或身體上，得到些特殊經驗，宗教就是要靠這種特殊經
        驗來支持的。
            所以單講修行，並不一定就是佛法，世界上各種宗教都
        有修行呢﹗你說你看到什麼東西，經驗到什麼？這並不能保
        證你經驗的就是佛法。那麼用什麼方法來區別呢？這有兩個
        方法︰一、與佛法的根本義理是否相合。二、行為表現是什
        麼樣子。且舉一件事來說，我們中國人有時候真自覺得驕傲
        ，美國西皮有很多人要學禪，寒山很吃香，簡直崇拜得不得
        了。然在我的想法，若以此為典型，作為我們學佛的模範，
        大家這樣學，這成什麼樣子﹗因為佛教也好，其他宗教也好
        ，都要教你正常，修行的人也要正常，中國佛教過去許多大
        師，能夠組織佛教，能夠發揚，都是平淡正常的。又如釋迦
        牟尼佛教化，有所謂「神通輪、教誡輪、記心輪」，身業、
        語業、意業都可以教化，可是佛法的重點是教誡輪。用語言
        來引導你，啟發你，使你向上。現在有些人，稍微修行，就
        說前生後世，談神通，這不是純正的佛法。從佛的證悟以後
        ，佛所表現出來，對弟子之間的活動的歷史事實，不是那些
        怪模怪樣的––寒山式、濟公式、瘋子喇嘛式的。佛老人家
        ，生在我們人間，主要用教誡來引導，不是侈談神通，因為
        外道也有神通。用神通來建立佛教，佛教就和外道一樣了。
        我對佛法的研究，著重在這兩方面，這兩方面的了解，能使
        我信心增強，推動支持我很衰弱的身體，在佛法之中，多少
        奉獻自己的一分心力。


                                頁 6

                       Words of the Master
           How does buddhadharma excell worldly dharma？

                       Master Yin-Shun

            While doing research I have been emphasizing  one
        point  very  much: What  is  it that  makes  Buddhism
        different, better than anything  else in the world？T
        his can  be discussed  from  two angles  · First, in
        Buddha's  time there was a pe rfect system, i · e ·
        the vinaya · After it was transmitted  to China, the
        syst em of the great  monasteries  developed, and now
        maybe a new system will come i nto being · We should
        not think  these  systems  are all  the same  · As a
        matter  of fact, there  are only very few people  who
        study  the Buddha's  system, and  it is almost  as if
        nobody knew what is really important about the vinaya
        · Ther e should  be some among us, ordained  sangha,
        devoting themselves  to the study of the real meaning
        of the vinaya ·
            As far as I understand, Buddhist vinaya is a form
        of communal life, and s piritual practice is training
        in communal  life · From the vinaya  point of vie w,
        buddhadharma does not emphasize that an individual is
        practising  in a herm itage –– though such a person
        would be highly respected, it's still common with the
        world · So what are the peculiar characteristics  of
        the Buddhist vin aya？It is improvement by ethics and
        control  by law, both of them applied to gether · If
        you make  a mistake  then  there  a great  number  of
        penalties  set for th in the vinaya, It doesn't  stop
        here,  though,  but  means   curbing   by  the   impl
        ementation  of law imbued with improvement  by ethics
        · Thus, in the Buddha's  t ime, everybody  who truly
        left the home was really incredible · Even those who
        had some warped motivation  would gradually under the
        forming  influence   of  th  eir  brothers   and  the
        environment  turn into sages if they stayed there for
        a f ew years · Everybody led this communal life with
        a common belief


                                頁 7

        and pure, go od behaviour in great harmony · This is
        the special quality of the Buddhist v inaya which had
        a  great  function  ––  to  ensure  that  the  true
        teaching   remain   ed  in  the  world   ·
            Such   an   organisation   differs   from   other
        organisations  in  the  society  sinc  e it  combines
        improvement   by  ethics  and  restraint  by  law  ·
        Equality  reigns  th erein as does the law · None of
        the  rules  ws set  up against  a certain  group  o f
        people, like in our institute  –– what the students
        do not agree to, the t eachers  would never  agree to
        either  · The Buddha's  system  is an equal one · E
        ven the Buddha  himself  would  follow  the rules  ·
        These regulations  set by the Buddha  are truly equal
        and democratic  · Under such a system of improvement
        by ethics and restraint by law, everybody  is devoted
        to dharma  practice  and  the study  of the  teaching
        developing as much as possible ·
            Of course, in a strict sense, you wan't find such
        a community living in a ccordance  with the vinaya in
        China  today  · I feel it would  be much more  in co
        nformity  with dharma if we were to study this system
        and put its real spiritu al principle in a modern way
        into practice than if we were making up somethin g by
        ourselves  or copy government  or other organisations
        and then come up wit h something ·
            This is one great quality of the buddhadharma  ·
        My  trust  in research  incr  eased  greatly  when  I
        realized  that  S  a6kyamuni   Buddha  was  not  just
        somebody  w  orldly  ·  From  another  angle, Buddha
        taught us to use dharma to direct  · In hi s time it
        wasn't like today · People wouldn't study huge texts
        like the Lotus Sutra or the Avatamsaka  Sutra  but in
        terms  of  doctrinal  understanding   or  pra  ctical
        methods  just  give meagre  guidance  · What did the
        Buddha  emphasize？Wh  at was different  from worldly
        dharma？As far as I can see buddhadharma  defin itely
        has its special features  which differs from the ways
        of the  world  · We  have  to grasp  these  uncommon
        aspects  firmly  ﹗ There  are many religions  in the
        world, Chinese, Indian, Western  ones · There  is at
        least one point


                                頁 8

        in which Buddhism differs from all of them · Also in
        terms  of  philosophy, one  really  h as  no  way  of
        knowing how many philosophers  there have been in the
        East and We st but there  must be at least  one point
        in which buddhadharma differs from al l of them · If
        we just feel buddhadharma  is great but teaches  only
        the same  a s they, then  it would  be a mess because
        since  if it were the same there would be no need for
        buddhadharma  ﹗
            As far  as the uncommon  part  is concerned, that
        which  can't  be found  in wo rldly  dharma, it is of
        course  the teaching  of " dependent  origination  ／
        emptiness  ·  "  Concepts  "  like  all  conditioned
        phenomena  are  impermanent, all dharmas  are without
        self"  have  been  taught  on its basis  · Dependent
        origination  tells us that everyhting in the world no
        matter whether it relates  to astronomical  phenomena
        or to those belonging  to geology, the whole  nature,
        the  animal  wor  ld, even  our  own  physiology  and
        psychology, all these phenomena exist on the basis of
        conditions · The dependent origination taught by the
        Buddha  is the  m ost valid  law · Only  this  point
        allows us to understand what the difference  b etween
        the Buddha's  system  and other  systems  is · There
        exists  a connection  b etween theory and institution
        which is in Buddhist  parlance  called " to keep t he
        community  together in accordance  with dharma" · If
        we  can   grasp   this   princ   iple   of  dependent
        origination, no matter whether in terms of philosophy
        or  in  stitution  or practice, it will  be different
        from the world · There  are many p rogressive  ideas
        in  the  world   some   quite   close   to  dependent
        origination, but they lack a penetrating and complete
        grasp of the whole matter ·
            Why do we believe  Buddha？Because  he had a most
        penetrating  and profound  awakening  · How was this
        penetrating  and profound awakening？You  don't know,
        and I don't  know either  · Then, how can we believe
        him if we don't know thi s？After his penetrating and
        profound  awakening  under the bodhi tree, the Buddha
        began  to teach  dharma  so that other  people  could
        attain  the same  awakeni  ng · The  meaning  of his
        teaching and of the rules he set


                                頁 9

        in  order  to  guide  the  sangha,  the  vinaya,  are
        different  from worldy ones · This proves that the c
        ontents of his awakening differed from those of other
        people  · That  much we can understand  · If he had
        kept  it in his mind  we had no way of knowing  this,
        but trough speech and action we're able to understand
        at  least  somewhat  ·  When  I  studied  the  basic
        principle  of the Buddhist  system I discovered  from
        the congruence  between  theory  and facts  the point
        where Buddhist  teaching  excells worldly ones · The
        wisdom  Buddha realized  is beyond us but looking  at
        his ac tivities which were so different  from worldly
        ones, so  great, I deeply  believ  e that  he  had  a
        genuine awakening ·
            Many  of  my ideas  differ  from  those  of other
        people  · For  example, " this  or  that  person  is
        practising,"" this or that person had an awakening ﹗
        " For s ure, to practice  and to awaken  is something
        positive  but  nor  only  Buddhism  is talking  about
        practising, all  religions  in the  world  do  · The
        Taoists have t heir way to practice, even the Chinese
        Confucians  have  something  along  these  lines, the
        Brahmins  and the six philosophical  schools in India
        had  their  meth  ods, so do the  theists  of Western
        religions · Their prayers are also a way to practice
        · If our really  practice, there  will  be naturally
        some special bodi ly or mental sensations · This any
        believer  in any religion  can  be sure  of no matter
        whether  he himself  had them or not · You can trust
        that there are spe cial experiences  on the mental or
        physical level · Religions are maintained by them ·
            Thus  if you only  talk about  "practicing"  then
        there is nothing specially  Buddhist about this, it's
        shared  by all religions  in the world · If somebody
        says  he's  seen something  or experienced  something
        that  doesn't  guarantee  that  his  experience   was
        buddhadharma  · So how can  we draw  a distinction？
        There  a re  two  ways: check  a&  whether  it is  in
        agreement  with the basic teachings  of Buddhism, and
        b& how the person behaves  · Let's use an example ·
        We Chinese sometimes  feel really proud because there
        are so many American hippies learn ing meditation  ·
        Han-shan  is immensely  popular and revered  · In my
        view,


                                頁 10

        however, if you  take  him as a role  model  for  our
        practice of the dharma, if every body behaved like he
        did, what  would  this  be like？﹗  Buddhism, as all
        other  religions, hopes  that you're  a normal  human
        being, that every practicioner i s a normal person ·
        The great Chinese Buddhist master of old were able to
        org anize Buddhism  and spread  dharma  because  they
        were  simple  and  normal   ·  Moreover,  in  Buddha
        'Saakyamuni's   teaching   you  find  the  wheels  of
        spiritual  power, teaching  and mental marking  which
        means  it is possible  to teach through  body, speech
        and mind · The emphasis, however, is on the wheel of
        teaching –– guiding and inspiring through speech so
        that  one  can  improve  · But  now there  ar e some
        people around who engage in a few practices  and then
        begin to talk abo ut other  people's  past and future
        lifes or about  supernatural  powers  · This i s not
        pure  dharma  · What  Buddha  manifested  after  his
        awakening, the  historical  facts  of his  activities
        with his disciples, these were not at all strange and
        weird in the style of Han-shan, Chi-kung or the crazy
        lama · Lord Buddha  was born among  us human  beings
        and used primarily  teaching  to guide  us · He di d
        not indulge in talk about supernatural powers because
        also the non-Buddhist  have these  · If you want  to
        rely  on supernatural  powers  to establish  Buddhism
        then there is no difference with other religions ·
            My study  of buddhadharma  has  been  emphasizing
        these two points · Understa nding them has increased
        my faith  and supported  my weak body to that I could
        fulfill  my wish and make some trifling  contribution
        to the teaching ·