談佛法的宗教經驗

─在美國紐約長島菩提精舍講
印順導師
法光學壇第二期
1998年
法光佛教文化研究所發行
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                           導師的話：
                      談佛法的宗教經驗
              ──在美國紐約長島菩提精舍講──

               引言──佛法的弘揚要健全團結
　　
          佛法近來似乎有漸呈萎縮的現象，每一個法師及有心的居
      士都想如何可以振興佛法。海外的法師和居士們，都很希望將
      佛法轉移到新大陸的美國來發揚。這是非常艱鉅的工作，但是
      應當怎樣著手呢？佛法是一種宗教，宗教須適應社會。佛法的
      好處甚深，一般人不大了解，所以推動更艱難。不過出家弟子
      的健全團結，與在家弟子的共同努力，實甚重要。佛陀在世之
      時亦頗注意於組織僧團，推行佛法，團結就是力量。
　　      佛教是宗教，宗教要發生力量，必需這個宗教的信徒，要
      具有信心，盡心去做。不論信也好，學也好，修習也好，要有
      所得。因為人們往往畏問你信佛教以後得到什麼？不但佛教如
      此，其他宗教也莫不皆然。由信心而引發宗教經驗，獲得好處
      。佛法的信眾如都能虔誠努力，充滿活力，在學習過程中，得
      到佛法的真實利益，則佛法必能發揚光大。反之，如沒有所得
      ，祇知道跟了我父親這樣做，隨著我母親或祖父母這樣做，我
      亦照樣做，信佛教變成照例文章，徒存形式，便失去了佛教的
      真正意義。在美國弘揚佛法，尤須注意，因為美國社會講求實
      效。如講道理，要尋根究底講信仰修持，亦要有實地的經驗。
      佛法有深深淺淺的不同利益，即使淺淺的得到一點點經驗，也
      能加強信念，從淺入深，積少成多。今天不妨就淺近的來講。


                   第一、「信」的經驗
　　

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          佛法中的「信」是什麼？信佛、信法、信僧。換言之，信
      仰「三寶」。為什麼要信呢？我先說一個比喻：一般人生在世
      上，生死輪迴中，生時不知怎樣生的，糊裡糊塗，混著過去，
      不知怎樣是好，以後怎樣更不知道。佛法說「生死長夜」，人
      生真是漫漫長夜。雖然電燈開得很亮，但我們人生還是好比在
      黑暗中摸索。東摸西摸，找不到出路，有一種徬徨空虛的感覺
      。年輕的人如此，年紀大了，直到老年，念頭愈多，愈加紛擾
      。假如我們真正有信心，信仰三寶的話，等於眼前忽然一亮，
      找到一線光明。好似在茫茫大海上，忽然看到大陸，這時真有
      說不出的高興。信佛、信僧，找到了明燈，望到了人生的歸宿
      。
　　      「信心」好像一顆澄清濁水的「清水珠」，能將渾水變清
      ；信心使我們內心清淨，心上得到安定。信心沒有生之前，煩
      惱無窮，混混沌沌，莫知所從。凡具有信心者，必能得到安定
      。佛經上說：「若有信者得歡喜」。這種豁然開朗的經驗，因
      為得到佛法的引導，可漸除煩惱的困擾，找得了一條光明大道
      ，跟此信心而來。若能向此方向努力，必得快樂。煩惱雖還是
      有的，仍應努力修習。但有了內心清淨信心的經驗，會安心的
      向前邁進了！

                   第二、「戒」的經驗
　　
          「戒」，「受戒」，好像是形式的，其實不然。諸位法師
      都知道，凡出家者由戒師引導受戒，他人都來恭喜他，希望他
      得到上品的戒。戒的力量確有上品、中品、下品的。受戒者得
      到的這個戒，以誓願為體。不應做的事須決心不做：應做的事
      當盡力去做。要虔誠、懇切、懺悔，有這種堅強的信願，然後
      可得「戒」。這種依佛法所得的戒，即是心裡增加了一種特殊
      的力量，這種力量能「防非制惡」。這力量自得戒後，一天一
      天的增加。一般人，裡面的感情衝動很強，外面的引誘力異常
      的大，推之挽之，不能抵抗。一個不小心，就會做錯，所謂「
      一失足成千古恨」。如得到了戒，則自內心發生一種力



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          量，可以「懸崖勒馬」，控制自己。
　　      「戒」好比一個城，叫做「戒城」。古時修築城墻，所以
      防制匪敵。有了城墻時，如有匪敵進犯，保衛這城者，在裡面
      就發動員令，當然亦可以求外面的救援，但主要的是自力內在
      的戒備。「戒」的力量是由信佛法所起心理上的變化，發生一
      種「清淨誓願力」。有了這種力量，一天一天增長，煩惱自然
      漸除。

                   第三、「定」的經驗
　　
          修定一層，似乎中國佛教提倡的標準太高：在我國的禪宗
      發揚以後，嫌定太淺，修定的少了；反而又覺得太難了，於是
      專在禮拜念誦上著力。我現在所要講的是「生得定」。是我們
      每個人生下即得到的。假如諸位說沒有，那是沒有用因緣來顯
      發。譬如諸位能讀書，智力也由於「生得」，經教育的學習而
      獲得。我們都知道，我國有一部哲學書『莊子』。『莊子』有
      一段孔子與弟子顏回有關靜定的問答。孔子教顏回學習靜坐，
      顏回將所得的經驗，告訴孔子。顏回第一次報告孔子說：「靜
      坐久了，外面的境界都沒有了」。第二次又報告說：「我的手
      與足也不知何處去了! 第三次報告孔子說：「我的心，我自己
      也不知何處去了」！那時，顏回已失卻身心世界，心靈一片虛
      明。正如『莊子』所說：「虛室生白，吉祥止止」。此種境界
      ，中國叫做「坐忘」。這在佛法中是將到未到，到達定的邊緣
      ──「生得」的「未到定」。年輕力壯的，如能靜坐，常會很
      快發現，得到這種經驗。
　　      上面所說，當然是初步的，很淺的定，當然還須向上修習
      。但是需要指出的是，一般人只知道向外面去尋求，現代講求
      科學，技術發達，很有成就，卻不知從身心去尋求，不知道身
      心中無邊功德，現現成成在那裡，待我人去找尋。所以即使略
      得定力，也能深信佛法中的修證，而向上趣入。



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                   第四、「慧」的經驗
　　
          慧的經驗，也是淺深不等。現在要講的，是最淺的「聞所
      成慧」，即「聞慧」。我人自讀經，或自聽開示而得來的慧，
      （與一般生得慧不同）就是聞慧。對佛法絕對的真理，豁然啟
      悟，由豁然無礙而得貫通，所謂「大開圓解」。這種解慧，並
      不是證悟。試舉一個比喻：井中有水，已經明白的看到，但不
      是嘗到。對聞所成慧──正見，經裡有頌說：「若有於世間，
      正見增上者，雖歷百千生，終不墮地獄」。這是說，若人生於
      世界上，能得到正見的力量，增長不退。如菩薩長期在生死輪
      迴中度眾生，得了此慧，雖然或有小錯，但決不造重罪。故生
      死雖歷千百次，終不墮入地獄。

                   結論
　　
          要求佛教發生力量，不能徒尚形式，徒重談論，而要心有
      所得。修學佛法的人，對於「信」要有信的經驗，對於「戒」
      要有戒的經驗，對於「定」要有定的經驗，對於「慧」要有慧
      的經驗。總之，要有內容，要有所得，這就是佛法的宗教經驗
      。有了宗教經驗，然後能起實效，能不退轉。記得從前太虛大
      師，就是憑他在西方寺所獲得的宗教經驗，所以能夠堅定信心
      ，一生從事佛教的工作，可以作我們的金鑑。再者，學佛者要
      一步一步的修習，務須要將淺的辦得好，然後再求深的。
　　      個人來美半年，因為身體的不強健，未能與諸位法師及居
      士多所切磋，內心很負疚。因為不久要回臺灣，謹以上面所講
      的，作為臨別贈言。（真覺記）




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              The Religious Experience of Buddhadharma
             ─────────────────────
      A Lecture Given at the Bodhi Temple, Long Island, New York
      ─────────────────────────────

                            Master Yin-shun
　　      Buddhadharma, it seems, is recently showing signs
      of decline.  Every  ordained  Buddhist  and  concerned
      layman  is thinking  about ways to invigorate  it, and
      Sangha members and laypeople living overseas hope very
      much to bring it to the New World and spread it there.
      But how should this extraordinary hard job be tackled?
      Buddhadharma  is a religion, and religions have to fit
      society.  Buddhadharma  has many good points, yet this
      is generally not well understood. Thus it becomes even
      more difficult  to promote it.  Flawless  unity of the
      disciples  who  have  left  the  homelife  and  common
      efforts  by those having families  are of really great
      importance.    Also   during   the   Buddha's    time,
      considerable attention was paid to the organization of
      the sangha because as far as the spread of Buddhism is
      concerned, being unite d means strength.
　　      Buddhism is a religion. If a religion wants to get
      strong  its followers  have to have faith  and work as
      hard  as they  can.  No matter  whether  in regard  to
      trust, study, or  practice, it is  necessary  to  have
      some result because people often will ask you what you
      get from being a Buddhist.  This is so not only in the
      case  of Buddhism  but holds  true  for all religions.
      Religious experience  and benefit are brought about by
      trust.  If the followers  of Buddhism are able to work
      seriously  with devotion  and fullof  vigour, they will
      receive  the real benefits  of Buddhadharma  while they
      practice.  In  this  case  Buddhadharma  will  no doubt
      spread  far  and  wide.  On  the  other  hand,  if  the
      individual doesn't gain anything but just does what his
      father,  mother,  or  grandparents  did  then  being  a
      Buddhist  becomes following  a template and nothing but
      the form remains while




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      the real meaning of Buddhism is lost.  You have to pay
      special  attention  to this when spreading  dharma  in
      America because Americans stress effectiveness. If you
      want to teach  the doctrine  you have to go into depth
      and  detail;  if you  want  to talk  about  trust  and
      practice,  you  need  real  experience.   Buddhadharma
      offers  benefits  on  several  levels.   Even  if  the
      experience is only small and shallow, still your faith
      will  be strengthened, and the experience  will deepen
      and get larger and larger.  So today I might well talk
      only about simple things.

                   The Experience of Trust
　　               ────────────

          What does "trust" mean? Trust in Buddha, dharma,
      and sangha. In other words, trust in the Triple Jewel.
      Why  should  we  have  trust? Let  me  first  give  an
      example. The general human being is born confused into
      this  samsaric  world, and lives  a muddleheaded  life
      without  any understanding  about what is good, not to
      mention  about  what  is going  to happen  after  this
      existence.  In Buddhadharma, this is called  "the long
      night of samsara."  Indeed, human  life is like a long
      night. Though bright lights are on, we still l grope in
      darkness  here  and there, without  finding  a way out,
      with a feeling of apprehension and vanity. Young people
      are like that, and the older they get, up into old age,
      the more they think, the more confused they become. But
      if you have real trust in the Triple Jewel, it is as if
      you can all of a sudden see with light before your eyes
      or as if, drifting on the boundless  ocean, you finally
      see land.  The joy at that moment  is beyond words.  To
      trust Buddha, dharma, and sangha means finding a bright
      light or seeing the harbour of our human life.
　　      "Trust" is like a gem purifying water which makes
      muddy water clean, because  it induces purity into our
      hearts and causes our minds to become stable and firm.
      Before you have established trust, there are




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      countless  afflictive  emotions, and  you are  totally
      confused  without  a clue what to do.  But anyone with
      trust certainly attains stability and firmness.  It is
      said  in the texts  that  "the  trusting  one will  be
      joyful." This experience  of sudden opening due to the
      guidance   of  Buddhadharma   can   gradually   remove
      disturbance  by  afflictive  emotions, as  if one  had
      found a bright highway.  If you can work towards this,
      you will become happy without doubt.  There will still
      be  afflictive   emotions   but  you  should  practice
      seriously, and with the experience of clarifying trust
      in your mind, you can proceed without worry!

                   The Experience of Morality
　　               ─────────────

          "Morality" and "accepting the rules" look formalistic
      but really  are not so.  All of you, venerable  sangha
      members, know that when a person leaving  the homelife
      is guided  by the Precept  Master to accept the rules,
      everybody  congratulates  him expressing  the wish  he
      might  obtain  rules of highest  quality.  In terms of
      power, the rules are actually  divided  into those  of
      inferior, middling, and higher quality. The essence of
      the rules an ordinand accepts is firm commitments. One
      has to make a strong decision not to do what should not
      be done and to engage in what should be engaged in. You
      have  to be devout, sincere, and repentant.  With  such
      strong  trust  and  commitment, you  will  receive  the
      "rules."   The  rules  received   in  accordance   with
      Buddhadharma  amount to a special  additional  power in
      your mind which is able to protect from unvirtue.
      After  having  accepted  the  rules, this  power  will
      increase day by day. For the average person, emotional
      impulses  are very strong and the seductive  forces of
      the outside world pos sess extraordinary  power.  Even
      if he tries  to ward them off, he cannot  resist.  The
      slightest  lack  of awareness, and a mistake  is made.
      This is often referred to as "stumbling  once leads to
      eternal



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      regret." But  if  you've  accepted  the  rules, you'll
      acquire a mental power by which "reigning in the horse
      right on the edge of the cliff" you can control oneself.
　　      Since the rules are like a city wall they are called
      the "bulwark of the rules." In olden times, walls were
      built  around  cities  in order  to protect  them from
      bandits.  If you've got a wall and bandits  or enemies
      tried to invade, those protecting  the city integrated
      their  forces  inside  the wall.  Of course, they also
      could try to find allies and support  outside, but the
      most important  is to be on guard inside through one's
      own   strength.   The   power   of  the  rules   is  a
      psychological change  which happens  due to  trust  in
      Buddhadharma and induces a kind of "power of pure
      commitments."  With this power increasing  every  day,
      afflictive emotions naturally diminish gradually.

             The Experience of Meditative Absorption
　          ────────────────────

          Regarding meditative absorption, it seems that Chinese
      Buddhism  established  too high a standard.  Since the
      spread  of the  Chinese  Ch'an  school, the  level  of
      meditative  absorption  was discarded  as not profound
      enough and those who practiced  it were only very few.
      At the same time, however, people  also felt ch'an  to
      be too  difficult  to practice, and they  concentrated
      their energies on prostrations and recitations. What I
      am going  to talk about  here is innate  concentration
      which everyone  possesses  from birth on.  If you feel
      there's  nothing  like  that, it is only  because  one
      didn't avail oneself of situations to develop it. That
      you  have  the  intellectual  capacity  to  read,  for
      example, comes  also  innately  and is learnt  through
      receiving  education.  As all of you know, there is an
      ancient Chinese philosophical  work called Chuang-tzu.
      It contains  one episode  in which  Confucius  and his
      disciple Yen Hui discuss meditative ab-




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      sorption.  Confucius  taught  Yen Hui how to meditate,
      and Yen Hui came back to report  his experience.  The
      first time he said: "Sitting in meditation  for a long
      time, all outer experiences  disappear." The next time
      he told  Confucius: "Now I even don't  know  where  my
      hands  and feet are!" And the third time he announced:
      "I don't  know where  my mind, my I is." At that time,
      Yen Hui had lost his mind-body  world, there  was only
      spiritual openness and clarity.  Chuang-tzu calls this
      "emptying one's heart understanding  arises;  goodness
      and peace rest in a calm mind", and Chinese  generally
      refer to it as "sitting in oblivion."  According  to
      Buddhism, however, it  is  only  innate  concentration
      which  has  not  yet reached  the level  of meditative
      absorption.  Those  who are young and strong  often do
      have  this  experience  when  they  begin  to practice
      meditation.
　　      What was mentioned above refers, of course, only
      to preliminary, shallow meditative  absorption, and it
      is naturally necessary to practice further. But I want
      to point out that generally  people merely know how to
      seek in the outside  world.  Today, though science  is
      stressed and technology  well advanced and successful,
      people   don't  know  how  to  search   within   their
      mind-body. They are unaware of the fact that limitless
      qualities  already  exist in their own mind-body, just
      waiting  for  us to inquire.  So, even  if you develop
      only  some  power  of meditative  absorption, you will
      still  fully  trust  the practice  and realization  of
      Buddhadharma, and continue to proceed upwards.

                   The Experience of Wisdom
　　               ────────────

          With the experience of wisdom there are several
      levels, too.  What  I will  explain  now  is the  most
      superficial one -wisdom arising from listening or "the
      wisdom of listening. " This is the wisdom we develop




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      when reading sutras or listening  to dharma talks.  It
      differs  from inherent  wisdom.  And when you all of a
      sudden  awaken  to the absolute  truth of Buddhadharma
      and   from   unprecedented    openness    proceed   to
      penetration,  it  is  called  "opening   up  universal
      understanding."   This  understanding  wisdom  is  not
      realization wisdom.  Let me explain it by means  of an
      example: to have clearly perceived the water in a well
      does not mean you have already tasted it.  A canonical
      verse says about this wisdom arising  out of listening
     (or right view):

    　　　  "If there  is someone  in the world whose right
            view is superior though he might undergo a million
            lives he will not fall into the hells."

      This means if someone is born in this world and obtains
      the  power  of right  view, this  power  will  increase
      without  decline.  It's like the bodhisattva  who saves
      sentient  beings  for a long  time in samsara: when you
      achieve  this wisdom, though  you may still  make minor
      mistakes, you'll  never  commit  any  serious  offense.
      Therefore, despite  being reborn  a million  times, you
      won't fall into the hell realms.

                   Concluding Remarks
　　               ─────────

          If you want Buddhism to become a power you must not
      merely  favour  its formal aspect or emphasize  talking
      about  it.   What  you  need  is  personal  experience.
      Practicing  Buddhists  have to have the experience  of
      trust, morality, meditative  absorption, and wisdom  in
      their respective  fields.  To sum it up, there  must be
      content, inner gain.  This is the religious  experience
      of Buddhadharma. After you've had religious experience,
      you can really  function  and you won't  fall  back.  I
      remember  how Ven.  T'ai-hsu  relied  on the religious
      experiences he




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      gained in Hsi-fang Monastery to make his trust firm and
      engage in his lifelong service for Buddhism.  He can be
      our paragon. And in addition, practicing Buddhists have
      to cultivate step by step.  They have to deal well with
      the basics before striving for more profound things. 　
      　 By now, I've been in America  for six months but due
      to health  reasons, I had  too few chances  to exchange
      ideas  with everybody.  Since  my return  to Taiwan  is
      imminent, I'll  offer  this  talk  respectfully  as  my
      parting gift.
談佛法的宗教經驗

─在美國紐約長島菩提精舍講 印順導師 法光學壇第二期 1998年 法光佛教文化研究所發行 頁3-13

─在美國紐約長島菩提精舍講
印順導師
法光學壇第二期
1998年
法光佛教文化研究所發行
頁3-13
