殘障念佛林鈺堂
調心可分為集中心力與開闊視野兩方面，即一般習定的修止與修觀。前者為免散亂、昏沉與失念之弊，後者為達智慧與慈悲之開展與平衡；並且止觀要等持，智悲要圓融。 念佛一法，兼修止觀；若能深入，止觀自然等持；若能純粹，智悲平衡開展。拙作《勸念佛》及《蓮香滿壇島》兩書，以通俗語言及現代常識詳闡此中道理，並依個人實修體驗報告心得，請參閱。 念佛功深，心中平和，胸襟開闊，可以超越境遇之順逆及身心之苦樂，而得大自在。因此佛門大德普勸念佛，以期大眾離苦得樂。然而一般介紹念佛法門往往忽略殘障者當如何念佛。拙作〈一曲十彈〉及〈後生念佛〉中，已針對此問題提出建議。日前應邁阿密佛教蓮社之邀，以英語演講「佛法習定入門」，在第四場中介紹「後生念佛」，對此曾有較詳細的說明，因此發心詳加探討，以供大眾參考。 本文所介紹的修法適用於天生殘障者及因意外事故而成殘障者，並且種類很多可供不同官能、不同程度的殘障者應用。人生無常，現在健全的人也可能因老化或意外事故而成殘障，所以這些修法是值得所有的人都注意的。 佛基本上是藉不斷的重複一念來維繫心地的清明，漸漸達到念念的純粹。因此殘障念佛的基本原則是利用未殘的官能來調心，並藉單純的反復運作來維繫神智的清明，漸漸達到心地的淨化。 既然基本上是利用未殘的官能，我們只需介紹單靠某一官能的修法，而不必提及利用多種官能的修法，以節省篇幅。以下依眼、耳、鼻、舌、身、意六門，分別介紹： 一、以眼念佛：擇定一尊佛像，每日定課靜坐觀像。如果像小，也可隨身攜帶，有空就觀。漸漸習慣，只要想到此像，便能現前，清晰一如目睹。也可擇定一個書寫的佛號或者一個字做為修觀的對象。修此法，對象要專一，才易成觀。 二、以耳念佛：擇定一佛號錄音帶，最好是樂曲唱佛，如「五會念佛」，常課諦聽，閒暇播放，使得心中此曲流連不斷。（請參閱拙編《簡介五會念佛法門》。） 三、以鼻念佛，有下列兩種方法：
四、以舌念佛，有下列三種方法：
五、以身念佛，有下列四種方法：
六、以意念佛：心中不斷持念佛號或默吟佛號樂曲。此即通常念佛之根本著力處。廣義言之，任何與佛德、佛法有關之意念，皆是以意念佛。密宗的日常瑜伽及《華嚴經》的〈淨行品〉都是即日常生活而導歸廣義的念佛，活活潑潑地自淨其意。 健全的人知道了這些法則，以後萬一因老化或不幸事故而成殘障者，可以選擇適當的方法來修，或者就自己的特殊情況發明恰當的修法來用。對於天生殘障者或不先知此等法則而已後天成殘障者，我們要利用他們尚餘的官能，教以恰當的「念佛」方法。 至於嚴重殘障，如「植物人」，或昏迷、彌留狀態者，雖無法教以念佛自救，我們應當在旁念佛或播放「五會念佛」樂曲，代其消業增福。我們每日佛課迴向眾生之時，也應當特別念及千千萬萬不能念佛者而為其祈禱。
"Chanting" Practice for the Disabled(Chenian Memorial Series No. 13)Dr. Yutang LinForeword In the Surangama Sutra (楞嚴經), there are many special practices recommended by great Bodhisattvas who had attained Enlightenment through those practices which use only the functioning of a particular human faculty such as hearing, seeing, etc. Nevertheless, in the traditional teachings of the Pureland School of Buddhism there is hardly any mention of what a disabled person could practice in case he is unable to chant the holy name of Amitabha. Today there is a greater awareness for the well-being of disabled persons. Thus I felt an urgent need for introducing practices for disabled persons based on the basic principles underlying the practice of chanting Amitabha. In August 1991 I wrote an article in Chinese, titled 殘障念佛, to introduce "chanting" practices for people with various kinds of disability. It is included in my book 一曲十彈 which was published in 1991, 1992 and 1994 for free distribution. The present work is essentially based on that article. A fundamental teaching of Buddhism is the impermanence of all things. Disability is also an impermanent condition which may befall on any one at any moment. The aging process brings with it various degrees of disability, and death will bring us total disability of physical functionality. Therefore, the practices introduced in this work are pertinent not only to those who are disabled but also to all of us. May these practices bring peace and even Enlightenment to those who adopt them as daily practices. May the great Bodhisattvas who realized Enlightenment through practices involving special faculties, especially the all compassionate Bodhisattva Avalokitesvara (觀世音菩薩) who taught us to practice nonattachment through hearing, bless these practitioners.
Yutang Lin August 3, 1994 Acknowledgement Thanks to Ann Klein for improving the English of this booklet and to Chen-Jer Jan for formatting. "Chanting" Practice for Disabled Persons
Without regular exercise the physical functions of our bodies may deteriorate; likewise, the mental capabilities of our minds also need proper training and use to remain clear and alert. Training of the mind may be divided into two aspects: concentration practice and broadening of view. The former may help one to become free from distractions, indolence and absent-mindedness, while the latter may lead to the broadening, deepening and harmonizing of Wisdom and Compassion. It is essential that these two types of training be unified in balance, although usually the practical sequence of practice consists of doing the concentration practice first. The practice of chanting Amitabha trains in both concentration and broadening of view. To maintain the pure thought of Amitabha requires concentration, while the consequential detachment from personal worldly considerations brings about a natural broadening of mind. Through years of devoted chanting of the holy name Amitabha a natural balance of concentration and broadening evolves. As the mind becomes purer and purer, one's innate wisdom and compassion develop naturally in a balanced way. Using ordinary language and appealing to common sense, I have written the following works to provide in-depth exposition on these principles and offer insight obtained through my own practice: These books are for free distribution; interested readers may write me for a free copy. Long-term and devoted practice of chanting Amitabha will bring about a constant feeling of peace of mind and an open attitude toward life and the world to such an extent that one's tranquility transcends the ups and downs of life and physical and mental well-being and suffering. Through the ages many Buddhist sages and teachers advocate to the general public the practice of chanting Amitabha with the hope that all may become free from suffering and abide in tranquility through adopting this practice. Nevertheless, in most cases there is no mention of how or what to practice in case a person is disabled. In order to fulfill the compassionate vows of all Buddhas which leave no sentient beings out, I am abstracting the underlying principle from the chanting practice in order to formulate various practices that will be suitable for persons with different kinds of disabilities. Basically the practice of chanting a holy name or a mantra is to maintain the clarity and tranquility of mind through repetition of an expression, and thereby eventually achieve purity of thoughts. Therefore, a "chanting" practice for a disabled person should make use of a functioning faculty to do simple repetitive acts in order to maintain the clarity of mind and eventually attain one's original purity which is beyond the pollution of worldly considerations. Keeping in mind the principle above, I will introduce various "chanting" practices with respect to particular human faculties. The classification below is a natural one because it is divided by the use of eyes, ears, nose, tongue, body and mind. 1. "Chanting" by eyes: Choose an image of a Buddha or Bodhisattva for daily viewing. Sit quietly at a set time for a definite period and simply look at the image attentively. If the image chosen is small in size, one may carry it along for frequent viewing. Gradually it will become so familiar that as soon as one thinks of it, it will become vividly present just as though it is right in front of the person. One may also choose instead of a holy image a written holy name, mantra or tantric seed syllable for this practice. The key point of this practice is that the object of viewing should remain the same to facilitate the maturity of realization. 2. "Chanting" by ears: Choose a chanting tape to listen to daily at a set time for a definite period, preferably a melodious one such as the Five Variations of Chanting "Amitabha" (五會念佛). It would be ideal to carry it with you and play it all the time; at least one would make use of commute hours by playing it in the car. Sooner or later the chanting will automatically play continuously in the practitioner's mind. 3. "Chanting" by nose: There are two kinds of practice during which one would A. Be mindful of the breath and follow its flow in and out through the nostrils. B. Be mindful of the sense of smelling without exercising value judgments. Both of these practices may be conducted on a daily basis or whenever one wishes. They should not be practiced simultaneously. 4. "Chanting" by tongue: There are three kinds of practice during which one would A. Audibly or silently chant Amitabha with slight movement of the tongue. B. Rhythmically touch the upper palate with the tip of the tongue. C. Be mindful of the taste in the mouth without exercising value judgments. All three practices may be conducted on a daily basis or whenever one wishes. They should not be practiced simultaneously. 5. "Chanting" by body: There are four kinds of practice during which one would A. Prostrate to an image or the holy name of a Buddha with concentration and reverence at every step of the process. B. Hold a string of beads in one hand and continuously use the thumb to move the beads one at a time. Be mindful of the movement at all times. C. Use the tip of fingers to feel the pulse on the other wrist; be mindful of the pulsation. D. Use a hand, foot, finger or toe to tap a rhythmic tempo; be mindful of each tapping. All these practices may be conducted on a daily basis or whenever one wishes. 6. "Chanting" by mind: Continuously maintain a holy name, a mantra or a melodious chanting in one's heart as often as possible. This is the key point of a chanting practice. Generally speaking, any thought related to the merits or teachings of Buddha is a "chanting" on Buddha. Both the daily yoga of tantric Buddhism and the Pure Conduct Chapter of the Avatamsaka Sutra (華嚴經淨行品) are teachings on relating daily activities to the "chanting" on Buddha in the general sense. They teach us how to purify our minds in a lively manner free from artificial rituals. After reading this article a person with normal faculties still intact can choose one of the practices mentioned above to exercise his mind. In case one becomes disabled through aging or accident, one may make use of this knowledge to practice "chanting" in one of the above ways or in a way designed by oneself in accordance with the same basic principle. To people who are already disabled in some way without knowing in advance these "chanting" practices we may try to convey the message to them and show them in whatever way we can how to do one of these practices. As to seriously disabled persons such as those in temporary or permanent coma or during the death process, although there is no way for them to learn of any practice, nevertheless we can pray for them and chant or play chanting tapes by their side to help relieve their burden of Karma and increase their merits. Whenever we dedicate the merits of our daily practice or Dharma activities to all sentient beings we should remember to especially include all those who are in such difficult situations as to be unable to do practice themselves. Salutation to Amitabha Buddha! Salutation to the compassionate and merciful Bodhisattva Avalokitesvara who saves all beings from all suffering and hardship! Salutation to Green Tara, a transformation of Avalokitesvara, born from his compassionate tears! My Bodhicitta Vows Dr. Yutang Lin 1. May virtuous gurus remain with us and those departed return soon!
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