以戒為師　林鈺堂

以戒為師循理行，菩提發心結佛緣；
精勤修士離諍議，不落著相免糾纏。

跋

佛友來訪，以拙作中少論及戒律，請余撰文闡釋持戒之重要。
　　
戒律逐項規範行者之動機及言行，使離惡積善，饒益有情，趨向正覺，當然十分重要及有益。因此在六度中以持戒為第二要項。在拙作中亦有闡釋六度之中、英作品，可參閱。
　　
佛遺訓：「以戒為師」。基本上此乃指示當修習合乎正覺之見地、發心及言行。至於因事制宜之細則，則可能隨著時移境遷而失去原先預期之功效。因此原先纂輯戒本時，亦有略去枝末之議。
　　
軌範一立，由於世間著相之習尚，難免衍生諍議及矯偽之流弊。精勤行者豈有暇評論、計較或迷著表相？循老實踐履之道，只能逢事捫心自省：是否菩提發心？是否合乎覺道？是否增益佛緣？從而在一生之行持上，漸自改進。因此在拙作中少就戒律之細目加以論述，而偏重於闡明根本見地及正確發心，以及說明如何融合佛理於日常行持中。

　　　　　　　　　　　　　　　　　　　　　二○○三年七月二十日
　　　　　　　　　　　　　　　　　　　　　養和齋　　　　於加州

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Sila as Guru　Yutang Lin

Sila as Guru means to practice according to causal laws;
Let Bodhi guide our intentions to channel all to Dharma.
Diligent practitioners would stay away from controversy,
Not falling into grasping to forms lest became entangled.

Comment:

A Buddhist came to visit. He asked me to write an article on the importance of upholding Sila (i.e., observing the rules of conducts as set down by Buddha and maintained in the Buddhist traditions) because he found that it is a topic that I have seldom expanded on.

Sila set in details how practitioners should regulate their intentions, speeches and actions so that they would stay away from harmful deeds, accumulate good deeds, benefit other sentient beings, and move toward ultimate enlightenment. Thus they are certainly of great importance and are beneficial to uphold. Among the Six Paramitas, Sixfold Sublimation, Sila Observance is listed as the second main item. I have written articles in Chinese and English on the Six Paramitas; readers might want to look into them.

"Sila as Guru" was the final teaching of Buddha before he entered Nirvana. Basically the essence of this teaching indicates that a Buddhist should cultivate views, motivations, speeches and actions that are in accord with enlightenment. As to the details of those rules that were set as remedy to some events in the distant past, as times and circumstances have drastically changed, they might have lost the significance that was originally intended. Therefore, even at the early time when those rules were compiled into canons there were proposals from some elders to omit all minor rules.

Once norms were set up, due to worldly custom of grasping to forms, it could hardly be avoided that controversies and pretentious activities would ensue. For diligent practitioners, how could they have the leisure to argue or haggle with others, or to become attached to formalities? To follow the path of solid practice they could only reflect on themselves in the face of each and every event by asking the following questions: Do my intentions stem from Bodhicitta? Are my approaches in accord with ultimate enlightenment? Will the results be conducive to propagation of the Dharma? Thereby, throughout the course of their lifetime of practices, they would gradually amend and improve toward enlightenment. Therefore, in my works I seldom touched upon details of Sila; instead, my emphases are on expounding basic views and correct motivations, and on illustrating how to apply Buddhist principles in real-life situations.

Written in Chinese and translated on July 20, 2003
El Cerrito, California

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