契道之鑰
簡繁轉換 - 繁體
林鈺堂
一般而言，學佛者在漫長的修途上漸漸就發生停滯、轉折或退失的情況，而共修的團體中往往不斷發生紛爭、衝突或分裂。若能虛心細檢，便可查覺根本問題在於發心及行徑皆未能純為菩提，因此無從超越「我執」的牢關。
若能發心純為菩提，亦即純粹為求一切眾生之究竟圓滿覺悟，自然在我執高揚的際會便思循法去執，而能趁機進修，長養智悲。否則，在混濁的世間，長遠之後終是難免畫地自限與糾葛滿途。發心純為菩提，則不論世事如何變遷，行者的努力都不會白費，都自然轉為成熟道行的資糧，因此無有嫌怨、懊悔。發心及行徑皆循菩提，則人際關係純屬因緣聚散，而免於計較恩怨、考量功過、牽纏不休的煩惱。學佛者有見於此，真心為究竟利眾，即應設法將一切關係皆漸行引導成為佛緣、法侶。
總而言之，菩提發心而行方契解脫大道。這是學佛者普皆熟知的道理，卻也是大多難以切實達到的高標。本文雖屬老生常談，卻依舊不厭其繁地再度提醒，願能令真誠學佛者早得其鑰，以致登堂入室，見佛成佛。
二○○四年五月十四日
養和齋 於加州
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Key to Matching the Path
Key to Matching the Path
Yutang Lin
Generally speaking, Buddhists engaging in practices on the long path to enlightenment would gradually encounter situations of stagnancy, going astray or regress, while within groups of Dharma there would constantly erupt competition, conflict or division. If people could open-mindedly and carefully reflect on such problems, then they would realize that the root of the problems is that their intentions as well as activities were not purely for Bodhi, and hence they could not transcend the cell and pass of self-grasping.
If one's intentions were purely for Bodhi, i.e., purely for the attainment of ultimate and perfect awakening of all sentient beings, then at the juncture of high tides of self-centeredness one would naturally think of how to follow Dharma in getting rid of self-grasping, and use the opportunity for further cultivation of wisdom and compassion. Otherwise, in this complex and full-of-contamination world one would eventually fail to escape from setting self-imposed limitations and running into all sorts of entanglements. With pure intentions for Bodhi, no matter how worldly events would turn and twine, the practitioner's efforts would not be in vain but would naturally become spiritual stocks that would help mature one's Dharma practices; therefore, there will be no complaints and no regrets. As long as intentions and activities are in accordance with Bodhi, relationships become purely a matter of suitable conditions meeting or dispersing, and are free of sorrows arising from accounting of favors and grudges, measuring of merits and faults, and incessant entanglements. Buddhists that have comprehended all these points mentioned above and are sincere in helping sentient beings in the ultimate fashion should try to lead and convert all relationships gradually into Dharma connections and comrades.
In short, only by adopting activities that are born of Bodhi intentions would one match the great path of ultimate liberation. This is a point well known to Buddhists and yet also a high goal that most Buddhists could not actually accomplish. Even though the content of this short essay is a frequent subject of Buddhist teachings and yet I am not bothered by repetitions in reminding Buddhists of this important point once more. May sincere Buddhists obtain this key sooner so that they may climb up and enter the shrine of Buddhas, receive personal instructions, and attain realizations of enlightenment.
Written in Chinese and translated on May 14, 2004
El Cerrito, California
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