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人生486期：禪的傳承——聖嚴法師圓寂15週年
作者：人生雜誌編輯部
出版社：法鼓文化
出版日期：2024年02月01日
語言：繁體中文
系列別：人生單行本
規格：平裝 / 21x28 cm / 彩色
商品編號：1215000486
定價：NT$180
會員價：NT$171 (95折)
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邁入2024年，新的一年你發了什麼願？
聖嚴法師西方法子吉伯希望我們能發願修行，
而他會無有間斷地護持大家的新希望。
■ 文／吉伯．古帝亞茲（Gilbert Gutierrez）．中譯／吳俊宏
歡迎來到輪迴的世間。新的一年已經來到。在這個世間，我們以年歲的增長來衡量時間的流逝。就佛法而言，時間則是以劫來衡量。
「早期佛教所使用的巴利語中，kalpa（劫）這個字是以kappa的型態出現，在據信是最古老的佛教典籍《經集》中曾經提及。經文中提到，『Kappâtita：已經超越時間的人，阿羅漢。』這部分的佛教典籍源於紀元前最後一個千禧年的中期。」（引用自維基百科）
諸佛並非因時間而有來去，而是依憑願力生生世世還入娑婆。不論是已發之願，或將發之願，兩者間並沒有差別。諸佛與時間並無二致。時時刻刻，都是佛的時間。這是佛的覺知所見。對佛而言，過去、現在、未來恆常不離當下、恆常遍能了知。若非如此，燃燈佛即無法授記釋迦牟尼佛當來成佛。
或許，我們不了解，這有多麼重要。不要緊。正因為不了解，我們才要藉著修行超越輪迴，同時超越時間。
佛是這樣衡量時間的：
一劫有多久？好比拿一塊上等棉布，每隔地球的一百年，輕輕拂過太空中一顆石頭。這顆石頭直徑有一由旬。不停地拂，直到只剩下一坨糞便那麼大，這就是一劫了。
真是難以想像的時間，然而，經中卻說，菩薩可以在一彈指頃度五劫，這同樣難以想像。
為什麼我會在這個時刻對時間有這許多感想呢？原因很多。其中之一是，人類在這個世界上活動的時間可說轉瞬即逝。整個宇宙裡，人類的重要性微不足道。然而，佛卻是不受時間局限的。透過觀，心可以重回本有的覺知。如此一來，一劫的時間便能像打水漂時脫手而出的鵝卵石，點水而去。
幾年的時間，一眨眼就過了。每個當下，都是修行的契機。遠離旋轉木馬般的輪迴世間，再憑藉著我們的願力重入娑婆。
為何還要回來？地藏菩薩為何要留在地獄裡？菩薩能看穿這個輪迴世間如幻，時間與色身亦如幻。菩薩能看穿一切的苦。因此，地藏菩薩並不因地獄的炎熱或寒冷所惱。菩薩有無盡的時間與耐心圓滿他們的願。輪迴世間的時鐘並非為菩薩而走。
所有讀到這篇文章的人，此時此刻，你已經是佛了。諸位務必如此心向內觀。這即是覺醒。
新的一年，請諸位至誠懇切地修行。修行務必持續不斷。務必把「每一個」機會都當作修行的契機。不要今天修，明天就忘了自己是個修行人。盡力保持醒覺。時時保持本具的覺性就是最高深的修行。諸位一定做得到。諸位都是佛，佛怎麼會不時時保持醒覺呢？
新的一年，發願至誠懇切修行，時時保持醒覺。這該是你的新年新希望。時時護持諸位的新希望，無有間斷，這便是新的一年我所發的願。
A New Year
Welcome to Samsara！
A new year has come. Here we measure the passage of time in increments of a year.
In Buddha Dharma, time is measured in kalpas.
"In the Pali language of early Buddhism, the word kalpa takes the form kappa, and is mentioned in the assumed oldest scripture of Buddhism, the Sutta Nipata. This speaks of "Kappâtita: one who has gone beyond time, an Arahant". This part of the Buddhist manuscripts dates back to the middle part of the last millennium BCE. [Reference from Wikipedia]"
Buddhas do not travel by time but course through lives by virtue of their vows. These vows have been made or yet to be made are no different. Buddhas are in harmony with time. Every moment is Buddha time. This perspective is from Buddha's perception. To a Buddha past, present and future are always present and accessible. If not the Dipankara, Buddha could not have predicted that Shakyamuni would become a Buddha in the future.
Perhaps we do not know the importance of this. That is fine. That is why we practice to transcend Samsara and with this transcendence transcend time as well.
The Buddha measured time in this manner:
A kalpa can be compared to gathering a fine cotton cloth and every one hundred Earth years that the stone in space is lightly wiped by the cloth. This stone is one yogana in diameter. And one continues in this way until the stone is reduced to the size of a piece of dung then that is a kalpa.
Thus an inconceivable time period. And yet a Sutra says that a Bodhisattva can make five kalpas transpire in a snap of fingers. This too is inconceivable.
Why do I now mention these contemplations of time? For many reasons I do. One is to compare the time humans walked this world as just a most temporary passage of time. Our importance in cosmology is so fleeting. Yet a Buddha is timeless. We use this contemplation to align Mind with its own perception. Then a kalpa can skip along as a flat pebble skips along the surface of still water when thrown.
Years pass in a blink of an eye. Every moment presents an opportunity to practice. An opportunity to step off this Samsaric carousel and reemerge in Samsara through the powers of our vows.
Why come back? Why does Dizang Pusa remain in Hell? A Bodhisattva has the ability to see through the illusion of the Samsaric world to see through time and flesh. A Bodhisattva can see through suffering. Thus Dizang Pusa is not tainted by the flames or coldness of Hell. Bodhisattvas have all the time and patience to fulfill their vows. The Samsaric clock does not run for them.
All of you reading this are just in this moment already Buddhas. You must turn the Mind's eye inward to perceive in this manner. This is awakening.
This coming year practice sincerely. You must practice continuously. You must take EVERY opportunity to practice. Don't practice one day and forget that you are a practitioner the next day. Try to stay awake. This is the highest level of practice to maintain a nonconceptual wakefulness at all times. You can do this. You are a Buddha. How could you not do this. Make this vow for the coming year to practice sincerely and remain awake. This should be your New Year's resolution. This is my New Years vow to unceaselessly support your resolution.
（更多內容請見《人生》486期）
聖嚴法師西方法子吉伯希望我們能發願修行，
而他會無有間斷地護持大家的新希望。
■ 文／吉伯．古帝亞茲（Gilbert Gutierrez）．中譯／吳俊宏
歡迎來到輪迴的世間。新的一年已經來到。在這個世間，我們以年歲的增長來衡量時間的流逝。就佛法而言，時間則是以劫來衡量。
「早期佛教所使用的巴利語中，kalpa（劫）這個字是以kappa的型態出現，在據信是最古老的佛教典籍《經集》中曾經提及。經文中提到，『Kappâtita：已經超越時間的人，阿羅漢。』這部分的佛教典籍源於紀元前最後一個千禧年的中期。」（引用自維基百科）
諸佛並非因時間而有來去，而是依憑願力生生世世還入娑婆。不論是已發之願，或將發之願，兩者間並沒有差別。諸佛與時間並無二致。時時刻刻，都是佛的時間。這是佛的覺知所見。對佛而言，過去、現在、未來恆常不離當下、恆常遍能了知。若非如此，燃燈佛即無法授記釋迦牟尼佛當來成佛。
或許，我們不了解，這有多麼重要。不要緊。正因為不了解，我們才要藉著修行超越輪迴，同時超越時間。
佛是這樣衡量時間的：
一劫有多久？好比拿一塊上等棉布，每隔地球的一百年，輕輕拂過太空中一顆石頭。這顆石頭直徑有一由旬。不停地拂，直到只剩下一坨糞便那麼大，這就是一劫了。
真是難以想像的時間，然而，經中卻說，菩薩可以在一彈指頃度五劫，這同樣難以想像。
為什麼我會在這個時刻對時間有這許多感想呢？原因很多。其中之一是，人類在這個世界上活動的時間可說轉瞬即逝。整個宇宙裡，人類的重要性微不足道。然而，佛卻是不受時間局限的。透過觀，心可以重回本有的覺知。如此一來，一劫的時間便能像打水漂時脫手而出的鵝卵石，點水而去。
幾年的時間，一眨眼就過了。每個當下，都是修行的契機。遠離旋轉木馬般的輪迴世間，再憑藉著我們的願力重入娑婆。
為何還要回來？地藏菩薩為何要留在地獄裡？菩薩能看穿這個輪迴世間如幻，時間與色身亦如幻。菩薩能看穿一切的苦。因此，地藏菩薩並不因地獄的炎熱或寒冷所惱。菩薩有無盡的時間與耐心圓滿他們的願。輪迴世間的時鐘並非為菩薩而走。
所有讀到這篇文章的人，此時此刻，你已經是佛了。諸位務必如此心向內觀。這即是覺醒。
新的一年，請諸位至誠懇切地修行。修行務必持續不斷。務必把「每一個」機會都當作修行的契機。不要今天修，明天就忘了自己是個修行人。盡力保持醒覺。時時保持本具的覺性就是最高深的修行。諸位一定做得到。諸位都是佛，佛怎麼會不時時保持醒覺呢？
新的一年，發願至誠懇切修行，時時保持醒覺。這該是你的新年新希望。時時護持諸位的新希望，無有間斷，這便是新的一年我所發的願。
A New Year
Welcome to Samsara！
A new year has come. Here we measure the passage of time in increments of a year.
In Buddha Dharma, time is measured in kalpas.
"In the Pali language of early Buddhism, the word kalpa takes the form kappa, and is mentioned in the assumed oldest scripture of Buddhism, the Sutta Nipata. This speaks of "Kappâtita: one who has gone beyond time, an Arahant". This part of the Buddhist manuscripts dates back to the middle part of the last millennium BCE. [Reference from Wikipedia]"
Buddhas do not travel by time but course through lives by virtue of their vows. These vows have been made or yet to be made are no different. Buddhas are in harmony with time. Every moment is Buddha time. This perspective is from Buddha's perception. To a Buddha past, present and future are always present and accessible. If not the Dipankara, Buddha could not have predicted that Shakyamuni would become a Buddha in the future.
Perhaps we do not know the importance of this. That is fine. That is why we practice to transcend Samsara and with this transcendence transcend time as well.
The Buddha measured time in this manner:
A kalpa can be compared to gathering a fine cotton cloth and every one hundred Earth years that the stone in space is lightly wiped by the cloth. This stone is one yogana in diameter. And one continues in this way until the stone is reduced to the size of a piece of dung then that is a kalpa.
Thus an inconceivable time period. And yet a Sutra says that a Bodhisattva can make five kalpas transpire in a snap of fingers. This too is inconceivable.
Why do I now mention these contemplations of time? For many reasons I do. One is to compare the time humans walked this world as just a most temporary passage of time. Our importance in cosmology is so fleeting. Yet a Buddha is timeless. We use this contemplation to align Mind with its own perception. Then a kalpa can skip along as a flat pebble skips along the surface of still water when thrown.
Years pass in a blink of an eye. Every moment presents an opportunity to practice. An opportunity to step off this Samsaric carousel and reemerge in Samsara through the powers of our vows.
Why come back? Why does Dizang Pusa remain in Hell? A Bodhisattva has the ability to see through the illusion of the Samsaric world to see through time and flesh. A Bodhisattva can see through suffering. Thus Dizang Pusa is not tainted by the flames or coldness of Hell. Bodhisattvas have all the time and patience to fulfill their vows. The Samsaric clock does not run for them.
All of you reading this are just in this moment already Buddhas. You must turn the Mind's eye inward to perceive in this manner. This is awakening.
This coming year practice sincerely. You must practice continuously. You must take EVERY opportunity to practice. Don't practice one day and forget that you are a practitioner the next day. Try to stay awake. This is the highest level of practice to maintain a nonconceptual wakefulness at all times. You can do this. You are a Buddha. How could you not do this. Make this vow for the coming year to practice sincerely and remain awake. This should be your New Year's resolution. This is my New Years vow to unceaselessly support your resolution.
（更多內容請見《人生》486期）