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附錄 結論 Conclusion

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[附錄]作者簡介 　　一位將生命獻給佛陀的比丘——佛使尊者 　　　(香光書鄉編譯組整理) 一、[出生與求學] 　　一九０六年五月二十七日，佛使尊者誕生于泰國南部素叻他尼府(Surat Thani)猜耶縣(Chaiya)本里安鎮(Pumriang)，祖父是自福建移民泰國的華人，父親經商，母親是泰國人，他是家中長子，另有一位弟弟。 　　佛使尊者二十歲入寺出家，法號「因陀般若」(Indapanno)，意思是「大智慧」(Great Wisdom)。一九二八年至一九三二年在曼谷求學，後來發願生活在大自然中，以探討佛法。在一次給弟弟法使居士的信上說：「曼谷是一個找不到清淨的地方，我希望找一個遠離外在與內在干擾的地方，以便細察和研究曾學習過的佛法，……從今以後，我不但不隨世俗浮沉，更要遠離世俗的方法，跟隨聖人的足跡。」于是他離開曼谷回到家鄉猜耶縣，在弟弟及其道友的支持下，于森林中成立禪修中心，即今「解脫自在園」(Suan Mokkh)的前身。 二、[誓為「佛使」] 　　不久，泰國民主革命成功，推翻君主集權制度，實施民主立憲，他一方面有感于泰國佛教泥古不化，部分僧侶鑽營名利、不事修行，一方面接受現代思潮，強調思辨理性，他曾評論說：「我們要把這次革命事件，當成轉向新時代的前兆，我們必須盡一切力量糾正和改進各種事情。」于是在佛前自誓：「我誓以今生此身獻給佛陀。我是佛陀的侍者，佛陀是我的主人。因此，我更名為『佛使』(Buddhadasa)。」 　　一九三二年至一九三五年，他獨自在森林中精進禪修；一九三五年才有其他僧人前來共住；一九四三年，解脫自在園移至現址。其弟法使居士于猜耶縣成立「法施社」(Dhammadana Group)，開始發行雜志，並開辦圖書館和印刷廠。 　　解脫自在園在立的初期，住在附近的居民並不了解尊者，小孩們更以為他有精神病而獨自看管一座無人的寺院。另外，也有許多人懷疑解脫自在園創立的目的，甚至毀謗尊者正以宗教為幌子，暗中進行謀利的事，這樣的誤解大約持續了十年之久。後來，透過尊者不斷地努力，他所提倡的改革運動，逐漸受到全國性的肯定，保守派僧侶雖有人仍視其為異端，但他終能影響年輕的一代用心反省，引導泰國僧侶致力于智慧的開發。 三、[大自然的智慧] 　　尊者自一九三二年成立解脫自在園開始，至一九九三年圓寂為止，大半生都在森林中度過，他認為修法必須選擇自然的環境，因為森林是心靈全新感受的泉源。例如與一只公水獺不期而遇，他依照佛陀的教誨思惟，使自己不致在驚嚇中逃走或退縮，而能繼續保持冷靜；在寂靜的深夜里獨處，更使他一再觀察恐懼如何生起，終于能克服恐懼的幻覺，內心生起智慧而能不憂不懼；于空曠的地方獨自結跏趺坐，即使只有一件衣服的保護，他也能集中精神自我訓練。他堅信這種培養定、慧的方法，在人煙稠密的地方是無法做到的，只要隨時保持清明的心智，不論閱藏或修行都能事半功倍。 　　于大自然中，他觀察到萬事萬物本來如是，一切都只是緣起，包括生、老、病、死也是大自然中的一部分，只是「自然」，只是「法」，他最常講的一句話是：「如是！如是！」晚年生病時，他對來為他治病的醫生說：「自然本身就會治療它自己，『法』會使它的病痊愈，醫生的角色是當病人體力不支時，幫忙維持體力，而其他就得托付自然了，如此我們將對自己所遭受到的一切感到滿足，而不再多求。」也對要送他就醫的弟子說：「佛弟子不該背著色身逃離死亡。」他以身教教導弟子要保持正念，準備死亡。他對自然的體悟，充分表現在對自己生命的態度上。 四、[關懷人類生命的安頓] 　　尊者終其一生殫精竭慮要建立和詮釋原始佛教的純正要義。他精研巴利三藏(尤其是經藏)，再根據教法修行，然後把所證得的滅苦方法開示給眾生，他的目標是要為目前及未來的研究與修行，制訂一套完整的參考體系。他的方法，總是那麼合乎科學、直截了當、實際可行。 　　雖然他只受過十年的正式教育和初級的巴利文教育，卻榮獲泰國各大學頒贈六個榮譽博士學位。他的著作和演講記錄，擺滿了泰國國立圖書館的一個房間，影響著所有認真修行的泰國佛教徒。 　　泰國社會中的進步派，尤其是年輕人，深深受到他的教法和大公無私的典范所啟發。自從六十年代以來，教育、社會福利和農村發展等各界的推動者和思想家，都在接受著他的教法和開示。當時的情況是，在位者沉溺于追逐名利、權力，社會上倫理道德意識模糊，這些問題的根源都在于教育界只教導追求物質欲望，而忽略心靈的提升，于是每周電台廣播弘法，演講「斷尾狗的教育」，以斷了尾巴的狗走路就會不平衡為比喻，強調教育的重要與影響性，喚醒大眾重新思考教育的問題，以求根本解決之道。 　　尊者一生堅持著三個心願： 　　一、教導人類破除自私； 　　二、希望每個宗教都能互相了解； 　　三、希望每個宗教徒都能進入信仰的核心。 　　自從成立解脫自在園以來，他研究了佛教的一切法門，並涉獵其他宗教，這種興趣著重在實務上的體驗，而非學術上的研究。他從不站在佛教的立場抨擊別的宗教，反而強調各個宗教的信仰者要思惟該宗教的精髓，將該宗教的真正精神活出來。因為他認為每個宗教的產生都是要解決人類的痛苦，若人能進入該宗教的核心，人自然就能解決他自己的痛苦。另外，他也認為世界上有些戰爭是由宗教引起的，根源在各宗教間彼此並不 了解。所以他有意整合一切具有宗教情操的人們，共同奮斗摧毀私心，以挽救全人類。這種開闊的胸襟，為他贏得了來自世界各地的朋友和學生的敬仰，包括基督教、回教、印度教和錫克教等各教教徒。 五、[仍在進行的計劃] 　　一九九三年五月二十五日，尊者因腦溢血而昏迷，身體情況由此轉壞，于七月八日圓寂，九月二十九日荼毗，享年八十七歲。臨終前他留下遺書：「我要依循聖戒來處理我的身體。」在他生病之前，最常開示的主題就是「涅槃」，他宣說涅槃是貪、瞋、癡的止息，也是人人所應追求的最高境界，他如此解釋涅槃：不再有「我」、「我所有」的執著，不增不減，心寂靜安樂。 　　他生前傾全力推動的最後一個計劃是——建立「國際佛法修習中心」，目前工作目標有三項： 　　一、開授課程，讓外國和泰國的朋友認識佛法中所解釋的自然真理，引導他們修行佛法。 　　二、召集泰國(將來推廣到全世界)各宗教代表會議，促進彼此的了解，共同推動世界和平。 　　三、邀請世界各地佛教徒集會討論，擬出「佛教的中心要旨」。 　　尊者的身體已隨自然法則離開這個世間，但是他的智慧將永遠引導著有心學佛的人邁向解脫的道路。(本文根據《解脫自在園六十年紀念專輯》、《解脫自在園的最初十年》一書，及鄭振煌譯《何來宗教》的整理而成)。

結論

　　我們用區分小節引用原文的方式，概說了佛陀的教誨；區分小節是為了便于了解與記憶。我希望各位同學記得前面討論的重點，只要將列舉的根本義理銘記在心，將來不論遇到什麼問題，這些義理都可當作判斷抉擇的普遍原則。佛陀曾說，如果有疑問，就把這問題與普遍原則比較。如果不符合普遍原則，就別理它，因那不是佛陀的教誨，是說的人弄錯了，是老師教錯了，即使他宣稱親聞于佛陀，一個字也不要相信！如果不符合普遍原則，也就不符合「法」和「律」，那麼就別理睬它，別把它當作佛陀的說法！ 　　佛陀的教法是「空相應法」，即是無執、無著、空、無我——什麼都只是元素罷了，而不是「眾生」、「人」、「主體」、「我」、「你」、「他」。 　　在我所住的鄉下地區，人們曾有個習慣，就是在入寺院出家的第一天，必須學會這段巴利經文： 　　這些只是自然的元素，永無休止地隨緣生起(Yatha paccayam pavattananam dhatumattamev etam)， 　　只是「界」(元素)而已(Dhatumattako)。 　　不是「有情」(Nissatto)， 　　不是個人的生命(Nijjavo)。 　　沒有實質的「我」(Sunno)。 　　在他們住進寺院要出家的第一天，第一件事就是學習這段經文，那時，他們還沒學習如何禮佛、唱誦、作早晚課，也還沒學習出家授戒儀式。換句話說，這是具智慧的制度，從入寺院求出家的第一天，傳授他們佛法的核心。 　　這慣例是否還存在，我不知道；求出家的人是否了解這段經文，我也不知道；但這個慣例的設想非常了不起。在出家的第一天傳授佛教的核心——「這些只是自然的元素，永無休止地隨緣生起，只是界(元素)而已，不是有情，不是個人生命，沒有實質的『我』」——在他們到寺院的第一天就接受這些教導。但他們的後代讓這個慣例消失了，當人們不再了解「空」，以致原始的佛教不再留存時，該怪誰呢？ 　　我希望這次演講能激勵有善根的各位，好好想一想，以助佛教的復興和延續。 　　為了世界的和平、安樂，請忘掉「自我」吧！

Conclusion

WE HAVE SUMMED up the Teaching in the form of short sections, so divided as to be easily understood and remembered, together with quotations from the texts. I hope you will remember the points we have discussed in so far as they illustrate fundamental truths that you can keep in mind, and are general principles to make use of in judging and deciding the various questions you will encounter in the future. The Buddha said that if doubt arises on any point, we must compare the doubtful proposition with the general principles. If it fails to fit in with the general principles, reject it as not being a teaching of the Buddha. Whoever made the statement has got it wrong; such a teacher is teaching the wrong thing. Even if he claims to have heard it from the Buddha himself, don』t believe a word of it. If it doesn』t fit in with the general principles, that is, doesn』t fit in with the Suttas and the Vinaya, reject it as not being an utterance of the Buddha. The Buddha』s teaching is non- grasping, non-clinging, su..atā, anattā (non-selfhood), and anything dealing only with elements, rather than with beings, individuals, selves, 「I」, and 「he」 or 「she」.

Out in the country, in the district where I come from, people used to have to learn this Pali verse on the first day they went to live in a monastery:

「Yathā paccaya. pavattamana. dhàtumattameveta. (These things are merely natural elements ceaselessly concocted by conditions,)

Dhātumattako (Just elements only,)

Nissatto (Not real beings,)

Nijjavo (Not individual lives,)

Su..o (Void of any self-entity.)

They had to learn this as the first thing on the very first day they went to stay in the monastery. They had not yet learned how to pay respect to the Buddha』s image, how to chant, or how to perform the morning and evening services; they had not yet learned how to carry out the pre-ordination procedures. In other words new arrivals were equipped with the highest knowledge, the very essence of Buddhism, right from the first day they entered the monastery to ask for ordination. Whether this custom still exists anywhere I don』t know, and whether applicants for ordination would understand what the verse means I don』t know either. But the objective of this custom was excellent, to give a person the essence of Buddhism right from the day he arrived. 「Yathā paccaya., (these things are causally conditioned, that is, they are devoid of selfhood). Dhātumattameveta., (these things are only elements, that is, they are devoid of selfhood). Nissatto, nijjivo, su..o, (they are empty, nothing individual or personal, devoid of selfhood). 「This they were taught on the very first day, but their descendants have let this custom die out. Who will be to blame when the day comes that su..atā is so little understood that there is. nothing left of the original Buddhism?

I hope this has done something to stimulate you good people to do some thinking, and so help nourish and sustain Buddhism.

For the sake of the peace and happiness of the world, forget all about that 「self」! 3

SCRIPTURAL REFERENCES

IN THE ORIGINAL talks, Ajahn Buddhadāsa provided references (volume and page) to his sources in the Royal Siamese Pali edition of the Tipi.aka where appropriate. We have translated them into a form that should help interested readers to consult the English translations. They are listed according to the numbers of the Question-Sections as found in the 「Contents」.

  1. Majjhima-nikāya, Alagaddūpama-sutta (#22)

  2. Majjhima-nikāya, Cū.a-ta.hā-sa.kheyya-sutta (#37)

  3. A.guttāra-nikāya, Catukka-nipāta, Rhohitassa-vagga (#45)

  4. Majjhima-nikāya, Alagaddūpama-sutta (#22)

  5. Sa.yutta-nikāya, Mahāvāra-vagga, LV, vi, 3

  6. Sa.yutta-nikāya, Mahāvāra-vagga, XLV, i, 76

  7. A.guttāra-nikāya,Pa.caka-nipāta, The Warrior (#79)

  8. Majjhima-nikāya, Cū.a-saccaka-sutta (#35)

  9. A.guttāra-nikāya, Tika-nipāta, Mahā-vagga, Kālāma Sutta (#65)

  10. A.guttāra-nikāya, Tika-nipāta, Enlightenment, (#103)

  11. Majjhima-nikāya, Sa.āyatana-vibha.ga-sutta (#137)

  12. A.guttāra-nikāya, Tika-nipāta, Devaduta-vagga (#33)

A.guttāra-nikāya, Catukka-nipāta, Kamma-vagga (#234)

  1. A.guttāra-nikāya, Tika-nipāta, Puggala-vagga (#22)

  2. A.guttāra-nikāya, Catukka-nipāta, Sa.cetana-vagga (#180)

  3. A.guttāra-nikāya, Tika-nipāta, Brāhmana-vagga (#56)

  4. A.guttāra-nikāya, Catukka-nipāta, Uruvelā-vagga (#21)

  5. Itivuttaka III, v, iii

  6. Digha-nikāya, Mahā-vagga, Mahāparinibbāna-sutta (#16)

  7. Sutta-nipāta, Parayana-vagga, Vatthugāthā

  8. Majjhima-nikāya, Cū.a-su..atā-sutta (#121)

  9. Pa.isambhidā-magga, Yoganaddha-vagga, Su..a-kathā

  10. Saddhammappajjotikā Part I

  11. Pa.isambhidā-magga, Pa..ā-vagga, Vipassanākathā

  12. A.guttāra-nikāya, Navaka-nipāta, Mahā-vagga (#36)

  13. A.guttāra-nikāya, Navaka-nipāta, Mahā-vagga (#41)

  14. A.guttāra-nikāya, Navaka-nipāta, Pancāla-vagga (#51)

A.guttāra-nikāya, Satta-nipāta, Abyākata-vagga (#52)

  1. Majjhima-nikāya, Bhaddāli-sutta (#65)

  2. Digha-nikāya, Mahā-vagga, Mahāparinibbāna-sutta (#16)

  3. Udāna, Culla-vagga, VII, i and ii

A.guttāra-nikāya, Satta-nipāta, Abyākata-vagga (#53)

  1. Majjhima-nikāya, Angulimāla-sutta (#86)

  2. Itivuttaka, I, iii, 7

  3. A.guttāra-nikāya, Navaka-nipāta, Sihanāda-vagga (#20)

  4. Itivuttaka, III, iv, 4

  5. Digha-nikāya, Mahā-vagga, Mahāparinibbāna-sutta (#16)

ABOUT THE AUTHOR

BUDDHADāSA BHIKKHU (SLAVE of the Buddha) went forth as a bhikkhu (Buddhist monk) in 1926, at the age of twenty. After a few years of study in Bangkok, he was inspired to live close with nature in order to investigate the Buddha-Dhamma. Thus, he established Suan Mokkhabalārāma (The Grove of the Power of Liberation) in 1932, near his hometown. At that time, it was the only Forest Dhamma Center and one of the few places dedicated to vipassanā (mental cultivation leading to 「seeing clearly」 into reality) in Southern Thailand. Word of Buddhadāsa Bhikkhu, his work, and Suan Mokkh spread over the years so that now they are easily described as 「one of the most influential events of Buddhist history in Siam.」 Here, we can only mention some of the more interesting services he has rendered Buddhism.

Ajahn Buddhadāsa has worked painstakingly to establish and explain the correct and essential principles of original Buddhism. That work is based in extensive research of the Pali texts (Canon and commentary), especially of the Buddha』s Discourses (sutta pi.aka), followed by personal experiment and practice with these teachings. Then he has taught whatever he can say truly quenches dukkha. His goal has been to produce a complete set of references for present and future research and practice. His approach has been always scientific, straightforward, and practical.

Although his formal education only went as far as seventh grade and beginning Pali studies, he has been given five Honorary Doctorates by Thai universities. His books, both written and transcribed from talks, fill a room at the National Library and influence all serious Thai Buddhists.

Progressive elements in Thai society, especially the young, have been inspired by his teaching and selfless example. Since the 1960』s, activists and thinkers in areas such as education, social welfare, and rural development have drawn upon his teaching and advice.

Since the founding of Suan Mokkh, he has studied all schools of Buddhism, as well as the major religious traditions. This interest is practical rather than scholarly. He seeks to unite all genuinely religious people in order to work together to help free humanity by destroying selfishness. This broadmindedness has won him friends and students from around the world, including Christians, Muslims, Hindus, and Sikhs.

Now he focuses his energies on his last project, establishing an International Dhamma Hermitage. This addition to Suan Mokkh is intended to provide facilities for:

— courses which introduce friends, foreign and Thai, to the natural truth explained in the Buddha』s teachings and start them in the Buddha』s system of mental cultivation

— gatherings of representatives from the different religious communities of Thailand (and later the world) in order to meet, develop mutual good understanding, and cooperate for the sake of world peace

— meetings among Buddhists from around the world to discuss and agree upon the 「Heart of Buddhism」

Actual results must depend on Natural Law, as Ajahn Buddhadāsa and his helpers continue to explore the potential of mindfully wise actions within Nature according to the Law of Nature. He welcomes visitors. 3

ABOUT THE TRANSLATOR

ROD BUCKNELL FIRST became seriously interested in Buddhism in the mid-1960』s, when, during a visit to Thailand, he was introduced to the techniques of insight meditation. After spending a year in various Thai meditation centres and monasteries, he took ordination as a bhikkhu (monk) under the guidance of Ajahn Pa..ānanda of Wat Cholapratan Rangsarit. He soon became interested also in the teachings of Ajahn Buddhadāsa, and, recognizing their potential value to westerners, began translating some of the Ajahn』s more important works into English. During the four years he spent in the Sangha, he translated altogether six works of vary- ing length, usually in close consultation with the Ajahn in order to ensure accuracy in the rendering of key concepts. Despite his return to lay life, he maintains a close interest — both scholarly and practical in Ajahn Buddhadāsa』s teachings, and has published several related articles in religious studies journals. He is currently a lecturer in the Department of Studies in Religion at the University of Queensland, Australia. 3

For Free Distribution (Hadiah Percuma)

VERSE FOR TRANSFERRING MERIT

I vow that this merit Will adorn the buddha』s pure land Repaying four kinds of kindness above Aiding those below in the three paths of suffering May those who see and hear All bring forth the bodhi heart And when this retribution body is done Be born together in the land of ultimate bliss

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