關於 正法明如來淨土 ，我們在網路上蒐集到這些相關的討論、資訊與評價

【冥想(meditation)是什麼】

冥想是一種重新去觀察自己，
然後從中找到跳脫慣性模式的方式。

許多宗教喜歡要你喊口號，
喜歡叫你念經，喜歡叫你打禪，
或許念經打禪靜坐，
真的可以幫你取得一時的專注，
但那絕不是主要目的。

所有的上師、天使、神佛，
都可能是你在冥想過程會遇到的能量，
當然也包括各種妖獸魔考甚至外星人，
但那絕不是我們的主要目的。

你就把他當成，我們在讀名人傳記，
我們讀了愛迪生、讀了莫札特，
讀了林肯，讀了凱撒大帝，
他們身上可能都有我們可以學習之處，
但絕不是為了要我們成為他們。
我們只是參考他們的經驗，
或者他們的態度，
汲取他們的精神，
然後化做自己的人生動力，
把他們當作值得學習的對象，
但最終目的，是要我們成為自己。

也就是說，你並不需要成為耶穌，
也不需要成為觀音菩薩，
衪們都是精神世界裡的領袖，
值得我們嚮往尊敬，
但我們並不是為了要接近，
或者成為他們。

我們需要成為的，只是我自己。

冥想，是透過一種既存在又既抽離的方式，
去有意識地觀察我們被哪些信念所控制，
然後不帶選擇地去看見所有這些系統，

冥想意味著認知：認知你正在做、正在想、
正在感知的事情，不加選擇地去認識、觀察、學習。

冥想是對你自身條件的認知，
認知你是怎樣被這個社會所限制，
怎樣在這樣的環境裡成長，
又是怎樣被宗教宣傳所蒙蔽。
你要不做任何選擇、不加歪曲，
且不抱有任何意圖地去認知。

緊隨這種認知而來的便是專注，
是一種完全做到專心致志的能力。
隨後，你就得到了能夠毫無歪曲，
看清事物本質的自由。
你的頭腦消除了疑惑，變得清晰而敏感。
這樣的冥想使心靈得以完全沉靜下來。

擁有了這種特質，
即做你滔滔不絕地發表長篇大論，
但是對於你的內在而言，
這些言語已經毫無意義。

而這也呼應金剛經上所說：

【無得無說分第七】
須菩提！於意云何？
如來得阿耨多羅三藐三菩提耶？
如來有所說法耶？」

須菩提言：「如我解佛所說義，無有定法，
名阿耨多羅三藐三菩提；亦無有定法如來可說。
何以故？如來所說法，皆不可取、不可說；
非法、非非法。所以者何？
一切賢聖，皆以無為法，而有差別。」

【非說所說分第二十一】
「須菩提！汝勿謂如來作是念：
我當有所說法。莫作是念！何以故？
若人言如來有所說法，即為謗佛，
不能解我所說故。
須菩提！說法者，無法可說，是名說法。」

法無定法。

冥想就是看到真相並超越它。
在冥想當中，沒有冥想者，
只有對所有事件本身的觀察。
它是為了找出一塊領地，
一塊沒有受到「已知」污染的淨土，
淡忘時間、淡忘空間，
只是單純地與自己在一起的靜默時刻。

他無法系統化學習，
只能通過不斷地練習、不斷地領悟，
讓它成為一種肌肉記憶，
形成這樣的習慣。
因此靈性教導是困難的，
因為他唯一能領受的方式，
就是自身的領悟與成長。

智慧的花，需要在肥沃的土壤上才能開，
冥想，就是這整理花園的第一步。

【延伸閱讀】如何靜心(冥想)：https://reurl.cc/Q9vlkp

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#Annababy諮詢說明：https://goo.gl/6HesZs

「地獄空」攝影集即將在八月中元節前出版，由知名設計師與攝影家黃子欽設計，內附在下二位高徒精美繪製符咒、心經版畫書籤、愣嚴咒牌、尊勝咒語...等，感恩十方大德助印，希望疫情退散，平安喜樂，後記如下：

野放台灣五十餘年，貪狼獨坐，三方四正殺破狼格局，少年多舛，白手起家，隨展覽雲遊四海，如閒雲野鶴常持各類底片機流連廢墟、山川、宮廟忘返，遂設幻影堂自詡堂主，一日三省「凡所有相皆是虛妄」，常宅於暗房沖片放大通宵、鍾情黑白世界之單純，彩色照片俗世繽紛花俏做作甜美甚至比現實更現實故少拍也。知天命之年有餘，了悟人生一瞬、眨眼即逝，雖非仙人，亦無道骨，初聞離垢地生清淨心，但離華嚴「不動地」尚遠，待修持也。
2017年盛暑拍畢《巨神連線》，心律不整差點心肌梗塞向閻羅王報到，意識死神隨伺在側，人生苦短，如何了生脫死、盡斷煩惱、無所罣礙、遠離顛倒……總不得解，蒙釋迦摩尼佛開示飆淚三晝夜，聞佛法數載始知自我渺如塵埃，甚感慚愧。閒暇乃參訪名寺古剎，禮敬焚香佛陀菩薩羅漢諸神天仙王爺媽娘，台灣宮廟千奇百怪、宗派錯綜複雜（佛教、道教、一貫道、天主教、基督教、齋教、回教＆大同教、儒教鑾堂、天帝教＆天德教、慈惠堂＆勝安宮、軒轅教、道院、理教、萬國道德會、會靈山……）、神棍橫行（依人不依法、偶像崇拜、斂財、邪淫），因歷史變遷、社會動盪、政治鬥爭、意識形態等因素導致佛道混雜，但地獄造景稀少，後專注拍攝各殿閻王、判官、陰司、獄卒、七爺、八爺乃至一切罪人，各寺造景巧妙、耐人尋味，意境乖張溢於言表，造型扭曲非常人所能塑也，然匠心獨運、自成一格，專研西方藝術數十載方知真誠樸拙最美，絲毫不輸喬托（Giotto di Bondone，1267～1337）乃至米開朗基羅（Michelangelo Di lodovico Buonarroti Simoni 1475 ~ 1564）矣。

創立於1986年的石門金剛宮風景優美可眺望北濱，雖主祀四面佛，儒釋道眾神尊也不含糊，可過七星橋解厄、繞行五百黝黑羅漢敲鑼印心、跪拜亞洲最大臥佛涅槃像，安太歲自不在話下，甲子太歲爺雙眼長出手掌印象甚深，1994年經閻羅王指示廟公建造一條肚內設極樂世界及陰曹地府之神龍，行走暗黑通道觸動感應機關，只見面容猙獰受刑者呼天搶地喊冤、身邊盡是血肉糢糊殘肢敗屍腦漿塗地，十殿閻羅各司其職、威儀攝人。新北市林口區青嶺湖北文紫祥宮包公廟則以壁面彩塑地獄浮雕獨步全台，粉嫩色彩搭配卡漫風格，尤為造型簡直恐怖到可愛透頂，該廟主祀森羅殿閻羅天子包拯（包青天），陽世冤屈者可至此參拜祭解，求破懸案者眾，逢中元普渡皆以紙紮船渡亡魂至彼岸，全台唯一閻羅天子巨像籌備中，四周環繞墓地，適合修不淨觀也。台灣首尊彰化八卦山大佛旁南天宮（1971）地府則是首座電動地府，規模精小但驚嚇度破表，略顯破敗但五光十色仍蠻凶悍，出自已故台南大道長金登富之作，而電動神明起始可追溯至1960年代北港朝天宮。倒是嘉義水上鄉白人牙膏觀光工廠「戴相府」、「將軍府」設置十殿地府出乎意料之外，乾淨亮麗、ㄧ殿ㄧ間、簡單樸實。由高雄蓮潭龍虎塔龍口入內可見全臺唯一交趾陶地獄牆面，尊尊栩栩如生，續入龍身乃進聞聲救苦白衣觀音大士三十三化身浮雕隧道，造型設色甚為古錐。高雄大岡山超峰寺入口處「西方三聖蓮池海會」（阿彌陀佛、觀世音菩薩、大勢至菩薩巨像）旁設靜態十殿閻羅（1970年代初），雖略為陳舊然韻味猶存，續往上行可抵「證菩提道－釋迦如來應化事迹」雕塑園區，一攬世尊畢生精華。如來年邁時，琉璃國王為報長期被釋迦族輕蔑之傲慢心，世尊雖三次單獨伽跌坐 阻擋大軍進攻之路，但因緣果報無法逆轉，昔日婢女所生王子瞋恨無以復加，還是滅了祖國。自持神通第一目犍連不忍無辜百姓慘遭屠殺，遂以缽盛救度五百族人，最終卻化為血水，佛言神通廣大仍不敵千百劫業力，因緣果報屢試不爽。其母死後墜入餓鬼道飢餓難耐，目犍連遂展神通救渡，但所食尚未入口皆化為赤火，佛陀囑咐農曆七月十五日僧眾解安居自恣日，於盆中設甘露美食供養十方僧眾，因此超度亡母。後世「盂蘭盆法會」乃至「水懺法會」、「瑜珈焰口法會 」皆為消業障、斷塵垢之超渡儀軌，既渡亡魂也自懺悔。

台南麻豆代天府規模宏大、造型豔麗，不但可遊十八層地獄尚可逛天堂（1979年興建，1983年開放)，燈光絢爛、聲響駭人，獨自漫步宛如觀落陰、地獄走一回。先過「心頭山」、入「清心池」、進「陰陽界」、抵「交簿廳」、達「鬼門關」、遊「補經所」、探「枉死城」、行「奈何橋」，至ㄧ殿泰廣王照「孽鏡台」現造惡原形，睹抱柱、火床等小地獄。二殿楚江王開「陰查簿 」判案定奪，觀糞尿泥、餓鬼、舞池、寒冰、膿血、鞭韃、舌犁、劍葉、戟腹拋接、砧截……等小地獄。三殿宋帝王刑罰為倒吊、銅鐵刮臉、挖眼、搗樁、倒烤、吸血、穿肋、抽筋、蛆蛀等小地獄……兼遊「四生（胎、卵、濕、化）回魂府」。四殿五官王掌管腰斬、拔舌、沸湯、刺嘴、剝皮、箭樹、車崩、射眼……等十六小地獄。隨五殿森羅王豋「望鄉臺」回眸親人最終眼後觀擊膝、誅心、刀山、飛刀火石……小地獄。六殿卞城王別稱「大叫喚大地獄」，轄火牛、虎啖、噬腎、鉗嘴含鍼、釘喉、磨摧、砍頭……等小地獄。七殿泰山王為「熱惱大地獄」，窺烙手指、抽腸、頂石蹲身、油釜滾烹、割舌穿腮……等十六小地獄。八殿都市王掌管「大熱惱大地獄」兼火狗、鐵汁、鐵蛇、鋸劈斷肢、釘板、灸脊、鐵丸、磅秤……等小地獄。九殿平等王直轄十八層「阿鼻大地獄」，直透地心、內中陰森、不見五指、滿溢地漿，皆為極犯，另轄紫赤毒蛇鑽孔、夾頂、鐵鴉、針雨、蜂蠍……等小地獄。至十殿輪轉王上「觀生臺」、「轉劫所八司」（查驗司 、稽善司 、考過司 、恩怨司 、壽命司 、支配司、掌劫司 、授生司）後至「孟婆亭」飲「醧忘湯」忘盡前塵往事，依前世功德過金、銀、玉、石、木、竹六種橋樑至「轉輪臺（紫河車）」入六道輪迴轉生投胎。據《十八泥犁經》記載，人過世後七七四十九天為「中陰生」，經閻羅王審判善惡業力判定去留或懲罰百千萬劫，犯五逆重罪則墮入「無間地獄（阿鼻地獄）」永劫不復。地藏王乃幽冥教主，統轄十殿閻羅，逢三曹普渡便在各殿設「講道所」超度尚存善根之鬼魂。

人類居於五趣（阿修羅、人、傍生、餓鬼、地獄）雜居地五濁惡世之堪忍世界，犯十惡業（殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、愚痴）者必墮三趣惡道。如何出「三界」（欲界、色界、無色界）二十八天？凡人無此意識，別說能破「十二因緣」（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）還滅門，更別想斷除「四聖諦」（苦、集、滅、道）集地八十一品見惑與八十八使思惑（五利使-身見、邊見、邪見、見取見、戒禁取見、五鈍使-貪、瞋、癡、慢、疑），了悟「五蘊」（色、受、想、行、識）本空、「十二入」（眼、耳、鼻、舌、意、色、聲、香、味、觸、法）空、「十八界」空，破俱生我執與分別我執、法執甚至空執，生十一處「善心所」（信、精進、慚、愧、無貪、無瞋、無痴、輕安、不放逸、行捨、不害），降二十六處「惡心所」（貪、瞋、癡、慢、疑、惡見、忿、恨、覆、惱、嫉、慳、誑、諂、害、憍、無慚、無愧、掉舉、惛沉、不信、懈怠、放逸、失念、散亂、不正知），須知善根斷盡則陷永劫輪迴、無垠轉世之苦。

地獄可能空滅嗎？若地獄空乏人間多鬼怪，地獄淨空世間何嘗非淨土？若能證空性何處現地獄？

地獄曠古來便廣泛流傳各部族間，老死生滅為自然運行之基礎、宇宙意識之核心，然今文明昌盛如咱城邦並非慾望消弭之所，惡性所及實無可根除，礙於憲法國家法律社會軍隊企業公司學校家庭團體之層層束縛不亞於十八層，乃遁於壓抑、束己情懷，暗埋心底、日久貪嗔痴慢疑怨噌會疊穢。而六塵未熄，心多妄念，妖魔鬼怪魑魅魍魎孤魂閃靈出沒於荒郊乃至人間，會靈於曠野密林以增性靈乃出世高人修煉之舉，我等凡人擅闖宛如迪士尼般之人造地獄，三魂七魄尚不足以出竅，驚邪恐怖淒厲猙獰倒滿足了自以為是的慚愧，豈不謬哉？

病毒肆虐年半有餘，全球確診者逼近一億八千萬，枉死者近四百萬，堪比戰爭規模，望眾生發慈悲心、令往生者安息、善待其他物種、平等有情眾生。地獄本空，唯妄念生起一切羨慕嫉妒恨而地獄現前。盡以此書作為世界新冷戰獨裁者、超限戰者、暗網駭客、陰險狡猾冷嘲熱諷落井下石者之良知備忘錄矣。

姚瑞中寫於2021年端午節

Postscript

I have been living recklessly in Taiwan for more than fifty years. According to Zi Wei Dou Shu (Purple Star Astrology), Tan Lang is the sole star in my house of Self. This star, which represents xxx, forms an equilateral triangle with that star Qi Sha and Po Jun on the square chart and constitutes a Sha Po Lang pattern. The pattern indicates a kind of turbulence and change, a life of wandering with ups and downs and it tells a lot about my life. After my ill-fated youth, I started from scratch and traveled around the world with exhibitions that I participated. Like a flaneur, I wandered around ruins, nature, and temples with every type of film camera obliviously. Thus, I founded the Hall of Illusion and claimed to be the master of the hall. Several times a day, I pondered a quote from the Diamond Sutra, “Everything with form is unreal.” In addition, I usually stayed in the darkroom developing film and enlarging those negatives overnight. However, I treasured the simplicity of the black and white world. The earthly, gaudy, garish, phony and pleasing qualities within colored photos make the images even more realistic than the real world. It is not my cup of tea, so I seldom took colored photos. In Confucian thought, the age of fifty marks the stage knowing the mandate of Heaven. I am now at my fifties and realize how ephemeral human life is. However, I am not an immortal, nor having sagelike characteristics. I just learned that the stage of stainless (the second bhūmi) and develop a pure mind that is free from doubt and defilement. However, I’m still far from the immovable state and need to practice.

In the summer of 2017, after filming the work Incarnation, I experienced a severe heart rhythm problem which almost triggered myocardial infarction and could have killed me. Consequently, I realized that death was waiting for me and the life is too short to figure out how I can liberate myself from the cycle of Birth and Death. I couldn’t comprehend how to be free from all afflictions and worries and how to avoid delusive ideas. I wept for three days and nights after being enlightened by Shakyamuni Buddha. Up to the moment, I felt ashamed that I failed to realize that the self is as insignificant as dust after these years learning and practicing Buddhism. Since then, I have visited famous temples and monasteries in my spare time, worshiping Buddha, Bodhisattvas, arhats, and all the deities and immortals. Taiwan’s temples are myriad with a enormous number of sects, including Buddhism, Taoism, Yiguandao, Catholicism, Christianity, Chinese religions of fasting, Islam& Baháʼí Faith, Confucianism, Tiandiism& Tian-De Teachings, Xiwangmu cult, Yellow Emperor Sect, Precosmic Salvationism, Liism, World Wide Ethical Society, séance cult, etc. Some people even claim that they can mediate communication between the deities or spirits of the dead with human beings, having their believer rely on themselves instead of the orthodox dharma or dogma and pay excessive respect and admiration for the mediums or objects, accumulating wealth through such an unfair means or even harassing their believer sexually. Due to Taiwan’s historical changes, social turbulence, political struggles, and ideological issues, Buddhism and Taoism are somehow mixed. However, there are few emphases on the concept of the hell. As I took photographs of Yama of each court, judges, wardens of the underworld, jailers, General Fan and Hsieh (the ghost escorts) and all sinners, I found few temples cleverly created hellish scenes that are intriguing, exaggerating, and extraordinary. However, the creations are unparalleled unique. I have been studying Western arts for decades and then I came to realize that simplicity makes the most beautiful works of art. These hellish scenes can even compete with works of Giotto di Bondone (1267-1337) and Michelangelo Di lodovico Buonarroti Simoni (1475-1564).

Jingang Temple Shimen District, founded in 1986, overlooks the beautiful North shore. Although the temple is mainly dedicated to Phra Phrom (the Thai representation of Mahabrahma), spirits of Confucianism, Buddhism, and Taoism can also be founded in the temple. The worshipper can go cross the Seven Star bridge to relieve bad luck, walk along the five hundred arhat statues and knock on the gong to affirm one’s Buddha nature. Furthermore, the worshipper can also prostrate themself before Asia’s largest statue of Buddha in Nirvana (the Reclining Buddha statue) and pacify the Taoist Tai Sui deity of the year. I was impressed by the Jia-Zi Tai Sui General that a pair of palms grow out of his eyes. In 1994, the biō-kong (the person taking charge of the temporal affairs of a temple) received a divine inspiration from Yama (the King of Hell) that he had to build a sacred hall in the shape of a divine dragon, with the interior designed according to the World of Ultimate Bliss and the Underworld. When the visitor walks in the dark hallway, they will see the tortured people (dioramas, of course) scrunching their faces and crying bitterly and loudly in excessive grief as the visitor triggers the mechanism. One will even find them in the midst of flesh, body liquid and blood, mutilated limbs, and rotten corpses. While each of the ten Yamas are focusing on their own duties, showing their sacred dignity that collect visitors’ attention. The Baogong Temple in Linkou District, New Taipei City exclusively features colorful depiction of hellish scenes in relief in Taiwan. With its pastel shades and cartoon-like style, the relief is both grotesque and adorable at the same time. This temple is dedicated to Bao Zhen (also known as Justice Bao) representing the incarnation of Yama. Living people who have been treated unjustly can come worshipping Bao Gong and receive exorcism. Therefore, many people come here for seeking to solve unsolved cases. In Zhongyuan Festival (the ghost festival), the temple will burn the Zhizha (paper craft) boat to ferry the ghosts to the other shore, which is the shore of enlightenment. The only giant statue of Yama in Taiwan is still in the making. The temple is surrounded by a cemetery, suitable for meditating on the loathsomeness and impurity. Nantian Temple (1971), located next to the Eight Trigram Mountains Buddha in Changhua, features the first animatronic underworld. Despite the small size, the animatronic underworld is intensely shocking. Though it’s slightly worn, the colorful dioramas are still brutally ferocious. The creator was the late venerable Dao Zhang (Taoist priest) Jing Deng-fu while the origin of animatronic deities can be traced back to the 1960s Beigang Chaotian Temple. On the contrary, the Whiteman Toothpaste Tourism Factory in Shuishang Township, Chiayi, features ten Yamas with individual booth. The place is unexpectedly clean and polished yet keeps a simple and modest tone. Then, the Dragon Pagoda of the Dragon and Tiger Pagodas at Lotus Lake in Zuoying, Kaohsiung, holds the only relief of hellish scenes made of Kochin ceramic. All the figures are vivid and life-like. If one goes further into the pagoda, they will see a relief tunnel of the thirty-three incarnations of the white-robed form of Guanyin (Avalokiteśvara) on a white lotus, with a lovely and interesting design. Another Hall of Yama is built in the 1970s next to the entrance of Dagangshan Chaofeng Temple, located in the Alian District of Kaohsiung. Visitors will also see three statues of the Three Holy Ones of the Western Pureland (Amitābha, Avalokiteśvara, Mahāsthāmaprāpta) which assemble at a lotus pond. Although the hellish scene looks somewhat antiquated, you may still find its previous charm. If one goes further, they will reach the sculptural garden of “Attaining the Bodhi Way: the Incarnation of Sakyamuni Buddha,” where the visitor can see the essence of Bhagavato’s (meaning the Blessed one, one of the common epithets for Buddha) life. When Tathāgata (another epithet for Buddha) was old, the king of Kosala wanted to avenge the arrogance of the tribe of Shakyas who had long despised him, regarding him as a son of a maiden. Although Buddha has sat in lotus position alone three times to stop the army from attacking his tribe. However, one can never reverse the cause and following karma. The prince born of a maiden was so furious that he eventually destroyed his homeland. Maudgalyāyana (one of the Buddha’s closest disciples), who is said to have had supernatural abilities that surpassed the other disciples, could not bear to see the slaughter of innocent people. Thus, he saved five hundred people of his tribe with a pātra (an eating utensil of Buddhist monks). Unfortunately, everything he did was in vain, those who were saved eventually turned into a puddle of blood. The Buddha said that the supernatural abilities cannot surpass the power of karma. The cause and effect work all the time. When Maudgalyāyana’s mother fell into the path of hungry ghost, he used his supernatural abilities to save his mother from hunger. However, all the food turned into fire before being fed to his mother. Later, the Buddha commanded the monks to put nectar and dishes in a basin on the 15th day of the seventh month in the lunar calendar for the monks from all directions to free his mother from reincarnation. In later times, the Ullambana Dharma Service, the Compassionate Samadhi Water Repentance, and the Yoga Collection for Feeding the Searing Mouths Dharma Service are rituals to eliminate karmic hindrance and to cease to worldly delusions. Through such practices, one can free the dead as well as confess their repentance.

Madou Daitian Temple is a magnificent and colorful temple in Tainan. Not only can the worshippers visit the eighteen levels of Hell but also the Heaven (it was built in 1979 and inaugurated in 1983) here. The lighting and sound effects are stunning and frightening. When walking alone in the space, one may feel like taking a Guan Luo Yin trip (a Taoist necromancy which leads people’s spirits to hell and communicate with the dead ones) to visit the underworld prison. Before arriving the first court of the underworld, the visitor will walk through the Mountain of Heart Summit, the Pure Heart Pond, the Frontier between the Living and the Dead Realms, the Soul Registry Hall, the Portico of Demons, the Center for Complementary Teaching of Canonical Books, the Citadel of Premature Death, and the Bridge of Vanity. When one arrives at the first court, they will see King Chin-guang, who is in charge of the court, using the Mirror of Retribution to show the earthly form of evil creatures and also witness the sub-hell of Pillar-Holding and Fire Bed, etc. At the second court, King Chu-jiang collates the register of sins the souls of the dead have committed to impose the punishments. Here, you will see the sub-hell of Excrement and Urine, Hungry Ghost, Burning Dance Floor, Ice, Pus and Blood, Whipping, Tongue-Raking, Sword Blade, Stomach-Piercing, Chopping, etc. Next, the dead at the third court, ruled by King Song-di, will receive the punishments including inversion tortures, face-skinning with steel and copper knife, eye-wrenching, pounding, blood-sucking, rib-piercing, roasting, tendon-taking, being eaten by maggots. The visitor can pay a visit to the Palace of Soul-Resuscitation for the Four Forms of Creatures (birth from an egg, birth from a womb, birth from moisture, and birth by transformation). King Wu-guan is in charge of the fourth court. There are sixteen sub-hells at the fourth court including Waist Chop, Tongue Removal, Boiling Pond, Mouth-stabbing, Skin-peeling, Sword Tree, Burning Wheels and Cart, Eye-shooting, etc. Next, at the fifth court, sinful souls are allowed to ascend the Tower of Hometown-Viewing to take a final look of their family. The visitor will witness sub-hells of Knee-striking, Heart-slicing, Blade Mountain, Flying Swords and Burning Stones, etc. The King of Bian City takes charge of the sixth court, which is also known as the “Great Hell of Screaming,” with sub-hells including Fire Cattle, Tiger-Biting, Kidney-Eating, Mouth-Poking, Throat-Nailing, Iron Mill, Decapitation, etc. The King of Tai-shan is in charge of the seventh court, the “Great Hell of Heat and Fire.” The sixteen sub-hells at this court include Finger-Searing, Bowel-Hauling, Stone-Bearing, Boiling Oil, Tongue-Removal and Cheek-Piercing, etc. Next, the King Du-shi is in charge of the eighth court, the “Great Hell of Intense Fire and Heat,” and the sub-hells including Fire Dogs, Molten Iron, Iron Snakes, Dismemberment, Steel Spikes, Burning-Marrow, Iron Ball, Scale, etc. The ninth court is ruled by the King Ping-deng. It is known as the biggest court, Avici Hell (the Hell of Incessant Suffering), which if the lowest level of the hell realm and the interior is gloomily and terrifyingly dark. Those who committed the most serious evil deed will be sent to the Avici Hell. Sub-hells such as Poisonous Snake, Brain-Removal, Crow-Gnawing, Raining Needles, Wasps and Scorpions are included at this court. After arriving the tenth court, ruled by the Great King of the Reincarnation Palace, one can visit the “Observatory of Life on earth” and the “eight bureaus of the Reincarnation Palace” (including the Bureau of Judicial Control, the Bureau of Good-Actions, the Bureau of Bad-Actions, the Bureau of Debts, Gratitude, and Vengeance, the Bureau of Longevity and Destiny, the Bureau of Familial Ties, the Bureau of the Reincarnated, and the Bureau of Birth). The sinful one will be sent to the Pavilion of Mengpo and made to drink the Soup of Forgetfulness to forget all past affairs. According to the sinful one’s merits of previous life, they will go across one of the six bridges (gold, silver, jade, stone, wood, bamboo) to the “Reincarnation-Wheel (Wheel on the Crimson River).” Finally, one is able to reborn in the six realms. According to the Aṣṭadaśa nāraka sutra ( the Eighteen Hells Sutra), after one passes away, they will enter an intermediate and transitional state between death and rebirth, known as antarābhava in Sanskrit, for forty-nine days. The being will be evaluated by Yama, who will decide if one should get reborn or get punished at the hell. Those who committed the Five Grave Offenses (killing one’s father, killing one’s mother, killing an Arhat, shedding the blood of a Buddha, and creating a schism within the community of Buddhist monks and nun who practice for attaining enlightenment.) will be sent to the Avici Hell and stay there eternally. Kṣitigarbha is the Lord of the Nether World, ruling the ten court of Hell. The lord will set up the “Hall of Teaching” at each court to salvage those sinful ones who still obtain few merits at the offering rituals.

Human beings live the Sahā world (sahāloka in Sanskrit, meaning “endurance of suffering,” a concept of mundane world in Mahāyāna Buddhism) where they share with other reincarnations (including beings of the hells, of the preta, and of malevolent nature spirits) with five turbidities (the Kalpa turbidity, the view turbidity, the affliction turbidity, the living beings turbidity, and the life turbidity). Those who commit the ten evil deeds (killing, stealing, adultery, lying, using immoral language, slandering, equivocating, coveting, anger, and false views) must fall into the three evil paths (animals, preta, and hell). However, how can one escape from the three realms/ twenty-eight heavens (including the six heavens of the desire realm, the eighteen heavens of the form realm, and the four heavens of the formless realm)? Worldly people who don’t have such an awareness cannot leave the cycle of the twelve nidanas (meaning causes or motivations), let alone eliminate the eighty-one afflictions (that have been produced due to misunderstanding regarding reality) and the eighty-eight illusions (including five afflictions of advanced practitioners, also known as five views: view of self, extreme view, evil view, view of attachment to views, and view of morality; and five unintelligent temptations: desire, anger, stupidity, arrogance, and doubt) of thought within the three realms and four Arya satyas (noble truths, including suffering, arising, ending, and path). They cannot realize that the essence of the five skandhas (referring to aggregates of clinging, including the matter of form, sensation, recognition, mental formation, and consciousness) , the twelve ayatana (meaning sense base, including six internal bases: eye, ear, nose, tongue, body, and mind and six external bases: visible objects, sound, odor, taste, touch, and mental objects), and the eighteen dhātavah (meaning compositional elements of human existence, including six consciousness, six faculties, and their objects) are the emptiness and the void. Furthermore, they cannot dispel the two reasons for clinging to the idea of the self and the attachment to elemental constructs and even believe in the two (false) tenets that that karma and nirvana are not real and that the ego and phenomena are real. As a consequence, they fail to develop the eleven wholesome mental factors (faith, energy, conscience, being ashamed, non-attachment, non-aggression, non-delusion, calmness, equanimity, conscientiousness, and non-injuriousness) and cease the sixteen unwholesome mental factors (desire, greed, anger, delusion, arrogance, doubt, wrong view, wrath, enmity, hypocrisy, vexation, jealousy, parsimony, deceit, flattery, harming, ambitiousness, stupidity, lacking of faith, idleness, being unrestrained, forgetting, distraction, non-discernment, ). One must bear in mind that once all our virtuous roots are discontinued, they will be trapped in the never-ending reincarnation and the suffering of infinite continuity.
Is it possible that the hell will be empty one day? If the beings in hell will become extinct while evil spirits inhabit the mundane world, the world could be considered as a pure land. If we could witness the nature of the void, then hell will exist no more.
Since ancient times, the concept of hell has been widely spread among all tribes. Aging, death, beginning, and end are the basis of nature and the core of cosmic consciousness. However, the prosperous civilization as our island is not a place where desire can be eliminated. It’s impossible to eradicate evil nature. Since fetters brought by the constitution, the state, the law, society, the military, corporations, schools, families, and groups are not less than the eighteen levels of hell, the mortals repress themselves, bury their feelings. Day after day, greed, anger, stupidity, arrogance, doubt, and resentment are stacking. However, since the six dust (visible objects, sound, odor, taste, touch, and mental objects) has not yet been extinguished, people in the mundane world are still full of delusions. The demons, devils, evil spirits, and the wondering dead exist in the wilderness, while only advanced practitioners with transcendent would attempt to make contact with the dead in the wasteland and forest. Worldly people like us trespass in Disneyland-like man-made hell. It is absurd and ridiculous that the hellish scenes cannot stop us from perpetrating evil deeds, but the horrific and cruel scenes yet satisfy our self-righteous shame.

The pandemic has been boiling over for more than a year and a half. The number of infected patients worldwide is nearly a hundred and eighty million, and the death toll has risen to four million, which is equivalent to a war crisis. I hope that we can all be compassionate, give peace to the dead, treat all sentient beings well and equally. The hell is innately empty; however, deluded and misleading thoughts would give rise to all jealousy and hatred and then manifest the hell before us. This book merely serves as a memorandum of conscience for dictators of the world’s new cold war, supporters of unrestrained warfare, dark web hackers, and those who are cunning and contemptuous and maltreat others when knowing they have problems.

June 2021,

Yao Jui-chung

#唐僧玄奘是不是在成都大慈寺修行剃度？
歷史上堪稱偉大冒險旅行家、享譽國際的宗教學者玄奘西行十多年取經回到中原主持翻譯，因為他精湛博學，被人尊稱為「三藏法師」。經過元代雜劇和明代小說《西遊記》的廣泛傳播，玄奘在民間就變成婦孺皆知「唐僧三藏」了。但是，玄奘法師西行取經之前，曾在成都修行五年，到20歲出頭正式在成都的寺廟受戒剃度，然後才有遊歷四方和去天竺印證佛學源頭的宏偉理想。奇怪的是，1000多年以來，不論民間人們口頭相傳還是學術界多數觀點都認為，玄奘是在成都市中心的唐代古寺大慈寺修行並受戒剃度，但諸多古籍史料留下的說法卻能夠證明這一說法並非事實。
　　一、少年玄奘隨哥哥長捷到成都修行
　　玄奘的出生年份並不確定，一般傾向於西元596年（另一說是602年），家鄉是河南偃師緱氏鎮。祖父陳康為北齊國子博士，父親陳慧在隋朝初年當過江陵縣令，家境算是普通。
　　玄奘的俗名叫陳褘，之所以會出家為僧和二哥陳素有關。南北朝到隋朝依然是佛學鼎盛時期，隋文帝和隋煬帝都是大興佛寺的典型，文帝楊堅傳說本來就出生在寺廟，小時候由一個尼姑帶了好幾年。煬帝楊廣在江南拜著名天台宗祖師智顗大師為師，智顗勸諫楊廣為安定江南做出很大貢獻。
　　佛寺興盛為安撫亂世裏的百姓提供一個寄居的環境，當時算是某種救濟疾苦的組織。由於這種社會背景，一表人才的陳素很年輕就在洛陽的淨土寺出家，學問深厚，人稱長捷法師。少年陳褘跟二哥陳素在淨土寺做小沙彌五年，深受兄長的影響。由於玄奘的成就超過哥哥，後來也就為玄奘的出生添加了一些離奇的點綴。玄奘是家裏四位兄弟姐妹中的老四，傳說母親懷他的時候身體欠佳，生他的時候遇到危險，突然屋頂上傳來三聲鳳凰的啼叫，玄奘母親才度過難關平安生下他。父親覺得這孩子不同一般，就找相士來看相，相士連連稱讚說：「此子寶相莊嚴，出生時有祥瑞庇佑，日後成就非同凡響。」
　　還有一個故事是關於他出家的。隋煬帝下詔要在洛陽度僧人27名，其中有個13歲的小童年齡太小，不在入選之列。大理卿鄭善果在淨土寺遇上他，略帶調侃地問道：「你小小孩童出家究竟想做什麼？」那小童從容不迫地回答：「小子要繼承如來的智慧和使命，把他流傳在世間的佛法發揚光大。」鄭善果見他人才出眾，大為驚訝，當即破格錄取，並向同僚誇讚：「此子得度必能弘大佛門的教化。」這個小童就是日後的玄奘。
　　因隋煬帝年間各地義軍打來打去的動盪，洛陽在王世充佔據之下，經常受到滋擾，長捷出於避亂，也是出於求學的念頭，聽聞幾位同鄉高僧大德都在成都佛寺，於是就帶着十五六歲的玄奘千里迢迢到了四川。
　　二、玄奘在大慈寺修行只是傳說
　　大慈寺自唐朝以來曾經是成都歷史上有見於記載的規模最大的寺廟，比今天的規模大幾倍，整個春熙路、鹽市口商業街區全都在大慈寺的範圍內。
　　大慈寺最早始建年代，據宋代普濟《五燈會元》所載，是來自印度的僧人寶掌「魏、晉間東遊此土，入蜀禮普賢，留大慈」，時間大約是四世紀中期，但不一定真實可信。而起初的寺廟名稱也不可考證。因為大慈寺真正得名來自唐玄宗入蜀避亂，這個名字是皇帝賜名的「敕建大聖慈寺」。
　　據說唐玄宗來到成都以後，偶然見大慈寺僧人英幹在街頭施粥，救濟窮困百姓，並為當時中原的戰亂祈福。當時已經年屆七旬的玄宗在逃難過程中，堂堂大唐天子親身經歷過吃不上飯，忍饑挨餓，反而接受百姓救濟的尷尬境地，為此深受感動，然後得知舊交無相禪師在這裏，請他跟著玄宗到行宮內殿居住，賜田一千畝，敕書「大聖慈寺」匾額，讓無相負責主持擴建大慈寺。因為無相禪師先後在成都建造過多家寺廟，有淨眾寺、菩提寺和甯國寺。
　　幾年下來，重新擴建的大慈寺房屋達到96院8542間，一度是成都最繁榮的寺廟。到會昌年間，武宗打擊天下佛寺，因為大慈寺有唐玄宗的御筆題額，故「不在除毀之例」，是當時成都唯一保存下來的佛寺，自然也成了整個四川規模最大的佛寺。不光唐代如此，到宋代也如此。大慈寺壁上有各種如來佛像1200多幅，天王、明王、大神將像260多幅，佛經變像114幅，所有畫像「皆一時絕藝」，蘇軾譽為「精妙冠世」。宋李之純的《大聖慈寺畫記》稱：「舉天下之言唐畫者，莫如大聖慈寺之盛。」到今天依然是成都極為罕見保留有部分唐代原貌的古跡。
　　唐朝剛剛建立的武德元年（618），玄奘與哥哥長捷法師來到成都，在成都各個著名寺廟拜訪高僧，印證交流和學習探討，見於記載的有寶暹、道基、智震、道因等人。玄奘進步很快，據說他隨寶暹學《攝大乘論》，隨道基學《毗曇》，隨智震學《迦延》。武德五年（622）春，玄奘在成都大慈寺的東律院正式受戒並坐夏學律。
　　玄奘前後在成都五年，究通諸部，常在大慈、空慧等著名佛寺講經，為蜀地僧俗所景仰，初步顯現出一代高僧風采，也表現出青年學者的睿智和廣博。但玄奘並不以此感到滿足，對佛學各種學問的好奇和疑惑，渴望與更多高僧交流印證的念頭一直纏繞在他的心中，於是他泛舟三峽，取道荊州再回長安，實現他赴西天取經之壯舉。
　　千百年來，玄奘在大慈寺受戒剃度的說法一直廣為流傳，但近年專家學者對成都歷史文化的研究所得，可能事實並非如此。
　　三、空慧寺與玄奘兄弟的隱秘關係
　　再回武德元年，玄奘與長捷法師經子午穀、劍閣至成都，當時並沒有到城中大慈寺，而是居住在城西的空慧寺，這一細節記載在慧立和彥悰為玄奘寫的《大唐大慈恩寺三藏法師傳》第一卷中，「時天下饑亂，唯蜀中豐靜」，「法師兄因住空慧寺，亦豐神朗俊，體狀魁傑，有類於父。」儘管這一傳記有許多小說筆法，記錄內容並非百分之百真實，但許多關於玄奘的生平經歷還是被研究者重視的。
　　《法師傳》開篇就提到西蜀佛教的興盛，正因為隋煬帝時期的亂世，許多高僧都投奔西蜀相對安寧，同時南朝以來，成都佛教也發展很快，也才能吸引這些高僧紛紛前來，所以他們兄弟也聞名前往。當時玄奘還只是十五六歲的小沙彌，《法師傳》雖然添加了一些語言誇張地形容玄奘學問有如天才，引起許多蜀中僧人驚歎，但畢竟玄奘尚屬「應法沙彌」階段，還不具備資格獨行法事，按照規矩也應該是跟著哥哥長捷法師一起在空慧寺居住，也時常去其他寺廟拜訪學習。也許是空慧寺後來消亡，玄奘兄弟與空慧寺的淵源一直不被重視。
　　成都空慧寺是一所歷史悠久的佛學講寺，位於成都西郊某處，今天已經不可考證。以史料記載，空慧寺由石犀寺改建而來。石犀寺最早並不是佛寺，主要留存著李冰治水時鑿刻鎮水石犀牛。南朝蕭梁武陵王蕭紀（武帝蕭衍的第八子，在成都十七年）在成都正式改建佛寺，當時叫龍淵寺，是蜀中南朝寺廟的代表之一。據唐代道宣《續高僧傳》記載，蕭紀專門從洛陽請了高僧慧韶入蜀弘法，慧韶，俗姓陳氏，為洛陽潁川陳太丘之後，與玄奘兄弟屬於同籍同族的本家。慧韶奉邀至蜀，于諸寺講論，開道如川流。到唐朝以後，因為避諱高祖李淵的名字才改名空慧寺。正因為空慧寺的興盛與玄奘兄弟有莫大淵源，所以他們入蜀以後專門前往那裏瞻仰，也就居住在空慧寺。
　　《續高僧傳•玄奘傳》還記載：「晚與二兄俱住益南空慧寺」長捷法師在空慧寺中開法筵講席，「凡講《盤經》《攝大乘論》、《阿曇》、兼通《書》《尚書》、《傳》（春秋三傳），尤善《老》（《道德經》）、《莊》（《莊子》）長捷法師的講筵法席「為蜀人所慕」。當時僧官「總管酂公特所欽重」。
　　很顯然，唐朝剛剛建立時的大慈寺還沒有後來的名氣，地位遠不如空慧寺，以長捷、玄奘與空慧寺的家鄉淵源，寄居修行於空慧寺更合乎情理。只不過空慧寺毀于唐武宗時期，宣宗即位，重興此寺，改名聖壽寺。
　　北宋人吳師孟《大中祥符禪院記》與南宋馮檝《大中祥符院大悲像並閣記》記述了重興之聖壽寺規模，大略謂寺院占地七頃，共三十院。規模、佛寺一度媲美大聖慈寺。南宋紹興十七年（1147）季春，院中塑觀音像一尊，歷經五年方完工，是迄今為止成都市最大的雕塑觀音像。但由於空慧寺名稱已經不再使用，從此就淹沒了。
　　空慧寺具體位置歷來也有爭議。據清朝一些史料觀點，認為年羹堯于雍正初年在原來空慧寺、聖壽寺的位置改建了將軍衙門，那麼應該就是今天成都市金河街、東西勝街及將軍衙門一片，這一說法參見西南民族大學文學院教授祁和暉《唐僧玄奘成都五年修習研究》的考證。（《西南民族大學》（人文社科版）2008年12月總第208期）。但另有一說法則是偏南的文廟街一帶，因為有唐代古籍《續高僧傳》點明玄奘「晚與二兄俱住益南空慧寺」，支持位置是成都偏南的地方。如袁庭棟的《成都街巷志》一書中，就是在介紹文廟街時順帶提到過空慧寺的情況。
　　四、玄奘在多寶寺修行而被誤認為是大慈寺
　　事實上，空慧寺的名聲雖然在隋唐時很大，但玄奘可能也並沒有與哥哥長捷住在一起。因為畢竟《法師傳》寫明只是「法師兄因住空慧寺」，而《續高僧傳》雖然支持說玄奘與長捷同住空慧寺，但求學與修行可能另有別處，更重要的是受戒剃度在空慧寺的可能性不大。
　　根據玄奘當時拜訪求學多位元高僧的情況，玄奘修行所在應該是成都城東的多寶寺。這也是一座成都名寺，由晉朝寶掌禪師興建，多寶寺位於城外僻靜的地方，而玄奘和長捷都是潛心向學的人，兩兄弟分別居住更有利於各自修行，這也比較符合研究學問的實際，這是其一。
　　多寶寺當時聚集高僧很多，其中有一個高僧道因法師年長玄奘十五歲，同樣是玄奘的河南家鄉人，俗姓侯。多年以後玄奘從天竺取經歸來，道因法師還被請到長安與玄奘一起翻譯經書，兩人交情極好。另據《大宋高僧傳》，玄奘請教學習的寶暹、道基兩位法師當時也都在多寶寺。這是第二點。
　　再次，多寶寺位於成都城郊外，當時要出城十多裏。更重要的一點證據是，多寶寺在成都城內另設有戒律院，正好與大慈寺毗鄰，玄奘正式受戒剃度就是當時多寶寺設在城內的戒律院。只不過唐朝中期以後大慈寺因得到玄宗李隆基下旨擴建而出名，吞併了城中原來的多寶寺戒律院地盤，演變為大慈寺的東律院和西律院（東律院原屬多寶寺的位置應該是大慈寺以東靠近府南河一邊），因此後人才會誤認為玄奘是在大慈寺受戒剃度，再後來就演變為玄奘一直就是在大慈寺修行，事實上還是有很大差別的。
　　正因為成都的多寶寺當時有戒律院，各方高僧雲集，寺廟規模很大，所以具備傳授戒律的資質。而空慧寺雖然聲名遠播，但規模和受戒條件似乎還不夠。關於玄奘受戒剃度的推斷可見四川文史館馮修齊《玄奘在成都大慈寺受戒考論》（《西華大學學報》2009年4月）。另外明代曹學佺所著《蜀中名勝記》也記載，唐高宗儀鳳年間（676-679），空慧寺獲得敕建佛塔，當時在該寺獲得受戒者才700人，這時已經距離玄奘受戒有55年之久。雖然缺乏更多具體證明空慧寺受戒資質的資料，但推測空慧寺在唐朝初年應該還不具備剃度條件。
　　綜合來說，玄奘當年在成都多寶寺修行五年並受戒剃度的可能性更大，也能與大慈寺的流傳演變聯繫起來，應該是符合歷史實際的。

（本文由「歷史春秋網」授權「知史」轉載繁體字版，特此鳴謝。）
#知史 #中國歷史 #玄奘 #唐三藏 #大慈寺

本集主題：與佛有約 - 佛教造像題記中的祈願與實踐

　　本次將帶著聽眾朋友第五次到中央研究院歷史語言研究所的文物陳列館，由此特展的策展人之一曹德啟先生，他同時也是政治大學宗教所博士候選人，來為各個聽眾介紹此展。

　　本拓片展覽內容主要是石刻佛教造像碑的發願文。石刻造像顧名思義，是指在石頭上雕刻佛像。這是非常慎重，珍貴難得的經驗。造像完成時，刻下發願文記錄緣起過程、時間、共同出資的佛弟子、指導法師、造像內容，最重要的還有個人或眾人發願造像目的。發願是學佛、修行成佛的起點，可稱為初發心。發願造像供養佛陀，同時請佛見證、護持眾人的修行。發願產生的動力既是向上供養佛，也是祈請佛向下護持。藉由造像，發願者與佛陀之間深層地溝通互動，這是我們將發願文的展覽命名為「與佛有約」的原因。

　　「與佛有約」，約定的內容分為供養與護持。何以造像供養？佛教強調佛形像（色身）莊嚴美好，非世間語言所能比喻。佛有三十二相，八十種好，令觀者無上歡喜，目不能捨，心更嚮往，由此走上學佛之道。可以說在佛教傳播上，文字與圖像並重，尤其是對初階者，佛像莊嚴是直觀入門的捷徑。

　　佛教又說畢竟空，三界唯心，色身如幻；故《金剛經》說，「不可以身相得見如來。……如來所說身相，即非身相。」又如《心經》所說，「色即是空，空即是色。」但是古來名僧大德都深知圖像的重要，《續高僧傳》記載唐代淨土宗大師善導(613-681)，造淨土變相三百多幅。日本的雲遊僧圓空(1632-1695)，盡其一生日夜雕刻木佛像，行腳四方以佛像與信徒結緣，他刻了十萬尊以上的佛像，至今在各地寺院遺存約五千尊。他們都成功地透過佛像傳播佛法。如展覽拓片內容所見，或個人發願，或信眾相約共同集資造像，表明他們供養佛陀，虔誠修行的心意，與古代高僧的願力沒有兩樣。僧俗積極複製圖像，造像無數的過程，是佛教藝術的特徵之一。

　　「與佛有約」約定的第二部分是請佛護持，或稱保佑、加持。為何需要請佛加持？發願是修行者實踐的第一步，也可以說是自力，而佛陀加持可以說是他力；自力與他力互為表裏，相互輝映。修行菩薩道者，在實踐生活中唯恐自力有限，智慧不足，故祈請佛力加被，速成佛道。現實世間紛擾不斷，飛來橫禍難以預料，故而需要觀世音菩薩無時不刻的保護，「千處祈求千處應」，滿足世俗人的需求。

　　佛陀出家，修行證道的初發心是為了解脫無常世間，超越生死輪迴。他證得圓滿正覺，說法度化無數弟子，最後在雙樹之間側臥，宣稱進入常樂我淨的無餘涅槃。弟子們依法火葬荼毗後，將無數的佛舍利子分送天下，造塔供養，流傳佛法。從此佛陀不在世間，進入像法時期。僧眾為了克服佛法即將消失的深刻憂慮，除傳抄經典，講經說法之外，更加強對佛舍利的崇拜。世間護法的皇帝如印度阿育王為弘揚佛法，供養佛陀，在各地造八萬四千佛塔；隋文帝也仿效阿育王，積極在全國各州造立舍利塔。

　　在無佛的時代，修行者造像祈願，將來往生彌勒菩薩所在的兜率天宮。彌勒菩薩在久遠的未來將下生世間成佛，並且廣大說法，令所有眾生開悟。修行者往生兜率天，將來也隨著彌勒下生，聞法開悟。這是最初往生者的心願。到了南北朝末期，阿彌陀佛西方淨土逐漸取代兜率天，成為世俗信眾臨終往生的標的。阿彌陀成佛前曾發四十八大願，其淨土極樂世界莊嚴光輝，滿足物質需求，修行精進，更方便的是信者臨終前只要發願稱念阿彌陀佛名號十次，必得往生。

　　從展覽拓片可看出，發願者涵蓋社會各階層，皇帝、貴族、官吏、將軍、士兵、僧人與民眾，不分貴賤，在不同的時空，各自發願，共同參與供養與實踐學佛修行的經驗，此展共分分為六大展區。

• 壹、莊嚴
• 貳、崇因樹果
• 叁、現世利益
• 肆、修行實踐
• 伍、佛法復興
• 陸、淨土往生

#佛曲
#一念之間
#果慧法師





影塵萬千，何所能閒，

問問問：

空谷到幽蘭有多遙遠？

夢中到醒來有多遙遠？

墨筆到彩虹有多遙遠？

凡塵到淨土有多遙遠？

千手到慈悲有多遙遠？

光明到智慧有多遙遠？

水月到法界有多遙遠？

如果到本來有多遙遠？


物情化機，眾妙紛然。

菩提香雲，一念之間。

揭諦，揭諦，波羅揭諦，

波羅僧揭諦，菩提娑婆訶。



物情化機，眾妙紛然。

菩提香雲，一念之間。

揭諦，揭諦，波羅揭諦，

波羅僧揭諦，菩提娑婆訶。

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