比丘尼恆居講於2016年3月1日星期二晚 萬佛城大殿
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各位法師各位居士，我是恒居，今天輪到我在此和大家結法緣。在打禪七的時候，聽到上人的開示說：「如果想學習參禪就要研讀《
比丘近永講於2015年1月25日星期日晚 萬佛城大殿
上人、諸位法師、諸位佛友：阿彌陀佛！今天輪到近永在這邊和大家結法緣。我們在萬佛城，每一年年底，都有至少一週，有時候是兩週的佛七。緊接著下來就是三週的禪七。所以，加起來的話就至少四週，有時候五週，這麼長的時間。四、五週的時間，約一個月左右；對一年而言，一年也不過才十二個月，所以這個時間是一段相當長的時間。 閱讀全文
比丘尼恆猷講於2013年1月24日星期四晚 萬佛城大殿
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諸佛菩薩、上人、各位法師、各位居士，我是恆猷。
今天有機會上來跟大家講講我們的「佛七」跟「禪七」；這是個人的心得。
首先，要感恩師父上人的恩德，還有天龍八部的護持，讓我們很安心，好好地用功。一個禮拜的「佛七」，然後三個禮拜的「禪七」，很快就過去了，現在我先談談「佛七」。
我個人在打「佛七」的時候，精神沒辦法集中，但是參加念佛的時候，雖然感覺精神沒辦法集中，但還是可以跟大家和合地念佛，妄想也少多了。這當中我感覺到我們在念佛的時候（這是個人的提議），最好大家聲音能夠出來；因為聲音出來是一種和合，可以提昇一種道氣的那種感受，所以說最好大家念的時候，能夠出一點聲音。 閱讀全文
比丘近永講於2013年1月21日星期一晚 萬佛城大殿
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上人，諸位法師，諸位佛友，阿彌陀佛。
剛剛打完禪七，所以近永在這邊跟大家報告一下如來寺禪七的大致情形。雜亂地談一下，剛剛打完禪七，頭腦昏昏沉沉的，不太靈光，所以講些什麼也不是太清楚。
在如來寺參加的居士，去年來了很多，尤其第一天晚上，我們那個禪堂都坐不下了。所以今年我們就準備了很多位子給居士們來坐。不過出席的，並沒有像去年那麼多。想一想，一個原因可能是因為去年禪七起七是在耶誕節當天，因為去年阿彌陀佛聖誕來的比較早。今年已經到了年底，所以來的人不是像去年那麼多。 閱讀全文
沙彌親光講於2012年3月7日星期三晚 萬佛城大殿 A talk given by Shramanera Chin Guang on March 7 (Wed), 2012 at Buddha Hall of CTTB
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諸佛菩薩、宣公上人、各位法師、各位善知識：今晚輪到沙彌親光練習講法。如有不妥，敬請指教。今天晚上講的，就是一樣的，今年年終大考的一些心得報告。
修行在聖城，需了知，除有宣公上人的「一切是考驗，看你怎麼辦」的時時考外，還有每一年年終大考。這些考都是叫我們時時刻刻不要忘記修行，並要積極承擔生命種種的考驗，來達到最後能夠了生脫死。這就是大家來聖城的主要目的。
假如沒有經歷過純青爐火的考驗，是打造不出名貴的金剛寶劍。如來寺禪堂有對聯，「大冶洪爐煉金剛，十方諸佛護道場。一切聖賢從此出，娑婆又增法中王。」真是要衷心感激宣公上人及道場的法師們，恨鐵不成鋼的慈悲心腸，給予佛弟子們修學環境及歷練的機會。
佛法之可貴之處，是在於能夠解決人類生命的困苦，並能夠教導如何離苦得樂，隨眾生根性，可參禪、念佛、持咒、經教等等法門。
末學是以念佛為主，但不幸最近因為膝蓋折傷，不但不能夠盤腿，連彎腿都像刀子割了的疼痛。因為這些疼痛，也促使末學更要積極用功修行，也深感念佛的需要以及逼迫性。就像蓮池大師他所說的這個偈頌，「疾病由來是藥方，深知生死是無常。念念彌陀休背覺，心心極樂願還鄉。」這就是鼓勵我們要能夠警惕生死無常的痛苦，所以勸我們趕緊念佛到西方極樂的故鄉。
在《虛空打破明心地》的書上，有宣公上人鼓勵我們參禪修行的，要百尺竿頭更進一步地，邁向十方世界。但是要如何去突破這一步呢？是末學極想知道的答案。在禪宗書上，末學讀過這樣的一個公案。
這個公案是發生在宋朝的臨濟宗第十一代祖師楊岐方會的時候。有一天，方會和尚到茶陵山的道場掛單。茶陵山就在現在的湖南衡陽縣。當時有一位茶陵郁禪師，他知道了這個臨濟宗的祖師大德來訪，就趕快去請法，請參禪的要旨。方會和尚就跟他說，過去，有一些弟子每次向法燈禪師請教，百尺竿頭要如何更進一步時，這位法燈禪師總是回答，「嗯。」只有「嗯」字，後面就沒有講什麼。今天你問我這個參禪的要旨，就是這個「嗯」。今後你要好好地用心參究，將會有好的消息。
所以這個茶陵郁禪師聽了以後呢，就守著這個「嗯」，在行住坐臥，二六時中，都未離開心念。這樣子就守了三年。有一天，外面的來請他去祈福，普照，就是做佛事。他騎著一只小驢，就前去。在路上經過一座木橋。這個小驢子走啊走，就踩到一個破洞。驢背上的禪師從驢背上摔了下來，跌了個滿天星斗。但這時候的一個剎那，他心還是緊扣著這個「嗯」的出來。
這時候的茶陵郁禪師如水清魚現，豁然大悟。於是他作了一個詩，說，「我有明珠一顆，久被塵勞關鎖。今朝塵盡光生，照破山河萬朵 。」他就回去請教方會和尚，給他印證。方會和尚印證，的確是明心見性。
茶陵郁禪師開悟了以後，他就專在廟上度眾生，收一些徒弟。其中有一位白雲守端禪師，就是他的剃度徒弟。白雲禪師也就是臨濟宗第十二代的接班人禪師。
這位白白雲守端禪師禪師，後來他也去方會和尚那裡去參學。有一天，老和尚問白雲禪師說，你的授業師，就是你的老師，剃度師是誰？他答說，茶陵郁和尚。他聽了以後就跟他說，我聽說茶陵郁和尚是有一天他過橋，摔了一跤，因此而開悟的。你記得他開悟的偈頌嗎？他的弟子白雲就把它誦出來。誦完以後，方會和尚不但沒有贊嘆他，就走到他面前，而且跟他笑了一下，「嘿嘿」，就走到他的禪房去。
這時候白雲禪師，真的是一頭霧水，不曉得是說錯了什麼，是怎樣子，這個老和尚怎麼嘿嘿地笑呢？白雲禪師就一肚子的疑惑，晚上也睡不好，一直捱到天亮，迫不及待地，就趕快去請教老和尚。老和尚就很正式地跟他說，你有沒有看到耍猴子把戲的小丑嗎？白雲說，我看過啊。那你根本就不能夠跟他比。
這時候的白雲更是不可思議，就問，你這個話是什麼意思。老和尚就跟他說，你看那個小丑啊，就是做出各種的動作或是聲音，都是千方百計要博得別人的歡笑；而你呢，卻經不起別人輕輕地一笑。
這時候，白雲禪師頓然地虛空粉碎，播雲見月一般地，無始來的根深柢固的我執跟我我見，都盪除乾凈。於是他說了一個偈頌，來贊嘆他的剃度師，就是茶陵郁禪師。是這樣寫的：
百尺竿頭曾進步，溪橋一踏沒山河；
從茲不出茶川上，吟嘯無非邏哩囉。
這個是他的，也算是一個開悟的人。他後來就接第十二代臨濟宗祖師之位。
從以上的公案我們知道，關鍵人物就是臨濟宗祖師方會和尚，他使師徒兩個人都開悟。所以我們親近明師，善知識，是非常重要。還要加上自己用功，專心守一，即長遠心。最後還要加上成熟的機緣，好像摔跤啊，或是嘻嘻被一笑啊，都可以促成好消息，而成為歷史的公案。最後祝大家早日百尺竿頭更進一步的好消息，成為歷史的一個公案。阿彌陀佛。
比丘近巖 2012年3月14日星期三 於萬佛城 The article written by Bhikshu Jin Yan on March 14 (Wednesday), 2012 at CTTB
I. 引子
1） 雲門三句：「我有三句話，示汝諸人。一句涵蓋乾坤，
２） 雲門祖風：「忘餐待問，立雪求知，困風亡時於十七年間，涉南北數千裏外。」——文偃禪師致南漢王劉晟之《遺表》(節錄)
雲門先賢們繼承這種精神，
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II. 禪一在大覺
雲門，對我來說並不是一個陌生的名字。
只是隱約記得——它，在廣東乳源，因參方而“被”
今年一月，從香港靈會山慈興寺打完三個星期禪七的我，
我想可能是因為我在慈興寺打七期間，
一月五日到深圳，六日抵廣州，七日就高速公路北上﹝
午齋之後，我們匆匆趕路，三四點鐘，終於到了雲門。
這些沙彌們，在晚上的禪堂就與我坐鄰單；
打完那天晚上的七，大和尚提早放香，讓大眾早點回去休息。
一方面我回廈門的歸心似箭，另一方面陪我來的居士們也無心眷留—
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III 典型在夙昔
平時對佛源老和尚知之甚少，
我對大覺寺的好感，大概是因為佛源老和尚的緣故，
一）疾風知勁燭，烈火見真金
從虛老年譜中，1951雲門事變突發，
在那時的一波波的政治運動中， 虛雲老和尚是首當其衝的；有人昧著良心羅織虛老的罪名，
二）十方翹首宗風振，第一功勞在樹人
上個世級八十年代，佛教界面臨百廢待興的時候，佛老事必躬親，
一、 三不
（１）、不住城市∶
「在大城市許多時候都是人山人海，
（2）、不住小廟∶
老和尚有一次在禪七解七前開示說，「解七後，
（3）、不住經懺門庭
為了賺錢而不惜濫做經懺的寺廟，佛門稱之為經懺門庭。
「解放前在杭州，做一次經懺就發財囉。當時做經懺，
二）、三要
（１）、要將身心傾注在祖師道場
因為祖師道場多為名山叢林，「為宏道利生之法窟，
（2）、要把禪風發揚光大
「要好好用功，不要偷懶！一心一意把書讀好，規矩法則學好。
（3）、要把明心見性作為終身奮鬥的目標
有人就問，為何古人見性多而今人見性少及參禪要訣請益，
Starting from the Three Phrases of Yunmen
I. Preface
Yunmen said, “I have three phrases to reveal to you: ‘to contain Heaven and Earth,’ ‘to sever the many streams,’ and ‘to drift with the waves.’ If you can discern and understand these three, then you are ready to study. If not, then you are still traveling arduously along the road from Changan.”#—from The Five Lamp Compendium
The Tradition of Yunmen: “Waiting to inquire, I neglected to eat; seeking understanding, I settled in the snow; stranded in the wind, I lost the time. For seventeen years, my footsteps traced a thousand miles, north and south across the rivers.” — Master Wen Yan, A Bequeathed Report to the King Liu Sheng of Southern Han.
The worthy patriarchs of the Yunmen School carried on the spirit of Master Wen Yan, laying a solid foundation for the Yunmen School, which flourished in China for over two hundred years. It is no wonder that there was a saying at the time: “Yunmen is the emporer; Linji is the general; Caodong is the scholar.”
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II. A One-Day Chan Session in Yunmen
The name Yunmen, or “Gate of the Clouds,” was not at all unfamiliar to me. I had only a vague memory of the place — Located in Guangdong Province, it used to be the headquarters of the Yunmen Lineage, whose founder, Dhyana Master Wen Yan (864-949) had spread his teachings widely. I remembered that it was the place where the Venerable Master Hsuan Hua had bid his last farewell to the Elder Master Hsu Yun, where, in 1951 and 1952, Venerable Master Hsu Yun and other monks had undergone great ordeals of suffering, ordeals which history would later remember as the “Yunmen Incidence.”
In January 2012, after having completed three weeks of Chan Session in Cixing Monastery on Linghui Mountain of Hong Kong, I made my way northwards to Xiamen to see my parents. I had no plan or intention to go to Yunmen; I don’t know if it was the will of Heaven, or a mere coincidence, that my path was diverted from Shenzhen to Guangzhou, from Guangzhou to Qujiang of Shaoguan, and then to Yunmen. In Qujiang and Yunmen I had an opportunity that I had been longing for, to visit and pay reverence to two of the important Chan Monasteries in China, both of which have a history of over a thousand years: the Sixth Patriach’s Nanhua, or “Southern Flower” Monastery, and the Dajue, or “Great Awakening” Monastery of Yunmen.
This opportunity was possibly due to my readings of Dhyana Patriarch Wen Yan’s stories and teachings. During the Chan Session in Cixing Monastery, I read books by Venerable Master Hsu Yun and Venerable Master Sheng Yi. At the evening discussion with the participants, I quoted from the stories that I read about Master Wen Yan and his biography. I did not forsee that I would embark upon a journey to Yunmen several days later. Long before this, after reading Venerable Master Hsu Yun’s Chan instructions and biography, the word “Yunmen” had left a deep impression upon my memory. Nevertheless, I did not notice that the famous Chan instructions given in Shanghai by Venerable Master Hsu Yun had been compiled by Master Fo Yuan, whose name means “Source of the Buddha.” I also had not noticed the fact that in the past half a century, Yunmen had been closely associated with the name of this eminent monk, the late Venerable Master Fo Yuan.
I arrived in Shenzhen on the 5th of January, and Guangzhou on the 6th. By the next day I was on the highway, traveling north to Yunmen. I encountered many tollgates on this highway; Every so often, I would find myself coming to a new tollgate. The charges were high, not two or three yuan (China’s currency), but hundreds (at one time 105 yuan). It was quite shocking for me to see charges so high.
When we passed by Nanhua Monastery, we had lunch at the Vegetarian Restaurant. Because our destination was Yunmen, we had not informed the guest department at Nanhua Monastery that we were coming. During our short stay at Nanhua Monastery, we never saw the resident monks there.
After lunch, we went to pay our respects to and worship the remains of the Sixth Patriarch Master Huineng, Master Hanshan (of the Ming Dynasty), and Master Dantian. We also paid a visit to the Sash Rinsing Fountain, and the layman Chen Yaxian, who was the previous owner of the property at Nanhua Monastery.
Afterwards we left for Yunmen, arriving at Dajue Monastery at about three or four o’clock. Dajue Monastery rests on Guanyin Mountain, where the ancient trees still reach upwards to the sky. Long and slender bamboo also towered above us. Across from Dajue Monastery was the Yunmen Buddhist Academy. As we made our way up the mountain paths, bamboo rose up on both sides, as if to welcome and greet these guests.
High up and to the left, we could see the remedial construction project to repair the sharira tower of Master Fo Yuan.
After paying reverence to the Sharira tower, we went to report to the Guest Department of Yunmen. It was 5:30 PM, and an audience with the abbot, Dharma Master Ming Xiang, had already been arranged for us. He had returned in haste to the monastery after having attended some end-of-the-year meetings in various places. The abbot and other key-positioned monks were busy preparing for the twentieth anniversary of the founding of Yunmen Buddhist Academy.
On our way to meet with the abbot Ming Xiang, I saw that a group of more than twenty young novices, ranging in age from about 10 to 16, were walking single file to the Dining Hall to have their meal. This dinner is called a “medicine meal” in monastic terminology. The wholesome demeanor and the orderly serenity of the group, together with their simple attire and energetic manner, were quite scenic, and became a highlight of my visit. If properly educated, I believe they will definitely become pillars for a future Buddhism. Seeing them, I have a sense of hope for Buddhism in the future.
These young novices were also attending the Chan Session. Some were sitting near me, or right next to me. It was Saturday, the last day of the fifth week of the Chan Session, so the abbot came to give a special instruction on Chan practice. A few other important monks, those who held key positions in the monastery, also took turns giving instructions that night.
The Chan Hall at Dajue Monastery was a large and versatile multi-purpose hall. When Chan sessions were not taking place, it could be used as an auditorium, and during the Chan Session, it could be quickly converted to a Chan hall.
Among the participants present were quite a few college students. When the whole assembly was participating in the Chan session together, the energy and feeling was very inspiring. It moved me to consider coming to some of their Chan sessions in the future. I had rarely seen such large Chan monasteries in China, with so many sincerely practicing monks. Much of this success can be attributed to Elder Fo Yuan, who put in many decades of effort. At one time in the past, there were only three monks at Yunmen. They chose to stay on despite the very harsh political climate. The temple facilities and buildings had been destroyed. Elder Fo Yuan overcame these difficulties and inspired the monks and lay people to rebuild the monastery gradually. Before passing away, he asked the monks to carry him to the Chan Hall, where he took the traditional leave of absence from the Sangha, and gave his last blessings to the Chan students.
After the sit, the abbot announced that people could go back to the dorms and rest early. Perhaps this was because it was the fifth week of Chan and people were worn out. Sitting Chan can be like a kind of protracted warfare. What is a dauntingly long session for beginners is no problem for seasoned cultivators. I could sense from the novices sitting near me how they felt about the Chan Session.
A novice about the age of 15 or 16 was barely making it. He was crouched over, his posture bent, waiting for each second to pass quickly. He would try to whisper to his fellow novices whenever the monitors were not present. Afterwards I asked another bhikshu if they had created a different schedule for the young novices. He said the schedule was the same for everybody. I sighed, reflecting to myself that it would be wiser to tailor a schedule that met the novice’s experience and needs.
I could not wait to go back to Xiamen to see my parents, and the lay people who accompanied me were eager to go back to Guangzhou. So on the 8th of January, we drove south, with a feeling of sadness at parting from Yunmen. This put an end to our day of study at Yunmen.
張果星 講於2012年1月23日星期一晚 萬佛城大殿 A talk given by Guo Xing Zhang on Jan 23 (Monday), 2012 at Buddha Hall of CTTB
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諸佛菩薩、宣公上人、諸位法師、各位大德：阿彌陀佛！末學張果星今天練習結法緣。如有說錯之處，祈望法師及大德們慈悲，不吝指正。
今天是2012年，農曆的正月一日，農曆新年。末學在此向大家拜年，祝大家新的一年道業增長，吉祥如意。上人往昔新年的時候，對弟子曾開示，告訴大家新的一年不要發脾氣，不要貪心，不要買股票、彩券，不要到處去旅遊，這樣就能平安吉祥。末學今天談禪七的心得，很快地，三週禪七已經結束。當末學決定來聖城住的時候，就知道禪七很難捱；並且設定了一個目標，就是在禪七期間，不缺香，及雙盤不放腿。
為達成此目標，末學到聖城前半年，就開始每天練習雙盤兩個小時。並且在走路的時候，坐的時候，都調整自己的身體，保持正直。二○一一年八月二十二號，抵達聖城參加各項聖城的功課。晚間聽法的時候，也是保持一個半小時雙盤不放腿。但是在這個聽法的時候，覺得腿是很難捱的。到了基礎禪三，每支香一小時不放腿，覺得疼痛強度又增加了，但是勉強可以撐過。
在這個期間，有法師指正末學這個背部還是沒有挺直，頭還是太仰，就是仰得太高。方丈和尚在晚間聽法時間，開示打坐時雙盤，背部要挺直，就是腰部脊椎要挺直，頸部要貼到衣領上，呼吸要自然、綿長，吸到腹部。末學於禪三後就以這個方法在行坐上去挑戰這個姿勢，讓身體保持正直的習慣。於兩週彌陀七靜坐的時候，都能夠保持正直，覺得彌陀七打完了，打坐有進步。
三週禪七開始，就覺得腳的疼痛及身體所承受的壓力，比禪三及彌陀七大很多。開始幾天尚能勉強忍受，但是到了晚上最後兩支香，覺得體力、意志力、耐力都疲乏了，疼痛加劇，都靠著忍耐堅持，撐到最後。
到了第五天，打坐坐香時，氣都聚集到小腿，非常疼痛、脹痛。後來想到實法師開示說，打坐的時候右膝尚未著地，還談不上開始坐禪，當下就把右膝往下壓。果然氣就通過去了，但是還是勉強壓腿，所以非常疲勞。身體的姿勢也改變，不能正直。下支香就想把坐墊墊高，但是坐起來又不適應。所以後來幾天，為了調整坐姿，在那裡很煩惱。心想，禪七才開始一週，身體承受的壓力很大，現在才來調整這個坐姿，實在太遲了。
在雙腳相疊處都磨起水泡，破皮了，但是還是堅持目標不放腿。後來把右腿往下拉一些，才勉強解決問題。有一個同修告訴末學說，上人曾開示，再怎麼樣痛，也要保持正直姿勢。末學就依照保持身體正直，結果血氣就通暢些，腳就較不痛。但是身體還是很疲勞。
晚間，方丈和尚又開示，保持背部正直的方法就是吸氣的時候觀想，由背及外向內吸氣；呼氣的時候就保持放鬆，這樣子身體就不會太僵硬，也不會不自然。末學就依此方式，果然身體就較不疲倦，但是身體承受的氣，及腳上的疼痛更強烈。有時候血氣就一直在體內旋轉及在腿上，非常疼痛。
末學就觀察，發現自己背部、頸部沒有打直，頭太仰了，以至於血氣達不到頭上。當下就調整，放鬆，讓它調直了以後就可以到頭上，但是又下不去。就是我的舌頭雖然頂在上顎，但是沒有捲起來頂上顎；後來改正了，結果氣就通過了，從喉嚨到丹田。我發現，舌頭沒捲起來時，舌根會堵住氣管；把舌頭捲起來頂在上顎時，因為舌根會往前拉，就不會堵住氣管，但是血氣還是在身體一直旋轉，壓力一直增大。有時候脹得這個右腳都要掉下來，趕緊用手把它拉回來，非常刺痛。
後來發現，兩手相疊，放在兩腳相疊的地方，會造成血液通路不暢。那把兩手位置調整後，氣血的壓力就緩和了，血氣就順著兩手向著兩邊的腋下這邊上來；如果腋下肌肉拉緊的時候，氣血又不會過去，造成腳的疼痛。回想起來，這個真是摸石頭過河，遇到困難，一關一關去摸索。
如果沒有這些善知識來給我的開示，那這禪七的修行就很難克服。第二週身體壓力就更大了，就回想上人在禪七的開示。禪七第一週是修行；第二週開始要懺悔業障。末學想，要消業障念地藏王菩薩最好。所以在每支香開始的時候，就念幾句地藏王菩薩的聖號，並且調整呼吸，緩和情緒，果然這支香就好受些。後來每支香就用這個方法來做。
第三週禪七，血氣的壓力更大，疼痛更甚於前兩週，幾乎每支香都要放棄，放腿。全靠忍耐及意志力，放鬆全身肌肉來支撐，終於度過了三週禪七——不缺香，不放腿。
回想此次禪七的品質，先是沒有法子清淨下來參「念佛是誰」。腿痛的時候，只能這樣有一句沒一句地念。但是覺得自己忍耐力都有增強，身體能更正直了。本次禪七，末學認為晚間聽法及開示，對大眾非常有幫助。大眾聽上人歷來對禪七開示之書《虛空打破明心地》，四眾都參與討論，提出相關的問題來研究。蒙方丈和尚及法師們慈悲解釋，大家都覺得獲益良多，對身心幫助很大。
本書由上虛下雲老和尚開示作為代序。虛老開示參禪目的在明心見性，就是要去掉自心的染污，直見自性的面目。染污就是妄想執著；自性就是如來智慧德相，參禪先決的條件，就是要除妄想。妄想如何除法，佛說得很多，最簡單的莫如歇即菩提，一個「歇」字。達摩祖師和六祖大師開示學人，最要緊的話，莫若屏息諸緣，一念不生，就是萬緣放下，一念不生。這兩句話實在是參禪先決的條件。
因為時間已經到了，末學結法緣到此為止。阿彌陀佛。
