什麼是修行？
修行就是行解並進，知行合一。
誦經禮佛——是修行。
講法持戒——是修行。
掃地煮飯——亦是修行。
就是穿衣，吃飯，睡覺，也無一不是在修行。
怎麼是知？三藏十二部，從古代的口耳相傳，蓮偈貝書，以迄現今白紙黑字，總不外是經由視聽以進入心識，這是一般人所認同的「知」；其時那只是言字教或言教，尚有一種是無言的身教和無聲的體驗，那也就是所謂的「行」。佛菩薩和祖師大德們以其身教，讓我們致知；而我們又從身體力行的經驗中，進一步證知。所以「知」「行」看似兩樣，其實不分。知者不行，流於空談虛論；行而不知，謂之愚昧盲從。就其用功，知為能行，行為證知；就其表相，因知而行，因行致知；就其本體，知即是行，行即是知。二而為一，不可劃分。
質是之故，誦經禮佛是修行，講法持戒是修行，掃地煮飯亦是修行，就是穿衣、吃飯、睡覺，也無一不是在修行。有人怕做工沒時間修行，有人怕教書妨礙修行，這是把修行的真諦曲解了！所謂「自淨其意，是諸佛教。」日常生活中，從表至裡，由粗而精，自小及大不論是個人的吃喝拉睡、讀書、工作，或為公家的服務，只要在做的那一剎那是心志純淨、不雜，不亂，那就是「精」；日日如是，恆常以行，那就是「進」。精進便是修行的原則，若「精」是所知，「進」是當行；「進」是已知，「精」是必行。譬如說穿衣吃飯，不起貪念，雜念，但願我及眾生：得柔和忍辱衣、能以禪悅為食；那是修行。又譬如說念書教書，不生瞋心、懈怠心，但願我及眾生：開大智慧、得大法利；那是修行。再譬如說交朋友，做生意，不做癡想、妄想，但願我及眾生：逢善知識，遇大方便；那還是修行。掃地鋪路，當願眾生：登離垢地、到不動地；補漏修屋、當願眾生：得三無漏、坐如來座。對自己，不起百千種思慮；對他人，不生萬億種計較，無論做什麼，都是修行。
現在我們說「修行第一，工作第二」，恐怕又有人要誤會：是不是教我們都放下工作，趕快鑽到經論藏叢中，或躲到佛殿人堆裡，不問世事？不是的！誠如方才所說，工作本身就是修行！但是卻有很多人，起初為了修行而工作，為了貢獻而工作；一工作，本然的執著心就起了，舊有的習氣毛病也復甦了，而且越陷越深。自以為盡責，只急於表現，到最後竟演變成為工作而工作，為表現而工作，甚至為爭名奪利而工作。微小者妄計人我，閒論是非；甚焉者忌妒障礙、分裂鬥爭。不要說是忽略了有形有相的隨眾日課儀軌，和自我的修持功課，連內心的修行也忘得一乾二淨。學佛的比不學佛的不懂禮貌、不通事理，出世的比入世的更入世。於是乎修行流於口號，做事成為擋箭牌。舉手投足間，無異於世俗人；心行思路中，也充斥著世間法。莫說不能自淨其意、專一其心，連起碼的小善也不為，小惡則為所欲為。所謂「不爭、不貪、不求、不自私、不自利、不打妄語」的六大宗旨，自然早已拋出腦後了！像這樣的工作法，就不叫修行，也談不上修行。相反的，應該稱之為「墮落」。
故所謂的「修行第一、工作第二」是指包括工作在內的廣義修行，是念玆在玆、知行合一的修行；以此修行為首要，而不讓狹義的工作觀念，混淆了修行的真諦！ |
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What is cultivation? Cultivation is to advance simultaneously in one’s understanding and practice.
It is the integration of one’s knowledge and practice.
Reciting Sutras and bowing to the Buddhas is cultivation.
Speaking Dharma and observing the precepts is cultivation.
Sweeping and cooking is also cultivation.
Even wearing clothes, eating, and sleeping are all cultivation.
What is meant by knowledge? Whether the Buddhist scriptures were transmitted by mouth, as in ancient times, or written in words on paper, as today, people have always learned them through hearing or seeing them. This is what is commonly thought of as “knowledge.” Actually, these are only teachings that rely on language and speech. There is also the wordless teaching of “teaching by doing,” and the soundless teaching of experience. These are known as “practice.” Through the teaching afforded by the conduct of the Buddhas, Bodhisattvas, and Patriarchs, we may extend our knowledge. Then, through our own practice and experience, we can go a step further and verify our (theoretical) knowledge. Hence while knowledge and practice appear to be different, they are actually inseparable. If you know but don't practice, it becomes empty theory. If you practice without knowing, you are acting in blind confusion. The function of knowledge is to enable one's to practice, and the function of practice is to verify one's knowlege. As to the external appearance, it is because of knowledge that we can practice, and because of practice that our knowledge can expand. In terms of the essence, knowledge is just practice, and practice is just knowledge. The two are one and the same, indivisible.
For this reason, reciting Sutras and bowing to the Buddhas is cultivation; speaking Dharma and observing the precepts is cultivation; and sweeping and cooking is also cultivation. Even wearing clothes, eating, and sleeping are all cultivation. Some people worry that because of their work, they won't have time to cultivate. Others fear that teaching in school will hinder their cultivation. Such people have distorted and misunderstood the true meaning of cultivation. As it's said, “Purify your own mind. This is the teaching of all Buddhas.” In our daily life, from the external to the internal aspects, from the general to the particular, from the small to large--whetherwe are eating, drinking, relieving ourselves, sleeping, studying, working, or doing public service--as long as our mind is completely focused on what we are doing right at that moment, we can be said to have achieved “skill.” If we can be that way every day, practicing it over a long period of time, that is “progress.” “Skillful progress” or vigorous effort is what we need in cultivation. The “skill” is our knowledge, and the “progress” is what we have to achieve in practice. The “progress” comes from what we already know, and the “skill” is what we must practice. For example, when we are getting dressed or eating, we should not be greedy or scattered, but should vow that we and all living beings obtain the clothing of gentleness and patience, and take the bliss of Dhyana as food. That is cultivation. When we are studying or teaching, if we avoid thoughts of anger and laxness, and vow that we and all living beings will develop great wisdom and derive great benefit from the Dharma, that is also cultivation. In making friends and doing business, if we avoid foolish and deluded thoughts, and vow that we and living beings will meet good teachers who can apply skillful means, we are also cultivating. When sweeping floors or paving a road, we vow that living beings will attain the Ground of Leaving Filth and reach the Ground of Not Moving. When patching leaks and repairing a house, we vow that living beings will attain the Three Kinds of Non-Outflow and sit in the Thus Come One's seat. We avoid making all sorts of calculations on our own behalf, and we don't hold any grudges against others. These are all ways in which we can cultivate.
If we say that “cultivation comes first, and work comes second,” it's to be feared that some people will misunderstand and think, “Do you mean we should set aside our jobs and bury ourselves in the Sutras, Shastras, and Vinaya? Or that we should hide ourselves in the crowd at the Buddha hall and pay no attention to the affairs of the world?” No. As we said before, work itself is cultivation. But many people start out working for the sake of cultivation or for the sake of making a contribution. But once they begin working, their intrinsic attachments and old habits and faults reappear, and the farther they go the deeper they get. Thinking they are fulfilling their responsibilities, they are anxious to make a good impression. But eventually they end up working just for the sake of working,just for the sake of impressing others, or just for the sake of fame and profit. On a small scale they indulge in personal prejudices and gossip; on a more serious scale they contend and form factions based on jealousy and obstructiveness. Not only do they neglect their daily ceremonies and their personal practices, they forget completely the inner cultivation of the mind. Although they are Buddhists, they are more impolite and have less understanding of matters and principles than non-Buddhists. They are supposed to be spiritual, but they act more worldly than ordinary people. Cultivation becomes a mere slogan, and they use their work as an excuse not to cultivate. Their actions and gestures are no different from those of worldly people. Their thoughts are filled with worldly ideas and views. Not only can they not purify and concentrate their minds, they don't even bother to do small good deeds, but carelessly do small evil deeds as they please. The Six Principles of “no contending, no greed, no seeking, no selfishness, no pursuit of personal advantage, and no lying” have long since been forgotten. This style of working cannot be considered cultivation. On the contrary, it should be called “falling.”
Therefore, in the statement “cultivation comes first, and work comes second,” we should interpret cultivation broadly as including work within its scope, as being the continuous integration of knowledge and practice. This is the essential meaning of cultivation, and it should not be mixed up with the narrow sense of work not being cultivation. |
