梵網經
這種平等觀去除了一切人我之分別，為佛陀於菩提樹下所證的無上正等正覺而做了準備。當時，佛陀證得同體大悲，志願於弘法生涯。他那無上之孝德，不論其深度和廣度，都代表著佛教最崇高、最令人嚮往的理想。
依上述可知，孝不僅是佛陀最初修道的動機，也代表著他覺悟的圓滿。佛陀遺留下的第一份禮物－－菩薩戒，是高層次的道德，也為菩提打開了道路，並使無上正等正覺得以成就。做到這步，方為徹底的孝，一切親情均已回報。正如古人說的：
一人得道，九祖昇天。
結論
教育家們會發現，佛教和儒家為年輕人提供了德育典範。其中包括豐富的道德倫理學資料，並輔以眾多男女聖賢的生活事跡來說明。佛教徒將這些資料翻譯成西方文字，並在課堂上傳授，正可以提供給西方教育家其所尋求的倫理學資料。一旦佛教所興辦之教育鞏固了正當的讀書的基本價值觀和目的之後，其對世界和人類所帶來的利益是無可限量的。上人說：（見萬佛聖城月刊1990年2月份英文版第21及22頁。）
將來佛教與教育將合而為一，每個道場都有佛弟子辦學。那時佛教與教育將成為一體。佛教的光大有賴教育的進步，教育的興盛也標誌著佛教的確立。
附錄:
一. 孝敬乃德育之本
地處加州達摩鎮的萬佛聖城興辦著育良小學、培德中學、法界佛教大學。辦學理念乃基於佛教的思想，強調以孝順父母、忠於國家、仁義，為教育基礎。教師由僧團和持戒在家居士擔任。學校強調嚴格遵守五戒，並實行男女分校。校園內不准抽煙，飲酒，賭博，吸毒，食肉。學校以萬佛聖城的六大宗旨：不爭，不貪，不求，不自私，不自利，不打妄語為戒規。以道德為基礎的教育是否真的能改變學生品行呢？西方兒童是否能接受孝道，並從中獲益呢?
去年秋天，一位來自當地曼都仙諾郡（Mendocino County）波摩（Pomo ） 部落的印第安老婦人，來到法界佛教大學的辦公室說：「我是來為孫子湯米（Tommy）登記入學。他剛剛參加了這裡暑期活動。我還要去大殿拜佛，體會一下小孫子常常說到的頂禮的滋味。
我雖然不知道你們佛教徒如何辦校，但我知道這種教育有效。小 Tommy 以前是我所見過脾氣最壞的孩子。不管甚麼人，他都喜歡去和他鬥。有時甚麼原因也沒有，只是他好找事罷了。他從來也不打掃房間。剛到十歲，就已經會跟我頂撞了。我根本沒辦法管住他，幾年前，他媽就再不想管教他了。他那時搬來跟我住，因為我以前和他一樣壞。
可是入學六週以後，我簡直認不出他了，他完全變了。在家用不著我開口，他就主動來幫忙。他再也不跟我頂嘴，不打鬥，也不與壞孩子為伍了。他告訴我他希望我把煙戒掉。最妙的是，他愛讀晚報給我聽。告訴你罷，我好像從你那兒得了個新孫子。
因此我就想讓他再註冊，並感激你們給他的種種教導。我已經作祖母了，生活也已經定形了，可如果你們能教化我的孫子，也一定能教給我許多事情。你們對成人、老人是否也提供教育課程呢？」
二: 佛說淨飯王涅槃經－－節選
（與原文略有刪增）
爾時世尊在靈鷲山。即以天眼。遙見父王。病臥著床。羸困憔悴。命欲向終。知父渴仰。欲見諸子。
爾時世尊告難陀曰。父王淨飯。今得重病。宜當往見。難陀受教。曰。唯。世尊。今宜往詣。報育養恩。
阿難言。淨飯王者。是我伯父。聽我出家為佛弟子。得佛為師。是故欲往。
羅侯羅白佛言。世尊。雖是我父。棄國求道。我蒙祖王養育成就。而得出家。是故欲往奉覲祖王。佛言。善哉善哉。時淨飯王見佛趨至。眾苦消散。佛言。唯願父王。莫復愁悒。時佛以掌扶父前額。無常對至。命盡氣絕。忽就後世。
淨飯王棺。置師子座上。佛共難陀。在喪頭前肅恭而立。阿難及羅侯羅在喪足。難陀長跪。白佛言。父王養我。願聽難陀擔父王棺。阿難合掌。前白佛言。唯願聽我擔伯父棺。羅侯羅復前而白佛言。唯願聽我擔祖父棺。
是時世尊。當念來世。人民兇暴。不報父母養育之恩。為是不孝之者。為是當來眾生之等。設禮法故。如來躬身。自欲擔於父王之棺。即時三千大千世界。六種震動。一切眾山。撼蕩湧沒。如水上船。
（『孝，人之根』，第２冊，佛經譯經委員會出版，1981年）
全文完
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Net of Brahma Scripture
This identity eradicates distinctions of self and others, and prepares one for Unsurpassed, Right and Equal, Proper Enlightenment—the Buddha’s accomplishment beneath the Bodhi Tree. At that time, he realized “single-substance Great Compassion” and had the inspiration to embark on a teaching career. This sentiment of Ultimate Filial Piety, in its scope and depth, represents the noblest and most inspiring ideal of the Buddha’s message to mankind.
Thus, filial respect provided the Buddha with both his first inspiration to cultivate and also the culmination of his efforts towards enlightenment. The Buddha bequeathed a high-level ethical code, the Bodhisattva Precepts, as his first gift, because precepts “open the road to Bodhi”, and make possible the highest enlightenment. At that point, one’s filial duties are complete, and all debts of kindness have been repaid. As a traditional saying goes,
“When one child attains the Tao,Nine generations of ancestors are reborn in the Heavens.”
Conclusion
In conclusion, educators will find in the Buddha’s teachings, as well as in the Confucian materials for “virtue-education”, excellent models of proper training for young people. They provide a rich source of moral and ethical principles, effectively illustrated by the life stories of worthy and wise men and women. By translating and presenting this material in classrooms, Buddhist disciples can supply the ethical instructions Western educators are requesting. Once Buddhist-sponsored education revives the fundamental values and purpose of study, the benefits for the world and for humankind are limitless.
“In the future, Buddhism and education will merge and become one, so that in every Buddhist Way-place, there will be disciples carrying out the work of teaching. and then education and Buddhism will become one and the same: the success of Buddhism will lie in the advancement of education; education's flourishing will mark the establishment of Buddhism.”27
Appendices
Appendix I: Filial Respect as a Basis for Education
The Sagely City of 10,000 Buddha's in Talmage, California, USA operates Instilling Goodness Elementary School, Developing Virtue Secondary School, and Dharma Realm Buddhist University. Its educational policies operate on a Buddhist model, stressing filial compliance, service to the nation, and personal integrity as the basis for virtue-education. Its teachers are members of the Buddhist Sangha, and Precept-holding laypeople from the community. The school emphasizes strict adherence to the Five Precepts, and boys and girls study in separate campuses. Students and faculty members are not permitted to smoke, drink, dance, gamble, take drugs, or eat meat on campus. The Six Great Guiding Principles of the City of Ten Thousand Buddhas form the creed of the schools: No Fighting, No Greed, No Seeking, No Selfishness, No Personal Gratification, and No Dishonesty.
Does the foundation in virtue-education actually improve the character of students? Can Western children absorb and benefit from the lessons in filial respect?
An elderly Indian woman from the nearby Pomo Indian tribe, native to Mendocino County, entered the office of Dharma Realm Buddhist University early last Autumn. She said, “I’ve come to sign up my grandson Tommy in your regular school program. He just finished the summer program. Then I’m going to walk to the worship hall and try some of that bowing I heard so much about from my grandson.
“I don’t know exactly what you Buddhists are doing in your school, but it surely works. My little Tommy used to be the baddest-tempered boy I ever saw. He would always fight with anybody, sometimes for no reason, just because of a mean streak in his heart. He never cleaned up his room, and at ten years old he was already giving me lip. I simply couldn’t control him, and his own mother quit trying with him years ago. That’s when he came to live with me, ‘cause I used to be as mean as him when I was his age.
“But after six weeks in your school, you wouldn’t recognize him. He’s a changed boy. I don’t have to remind him, he’s already got his homework done. He looks for ways to help out at home, without my asking. He’s stopped giving me back-talk, and he doesn't fight no more, not even with the rough boys from the Valley. He’s told me he wants me to quit smoking, and best of all, he likes to read me the newspaper of an evening. I tell you, it’s like you give me a new grandson.
“So I just wanted to enroll him again, and say thank you for whatever you’re teaching in your school. In fact, I’m a grandmother already, and kind of set in my ways, but if your teaching can transform my grandson, it must have a lot to offer me, too. Do you have any kind of adult education course, for the old folks?”
Appendix II: Sutra of the Parinirvana of the
White Rice King [T.512]
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At one time, the World Honored One was at Vulture Peak. With his faculty of the Heavenly Eye, he could see his father at a distance, lying sick on his bed, emaciated, gaunt, and haggard. His life was about to come to an end. Thereupon the Buddha told Nanda, “The White Rice King, our father, is bedridden with a serious illness, we should go visit him.” Nanda agreed, saying, “Yes, it is fitting that we go before him, to show our gratitude for his kindness in raising us.” Then Ananda spoke, “The White Rice King is my uncle. It was he who allowed me to leave the home life to become the Buddha's disciple, so that I could have the Buddha as my teacher. I wish to go with the two of you.”
Rahula also spoke up, saying, “World Honored One, although the Buddha is my father, and has renounced his country in search of the Way, nonetheless, I am indebted to my grandfather, the king, for having raised me, and for eventually allowing me to leave home. I also wish to go to personally attend upon my grandfather. The Buddha said, “Good indeed!”
When the King saw the Buddha approach, all his pain vanished. The Buddha said, “O Great King, pray do not worry.” Thereupon the Buddha reached out his hand and caressed his father’s forehead. At that moment, Impermanence arrived. The King heaved his last sigh and passed away.
Then the King’s coffin was placed upon his lion’s throne. The Buddha and Nanda positioned themselves at the head of the coffin, standing respectfully, while Ananda and Rahula stood at the feet. Then Nanda knelt on the ground and beseeched the Buddha, “The king, my father, reared me. Will you allow me to be his pall-bearer?”
Ananda also put his palms together and asked the Buddha, “May I be allowed to be a pall-bearer for my uncle’s coffin?” Then Rahula also asked the Buddha, “May I be allowed to help carry my grandfather’s coffin?”
At that time, being mindful of how people in the future would be cruel and belligerent, unable to repay their parents’ kindness in raising them, and because he wished to establish a model of the proper rules of conduct for people in times to come, the Thus Come One himself also became one of the pall-bearers of the coffin of his father, the king.
At that time, the large, three-fold, thousand world system shook in six ways. All the huge and lofty mountains became temporarily submerged, like boats in the water.
(from: Filiality: The Human Source, Vol. 2, BTTS, Talmage, CA, 1981)
The end
Notes:
27. Ven. Tripitaka Master Hsuan Hua, Vajra Bodhi Sea, Vol. 20, Series 48,
Number 237, p. 21-22. |
