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比丘尼恆持：
後來達摩祖師傳法給北齊時代的中國慧可大師，傳統佛教開始引進給中國人了。隋朝有僧璨大師，唐朝道信大師到弘忍大師，中國佛教最興旺的時期就在唐朝。後來弘忍大師傳給惠能大師，其中有二個重點：第一惠能法師所講的法成為正式的經典，除了這本《六祖壇經》之外，所有的經藏都從印度引進來的；唯有《六祖壇經》是中國本地的經典。第二，弘忍大師傳給惠能大師的只有衣，沒有文憑證明；什麼外在表象都沒有，是傳心法，這是很大的改變。當時一代一代的祖師都是以心傳法，是佛教在中國唐朝最重要的時期。
接著來談中國人將釋迦牟尼佛所說的佛法分成五大宗－－禪宗、教宗、密宗、淨土宗、律宗，可以說中國人把釋迦牟尼佛所講的法稍為整理。在中國，教宗是談教理，分賢首教、天臺教；教宗裡面對每一個道理都有很詳細的解釋與分析：中國人對佛教是有這方面的貢獻。禪宗又分五宗：臨濟、曹洞、雲門、法眼、潙仰。雖然中國人將傳統佛教細分，但如禪宗應該五宗整個都傳；傳統佛教也就要將禪、密、淨、律、教五宗整個都要傳。如果單傳禪宗，單學密宗，雖是傳統佛教但並不代表印度傳來的佛教，這點大家應該注意。漢朝之後佛教漸漸深人中國的社會，皇帝也信仰佛教。教育方面儒教與佛教更是配合密切。
現在談中國傳統佛教到美國。約一百年前佛教由日本傳來美國。當時英國就把巴利文的律藏翻成英文，這影響了美國佛教的開端。能講西方語言的神學者，無論天主教、基督教的學者都具影響力。近四十年來，有了中國法師到美國後才傳入中國傳統的佛教。回顧菩提達摩祖師傳法到中國是多麼不容易；同理，要將中國傳統佛教傳到美國也必須具備一些條件。譬如要多方瞭解西方的語言、文化，用善巧方便法掌握他們的心理，他們的興趣。更要真正地瞭解美國是政教分治的；在美國，宗教團體不參與政治活動，不能用政治權力去利益自己的宗教。相比之下，這點與中國皇帝很樂意護持佛教有相當大的差別。
又中國傳統佛教的僧人必須過大叢林的生活，所以在美國亦必須遵循，否則就談不上把傳統佛教傳到美國。第三是戒律：佛欲涅槃，阿難尊者請問佛：「佛涅槃後，以誰為師？」佛答：「以戒為師。」佛教中戒律對僧團及在家佛弟子是最基本的，因此要想辦法將任性的美國人變成守規矩的美國人，這樣才真正地將中國傳統佛教傳人美國了。還有中國法師來美國不可以做生意，必須清楚認識四眾弟子，有護法居士、僧團，這對不懂佛法的美國人才不會造成錯誤的影響。
中國傳統佛教分有禪、密、律、淨、教五大宗。傳來美國不可五宗只傳其中之一宗；如果有人僅傳一宗，也必須對學佛的弟子說明整個佛教包含了這五大宗。對最主要的大乘經典《楞嚴經》、《華嚴經》、《法華經》，必須讓當地的學佛弟子瞭解。傳法給美國人，也要如同菩提達摩祖師傳法給中國慧可大師那樣。
待續
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Bhikshuni Heng Chih:
Later on Patriarch Bodhidharma transmitted the Dharma to the Great Master Huike of the Northern Qi dynasty of China. That marked the beginning of Chinese Buddhism proper. Then there was the Great Master Sengcan in the Sui dynasty, and in the Tang dynasty there was a series of eminent monks, from Great Master Daoxin to Great Master Hongren. Buddhism flourished at its height in the Tang dynasty. Great Master Hongren then passed the Dharma on to Great Master Huineng (the Sixth Patriarch), and this transmission was special in two ways. First, the Sixth Patriarch was unique in that the Dharma he spoke was later compiled into a Sutra. The
Sixth Patriarch Platform Sutra is the only Chinese Sutra; all the other Sutras came from India. The second point was that Dharma Master Hongren transmitted only a robe to Dharma Master Huineng; there were no documents or other external symbols of the transmission. This was a great change, for he was transmitting the Mind Dharma. The Dharma was passed from mind to mind through the generations of Patriarchs. That was a most important period for Buddhism in the Tang dynasty of China.
Next let us discuss how the Dharma spoken by Shakyamuni Buddha became divided into five major schools in China: Chan, Teachings, Secret, Pure Land, and Vinaya. The Chinese reorganized the Buddha's teachings in that way. The Teachings School discussed the teachings. Its two main sects were Xianshou and Tiantai. The Teachings School had a detailed explanation and analysis of every principle. This was one of the contributions the Chinese made to Buddhism. The Chan School was further divided into five sects: Linji, Caodong, Yunmen, Fayan, and Weiyang. Despite these fine divisions, the Chan School as a whole should be transmitted. Likewise, the five schools of traditional Buddhism— Chan, Secret, Pure Land, Vinaya, and Teachings— should also be transmitted as a whole. If one transmits only the Chan School or studies only the Secret School, although these are part of traditional Buddhism, they do not fully represent the Buddhism transmitted from India. Everyone should take note of this. After the Han dynasty, Buddhism gradually penetrated Chinese society and even the emperor became a Buddhist. In terms of education, Confucianism and Buddhism go hand in hand.
Now let us discuss how traditional Chinese Buddhism came to the United States. About a hundred years ago, Buddhism came to the United States by way of Japan. The Pali Vinaya that had been translated into English in England was an initial influence on the United States. Western theological scholars, whether Catholic or Protestant, also exerted a great influence. Chinese Buddhism has come to the United States only in the last forty years with the arrival of Chinese Dharma Masters. In light of how difficult it was for Patriarch Bodhidharma to transmit the Dharma to China, we should know that certain conditions must be met before Chinese Buddhism can be transmitted to the United States. First of all, we must understand Western languages and culture and know how to use clever expedients to capture the hearts and interest of Westerners. We must be very clear on that principle of the separation of church and state in this country. Religious groups do not participate in American government or use political power to their own advantage. This is markedly different from the situation in China, where Chinese emperors would often fervently support Buddhism.
Secondly, one attribute of Chinese Buddhism which should be preserved is the monastic lifestyle, where many monks or nuns live in a large monastic community. Without this, what is transmitted to America could not be considered traditional Buddhism. A third condition is precepts. When the Buddha was about to enter Nirvana, Venerable Ananda asked the Buddha, "After the Buddha enters Nirvana, who shall be our teacher?" The Buddha answered, "The precepts shall be your teacher." The Buddhist precepts are fundamental to both Sangha members and lay disciples. Therefore, we must find a way to transform willful and obstinate Americans into disciplined people who follow the rules. Then traditional Chinese Buddhism will truly have been implanted in America. Furthermore, Chinese Dharma Masters must not come to the United States to engage in commercial enterprises. Clear distinctions should be made between lay people who protect the Dharma, and members of the Sangha (monastic order), so that Americans who know nothing of Buddhism will not gain a mistaken view of Buddhism.
Traditional Chinese Buddhism was subdivided into the five schools of Chan, Secret, Vinaya, Pure Land, and Teachings. One who transmits Buddhism should not transmit only one school, or if he does, he must inform students of Buddhism that Buddhism as a whole encompasses five schools. Students of Buddhism should also gain an understanding of the major Mahayana Buddhist Sutras— the
Shurangama Sutra, the Avatamsaka Sutra, and the
Dharma Flower Sutra. The Dharma should be transmitted to Americans in the same way that Patriarch Bodhidharma transmitted the Dharma to Great Master Huike in China.
To be continued
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