2008.

12

佛性不動 大觀禪師

某次分享，有學生提出甚麼是快樂，一時眾說紛紜。
有說吃得、睡好、腸道暢通就是快樂；有說即使吃得
不好，但知足常樂；有說活在當下就是快樂。

學生：師父，那麽，禪怎樣看快樂？

師父：有快樂就有不快樂，正如好與壞、對與錯，這
些都是相對的。禪並不否定這些感覺或判斷：快樂時
笑，悲傷時哭，但僅此而矣。重要的是，不要被這些
感覺判斷所牽引而「迷」下去。

《六祖壇經》有一個關於神會的故事，或許會對大家
有所啓發。話說神會當年參謁六祖惠能大師時，年僅十四。六祖問他，「你遠道而來，我問
你，你的本是甚麼？」神會答：「以無住為本。」可見神會不是個普通小和尚。

神會問六祖：「和尚坐禪，還見不見？」六祖拿起拄杖就往神會身上打了三下，然後問他：
「我打你，痛不痛？」神會答道：「亦痛亦不痛。」六祖順著他的話就說：「我是亦見亦不
見。」神會不知其所以，又問：「什麼是亦見亦不見？」六祖說：「時時反省檢討，只見自己
的過錯，而不見他人的是非好惡，所以說『亦見亦不見』。」

六祖接著訓誨神會：「你剛才說『亦痛亦不痛』是什麼意思呢？如果沒有痛的覺知，就如同草
木一般；如果有痛的覺知，就是凡夫境界。而你剛開始時所問的『還見不見』，是心存比較；
後來又說『亦痛亦不痛」，也只是生滅之說；二者都不是見性語。自己都還沒有見到本性，還
敢在這裏作弄人。」神會聽了，當下懺悔。

根據《曹溪大師別傳》，此事還有後話。當晚六祖再問神會：「我打你的時候，佛性有沒有感
受？」神會答：「沒有。佛性無受。」於是六祖問：「那麽你自己是否知道痛？」神會答：
「知道。」六祖再問：「既然你知道痛，為甚麼又說佛性無受？」神會答：「雖痛但心性不
受。」六祖隨即對神會說：「身體遭節節支解時，不生嗔恨，就是真正的無受。我忘身為道，
不以為苦，名之無受。 如今你被打，但心性不受， 說明你以智慧證入在感受觸覺上的解脫，
得到真正的『受三昧』。」當晚神会會即受付囑 。

修行並不是要變成枯木，對身邊事物毫無感覺；而是不再成為感覺的奴隸而痛苦，並將感覺提
升為一種智慧。雖痛但心性不動。雖快樂但心性不著。這就是禪。
 2008.12
The Non-moving Buddha’s nature
Zen Master Dae Kwan
In a sharing, one student asked what happiness is. Some said happiness comes from 3 kinds of being well:
eat well, sleep well and bowel well. Some said even you cannot eat well but you are contended, that is
also a kind of happiness. Some said to live at this very moment is happiness.

Student: Sifu, so what is happiness in Zen?

Sifu: When there’s happiness, there’s unhappiness. Just like good and bad, right and wrong. They are all
dualistic. Zen does not reject these feelings or judgment: laugh when happy, cry when sad. But that’s all.
The most important is that you are not attached to these feelings or judgment.

There is a story about Shen-hui in the Platform Sutra. When Shen-hui first visited Master Hui-neng, he
was only 14 years old. The Patriarch asked him, "You came a long way here. Now you tell me, what is the
'fundamental principle'?" Shen-hui replied, "Non-attachment is the fundamental principle." So you see,
Shen-hui was not just an ordinary novice monk.

Shen-hui then asked the Patriarch, "Master, do you see or not in your meditation?" Hitting Shen-hui three
times with his stick, the Patriarch asked, “I hit you. Do you feel pain or not?” "Painful and not painful,"
replied Shen-hui. "I see and I see not," retorted the Patriarch. Shen-hui did not understand and asked,
"How is it that you see and see not?" The Patriarch replied, “What I see is my own faults. What I do not
see is the good or bad of others. That is why I see and I see not.”

The Patriarch continued, “Now tell me what do you mean by 'painful and not painful'? If you feel no pain,
then you are just a piece of wood or stone. But if you feel pain, then you are just an ordinary man. When
you first asked 'see or not see', your mind was already comparing. Later you said 'painful and not painful'
which are just words of appearing and disappearing. None of these are words of realising one’s true self.
Without having realized your own true nature, you dare to fool others." Shen-hui deeply repented upon
hearing that.

According to “The Great Teacher of Caoqi”, the story continued. That night the Patriarch asked Shen-hui
again, “ When I hit you, did your Buddha’s nature react to it?” “No. Buddha’s nature does not react to it.”
Shen-hui replied. “But did you know the pain?” the Patriarch asked. “Yes, I know,” Shen-hui said. “So if
you know the pain, why you say Buddha’s nature does not react to it?” the Patriarch asked further. “It’s
painful but the mind does not move,” Shen-hui said. Upon hearing that, the Sixth Patriarch immediately
said to Shen-hui, “No hatred or anger arises even when your body is being chopped into pieces – this is a
non-moving mind. I have dedicated my body for the path without a sense of suffering –this is a non-
moving mind. Now that your body being hit but your mind does not move. This shows your wisdom has
transcended from feelings that generated from the contacts through the six senses – you have now attained
‘the Original Samadhi of Perception.” Shen-hui received inka that night.

Practice is not to become a rotten tree with no feelings. It only means that we no longer suffer from
being slaves to our feelings. Instead, we use these feelings and turn them into wisdom. Painful but
the mind does not move. Happy but the mind does not attach. This is Zen.
 知音 ❍ 大觀禪師 The Sound-Zen Master Dae Kwan

師父最近到韓國開示。 Sifu gave a dharma talk in Korea recently.

Sifu: “Everyone knows diamond is hard but a

師父：「金剛比喻堅硬，但尖銳的羚羊角卻 sharp antelope horn can break it. The Sixth
可碎金剛。六祖說，金剛就好比我們的佛 Patriarch once said, our Buddha nature is like the
性，而羚羊角就是煩惱；煩惱雖然頑強，但 diamond and delusions are like the antelope
horn. Delusions are very strong but our bodhi
般若智能破。所以智慧很重要。」
wisdom can break it. So wisdom is very
important.”
一位老先生隨即舉手說：「禪師，你可否給
我推介一本增長智慧的書？」 An elder immediately raised his hand and
asked: “Sifu, could you please recommend me a
book that enhances wisdom”
師父笑說：「你去看看『功夫熊貓』吧！」
Sifu smiled and said: “You should go and watch
the “Kung Fu Panda”!”
場內頓時笑聲四起。
The audience immediately burst with laughter.
師父解釋說：「電影裡，功夫熊貓拿到的武
林秘笈，不就是一本無字天書嗎？能夠用文 Sifu explained: “In the film, the Kung Fu Panda
got a secret scroll. When he unrolled it, the
字說出來的只是別人的經驗，你的真正智慧 scroll was just a paper without words or letters!
在思惟前。」 That which can be expressed in words or speech
are experiences of somebody else. Your true
wisdom is before thinking.
老先生笑向師父合十致意。

評論 The elder smiled and bowed to Sifu.

說話與文字只是一幅地圖，讓我們明白它的 Commentary
方向。如果你想證入這些地方，你必須用你
Words and speech only give us a direction. It
雙腳。行動勝萬言。
is like a map, it shows us where places are. If
you want to attain these places, you must
walk. So, one action is better than ten
thousand words.
 義工分享 空山

影音菩
初日(大George)師兄，資深的影視制
作人，2001年上禪院修行，也是我們
活躍的影音義工(A.V.組成員)。師兄
是行內著名攝影師，曾任教浸會大學
傳理系，當今的影視界不乏他的學
生。師兄與禪院結緣始於2001年，他
在有線電視制作〈正覺的人生〉時認識師
父。一連幾集的佛法對談中，不同的佛教團體，不同的法師作為嘉賓被邀請座談。初日師兄對
師父特別投緣，因為師父給人最快樂開心的感覺。之後，師兄便萌生上秀峰禪院認識的想法。

早年師兄已結了佛教的善因，也因為工作關係拍過西藏佛教的電影，自始便很留意佛學的書
籍，但一直沒有因緣上道場認真修行；師父的出現，開心的示現，便成為師兄的接引。

訪問師兄的過程，很閒話家常，說說身體情况，運動練功等。師兄說話不多，實事實幹的典
型，為人很真誠，提到師父時，感恩之情，很自然的流露，他說：每次小參時，師父都很鼓
勵，慈悲的教導，令自己的修行不退轉。因此，師兄很珍惜每次小參，與師父密切的互動，常
常給他很多啓發，佛法不單單印在書本上，還有面對面，單對單的師父教授，而且師父的教導
還可以直接運用到生活中。(最近師父常提到修行必須實修實證)。比如義工的工作，師兄面對
禪院過往的大量影音資料，沒有系统的擺放，初時真的生起煩惱，不知從何入手，但想起師父
的教導﹕只是不知，只是去做！(Only don’t know! Just do it!) 便着手只是去做，工作漸漸
掌 握 到 節 奏 ， 進 度 便 展 開 了 。 師 兄 本 着這樣的心態，踏實的一步一步去做，一盒一盒陳年
VHS（錄影帶）便轉變為DVD光碟，禪院的影音數碼化，系统化因而形成。

師兄真的只是去做，煩惱便一掃而空，對師父的教法更有信心了。他還很讚嘆禪院確實是清淨
道場，人事簡單，沒有是是非非，學生們都可以和諧共修，而且禪院也有很國際化的一面，不
同國家的導師不時也會來禪院指導禪修，令同學增益不少。

訪問初日師兄是很愉快的，不單只是我們可以一起暢談佛法，而且可以感受到師兄的自然流露
的感情。師兄對大禪師的法的欣賞，對師父的感恩是溢於言表的。

感恩的確是高尚的情操，佛教徒常常提起感恩，其他宗教也常常使用這個詞語，感恩二字已變
得很耳熟了，但它的真正意思是甚麼呢？
 十二月份 活動

2/12 大真禪師禪學講座 Dharma Talk by Zen Master Dae Jin

專程從韓國到港参加〈崇山大禪師圓寂四週年追悼會〉的韓國無上寺住持大真禪師，亦即我們
熟悉的無心法師，將於12月2日(星期二)在秀峰禪院開示，主題是「禪與變幻的世界」，大家不
要錯過。
Zen Master Dae Jin (Mu Shim Sunim), the Abbot of Mu Sang Sa, Korea, will give a dharma talk at Su Bong
Zen Monastery titled “Zen and the Changing World”. Please join us.

講者 : 大真禪師 Speaker : Zen Master Dae Jin

日期 : 12月2日（星期二） Date : 2 December 2008 (Tuesday)
時間 : 下午7:30至9:00 Time : 7:30 p.m. to 9:00 p.m.
地點 : 秀峰禪院 Place : Su Bong Zen Monastery

英語講座，粵語翻譯
The dharma talk will be in English with Cantonese translation.

Zen Yoga Workshop - Prevent

6/12 「禪瑜珈」研習課程 – 改善昏沉與修行人的飲食 Drowsiness during Sitting and Yogic Diet

導師 : 喜面師兄 Teacher : Michelle Tsui

(美國Yoga Alliance註冊瑜珈導師) (registered yoga instructor of US Yoga Alliance)
Date : 6 December 2008
日期 : 12月6日 (星期六)
Time : 3:00p.m. to 5:30p.m.
時間 : 下午3:00至5:30 Place : Su Bong Zen Monastery
地點 : 秀峰禪院 Fee : HK$100 (refund after the workshop)
費用 : HK$100 (於課程結束後退還) *Registration ended.

*已截止報名

13/12 禮佛3 0 0拜 300 Bows

禮佛三百拜是我們誠心懺悔、放下小我的修持。在禮佛後，大眾一起為每月生日的同學祝願迴
向。
The 300 bows is a good practice for us to repent sincerely and put down our small “I”. At the same time,
after the bowing, dedication will be made to those who have their birthday in this month.

主持 : 禪院法師 Teacher : Sunim of Zen Centre

日期 : 12月13日(星期六) Date : 13 December 2008 (Saturday)
時間 : 下午3:30至6:00 Time : 3:30 p.m. to 6:00 p.m.
地點 : 秀峰禪院 Place : Su Bong Zen Monastery
 十二月份 活動

Experiencing the Nature and Offering the Voluntary

14/12 體驗大自然及油漆勞動義工活動 Service to Gaia School of Nature on the Repaint Metal

日期 : 12月14日 （星期日） Date : December 14, 2008 (Sunday)

時間 : 上午9:30 至 下午6:00 Time : 9:30 a.m. to 6:00 p.m.
地點 : 屯門鄉師自然學校 Venue : Gaia School of Nature, Tuen Mun
人數 : 30成年人 (可攜小孩參加) No. of Volunteers : 30 adults
(parents are welcome to bring kids)
必須報名，詳情請向禪院查詢。 Registration Required Please contact Zen Centre for details.

12/12-4/1 覺修寺冬安居 Winter Kyol Che at Gak Su

禪院將於十二月中旬在覺修寺舉行為期21天的冬安居。來自 Providence 禪中心祖籍波蘭的指

導菩薩 Andrzej Stec 將協助大觀禪師院主持冬安居。鼓勵各同修發心參加。
We will organize a Winter Kyol Che at Gak Su Temple in Lantau Island. Andrzej Stec, JDPSN from
Providence Zen Centre will join our retreat. Please find time to join us!

導師：大觀禪師/ Andrzej Stec 指導菩薩 Teacher : Zen Master Dae Kwan / Andrzej Stec, JDPSN
Date : 12 December 2008 - 4 January 2009
日期：12月12日至1月4日
Place : Gak Su Temple, Lantau Island
地點：大嶼山鹿湖覺修寺
Details:
入營須知：
Seven days retreat is a minimum start. Some retreat
參加者必須参加七天或以上的禪修, 因此應 experience is therefore required, at least 1-day retreat at
有一定禪參經驗，如曾參加本院一天禪修。 our Zen Center.
名額有限，必須報名，皈依弟子及會員優 Quotas are limited. Registration required. Priority to
先。 precept students or members.
費用：以七天計，$500（會員）/ Fee : on a 7-day basis, $500 (member)/
$700（非會員） $700 (non-member)
另歡迎隨喜贊助禪修或覺修常務經費。 Donation for retreat is also welcome.
 十二月份 活動

“Yong Maeng Jong Jin” Practice and

28/12 - 4/1 「勇猛精進」禪七暨佛成道日法會 Buddha’s Enlightenment Day Ceremony
2009年第一個周末(1月3日, 農曆十二月初八)為佛成道日，禪院將按禪宗傳統，在禪院「勇猛精
進」禪七，以紀念釋迦牟尼佛於菩薩樹下禪定七日後成就佛道，並追隨佛陀精進修行的精神。禪
七將於於12月28日至1月4日（1月3日通宵坐禪）舉行。鼓勵各同修預先安排時間，發心參加。
Su Bong Zen Monastery will follow the Zen tradition to organize the “Yong Maeng Jong Jin” (meaning leap
like a tiger) extra practice during period of Buddha’s Enlightenment Day. The retreat will be held from 28
December 2008 to 4 January 2009 (overnight sitting on January 3). All students are encouraged to
participate.

主持 : 大觀禪師 Teacher : Zen Master Dae Kwan

日期 : 12月28日至1月4日 Date : 28 December 2008 to 4 January 2009
地點 : 秀峰禪院 Place : Su Bong Zen Monastery
1月4日禪院放香 ， 早課及八十八佛 Zen Centre will be closed on 4 January 2009 and
no morning practice and 88 Buddha chanting.
禮懺暫停 。

時間表 Time Schedule

28/12 - 2/1
第一節 / 1st Session 6:30 am - 8:30 am 早課 / Morning Practice
第二節 / 2nd Session 10:00 am–12:00 noon 工作禪及自修 / Work period & self practice
第三節 / 3rd Session 2:30 pm–4:30 pm 坐禪 / Sitting Meditation
6:30 PM 晚課 / Evening Chanting
第四節 / 4th Session 7:30 pm - 9:00 pm 坐禪 / Sitting Meditation
第五節 / 4th Session 10:00 pm - 11:30 pm 坐禪 / Sitting Meditation

3-4/1
第一節 / 1st Session 6:30 am - 8:30 am 早課 / Morning Practice
第二節 / 2nd Session 10:00 am–12:00 noon 工作禪及自修 / Work period & self practice
第三節 / 3rd Session 2:30 pm–4:30 pm 佛成道日法會(特別唸誦) / Ceremony (Kido
Chanting)
第四節 / 4th Session 6:30 pm 晚課 / Evening Chanting
第五節 / 4th Session 7:30 pm - 5:00 am 通宵坐禪 / Overnight Sitting Meditation
 同學分享 ❍ Martin Röll

編者按：作者Martin Röll (Son Kwang師兄) 是國際觀音禪院德國德勒斯登的一位僧團成員。Son

Kwang師兄祖籍德國，於盧森堡出生成長，今年9月22日隨〈世界一花〉研討會到波蘭參觀奧斯
威辛集中營舊址。在文章中，他剖白因参觀所引起的情緒起伏和其熄滅，是一篇很難得、很坦誠
的心路歴程分享。

文章簡介：或許由於祖籍德國，Martin参觀紀念館時，對講解員控訴納粹德軍及期間流露的怨恨
非常敏感，講解員的憤怒一直牽動着作者的情緒，最後他也憤怒了；但與此同時，痛苦怎樣生起
的疑問也曳然而起。在離開紀念館的草地上，他向同修訴說心中的「不平」。同修與他相擁，對
他說，「現在就讓它斷了吧！」Martin釋放了。於禪坐中，他體會到：並不是納粹德軍把人們殺
掉 -是我們 - 而我們也被殺掉了！最後他引用一行禪師的詩句，祝願眾生離苦得樂。

Editor’s Note: The author is Martin Röll (Son Kwang) who practices with the Kwan Um Zen
Sangha in Dresden, Germany. Martin was born and brought up in Luxembourg but his family root
was in Northern Germany. The article was a frank and deep revelation of author’s transcendence
over his emotions after visiting the Museum built at the site of the Auschwitz concentration camp,
Poland on 22 September 2008 with the “The Whole World Is a Single Flower“ conference tour.

The Angry Guide. My group was first guided by a middle-aged Polish man. He spoke resentfully
about the Nazis and turned cynical when he described the suffering of the Polish people. The more he spoke,
the more his feelings carried over to me. I also got angry, then sad and felt small and powerless.

He was speaking in terms of “us“, meaning the Polish victims, and “them“, the Nazis, the culprits. The
more I listened to him, the more his distinctions appeared bizarre to me: In front of him was an international
group of Poles, Germans, Americans, Chinese and Koreans peacefully united. What did these distinctions
mean to us?

I asked myself how I fit into his concepts: Was I one of „them“? Or was I a victim too? Which side was
I on?
* * *
As we kept on walking in Auschwitz, we all suffered. My friend Arne from Berlin who was walking
next to me was suffering just as my Korean and Chinese friends were, and just as I was. I felt strongly
connected to the people who had lived and died in the exact places we were walking on.

Inquiring deeper into my feelings, I realised the fundamental error: This place was not about victims
and culprits. It was not about “us“ and “them“. This was a place of universal suffering that left nobody
untouched. This was the chance to look deeply into suffering and the origins of suffering:. Where had
Auschwitz come from? What was its original cause? And had it ever ended?

* * *
In meditation, I realised:

It was not the Nazis who killed these people: It was us. And it was us whom we killed.
 同學分享 ❍ Martin Röll

CUT! Our visit ended on the extensive grounds of Auschwitz-Birkenau, Auschwitz‘ second camp
and site of the largest exterminations. More than a million people were murdered here.

Outside the fence, as the sun went down, I spoke with Peter Voke and Corrin Chan about my experience
of the day. I related how I had felt the first guide‘s anger and bitterness carry over to me: "It's sad: An angry
Nazi kills an uncle, who‘s nephew gets angry and gives tours to visitors who get angry..."

Peter looked at me and said:

"And now we cut."

The three of us embraced one another.

* * *

Auschwitz comes from a misunderstanding: The misunderstanding that „I“ am German, and „you“ are
Chinese. The misunderstanding that „I“ have to protect myself from „you“ who could harm me. The
misunderstanding that „I“ know better how things work than „you“ do. The misunderstanding that „I“ am
superior to „you“, that „my“ opinion is more important than „yours“, that „my“ people deserve more than
„yours“.

Have we learnt? Where is Auschwitz now?

Kwan Seum Bosal**

My joy is like spring, so warm it makes flowers bloom in all walks of life.
My pain is like a river of tears, so full it fills the four oceans.

Please call me by my true names,

so I can hear all my cries and laughs at once,
so I can see that my joy and pain are one.

Please call me by my true names,

so I can wake up,
and so the door of my heart can be left open,
the door of compassion.
** from the poem Call Me by My True Names by the Vietnamese Zen Master Thích Nhất Hạnh.

May we use our experience of places like Auschwitz to learn about suffering and the origin of suffering.
May we use their energy to walk the path. May we constantly renew our vow to save all beings from suffering.
May all beings be free. May all beings be happy.
 環保維他命系列 ❍ 關愛地球小組 慧惺

人類正面臨不同的危機，如全球暖化，水位上升，風災、水災、地震連連，很多都是因"貪"而起
的果致。例如在日常生活中，"因為"貪"方便，公共走廊、廁所的電燈長開，扶手電梯也是長期
開動。日本及很多歐洲國家，早已改用感應器來省電。可能你會認為這是政府的責任，但你有沒
有想過，我們可以由自己的日常生活做起，進而普及社區，影響政府。以下是一些例子：

➡ 電燈一開一關，會比長開省電。如傳統燈泡及碘鎢燈不會因一開一關而額外耗電，但感應放
電式如舊式使用繞線限流器的光管於開關時確有稍大的耗電，但如開關次數不過於頻繁，不
使用時關掉該類光管，如一小時開關6次，但只用20分鐘，仍是較長開省電。

➡ 購買小型夜燈，光度足以方便家人晚上在室內走動，取代長開光管。

➡ 一個6頭燈具的其中一個燈泡壞了，該壞燈頭不會耗電的，因為每個燈頭是獨立負載的。

➡ 桌上電腦較筆記簿型電腦用電較多，若兩者規格相同，桌上電腦的中央處理器和其他程式會
在八九成狀態下運行，而一般筆記簿型電腦不會在此效率下運作，故耗電量較少。

➡ 用screensaver比正常使用電腦慳電，但省電量少，部份花巧的screensaver光度與正常運作
時差不多，要電腦省電，應設定為備用或休眠狀態，或直接關機。

➡ 把高清機頂盒、寬頻modem等的電插插於有開關電源的拖板上，收看時才開啟拖板上的電
源。

➡ 使用電磁爐煮食前，先把所有材料準備好，避免多次因熄爐後的自動安全抽氣而耗電。