From a Believer to a Buddhist
- Introduction
- Where we are now ?
- Are you still searching for the way?
- The Triple Gem: Buddha, Dharma & Sangha
- Taking the right step
- Taking the first step and its benefits
- Advancing into Buddhism
INTRODUCTION
Upon attaining Enlightenment under Bodhi Tree, the Buddha exclaimed: “Isn’t it wonderful, all beings are gifted with the potential to attain the wisdom of a Buddha. The reason why they have yet to gain enlightenment is due to their distractions and attachments”. All being are originally equipped with the Buddha Nature and the pureness and serenity. However, along the way, we get so clouded by distractions and attachments that we have to rediscover ourselves.
Just before the Buddha passed into Final Nirvana, he expounded to his disciples that they should only rely on themselves, the Dharma and nothing else.
If you observe around us, you will notice the pain, suffering and frustrations experienced by beings. Even after we have pursued and realized all our dreams and aspirations, we may still not be happy.
A person upon reaching his pinnacle will realize that life is lonely or incomplete even at the top. Health, wealth, influence and power are never sufficient for many. But whether you are traveling on land or navigating on the ocean, what you are searching for ultimately is still a sanctuary. A traveler in the night will need to rely on a lamp. A seafarer will need to rely on a compass, the young need a pair of guiding hands and the aged need the support of a walking aid, all of them are searching for their sanctuary and support.The Triple Gem is our only lamp and compass to reach our sanctuary.
Many people subscribe to the concept of kindness and compassion. They also try to abide by all rules and laws. But human beings are by nature not perfect and try as we might to be a good person, when in the face with temptations, if our will power is weak, we may stumble, thus hurting ourselves or even others unknowingly.
A person who makes offerings to the Buddha conscientiously yet do not Take Refuge in the Triple Gem (also known as Taking the Threefold Refuge) is merely an observer and has not taken his first step onto the path to enlightenment. He may still lose his way anytime.
When there are so many teachers around us, why do you still want to make the journey alone.
2. ARE YOU STILL SEARCHING FOR THE WAY?
There is no compulsion for a Buddhist to adhere to a strict vegetarian diet. Neither does being a strict vegetarian automatically makes one a Buddhist. When a person wishes to become a Buddhist, the first step is to go to the Buddha, Dharma and Sangha for refuge (Taking the Threefold Refuge). Since the time of Buddha, Taking the Threefold refuge identifies a person as a Buddhist.
In Singapore and a number of Asian countries, Mahayana monks keep to a strict vegetarian diet. But this requirement need not be imposed on all Buddhists. What is important is that it must come from within, whether one should keep to a strict vegetarian diet would depend on oneself.
Buddhism is democratic. One is given the freedom to exercise one’s choice and decide whether one wants to become a Buddhist so as to change and to have control over one’s path in life.
Those who have taken the Threefold Refuge in the Triple Gem can still practise ancestral worship. Honouring one’s ancestors is a way of expressing one’s filial piety and gratitude to them. Filial piety is strongly encouraged in Buddha’s teachings.
3. THE TRIPLE GEM : BUDDHA, DHARMA & SANGHA
In the scriptures, there are three interpretations for the Triple Gem.
| 1) The original Triple Gem | |
| Buddha Gem | The physical manifestation of Shakyamuni Buddha, including his 32 major and 80 minor physical marks. |
| Dharma Gem | The discourses which the Buddha preached upon attaining enlightenment on the Four Noble Truths, the Noble Eightfold Path, Karma, Rebirth, Dependent Origination, etc. |
| Sangha Gem | The Five Ascetics, Kaudinya & others who became the Buddha’s first disciples. |
| 2) The current Triple Gem | |
| Buddha Gem | Statues, images and pictures of the Buddha are classified as the Buddha Gem. |
| Dharma Gem | All Buddhist scriptures and books are regarded as the Dharma Gem. |
| Sangha Gem | All Bhikkus(monks) and Bhikkunis(nuns) who have taken the full vows and precepts are known as the Sangha. |
| 3) Our internal Triple Gem | |
| Buddha Gem | Within each of us, we have our Buddha-nature |
| Dharma Gem | Every one has equanimity, which is our Dharma-nature |
| Sangha Gem | The quest and desire for inner peace is our Sangha-nature. |
Human beings are ignorant, hence we need to be constantly guided. Although everyone has a compassionate heart in them, we need to rediscover ourselves and the Triple Gem within us. We aim to do good, although we may fail along the way, there is no need to be ashamed of our failure. So long as we are pious, true and determined to cultivate, we will finally succeed.
The correct path to take is to seek refuge in the Triple Gem and be a disciple of the Buddha, Dharma & Sangha.
Buddhist choose to take refuge in the Buddha is because the Buddha can guide our way. Out of compassion, the Buddha guide beings to liberate from their illness, sufferings and ignorance.
The Dharma is all the truth and teachings expounded by the Buddha. Buddhist seek refuge in the Dharma because it will guide us towards a clear path with directional signs along the way, stairs to move forward uphill and bridge to cross streams and obstacles.
Buddhist take refuge in the Dharma as the Dharma will lead us away from ignorance, cravings and evil thoughts, teaching us the way to liberate from Samsara and rebirth.
The Sangha refers to the Monks and Nuns who have taken up the robes and vows in the Buddhist community. The male are known as Bhikkus & female known as Bhikkunis.
Buddhist take refuge in the Sangha because the Sangha can guide us along the right path giving us the guidance, advice, encouragement, care & concern. The are our partner along the way to enlightenment.
5. TAKING THE FIRST STEP AND ITS BENEFITS
1. Taking the Threefold Refuge in the Triple Gem
The first step to become a Buddhist is to Take the Threefold Refuge in the Triple Gem.
Taking the Threefold Refuge in the Triple Gem is like gaining a lamp to show the way in the darkest night, a rescue ship amongst the sea of sorrows, a shower of rain on a fire.
A Buddhist performs the act of taking the Threefold Refuge as the first step on the path to Enlightenment. Thereafter, through good conduct and mental development, one tries to achieve contentment, self-control, a calm and clear mind as well as greater wisdom. Even if one does not attain Enlightenment in this life, one who takes refuge in the Triple Gem is more likely to have favourable conditions for attaining Enlightenment in a future life.
In this life, Mahayana Buddhists believe that the act of refuge taking, especially with continuous effort henceforth to cultivate oneself, will help liberate one from suffering as well as gain the following merits:
- Becoming a true disciple of Shakyamuni Buddha
- Be protected by the Guardian Deities and Protectors
- Built up self-confidence and stature
- Liberate one from evil and greed
- Be Respected
- Establish Good Karmic links
- Accumulate Merits
- Meet with benefactors or wise advisors
- Built the foundation for further practice and cultivation
- Set foot on the path to enlightenment
2. The Meaning of Taking the Threefold Refuge in the Triple Gem
Taking the Threefold Refuge in the Triple Gem means to have the Buddha, Dharma and Sangha as our guiding light in life and not idolizing of Masters.
To some people though they have taken refuge in the Triple Gem, but in reality they have only taken refuge in one of the Triple Gem. For example, the first group may just pay homage to the Buddha but they do not want to learn about the Dharma nor do they respect the Sangha.
The second group learn and research the Dharma like a philosophy but do not pay respect the Buddha nor the Sangha. The third type only idolise and follow members of the Sangha but do not pay homage to the Buddha or learm about the Dharma.
Those who merely idolize members of the Sangha or regard the Buddha as a deity to pray for wealth and prosperity is not a true Buddhist. A true Buddhist will place equal emphasis and value the Triple Gem, be keen and eager to learn the Dharma and regard all members of the Sangha as their teacher.
Buddhist must also have the wisdom to differentiate the difference between right and wrong, have strong faith and conviction and to do good and avoid all evil.
3. Applying to Take the Threefold Refuge
If you would like to take the Threefold Refuge in the Triple Gem, please complete the attached Application Form. You may also get a copy of it from the Temple. You can also call, fax or visit us at the following address for more information.
Leong Hwa Chan Si Temple
67 Shrewsbury Road, Singapore 307834
Tel : 62533532, 62531423 & 62538346
Fax : 62510043
Threefold Refuge and 5-Precepts Taking Ceremonies are held 4 times a year. The schedule is as follows:
Fifteen of the 3rd Lunar Month
Fifteen of the 6th Lunar Month
Fifteen of the 9th Lunar Month
Fifteen of the 12th Lunar Month
The simple ceremony lasting 2 hours will commence at 9a.m. However, those we are taking the Threefold Refuge must report at 8a.m for a briefing on the ceremony, prostration, homage paying, the procedure of wearing the prayer robe (Hai Ching) and a simple discourse on the purpose of the ceremony.
No fee is payable for the Threefold Refuge Taking or Five Precepts Taking. However, one is required to purchase the Hai Ching for Refuge Takers and Kesas (brown ceremonial over-robe) for the Five Precepts Takers.
As part of their practice and cultivation, you are also encouraged to participate in :
1. Taking the Five Precepts
The Five Precepts include: 1st, To Refrain from Killing.
2nd, To Refrain from Stealing.
3rd, To Refrain from Sexual Misconduct.
4th, To Refrain from Incorrect Speech.
5th, To Refrain from Intoxicating Drinks and Drugs.
Upon Observing the Five Precepts fully, you can then progress towards taking the Bodhisattva Vows and leading the Bodhisattva Path.
2. Eight Precepts Observance Retreat
During the retreat, participants stay within the temple and observe a strict routine established by the Buddha for lay followers to go through renunciated life. There is no compulsion for everyone to take part in the Eight Precept Observance Retreat. It is a good test of will power and can help a lot in our cultivation and practice especially concentration, will-power and discipline.
3. Short-Term Renunciation
Unlike the Eight Precepts Observance Retreat, the short-term renunciation is more stringent as participants are required to shave their heads and lead the life of monks to the fullest for a much period as long as a few weeks to a few months.
Buddhists who are interested in the above may apply to the temple. The Temple may assess each case individually and determine the applicant’s suitability.
We encourage all devotees to take the Threefold Refuge. They should however keep to their own pace in their practice and cultivation in view of their own family commitment. Thereafter, at your own pace progress onto 5 precepts, 8 precepts and Bodhisattva Vows.
For a start, we can learn to observe the precept progressively. We must not push ourselves too hard. The right approach is to take everything with a serious attitude but practice and cultivate at your own pace diligently and progressively.
Should you fail, do not feel despair or be discouraged. If you feel remorseful, then you should resolve to do better next time round. No one is prefect, what is important is that you have tried your best.
Brief explanation on sutras and their applications to daily life
佛經簡介及其在日常生活中的應用
The Amitabha Sutra
The core meaning of this sutra is to introduce the solemn majesty and bliss of the Western Pure Land (Ultimate Bliss), and to instruct all beings on how to be received by the Buddha, be reborn in the Pure Land, and ultimately attain Buddhahood in an environment of no-backsliding through Faith, Vow, and Practice (holding fast to the name of Amitabha Buddha: "Namo Amitofo").
Core Essentials & Practice Goals
- Spoken Without Being Asked: Shakyamuni Buddha delivered this sutra proactively without anyone asking, showing his urgent and great compassion to rescue beings in the degenerate age (大悲迫切).
- The Three Provisions (Faith, Vows, Practice): The keys to rebirth in the Pure Land are deep faith (believing in Amitabha and the Pure Land), a sincere vow to be reborn there, and devotedly reciting the Buddha's name (practice).
- The Path of No-Backsliding: Buddha-mindfulness is the fastest shortcut to realization. Upon rebirth in the Pure Land, beings enter the stage of Avinivartaniya (no-backsliding; 阿鞞跋致(A-pi-ba-zhi) or 不退转 (Bù tuì zhuǎn) where they continuously practice in an ideal environment until they become a Buddha.
- Meaning of "Amitabha": Translated as "Infinite Life" and "Infinite Light," the name represents the Buddha's boundless merit, wisdom, longevity, and illumination. Reciting the Buddha's name even once absorbs the merit of the entire cosmos and Dharma realm.
阿彌陀經
《阿彌陀經》的核心意義在於介紹西方極樂世界的莊嚴殊勝，並開示眾生通過「信、願、行」執持名號（念「南無阿彌陀佛」），以此蒙佛接引、往生淨土、最終在不退轉的環境中成就佛道。
核心要義與修行宗旨
- 無問自說：此經是釋迦牟尼佛不問自說的主動宣講，顯示出佛陀對救度末法眾生的大悲迫切。
- 信願行三資糧：往生極樂世界的關鍵在於深信有阿彌陀佛與極樂世界、發願往生、以及專心稱念佛號（行）。
- 不退轉之徑路：念佛法門是修行最快速的捷徑（徑路），眾生往生極樂後能入「阿鞞跋致」（不退轉位），在優良環境中持續修行直到成佛。
阿彌陀之意義：「阿彌陀」意譯為無量壽、無量光，代表佛的功德智慧、壽命光明無量，念一聲佛號即攝受全宇宙法界功德。
The Great Strength Bodhisattva’s Chapter on Perfect Comprehension
- Guide to Buddha-Mindfulness: Master Yinguang called this text the "compass for practitioners of Buddha-mindfulness," offering the clearest principles and methods for practicing the Pure Land path.
- The Metaphor of Mother and Child: It compares the spiritual response between living beings and the Buddha to "a mother and child longing for each other." If people remember and invoke the Buddha just as a child misses its mother, they will surely perceive the Buddha both now and in the future.
- Adorned by Fragrance and Light: It emphasises that those who recite the Buddha's name are like "someone who handles incense; their body carries a fragrance," subtly gracing their own minds through the merit of the Buddha's name.
- Restraining the Six Senses: It teaches practitioners to gather in the six senses (eyes, ears, nose, tongue, body, and mind) and maintain a continuous stream of pure thoughts (uninterrupted mindfulness), thereby attaining Samadhi (deep, unshakable meditative concentration).
大勢至菩薩念佛圓通章
《大勢至菩薩念佛圓通章》是佛教淨土宗的重要經典，闡明了「都攝六根，淨念相繼」的念佛法門與修行心。
核心意義
- 念佛指南：印光大師稱此經為「念佛人之指南針」，為修持淨土法門提供了最直接的原理與方法。
- 母子喻佛：以「母子相憶」比喻眾生與佛的感應道交；眾生若能像子憶母般憶佛念佛，現前當來必定佛。
- 香光莊嚴：強調念佛之人如同「染香人，身有香氣」，潛移默化地用佛號功德莊嚴自心。
- 都攝六根：教導修行者收攝眼、耳、鼻、舌、身、意等六根，保持清淨念頭前後相續（淨念相繼），從而達到三摩地（正定）。
The "Universal Gate Chapter of Guanyin Bodhisattva,"
The "Universal Gate Chapter of Guanyin Bodhisattva," is the 25th chapter of the Lotus Sutra (a major Mahayana Buddhist scripture). It is one of the most widely circulated and revered texts in Chinese Buddhism, focusing on the compassionate vows of Guanyin Bodhisattva (the Bodhisattva of Compassion) and their deeds in rescuing beings from suffering.
1. Core Definition & Meaning of the Title
- Pu (普 - Universal): Refers to being omnipresent and all-pervading, without any limitations of time, space, or target.
- Men (門 - Gate/Doorway): Refers to a path, method, or Dharma door—the way leading to liberation and enlightenment.
- Pumen (普門 - Universal Gate): Means that Guanyin Bodhisattva’s compassion and methods of salvation are comprehensive, equal, and adaptable to all. They can meet the diverse needs and relieve the sufferings of all living beings.
2. Core Content
- Inquiry by Akshayamati Bodhisattva: The scripture begins with Akshayamati (Endless Intent) Bodhisattva asking Shakyamuni Buddha why Guanyin is named "Guanyin" (Perceiver of the World's Sounds) and how they rescue living beings.
- The 32 Manifestations (應身): Explains that to save different types of beings, Guanyin transforms into various identities based on the person's needs—such as a Buddha, a Bodhisattva, a monk, a layperson, a heavenly being, a king, or even a commoner—to teach the Dharma.
- Relieving 7 Disasters, Eliminating 3 Poisons, and Fulfilling 2 Desires:
-7 Disasters: If people encounter misfortunes like fire, flood, gale (shipwrecks), weapons, evil spirits, imprisonment, or robbers, they will find liberation simply by single-mindedly reciting Guanyin's name.
-3 Poisons: It helps living beings distance themselves from greed (attachment), anger (hatred), and ignorance (delusion).
-2 Desires: It fulfills wholesome worldly wishes, specifically the desire to give birth to a son or a daughter.
- Bestower of Fearlessness (施無畏): Because of this, Guanyin Bodhisattva is honoured in Buddhism as the "Bestower of Fearlessness," granting beings courage and peace when facing fear and suffering.
3. Practice & Spiritual Significance
- Recitation & Chanting: Many Buddhists recite the Universal Gate Chapter or chant "Namo Guanyin Bodhisattva" as a daily practice to cultivate compassion and reduce inner anxiety and attachment.
- Spiritual Embodiment: Beyond prayer and faith, the chapter teaches people to embody Guanyin's spirit of "kindness brings happiness, and compassion uproots suffering" by practicing kindness and helping others in daily life.
普門品
《普門品》全稱《妙法蓮華經觀世音菩薩普門品》，是佛教大乘經典《妙法蓮華經》的第二十五品。它是漢傳佛教中流傳最廣、最受人尊崇的經篇之一，主要講解觀世音菩薩的慈悲願力與救苦救難的事蹟。
基本定義與字義
- 普：指普遍、無所不在，沒有時間、空間或對象的限制。
- 門：指途徑、門徑、法門，即通往解脫與覺悟的方法。
- 普門：意指觀世音菩薩的慈悲和救度法門是全面、平等且隨類應化的，能夠應對世間各種眾生的不同需求與苦難。
核心内容
- 無盡意菩薩發問：經文由無盡意菩薩向釋迦牟尼佛提問開始，詢問觀世音菩薩為什麼被稱為「觀世音」，以及他是如何救度眾生的。
- 三十二應身：說明觀世音菩薩為了救度不同眾生，會根據對方的機緣和需要，化現為佛身、菩薩身、比丘身、居士身、天人、國王甚至平民等各種身份去說法度化。
- 救七難、解三毒、滿二求：
- 七難：如遇大火、大水、黑風（海難）、刀兵、惡鬼、枷鎖、怨賊等厄運，只要專心稱念觀世音菩薩的名號，就能得到解脫。
- 三毒：能幫助眾生遠離貪慾、嗔恨和愚癡。
- 二求：滿足求男求女的世俗善願。
- 施無畏：觀世音菩薩因此在佛教中也被尊稱為「施無畏者」，能給予眾生面對恐懼與苦難時的勇氣與平安。
修持與意義
- 持名念誦：許多佛教徒將誦讀《普門品》或持念「南無觀世音菩薩」作為日常修行，以此培養慈悲心，減輕內心的焦慮與執著。
- 精神體現：它不僅是一種祈願信仰，更教導世人學習觀世音菩薩「慈能予樂，悲能拔苦」的精神，在生活中行善他。
The Diamond (Vajra) Sutra
Summary of Core Principles
- Breaking Through Appearances to Reveal Emptiness (破相顯空): All things are formed by a combination of fluctuating conditions (causes and conditions / nidānas); they have no fixed, permanent essence. Most of our suffering comes from grasping onto external appearances as unchangeable truths. Using the wisdom of emptiness (Śūnyatā) does not mean things do not exist; it means understanding that they are always changing, so we do not attach to them.
- No-Self and No-Attainment (無我無得):The "Self" is not a fixed, unchanging entity. What we call the self is merely a momentary, ever-changing flow of the five aggregates (Form, Sensation, Perception, Mental Formations, and Consciousness). Furthermore, we must not cling to the insights or spiritual states we achieve through practice. Clinging to the thought "I am enlightened" or "I have learned the truth" creates a brand-new attachment.
- Important Note: "Emptiness" does not mean nothingness or voidness (nihilism). It means the lack of a fixed inherent nature. Things still appear and function, but they have no permanent essence.
- Breaking Through Appearances (破相顯空) | Everyday Examples
Example 1: Arguments and Anger (Relationships)
A coworker stings you with a harsh comment.
- The Appearance (相):You assume, "This person is deliberately targeting me. They are just a bad person, and they mean to hurt me." You dwell on it for days, getting angrier.
- The Reality of Emptiness:This event was stitched together by many temporary conditions—the coworker was exhausted and irritable that day, they naturally speak bluntly, the specific context of the conversation, your own triggers, and your mood at that moment. The person does not possess an eternal, unchangeable essence of "badness." In a different setting, they could be very friendly.
- The Shift:This insight does not deny that you felt hurt. Rather, it stops you from solidifying a temporary event into a permanent trait of that person, preventing resentment from festering.
Example 2: Material Attachments (Phones, Houses, Reputation)
We easily fall into the trap of thinking, "If I have this premium phone, I will be happy; if I lose it, I will be miserable."
- The Reality: A phone is a temporary combination of metal, glass, microchips, and factory labour. In a few years, it will degrade and become obsolete. It holds no permanent, intrinsic attribute of being "precious." Our minds project that label onto it.
- The Shift:This does not mean you should throw your phone away. It means realizing it is just a product of temporary conditions. Do not anchor your entire happiness to an external You won't be overjoyed when gaining it, nor devastated when losing it.
Example 3: Online Validation and Criticism
You feel proud over a positive online comment, but sleepless over a negative one.
- The Reality:Online feedback represents people's fleeting opinions and moods. Public perception shifts constantly. Clinging to the idea that "I am great because they praise me" or "I am worthless because they criticize me" means being trapped by appearances.
- The Shift:External opinions are temporary by-products of changing circumstances; they do not define your permanent value.
- No-Self and No-Attainment (無我無得) | Everyday Examples
Example 1: Observing "No-Self" in Emotional Swings
One moment you feel happy, the next slighted, and later, regretful.
- The Illusion:We instinctively feel like a solid, unchanging "I" is sitting inside our hearts, experiencing these shifts.
- The Reality:Your body, sensations, thoughts, impulses, and cognitions are in constant flux. The "angry self" from a second ago has already vanished, replaced by a "calm self."
- The River Metaphor:A river flows continuously. We point at the moving current and call it "a river," but there isn't a single drop of water that stays still. The "self" is like this river—a continuous process of flowing, not a solid block of stone. If a permanent "self" existed, you could never grow or change.
Example 2: Practicing "No-Attainment" Through Charity
You do a good deed and help someone out.
- The Trap: It is easy to think, "I did a good deed. I am a good person. I deserve praise, returns, and spiritual merit." This attaches to two things: a solid "Me" who did the deed, and a tangible "Reward" to hold onto.
- The Shift:Conditions allowed you to help, so you helped. Once done, let it go. Do not dwell on your own righteousness, demand a return, or boast about your high spiritual state.
Example 3: Guarding Against Spiritual Pride
Someone reads the Vajra Sutra, understands the theory, and develops a sense of superiority: "I understand emptiness now; everyone else is ignorant and attached."
- The Trap:This is falling right back into attachment. "No-Attainment" means even if you glimpse the wisdom of emptiness, you must not possess it as a trophy.
- The Raft Metaphor:Wisdom is a tool to cross the river of suffering. Once you reach the shore, you do not carry the raft on your back to keep walking.
III. The Big Picture
- Facing Outward (Breaking Appearances): Do not view your external circumstances and environments as rigid, unchangeable, absolute realities.
- Facing Inward (No-Self, No-Attainment): Stop gripping tightly onto an internal "self"—whether it is a wounded self, a successful self, or an enlightened self.
Conclusion: This is not passive nihilism. It allows you to engage dynamically with the world while keeping your inner mind entirely free from its shackles.
金剛經
《破相顯空、無我無得》（結合生活日常理解《金剛經》）
先簡單複述義理：
- 破相顯空：一切事物都是各種條件聚合而成（因緣和合），沒有固定不變的本性。我們的煩惱，大多是死死抓住外境的表象當真；用空性的智慧，不是說東西不存在，而是明白它時刻在變，不執著。
- 無我無得：「我」也沒有一個固定不變的實體。所謂自我只是色、受、想、行、識（五蘊）剎那生滅的流動；不光不要執著有個實在的「我」，連修行所得的境界、道理，也不能抓著不放，一旦執著「我開悟了、我學到了」，又落入新的執念。
- 注意：「空」不是什麼都沒有（頑空）；是「無固定自性」，事物依舊會顯現、起作用，但沒有恆常不變的本質。
一、破相顯空｜生活例子
例子 1：生氣吵架（人際關係）
同事一句話刺傷了你。
- 表象（相）：認定「這個人就是專門針對我、他本性就是壞，他存心傷害我」。於是越想越怒，反覆回味那句話，耿耿於懷好幾天。
- 用破相顯空來看：這件事是很多條件湊出來的：對方那天疲憊煩躁、他說話習慣本就直、當時的溝通場景、你的敏感點、你當下的情緒。
- 核心本質：並不是這個人有一個永恆不變的「壞」的本性。換一個時機，換一件事，他也可以很友善。這句話、這份敵意，只是諸多因緣臨時顯現出來的現象。不是要否認當下確實難受，而是不要把臨時發生的一件事，固化成對方永久的特質。看透這一層，就不容易困在怨恨之中。並不是假裝沒受傷，而是不執著這個「相」，不讓煩惱持續發酵。
例子 2：對物質的執著：手機、房子、名譽
我們很容易執著：「擁有這台高端手機，我就會快樂；失去就痛苦。」
- 核心本質：手機本身，是金屬、玻璃、晶片、工人勞動種種因緣和合而成。幾年之後就會磨損、老化、淘汰。它並沒有一個永恆不變的「珍貴完美」的屬性。是我們的心給它貼上「高級、值得炫耀」的標籤。
- 空性視角：破相顯空不是叫你扔掉手機不用，而是心裡明白：它只是條件聚合之物。不要把幸福感完全寄托在這件外物上面。得到不必狂喜，失去不必崩潰。
例子 3：網絡上的評價
網上一條好評，你沾沾自喜；過幾天一條惡評，又輾轉難安。
- 表象（相）：好評、惡評只是別人一時的想法、處境所顯現出來的表象。別人的看法是會變的。如果你執著「我就是別人口中那個優秀的人」，或是「別人罵我，說明我很差」，就是被相困住。
- 空性視角：外界評價只是臨時因緣產物，並不代表你有一個固定不變的價值。
二、無我無得｜日常例子
- 無我：並沒有一個固定、實在的「我」；所謂我，只是身體感受想法念頭不斷流動（五蘊）。
- 無得：就算看懂了道理，修行有所體會，也不要生出「我很厲害，我覺悟了」的執念。
例子 1：情緒起伏之中看見「無我」
一會兒開心，一會兒委屈，一會兒又懊悔。
- 日常體驗：我們直覺會覺得：有一個不變的「我」坐在心裡，一會兒高興、一會兒難過。
- 核心本質：但仔細看：身體（色）、感受（受）、想法（想）、衝動習慣（行）、分辨認知（識）一直在流轉。前一秒憤怒的那個心念已經消失了，後一秒冷靜的念頭生起來。並沒有一個穩固不變的「我」。
- 譬喻說明：不是說「我這個人不存在」，是沒有一個恆常、獨立、一成不變的自我實體。好比河水：河水一直在流動，我們指著流動的水流叫它「一條河」；但河裡沒有一滴固定不變的水。「自我」就如同這條河，是持續的流動過程，不是一塊固定的實體。
- 生活場景：你會感慨「已經不是從前的我了」。少年時的喜好、性格，和現在差別很大。如果真有一個固定不變的「我」，人就不會發生這樣的改變。
例子 2：行善的時候，體會「無得」
做好事，幫別人一把。
- 日常體驗：凡夫容易升起念頭：「我做了善事，我是好人，我應該得到讚許、回報，積攢功德。」這裡就執著兩件東西：有一個行善的「我」；還有實實在在可以拿在手裡的「功德成果」。
- 無我無得的視角：因緣之下，剛好力所能及就伸出援手。事情做完就放下。不必執著「是我做的好事」，也不執著我一定要得到什麼回報、得到多高的修行境界。不是否定善行本身，而是放下行善之後的自我誇耀、求回報的心。
例子 3：學佛法、讀書悟道，警惕「無得」的反面執著
有的人讀《金剛經》，看懂一些道理之後，心裡生起優越感：「我已經懂空性了，其他人還很愚痴執著。」這恰恰又落入執念。
- 核心本質：「無得」就是說：即便你體悟到空性智慧，也不要執著「我得到了一個叫空性的東西，我已經開悟」。智慧只是用來破除煩惱的工具，工具本身也不能抓牢。就如同過河需要船，渡過河之後，不必把船背在身上繼續走路。
三、把兩者合起來看（生活綜合場景）
舉一個完整的日常情景：失戀。
- 破相顯空：不要執著「對方就是我的命中摯愛，失去他人生就徹底毀掉」這個表象。這份愛戀、親密，也是因緣聚合；緣分消散之後關係改變。不是否認曾經的感情，是不把這份臨時的緣分固化成永恆。
- 無我無得：放下想法：「我付出這麼多，我被傷害了，我損失巨大。」覺察：那個受傷難過的「我」，念頭也一直在流轉。痛苦會隨時間慢慢淡化。不要死死守住一個受傷的自我。也不要執著「我一定要挽回，或者我一定要從此徹底忘掉才算修行成功」，連「我要修成不痛苦」這個目標也不要死死抓住。
總結一句生活層面的落腳點：
破相顯空，是對外，不把外境、境遇看得死死實有；
無我無得，是對內，不牢牢抱住一個「受傷的、優秀的、有所收穫的我」。
並不是消極什麼都不幹，而是在世事當中做事，但內心不被各種執念捆縛。
The Great Compassion Repentance Ritual
Introduction
The Great Compassion Repentance (大悲懺 - Dabei Chan) is a highly popular and vital group practice in Chinese Mahayana Buddhism. It was compiled during the Song Dynasty by Master Zhili, drawing from the Great Compassion Dharani Sutra and Tiantai meditative practices (Zhi-Guan). Rather than just a passive ritual for erasing bad karma or begging for blessings, it serves to cleanse the mind, align practitioners with the wisdom and mercy of Guanyin Bodhisattva, and awaken the Bodhicitta (the altruistic mind intent on enlightenment for all).
Core Spiritual Meanings
- Repenting and Clearing Karmic Obstacles: Through bowing to the Buddha, chanting the Great Compassion Mantra, and openly repenting, practitioners cleanse the negative karma and mental defilements accumulated through their actions, speech, and thoughts.
- Stabilizing Mind and Body: The solemn rituals and focused prostrations pull in a scattered, chaotic mind. It nurtures introspection and mindfulness, restoring peace to an anxious heart.
- Emulating the Bodhisattva: Moving beyond selfish prayers for personal gain, practitioners chant Guanyin's name and recite their Ten Great Vows, turning the Bodhisattva's boundless compassion into their own life's mission. It teaches patience, gentleness, and altruism in daily life.
- Mutual and Universal Benefit: Group practice aggregates collective spiritual energy. The merit generated is not kept for oneself; it is dedicated (transferred) to all living beings, ancestors, and karmic creditors, helping everyone untangle their spiritual knots and move toward enlightenment together.
大悲懺
《大悲懺》是漢傳佛教中極為普遍且重要的共修法門，由宋代知禮大師根據《大悲心陀羅尼經》及天台止觀儀軌製訂。它的意義不僅在於消極地消除業障、祈福消災，更在於通過儀式洗滌心靈，學習觀世音菩薩的慈悲與智慧，發起利他菩提心。
核心意義
- 懺除罪障：通過禮佛、持誦大悲咒與發露懺悔，洗滌身、口、意三業，減輕往昔所造的惡業與煩惱。
- 安定身心：在莊嚴的儀軌與專注的禮拜中，收攝散亂的心念，培養內省與內觀的能力，讓焦躁的內心恢復平靜。
- 效法菩薩：不只求個人福報，更藉由誦念觀音名號與十大願文，將菩薩的悲願化為己願，在日常生活中實踐柔忍與利他精神。
自利利他：凝聚大眾的共修願力，不僅淨化自身，也能將功德回向給法界眾生與冤親債主，助人解開心結、共成佛道。
Samantabhadra’s Practices and Vows
Core Overview
The Chapter on Samantabhadra’s Practices and Vows (《普賢行願品》) is the core of the Avatamsaka Sutra (《華嚴經》). Its central teaching consists of the Ten Great Vows of Samantabhadra (普賢十大願王):
- To respect all Buddhas (禮敬諸佛)
- To praise the Tathagata (稱讚如來)
- To extensively cultivate offerings (廣修供養)
- To repent for karmic obstacles (懺悔業障)
- To rejoice in the merits of others (隨喜功德)
- To request the turning of the Dharma wheel (請轉法輪)
- To request that the Buddhas remain in the world (請佛住世)
- To always follow the Buddhas in study (常隨佛學)
- To constantly accord with all living beings (恆順眾生)
- To universally dedicate all merits (普皆回向)
This practice does not seek miraculous or supernatural responses. Its core spirit is that cultivation does not happen deep in the mountains—it happens in your everyday interactions with people. The purpose of merit is not to chase personal rewards, but to expand your mind and break free from selfishness.
Understanding the 10 Vows in Daily Life
- To respect all Buddhas (禮敬諸佛)
- Meaning:This does not mean only bowing to statues of Buddhas and Bodhisattvas. Every living being has Buddha-nature; therefore, respecting all Buddhas means respecting every single person around you.
- Daily Example:Treat cleaners, delivery workers, and family members with dignity. When someone holds a different opinion from yours, refrain from immediate dismissal or sarcasm. Maintaining that respect is respecting all Buddhas.
- To praise the Tathagata (稱讚如來)
- Meaning:This is not blind flattery. It means genuinely recognizing the goodness in others and offering sincere validation without envy.
- Daily Example:When a colleague successfully completes a project, don't feel bitter—offer sincere congratulations. When a child works hard, acknowledge their effort.
- The Negative Alternative:Nitpicking or mocking others when something good happens to them shows a lack of this praising mind.
- To extensively cultivate offerings (廣修供養)
- Meaning:Offerings are not limited to burning incense or donating money. Giving what you can with an altruistic heart is the truest offering.
- Daily Example:Grabbing a package for your neighbour, helping a coworker share their workload, or patiently listening to a distressed friend. Giving your time and kindness are profound offerings. Even the smallest act matters if the intention is pure.
- To repent for karmic obstacles (懺悔業障)
- Meaning:Repentance is not about living in fear or begging for forgiveness. It is about becoming aware of your own mistakes and vowing not to repeat them.
- Daily Example:If you lose your temper at family, speak hurtfully, or gossip behind someone's back, catching yourself and feeling genuine regret—reminding yourself to exercise self-control next time—is true repentance. It is about changing your habits, not just performing a ritualistic text.
- To rejoice in the merits of others (隨喜功德)
- Meaning:To break through jealousy. When others receive benefits or accomplish good deeds, you are genuinely happy for them from the bottom of your heart.
- Daily Example:When a friend gets promoted or passes an exam, celebrate their success without envy. Many people have a habit of "not wanting to see others do well"; rejoicing in others' merit actively counters this habit.
- To request the turning of the Dharma wheel (請轉法輪)
- Meaning:The "Dharma wheel" represents wholesome truths and principles. This vow means wishing that wise, positive teachings spread widely, helping people understand life better and suffer less.
- Daily Example:Sharing a positive, insightful life lesson with a confused friend at the right moment or supporting causes that promote kindness and guide people toward the good.
- To request that the Buddhas remain in the world (請佛住世)
- Meaning:Wishing that wise teachers and spiritual mentors stay long in this world to continue guiding others.
- Daily Example:Cherishing the virtuous elders or friends around you who can offer wise counsel; being grateful to those who patiently teach you, wishing them health and safety so they can continue helping others.
- To always follow the Buddhas in study (常隨佛學)
- Meaning:Continuously learning wisdom, constantly reflecting on yourself, and aligning your behavior with the examples set by sages.
- Daily Example:When encountering conflict, instead of erupting in anger, learn to handle it with tolerance. Constantly correcting your own selfishness and impatience is what it means to follow the Buddha in study.
- To constantly accord with all living beings (恆順眾生)
- Meaning:This does not mean indulging others without boundaries. It means understanding people according to their unique temperaments, helping them appropriately, and not forcing your own ideas onto them.
- Daily Example:If a family member is introverted, don't force them to socialize. If a friend is in a bad mood, don't lecture them; just sit quietly and accompany them. Stop insisting that "things must be done my way" and empathize with their situation instead.
- Crucial Point:According with others is not the same as enabling harmful behaviour. If someone is harming others, you cannot blindly go along with it.
- To universally dedicate all merits (普皆回向)
- Meaning:This is where Samantabhadra's great vows culminate. You do not hoard the good karma you create; instead, you dedicate it to all sentient beings in the universe, wishing that everyone may be free from suffering and find happiness.
- Daily Example:When you do a good deed, instead of just thinking "I want to get rich" or "I want to be safe," you wish that this kindness helps reduce the suffering of all people. Simply put: do good things without obsessing over the merit being "yours," thereby opening up your mind.
The True Meaning of "Merit" in Daily Life
- Merit lies in inner transformation, not external miracles
The Ten Great Vows are essentially a set of mental principles for living. By practicing them repeatedly, you gradually reduce hatred, jealousy, and selfishness. Having fewer internal afflictions and becoming more peaceful toward others is the most direct form of merit.
- Common Misconception:Many people think chanting this sutra is just a tool to seek good luck or avert disaster. The true intention of the text is that when your thoughts change, your behaviour changes—and only then do the conditions of your suffering transform.
- Every moment of daily life is a place of practice (道場)
You do not need to go to a temple to practice these vows. At work, at home, or when interacting with anyone, every single thought can be aligned with the ten vows.
- A complete daily example:
You have an argument with your family (Repentance, reflecting that your words were too aggressive). Later, you see a neighbour helping to clean the hallway and feel genuine admiration (Rejoicing in merit). You step in to help sweep a few strokes (Cultivating offerings) while holding deep respect for the neighbour (Respecting all Buddhas). Once done, you wish that all families may live in harmony (Universal dedication). This entire sequence is the living practice of Samantabhadra's vows.
- The Value of Dedication (回向)
Ordinary people often do good deeds with the attachment of "I did something good, so I want a reward." Samantabhadra’s universal dedication lets go of this sense of ownership. This perfectly echoes the Diamond Sutra’s concept of "breaking through attachments to reveal emptiness, realizing non-self and non-attainment": you do not cling to the form of the good deed, and you do not cling to the idea that the merit belongs to "me."
普賢行願品
《普賢行願品》是《華嚴經》的核心，核心就是普賢十大願王：禮敬諸佛、稱讚如來、廣修供養、懺悔業障、隨喜功德、請轉法輪、請佛住世、常隨佛學、恒順眾生、普皆回向。 它不是追求神奇感應，核心精神：修行不在深山，就在待人接物的日常；功德重點不在求福報，而在擴大心量，破除自私。 下面結合生活逐條通俗理解：
- 禮敬諸佛
不是只拜佛菩薩。一切眾生皆有佛性，禮敬，就是尊重身邊每一個認。
- 日常例子：不輕視保潔、外賣員、家人；別人觀點和你不一樣，不馬上輕視、嘲諷，保有一份尊重，這就是禮敬諸佛。
- 稱讚如來
不是一味吹捧。是看見別人身上的善，由衷肯定，不嫉妒。
- 日常例子：同事做成項目，心裡不酸，真心誇一句；孩子努力做事，看見他的付出給予肯定。
- 反面：見人好事就挑刺、挖苦，就是沒有稱讚如來的心。
- 廣修供養
供養不只是燒香捐錢。隨份付出，利他之心就是供養。
- 日常例子：順手幫鄰居拿快遞；辦公室幫同事分擔一點工作；耐心聽情緒低落的朋友傾訴，付出時間與善意，都是供養。哪怕微小，重在發心。
- 懺悔業障
懺悔不是害怕、求赦免，是察覺自己的過錯，不再重複。
- 日常例子：剛才對家人發脾氣、說話傷人；背後議論別人。察覺到，心裡生起慚愧，提醒自己下次克制，就是懺悔。不是對著經文形式上悔過，而是改正習氣。
- 隨喜功德
破除嫉妒心，別人得到好處、做成善事，發自內心替他高興。
- 日常例子：朋友升職、考上證書，不心生妒忌，真心替他歡喜。很多人習慣「見不得別人好」，隨喜就是對治這個習氣。
- 請轉法輪
法輪，是善的道理。意思是希望善法、智慧可以流傳，讓人明白道理，少煩惱。
- 日常例子：看到好的正向道理，合適的時候分享給迷茫的親友；支持弘揚善念、勸人向善的事。
- 請佛住世
願有智慧的善知識長久住世，繼續引導人。
- 日常例子：珍惜身邊品行端正、能開導你的長輩/善友；感恩願意耐心教導你的人，希望他平安健康，可以繼續幫助更多人。
- 常隨佛學
持續學習智慧，時刻反省自己，向聖賢的榜樣看齊。
- 日常例子：遇到矛盾，不立刻發怒，學著用包容的心處理；不斷修正自己自私、急躁的毛病，持續學習，就是常隨佛學。
- 恒順眾生
不是無底線縱容別人，順著眾生的根性去體諒，隨宜利他，不執著自己的想法要強加於人。
- 日常例子：家人性格內向，不強迫他社交；朋友心情不好，不硬講道理，先安靜陪伴。不執著「一定要按我的方式來」，體諒他人處境。
- 重點：恒順不是縱容惡行。對方做傷害人的事，不能一味順從。
- 普皆回向
這是普賢大願的落腳點：自己修的一切善，不獨佔，回向法界一切眾生，願大家離苦得樂。
- 日常例子：做了一件善事，不是只想着「我要發財、我要平安」，而是願這份善意，也能讓所有人少一點痛苦。
- 簡單說：做好事，不執著功德是「我的」，心量打開。
整體意義與所謂「功德」（通俗理解）
- 功德不在外在神蹟，而在轉變內心
- 十大願本質是一套生活心法。反覆踐行，慢慢減少嗔恨、嫉妒、自私。內心少煩惱，待人更平和，這就是最直接的功德。
- 很多人誤解：誦《普賢行願品》是求消災、求好運。經典本意：心念轉變，行為隨之改變，苦難的因緣才會慢慢轉化。
- 普賢行願的特點：不分大小事，一切日常皆是道場
不需要專門到寺院才能修。上班、居家、與人相處，每一次起心動念，都可以對照十願：
- 舉個完整日常小例子：你和家人爭吵了（懺悔業障，反省自己說話太衝）；之後看到鄰居幫忙打掃樓道，心裡由衷讚嘆（隨喜功德）；你順手幫忙掃兩下（廣修供養）；不輕視鄰居（禮敬諸佛）；事情做完，願所有人家庭和睦（普皆回向）。這一整套，就是普賢行願在生活裡的實踐。
- 回向的價值
普通人行善容易有「我做了好事，我要有回報」的執念。普賢的普皆回向，放下「我」的佔有，和你之前看的《金剛經》「破相顯空、無我無得」可以呼應：不執著善舉這個相，不執著功德是屬於「我」的。
如果你希望進一步探討，我可以協助你：
- 針對某一個願文提供更深入的經典註解
- 把這些內容整理成適合日常早晚實踐的精簡版清單
Blessings for living beings
Core Overview
延生普佛 (Yansheng Pufo), also known as 吉祥普佛 (Auspicious Pufo), relies on the vows of the Medicine Buddha to pray for blessings for the living. Its core purpose is not just to pray for longevity, but to eliminate obstacles, repent, grow in blessings and wisdom, and maintain a peaceful mind and body. The ritual’s practices—prostrations, chanting, repentance, and dedication of merit—are essentially about taming and transforming your own mind.
Daily Life Application (日常理解)
- Repentance (懺悔)
- Meaning: In the dharma service, chanting the repentance text corresponds to self-reflection in daily life. Arguing with family, overcalculating at work, or hurting others with words creates mental affliction. Repentance means choosing to see your own faults, vowing not to repeat them, and thereby reducing interpersonal and internal obstacles.
- Example: If you are often impatient with your parents, reflecting on this and learning to communicate patiently is the true way to "eliminate disasters."
- Praying for Blessings and Well-being (祈福安康)
- Meaning: Dedicating merit using the red blessing plaque (祿位) wishes peace and health for your family. This does not mean pain and illness vanish into thin air; rather, it reminds us to cherish our bodies, reduce anxiety, and treat those around us with kindness.
- Example: When a family member is sick, you participate in the service to pray for them, while also taking good care of them and ensuring they see a doctor regularly. Keeping your mind calm and stable is what it truly means to be "free from all disasters."
- Universal Respect & Dedication of Merit (普敬與回向)
- Meaning: "Pu" (普) means universal respect. The merit generated is not kept just for your own family but is dedicated to all living beings.
- Example:When things go well at work, instead of keeping the joy to yourself, you empathize with your colleagues' difficulties and help them within your capacity. This is dedication of merit in daily life.
- Extending the Life of Wisdom (延慧命)
- Meaning: "Extending life" (延生) operates on two levels: the physical lifespan (色身) and the spiritual life of wisdom (法身慧命). It means more than just living a long physical life; it means staying awake, clear-minded, and kind, without being trapped by greed or anger, so that your mind enjoys lasting peace.
- Example: When facing setbacks, instead of blaming heaven or other people, you stay true to your original kindness and integrity. This is how you nurture your life of wisdom.
One-Sentence Summary (一句話總結)
延生普佛 is a communal ritual in Buddhist temples; externally, it is a prayer to eliminate disasters and bring blessings, while internally, it serves as a reminder to reflect, repent, cultivate compassion, and treat both us and others with kindness. The merit of the dharma service becomes meaningful only when it is put into practice through doing good deeds and taming our thoughts in daily life.
延生普佛
延生普佛又叫吉祥普佛，依托藥師佛願力，為生者祈福，核心不只是求長命，而是消障、懺悔、增長福慧，護持身心安穩。儀軌裡禮拜、念誦、懺悔、回向，本質是調伏自己的心。
日常理解：
- 懺悔：法會念懺悔文，對應生活裡反省自己。平時和家人爭吵、工作計較、說話傷人，便是造煩惱；延生普佛的懺悔，就是願意看見自身過失，不再重犯，減少人際與內心的災障。
舉例：常對父母不耐煩，反省之後，學著耐心溝通，這就是消災。 - 祈福安康：紅紙祿位回向，祝願家人平安健康。不是憑空消掉病痛，而是提醒我們愛惜身體、少焦慮，善待身邊人。
舉例：家人生病，做延生普佛祈願，同時好好照料、規律就醫；內心安定，就是「離諸災厄」。 - 普敬與回向：「普」是普遍恭敬，功德不只留給自己親人，也回向一切眾生。
舉例：工作順利時，不獨享喜悅，願意體諒同事難處、力所能及助人，就是日常的回向。
- 延慧命：「延生」有兩層，一是色身壽命，二是法身慧命。意思不只是肉體長壽，更是保持清醒、善良，不被貪嗔煩惱困住，內心長久安寧。
舉例：遇到挫折不怨天尤人，守住本心，就是養護慧命。
一句話總結：
延生普佛是寺院裡的共修儀軌，外在是祈福消災，內在是提醒我們反省改過、心存慈悲、善待自他；法會的功德，要落實在生活行善、調伏心念上才有意義。
Memorial Prayer (Blessings) for the deceased
往生普佛 ("Wang Sheng Pu Fo") is a traditional ritual in Chinese Mahayana Buddhism performed to deliver the souls of the deceased from suffering, eliminate their negative karma, and help them achieve rebirth in the Pure Land.
Below is the detailed breakdown of its core merits and deeper meanings:
Core Merits (核心功德)
- Eliminating Negative Karma (消除業障):By chanting the Amitabha Sutra, the Rebirth Mantra, and practicing repentance, the ritual purifies the deceased's past misdeeds and clears their karmic obstacles.
- Rebirth in the Pure Land (超生净土):The ritual focuses on paying homage to Amitabha Buddha. It prays that the Buddha will guide the deceased to the Western Pure Land (Sukhavati) to be reborn from a lotus, escaping the painful cycle of reincarnation (Samsara).
- Praying for Blessings in the Afterlife (祈求冥福):It accumulates spiritual merits for the deceased to ensure their peace in the next realm, while simultaneously comforting the grieving family.
Deeper Meanings (深层意义)
- Practicing Filial Piety & Compassion (践行孝道與慈悲):The merits are not just for immediate family but can also be dedicated to karmic creditors from past lives. It expands personal filial piety into universal compassion for all living beings.
- Universal Respect as a Spiritual Practice (普敬普禮的修行):Rooted in the "Universal Dharma" philosophy, it encourages respecting all Buddhas and sentient beings without discrimination. Participants purify their own minds and grow in wisdom through chanting and bowing.
- A Convenient Daily Ritual (简便易行的日常佛事):Usually performed alongside regular evening chanting sessions, this simplified ritual allows temples to hold it frequently, giving devotees regular opportunities to accumulate merits.
往生普佛
往生普佛的核心功德在於憑藉三寶之力，為亡者消除業障、超生淨土，助其早日脫離六道輪迴之苦。
往生普佛是漢傳佛教中專門用於超度亡靈、冥壽追薦的儀軌，其意義不僅限於對逝者的救拔，也體現了生者對亡親的孝思與對眾生平等的慈悲關懷。
核心功德
- 消除業障：通過誦念《阿彌陀經》、往生咒及禮佛懺悔，幫助亡者清淨身口意三業，減輕或消除生前所造罪業。
- 超生淨土：側重禮拜阿彌陀佛，祈願亡者蒙佛接引，往生西方極樂世界，蓮花化生，不再受生死輪迴之苦。
- 祈求冥福：為亡者積累福德資糧，使其在另一維度獲得安寧與利益，同時也安撫生者的心靈，寄托哀思。
深層意義
- 踐行孝道與慈悲：不僅是為直系親屬超度，也可回向給累劫冤親債主，體現佛教「無緣大慈，同體大悲」的精神，將小我之孝擴展為大我之慈。
- 普敬普禮的修行：源於三階教「普法」思想，主張不分聖凡、普遍恭敬一切諸佛與眾生。參與者在儀軌中通過繞佛、唱讚、拜願，自身也能獲得內心的清淨與福慧增長。
簡便易行的日常佛事：往生普佛通常隨晚課進行，流程相對簡化（如唱彌陀讚、念阿彌陀佛聖號等），便於寺院經常舉行，也讓信眾能更頻繁地參與積功累德。
The Grand and Vast Avatamsaka Repentance Ceremony
The Avatamsaka Repentance (Huayan Bao Chan) is a practice of repentance rooted fundamentally in the all-encompassing, harmonious philosophy of the Avatamsaka Sutra (the Flower Garland Sutra).
Its core purpose is not to seek external blessings or divine favors, but to awaken the innate, Buddha-like wisdom already inside yourself. It is a path of dual cultivation—building both merit and wisdom—by reflecting on and correcting your shortcomings while simultaneously practicing the vast, boundless vows and actions of Samantabhadra Bodhisattva.
Daily Significance
- Repentance as Seeing One’s Own Mind
It is not just about confessing major wrongdoings; it means noticing subtle, everyday habits—such as arguing for the sake of it, feeling jealous, blaming others for everything, or losing your temper over tiny things.
- Repentance (Chan) means daring to look honestly at your flaws.
- Reform (Hui) means slowly changing them over time, much like washing dirty clothes or cleaning out accumulated mental clutter.
- Recognizing Interconnectedness (The One True Realm)
The Avatamsaka teachings emphasize that all things are infinitely linked and mutually unobstructed: we are deeply connected to our family, coworkers, and strangers.• Practice means looking beyond the self: showing more patience toward parents, not taking work stress out on family, and feeling genuinely happy when others succeed. It dissolves the isolated "I" and cuts down on selfishness.
- Expanding Goodness via Samantabhadra’s Vows
This practice goes hand-in-hand with Samantabhadra’s ten great vows—paying respect, making offerings, rejoicing in others' virtues, repenting, requesting the Dharma, and dedicating merit.
In daily life, this looks like respecting everyone, being generous with small kindnesses, celebrating others' wins, and sharing peace and well-being with others rather than thinking only of personal gain.
Practical Understanding of "Merit" (practical daily life, Not Superstitious)
- Clearing Karmic Obstacles:Reducing internal resistance. Old habits, emotional knots, and lingering resentments slowly loosen up. You are less likely to get stuck in narrow viewpoints, your mind opens up, and daily life flows more smoothly.
- Increasing Blessings:Cultivating healthy habits. Maintaining respect, self-reflection, and altruism makes your demeanour softer, improves your relationships, and brings harmony to the home.
- Opening Wisdom:Seeing through delusions and attachments. You realize that most distress comes from your own rigid expectations rather than people or circumstances intentionally trying to make things hard for you. You stop being trapped by gains and losses.
- Broadening Dedication (Huixiang):Expanding your heart. You stop wishing only for your own safety and wish for the peace and happiness of your loved ones, your critics, and all living beings. As the heart expands, troubles shrink.
In One – Sentence:
Performing the Avatamsaka Repentance uses ritual and reflection to remind yourself that your mind is naturally pure and wise, though it has been covered over by ego and clinging. Repentance sweeps away the dust, and expansive vows help you live and care for others well in everyday life.
大方廣佛華嚴寶懺
華嚴寶懺，是以《華嚴經》的圓融思想為根本的懺悔法門，核心不是求外在的「賜福」，而是喚醒自己本有的如來智慧，一邊反省過失，一邊學習普賢的廣大行願，福慧雙修。
意義（放到日常）
- 懺悔，是看清自己的心
不是只懺悔大錯，編者註：而是覺察細微習氣：說話愛抬杠、心裡妒忌別人、遇事就怨別人、一點小事就發脾氣。
懺，就是敢於看見；悔，就是以後慢慢改。好比衣服髒了去洗，心裡的煩惱積久了，主動清理。 - 懂得「一真法界，事事相關」
華嚴講重重無盡、圓融無礙：我們和家人、同事、路人，都息息相關。
所以修行不只顧自己：對父母多體諒，不把工作怨氣撒給家人，看到別人變好不生酸心。不把「我」孤立出來，少一點自私。 - 以普賢願，把善做大
它和普賢行願是一體：禮敬、供養、隨喜、懺悔、勸請、回向。
日常裡就是：尊重每一個人；有一點善心不要吝嗇；真心為別人的成功高興；自己的一點善行，不只想着自己得利，願平安分給更多人。
所說的功德（生活化理解，不是神異感應）
- 消業障＝少一點內心的阻礙：舊的習氣、心結、耿耿於懷的怨恨慢慢鬆動，遇事不容易鑽牛角尖，心更開闊，做事更順；
- 增福報＝培植善的習慣：常懷恭敬、自省、利他的心，待人柔和，人緣變好，家庭更和睦；
- 開智慧＝看清妄想執著：明白煩惱多是自己執念造成的，不是外面的人和事故意為難自己，慢慢不被得失、好壞困住；
- 廣回向＝心量變大：不只求自己平安，也願親人、冤家、所有眾生都安樂。心越大，煩惱越小。
簡單一句話：
拜華嚴寶懺，是藉著儀軌提醒自己：本來有清淨智慧，只是被私心、執念蓋住了；懺悔掃去灰塵，以廣大的願力，在平常日子裡好好做人，好好存心。
Heart-to-Heart Dojo 將心比心,心連心道場
The Core Theme: 將心比心 (Empathy) & 惜福 (Cherishing Blessings)
In Chinese Mahayana Buddhism the term carries a deep, traditional meaning centred on the Bodhisattva path and community harmony. It highlights two daily mindsets to tie this all together:
- 將心比心 (Jiãng xĩn bĩ xin): "Put your heart in another's place." Treat others exactly how you wish to be treated.
- 惜水、惜电、惜福: “Cherish water, cherish electricity, cherish your blessings." True alignment starts with small
mindful actions like turning off unused lights or saving water, which directly preserves your spiritual merits.
1. Harmony in Body 身和同住 - Behavioural Harmony
- What it means: Live peacefully alongside others, maintaining proper conduct and helping one another without causing disturbance.
- Actionable steps: Take care of the environment. Do not damage Monastery property, respect the quiet hours, and be mindful of your daily actions so you don't disrupt the peace of those around you.
2. Harmony in Speech 口和無 - Verbal Harmony
- What it means: Speak with kindness and eliminate conflicts born from speech.
- Actionable steps: Stop gossiping, insulting, arguing, or spreading rumours. Speak gently, communicate openly when issues arise, and use words that heal rather than divide.
3. Harmony in Mind 意和同悦 - Mental Harmony
- What it means: Share a unified spiritual goal while letting go of personal jealousy, pettiness, and judgment.
- Actionable steps: Actively celebrate other people's achievements and good deeds (rejoicing in merit). Avoid suspicious or resentful thinking and cultivate an inner joy for the community.
4. Harmony in Precepts 戒和同修 - Share precepts and practice Harmony
- What it means: Abide by the same rules, rules apply equally to everyone without exceptions or privileges.
- Actionable steps: Strictly follow the Monastery regulations and guidelines. This includes universal responsibilities like conserving resources and respecting the rules of the space.
5. Harmony in Views 見和同解 - Harmonious Outlook
- What it means: Align on the core teachings of the Dharma and the primary direction of the Monastery, while tolerating minor differences in personal opinion.
- Actionable steps: Keep the big picture in mind-supporting the temple and practicing diligently. Do not let minor philosophical or personal disagreements fracture the unity of the group.
6. Harmony in Benefits 利和同均 - Economic Harmony
- What it means: Fairly distribute and share all resources, food, and offerings without hoarding or greed.
- Actionable steps: Treat all resources-including public water, electricity, and tools-as community property rather than personal possessions. Do not waste or overconsume them for selfish gain.
Summary
The Monastery is a 'Sanctuary of Shared Hearts' (連心道場). This means our practice goes beyond individual sitting or chanting. True Mahayana practice relies on the harmony of our community. When we align our hearts with the compassion of the Buddhas, and align our steps with each other, we create a powerful field of collective wisdom. We encourage all of us to support one another on the Bodhisattva path, turning our shared vows into reality.
將心比心，心連心道場
惜水惜電惜福 同心同德同居六和道場
一、身和同住（行為和合）
大眾同在寺院居住，舉止成儀端正，互不侵擾、互幫互助。
落實到寺院日常：不亂折花草、不損壞常住器物、節約用水用電，行為上守護道場環境，彼此互不打擾，起居安穩共處。
二、口和無諍（言語和合）
管住口舌，杜絕爭吵、惡語、搬弄是非、諷刺他人。
同住大眾多說柔和愛語，遇事好好溝通，不結口舌矛盾，道場才能清淨安寧。
三、意和同悅（心念和合）
放下嫉妒、計較、人我分別，大家修行目標一致，內心互相體諒、彼此隨喜。
不暗自猜忌、不心生怨怒，同住之人內心皆生歡喜，才是真正的清淨道場。
四、戒和同修（規矩和合）
所有人共同遵守寺院清規戒律、常住制度，規矩面前人人平等，沒有特例與特權。
愛惜寺院公物、節約水電、護持伽藍草木，都屬於共同遵守的常住規矩，全員一體奉行。
五、見和同解（知見和合）
在佛法正見、寺院理念上達成共識，包容少數看法，但不偏執邪知邪見。
大家護持寺院、安心修行的大方向一致，不因觀念分歧而分裂團體。
六、利和同均（受用和合）
寺院衣食、物資、供養等常住利益均衡分配，不私藏、不獨佔、不貪圖私利。
水電、器物、草木都是十方常住公物，不屬於某一個人，人人都有愛惜守護的責任，不肆意揮霍佔用。
同心同德六和合，清淨道場共成就
◇ 將心比心 · 心連心道場 · 共建和諧清淨的修行家園 ◇
Upon meeting a monk or nun in the temple, please join your palms and greet them with: "Dharma Master, Amitabha Buddha!" When departing, say "Amitabha Buddha" rather than a "Goodbye." Please keep this respectful practice in mind!
The monastery is a pure and sagely Way-Place. As such, smoking is completely unsuited to this sacred environment. Neither should we walk about inside wearing slippers, leather shoes, or clogs, nor should we consume food while walking and scatter the remains. Such actions directly violate the pure regulations of the monastery.
The Buddhas and Bodhisattvas is of utmost importance in the life of all Buddhists. Upon entering a Buddha Hall, Buddhists or visitors must pay respect by means of paying homage, greet, making obeisance and bowing to the Buddhas and Bodhisattvas!
A lay disciple is not supposed to stand in the middle of the hall, browsing around, while making obeisance to the Buddhas. It is considered rude to treat the images of the Buddhas and Bodhisattvas with the intention to scrutinize them as art pieces.
A Buddha Hall is a Holy Place where people must restrain themselves from chitchatting or make noise. Unruly people who insist on talking loudly, loitering and worst of all, lying around as they like, are behaviors that go against the monasteries' rules.
Some children treat the Buddha Hall as a playground by running around and touching everything within their reach. Consequently, parents are fully responsible for instructing their children on proper conduct.
Parents who understand the benefits of practicing the Buddha Dharma should encourage their children and youth to learn Buddhism. By encouraging them to participate in Dharma Assemblies and listen to Dharma talks, parents can guide them to learn from the Buddha Dharma, helping them become filial children and upstanding citizens.
As a pure dwelling, the monastery is protected and upheld by the deities of the Eight Groups of Dharma Protectors. Anyone who spits carelessly promotes the spread of disease through unhygienic habits. Such offenders harm the sacred Sangha Gem, carrying heavy karmic consequences that will lead to falling into the hell realm and undergoing the retributions of acute suffering.
It is against the rules of monastery if followers or visitors, place their umbrellas, raincoats, hats, handbags, purses and other personal items on the offering table. They must place them at designated location that is suitable to place their personal belongings.
Layman who wishes to make obeisance to the Buddha must do so by standing on the right or left hand side of the hall. The middle of the hall is a designated honorable position which is assigned for the Abbot of the Monastery.
The adorned Buddha Hall is a holy place to be respected; therefore, lay disciples are expected to dress appropriately. It is not advisable to wear miniskirts, shorts, or low-cut and bare-back blouses, as such attire shows a lack of respect for the solemnity of the Buddha Hall.
We must understand that making obeisance is the highest form of respect we can show to the Buddhas. Therefore, we should wash our hands and cleanse ourselves before bowing to them, never acting carelessly. Indeed, if one sincerely bows to the Buddha just once, offenses as numerous as the sands of the Ganges will be eradicated.
We should avoid consuming meat before reciting sutras or bowing to the Buddha. In addition, chewing gum while praying to the Buddhas is considered deeply disrespectful.
For one to display a solemn appearance with great respect while making obeisance to the Buddha, a person has to stand upright, eyes and mind focus and place his palms together firmly.
For those who are new to the Monastery and do not know the correct way in making obeisance to The Buddha, they should consult the Dharma Masters or those who stand beside them. It is not advisable to conduct in a superficial or insincere manner.
Do not walk in front of individuals bowing to the Buddha, as it distracts them from their practice. This behavior is also looked upon as inconsiderate and disrespectful.
We should wash our hands before handling a sutra. It must be held respectfully with both hands, as if the Buddha were standing right before us. The preferred posture for recitation is kneeling, but it is also acceptable to either stand or sit.
The Buddha sutras are the Dharma Gem, which is protected and upheld by the deities of the Eight Groups of Dharma Protectors. We should never place them on the floor, leave them dangling off the edge of a surface, or lay them with their front covers facing downward. Doing so violates proper conduct and is a serious sign of disrespect.
At the monastery, we must never walk in front of the Sutra Recitation Assembly or take photographs in complete disregard of the ongoing service. Doing so disrupts the harmonious atmosphere of the adorned temple and constitutes disorderly conduct.
Remember, when carrying a Buddha image with both hands, you should refrain from bowing to others or exchanging greetings. The image must always be held above the waist.
The altar is meant solely for placing Buddha images and ritual offerings. Personal belongings must not be placed on this table, as doing so constitutes a disrespectful offense against the Triple Gems!
While at the monastery, we must never take anything without permission. We must not take food from the kitchen or fruits from the altar to consume. Doing so constitutes the offense of stealing—specifically, stealing offerings meant for the Permanent Dwelling that have been contributed from the ten directions!
We should not act out of greed, nor should we use the monastery's amenities for our own convenience or comfort. If we need to use the telephone, we must pay accordingly or make a donation in the Blessing Box. Otherwise, even a small act of misuse can bring about great retribution. We must always be careful not to commit grave offenses through minor negligence!
Buddhists and visitors who receive a blessed gift from the Abbot or other Dharma Masters are encouraged to place a donation in the Merit Box. This gesture is a meaningful expression of mutual respect.
To create good affinity with all beings, vegetarian banquets are organized during Vesak Day celebrations and other Dharma Assemblies. After enjoying the meal, we should make a donation to the Merit Box, as this food is provided by the generosity of the multitude from the ten directions. We should never take these offerings for granted or consume them without giving back.
When receiving meals at the monastery, please line up orderly rather than rushing for food. It is our responsibility to strictly observe the pure rules without violation.
When speaking to a Dharma Master who is seated, we should stand respectfully beside them, and we must not sit down unless invited to do so. While standing, we should maintain an upright posture without leaning against walls or slouching, as improper posture is a sign of great disrespect.
When speaking to a Dharma Master, we should converse clearly, gently, and with a joyful heart, always maintaining a respectful manner. Furthermore, we must be careful never to interrupt the Dharma Master while they are speaking.
When the Dharma Master is giving a Dharma talk or instructions, we must not chat with those sitting beside us or fall asleep. This is considered disrespectful.
We must never use items belonging to a Dharma Master, such as their chairs, bed, utensils, or clothing. If we are ever unsure, we must always ask for permission before touching or using anything. This is a matter of basic courtesy and respect.
We must always use both hands when making offerings to the Dharma Masters. Never offer food that we have already tasted or eaten, as presenting left-over or tasted food is considered an offense of giving impure offerings.
Prior to entering the room of a Dharma Master, please knock on the door three times. If no response is given, recognize that the master may be working or resting, and depart immediately. Under no circumstances should you force entry into the room.
Please refrain from making formal obeisance to a Dharma Master while they are engaged in daily activities such as eating, resting, sleeping, writing, talking on the phone, or attending to personal hygiene. When crossing paths outdoors, formal obeisance is unnecessary—a respectful greeting is sufficient.
When making obeisance to a Dharma Master, we should do so by facing the direction of the Buddhas and Bodhisattvas, rather than bowing directly to the master's physical body. Bowing directly to the person is not in accordance with proper etiquette.
If a Dharma Master presents you with a gift to create wholesome affinity, always accept it with both hands. You can express your thanks by reciting "Amitabha Buddha." Never receive a gift with a single hand, as this is considered highly disrespectful.
When staying at a monastery, we must strictly abide by its regulations. For instance, lights must be switched off at the designated curfew. We must not turn them back on at our own whim to read or gossip, as this is not only wasteful but also constitutes a violation of the precept against stealing monastic resources.
Visitors leaving the monastery after a stay must not take any monastic items home. This strict rule applies even to minor objects like a needle or thread. Taking such items constitutes a direct violation of the precept against stealing.
In today's modern society, mobile phones are everywhere. For the sake of convenience, many people bring them into the temple, only to listen to the Sutra half-heartedly while managing their business affairs on their devices. Distracting oneself during a sacred teaching is a grave offense!
Please refrain from bringing personal audio devices, radios, or portable speakers into the monastery grounds. Listening to music or singing aloud disrupts the environment and disregards the presence of the Dharma Masters and fellow practitioners. Such behavior is considered a serious breach of temple etiquette.
Out of respect for the assembly, please do not attend recitation services immediately after exercising while wearing sweaty attire. Arriving at the shrine hall in inappropriate clothing disrupts the purity of the environment and creates unwholesome karma.
As a pure Way-Place, the monastery requires both long-time cultivators and newcomers to dwell together in perfect harmony. Those who understand the rules should kindly instruct the new arrivals. Never let arrogance take root by looking down on anyone—this only reveals a lack of true spiritual cultivation and fosters needless dispute. Instead of sowing seeds of blessing, one would simply be committing further offenses.
The merit and virtue of reciting Sutras are truly immeasurable, which is why we should strive to chant together in perfect harmony. We recite the Sutras so that our own ears can hear the words clearly, not to impress others with the quality of our voice. It is highly disrespectful to scream at the top of our lungs and disturb the assembly, especially if our volume drowns out the leading monastic. Therefore, we must remain deeply mindful of our behavior.
At times, disputes may arise within a monastery, but a wise person will always refrain from taking part in them. If someone approaches you to gossip about the faults or conflicts of others, you should simply listen mindfully and try to offer gentle advice. We must never fuel the fire by bringing up additional grievances, as doing so only creates more negative karma.
