佛光大学 Fo Guang University
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佛光大学 佛教学院/佛教学系
Title: Observing Precepts and Entering Meditation Diligently
Speech at the Beginning of the 112-2 Semester Assembly
在研读《华严经．十地品》第五难胜地时，对于其中的一句话，一直印象十分深刻：「持戒入禅，神通无量，四无色等及馀一切世间之事，但于众生不为损恼，为利益故咸悉开示，渐令安住无上佛法。」我认为这个可以呼应我们佛教学院所企图实现的教育方向。
While studying the Avatamsaka Sutra, I have been deeply impressed by a particular sentence: "Observing precepts and entering meditation, possessing boundless supernatural powers, they reveal all the phenomena of the formless realm and all other worldly matters, yet they do not cause distress to sentient beings. For the sake of benefiting them, they expound everything gradually, enabling them to abide in the unsurpassed Buddha Dharma." I believe this can resonate with the educational objective we are attempting to realize in our department.
经文的意思是：修行第五难胜地的菩萨，必须持戒以修禅定，当其具足了无量神通之际，能够为众生开示四无色界以及以下各种世间事物的道理，令众生不要因为世俗诸事，损害、恼乱自己的身心，以令众生能够渐渐安住在无上佛法，朝向成佛之道前进。
The meaning of the scripture is this: Bodhisattvas practicing the Fifth State must observe precepts to cultivate meditation. When they have perfected boundless supernatural powers, they can expound the principles of the formless realms and various worldly matters to sentient beings without causing them distress. This is done to gradually establish them in the unsurpassed Buddha Dharma and advance them towards enlightenment.
第五难胜地的「难胜」，便是难以超越的意思，因为菩萨在这时所修且将具备的是无上禅定的功夫。修习此地工夫时，首先须以平等清净心面对一切世间与出世间法，舍弃所有的成见，放下世间与出世间法之间的高下价值判断，平等地面对一切诸法，因为惟有如此才能体证空性，才能如实地觉察世间法与出世间法各自的道理。
The "difficult to surpass" aspect of the Fifth State implies the mastery of unsurpassed meditative concentration. When practicing at this level, one must first face all worldly and transcendent phenomena with an equanimous and pure mind, abandoning all prejudices and judgments of value between worldly and transcendent phenomena. Only by doing so can one realize emptiness and accurately discern the principles of worldly and transcendent phenomena.
也就是说，即便世间法是虚妄不究竟的，依然有它相对性的真理，值得加以学习；而出世间法的真实，是因为要离世间诸苦才会有功用，若没有了世间也就不会有存在的价值。这样的道理，既同于龙树菩萨「若不依俗谛，不得第一义」，也同于六祖慧能「佛法不离世间觉」。一旦用此平等空慧，不偏世法也不偏出世法来修习禅定，当其通达时，菩萨便会获得无上神通，用以度化众生。
In other words, even though worldly phenomena are ultimately unreal, they still possess relative truths worth learning. The reality of transcendent phenomena lies in their utility for transcending worldly suffering; without worldly existence, there would be no value in their existence. This understanding is consistent with Nagarjuna's teaching, "Without relying on worldly truths, one cannot attain the ultimate truth," and Patriarch Huineng's teaching, "Buddha Dharma does not depart from worldly awareness." By cultivating equanimity and wisdom, not leaning towards either worldly or transcendent phenomena, one can attain meditative concentration. When this is accomplished, Bodhisattvas gain unsurpassed supernatural powers to benefit sentient beings.
因此，此地所修的禅定功夫，不是坐禅的入定而已，因为即便修到四无色界定，相对于成佛而言，都还只是世俗法的境界罢了。难胜地之殊胜禅定，在于菩萨除了须出世法的空性平等要有深刻的体证相应外，尚须具有对所有四无色界以下诸世俗法，皆能理解掌握，并用以度化众生令住无上佛法。是以，难胜地菩萨真正无与伦比的禅定神通是，既要能出世解脱，更要娴习一切可以度众的工夫入世而无染，所以经文便说，「此菩萨摩诃萨为利益众生故，世间技艺靡不该习」因为众生无限，根性各殊，菩萨若要随宜度众、利益众生，便应为了众生广学各种学问，好能应机度化。
Therefore, the meditative concentration cultivated at this State is not merely about achieving meditative absorption through sitting meditation. Even reaching the formless realms is still within the realm of worldly phenomena compared to attaining Buddhahood. The excellence of meditative concentration at this State lies in Bodhisattvas not only realizing the emptiness and equanimity of transcendent phenomena but also comprehending and mastering all worldly phenomena from the formless realms downward, and using them to benefit sentient beings and establish them in the unsurpassed Buddha Dharma.
Hence, the truly unparalleled meditative concentration of the Fifth State Bodhisattva is not only about achieving transcendent liberation but also about skillfully practicing various methods to benefit sentient beings without being tainted by the world. Therefore, the scripture states, "This Bodhisattva-Mahasattva, for the benefit of sentient beings, should learn all worldly skills," because sentient beings are infinite and diverse in their inclinations. Bodhisattvas, in order to skillfully benefit and guide them, should broaden their knowledge and skills accordingly.
可是，学习这么多的学问，岂不是与禅修的寂静之理相违？乃至有可能入于虚妄世俗之后，反而遗忘归真出世的解脱之道？这当然是有可能的。因此，「持戒」便是重要关键。「持戒」，并非只有消极禁止的一面，也有积极应行的向度，故说：诸恶莫作，众善奉行。「持戒入禅」一方面要弃除诸恶，同时也应力行诸善，这二者要同时并进，才能恰当地修习禅定。因为若不弃恶便无以离染，维持自己的身心清净；但若不欲行善，则徒有定力神通，却不愿入世度众，则无益众生。
However, doesn't learning so many disciplines contradict the principles of serene meditation? Could it even lead one to forget the path of true liberation amidst worldly illusions? Indeed, this is possible. Hence, "observing precepts" becomes crucial. "Observing precepts" is not merely about passive abstinence; it also involves active engagement in virtuous deeds, as it is said, "Abstain from all evil, and practice all good." "Observing precepts and entering meditation" requires both the abandonment of evil and the diligent pursuit of goodness. These two must progress simultaneously to cultivate meditation effectively. Without abandoning evil, there is no liberation from defilement and no maintenance of purity of body and mind. However, if one does not desire to do good deeds, despite possessing meditative concentration and supernatural powers, and is unwilling to engage in benefiting sentient beings, then it is of no use to them.
一旦以度众为念，菩萨岂不应该日日精进修行，学习各种法门。因此我认为「持戒入禅勤精进」，正是实现菩萨四弘誓愿：「众生无量誓愿度、烦恼无边誓愿断、法门无量誓愿学、佛道无上誓愿成」的重要原则。期待诸位在校期间乃至终此一生，都能如难胜地菩萨持戒入禅勤精进，广泛学习各般知识与学问，既为自己，更为众生。
Once one focuses on benefiting sentient beings, shouldn't Bodhisattvas diligently practice and learn various methods day by day? Therefore, I believe that "observing precepts and entering meditation diligently" is indeed a fundamental principle for realizing the Four Great Vows of Bodhisattvas: "Sentient beings are numberless; I vow to liberate them. Afflictions are endless; I vow to extinguish them. Dharma doors are boundless; I vow to master them. The Buddha Way is unsurpassable; I vow to attain it." I hope that all of you, during your time in school and throughout your lives, can emulate the Fifth State Bodhisattva by observing precepts, entering meditation diligently, and extensively learning various kinds of knowledge and disciplines, for your own benefit as well as for the benefit of sentient beings.
