儒釋道三而一‧一而三

• zero thought

  14 Jan 11, 14:18

  水�回天錄白話解．賢�篇

  ^上宣^下化�和尚著述
  
  ----
  佛教和儒教所��的地方是，一個�倡世間法，一個是出世法；
  �是出世法是由世間法而�到的，並�是離開世間法而有出世法。
  ----

  孟�說�：「�在爾，而求諸�；事在易，而求諸難。�「法在顯，而求諸密；人在勤，而求諸懶。�後�這兩�是我說的，�是孟�說的。「求諸懶�，懶是懶惰。

  孟�是亞�，以繼孔�之�為志，�倡王�，貶斥霸�。而孔�則是中國空�絕後的大�人，也�以說是先知先覺者，也�以說他有相當的來歷。孔�為什麼生在中國？本來孔��生是佛教�邊的水月童�，也就�善財童�一樣；而中國的��──�教的祖師，就是佛教�迦葉的化身。孔�是水月童�化身；�回呢，就是佛教�頭的明月儒童化身。

  為什麼迦葉祖師化身���？為什麼水月童�化身�為孔�？為什麼明月儒童化身��回？這就是因為佛教大乘根性的因緣到了中國，所以這一�佛教的�薩就爭先�後地到中國，為的就是給佛教開路。他們把佛教的馬路先修好了，那麼等佛教傳到中國，這一些大乘根性的人就容易接�。�然，佛教傳到中國時，一般人也沒有學�教，也沒有學儒教；那麼佛教雖然高深，也沒有人懂，也沒有人接�，是很費力的。於是�迦葉也�辭辛苦，先到中國化身���。怎麼���呢？因為他一出生頭髮也白了，��也白了，一出生已經就�了，所以���。

  ��姓�，�耳，字��，他到中國來，�斷地努力�倡�教，而�說是佛教；水月童�呢，就�倡儒教，就這麼開了兩�平�的�。所以等到以後佛教傳到中國，就水到渠�，很多人都接�佛教的��。中國的儒教就譬如�學的學生剛剛入學門，所研究的都是�孩�容易懂的��。那麼以後就�到中學，中國�教的��就譬如中學的課程。中學讀完了，就�讀大學，那麼佛教的課程就是大學的課程，所以儒�釋��三教是三而一，一而三。�學是為中學�備的，中學是為大學�備的，大學是為所有想�深造學�的�百姓而�備的，所以有�學�中學�大學。佛教�以說是盡虛空�法界的一所大學。

  雖然這所大學在這兒，但�一定�一個人都能進大學，還有很多人連字都��識的，所以有很多人��識佛教，�知�佛教是什麼，也就是這個原因。因為雖有�學也有中學，�是所有的�孩��一定都能進得�學；所有該讀中學程度的學生，也�一定完全會進中學，也是這個��。所以在中國來講，儒教是�學的課程，其他的宗教�以說都是中學的課程，而佛教是包羅�有，無所�包�無所�容，所以說盡虛空�法界都是佛教的大學。那麼其中��字的人��能進大學��能進中學��能進�學的人還是很多。

  儒教的孔�也有五眼六通，他也具足相當的智慧，智慧淵�，所以孔�出生的時候有麟�玉書的祥瑞之相。孔�說：

  「��有五而志於學�，他說我�五歲的時候，就立志�學習了生脫死的法，�是雖然有這個志氣，還沒有真正下決心。

  「三�而立�，等到三�歲時，�下了決心，一定�修行了。

  「四�而�惑�，等到四�歲的時候，他一切的懷疑�疑惑�迷惑都斷了，所以說�惑。�惑就是�動心了，也就是孟�說他四��動心一樣的��。什麼事情�動心？財�色���食���動心了。財，他也�貪，��而止；色，他也�貪；�，他也�貪；食，好�西他也�貪；�，也�貪�覺。�惑，也就是�迷惑了，般若智慧��了。

  「五�而知天命�，等到孔�五�歲，真正得到宿命通了。這個天命也就是宿命通，他能知��人的生命哲學是什麼；也知�人的宿命──人的�去生是怎麼回事。

  「六�而耳順�，等到六�歲時，他有耳順的功夫了。耳順，在一般世俗人所講，�以說是有天眼通�天耳通了。一般世俗人說�里眼�順風耳，也就是天耳�天眼的作用。

  「七�而從心所欲�，等到七�歲了，他得到了�盡通。得到�盡通，那麼這時他的工作完�了。他為了把佛教的路給鋪好，所以�講忠�����愛�信�義�和�平這八德；�講格物致知�誠�正心�修身齊家�治國平天下這八�目；�講明德�新民�止於至善這三綱領，把佛教的路給開了一�。

  格物，什麼�格物？我們一般�學究��讀書人都懂的，就是�把自己的物欲�去，�除你的習氣毛病，你的妄想。這物欲就包括你的嗜好，包括你所放�下的�西，這些都是一個欲，都��除去。你能�除物欲，然後你的智慧�能開朗，�能��，所以�致知。致知��誠�；你誠�了，然後就正心；你能正心，然後修身。你心若�正，身就�能修，�若�誠，心也�能正，這是一套的，一步一步的。身修，然後家也齊�國也治，這就是孔�講的格物致知�誠�正心�修身齊家�治國平天下，這八�目�以說包括世間法和出世法的�義。

  ��儒家�知�世間法，而�注�出世法，所以它是個�學；它講五倫八德，兄弟父�祖有五倫，八德就是忠��愛信義和平，這就把佛教的路給鋪了一�。�教呢，�把佛教的路鋪了一�；�教就�人去欲斷愛，��沒有�佛教說的那麼肯定，�教說：

  　　夫人神好清，而心擾之；人心好�，而欲牽之。
  　　常能�其欲，而心自�；澄其心，而神自清。
  　　自然六欲�生，三毒消滅。
  　　所以�能者，為心未澄，欲未�也。
  　　能�之者，內觀其心，心無其心；
  　　外觀其形，形無其形；�觀其物，物無其物。
  　　三者既無，惟見於空。
  　　觀空亦空，空無所空；所空既無，無無亦無；
  　　無無既無，湛然常寂；寂無所寂，欲豈能生？
  　　欲既�生，�是真�。

  「夫人神好清，而心擾之�，人的這個神是好清淨的，�是人這個心就��實，�隻馬猴，跳上跳下，��跑�北跑，所以說「心馬�猿猴�，心�匹馬，��隻猿猴，它是��實的。「人心好�，而欲牽之�，人這個心是好清淨的，�是欲念在那兒牽著它，�它�清淨。「常能�其欲，而心自�；澄其心，而神自清�，自然就六欲�生�三毒消滅。

  「所以�能者，為心未澄， 欲未�也。能�之者，內觀其心，心無其心；外觀其形，形無其形；�觀其物，物無其物。三者既無，惟見於空。觀空亦空，空無所空；所空既無，無無亦無；無無既無，湛然常寂；寂無所寂，欲豈能生？�等到這個「寂無所寂�了，欲豈能生？你清淨到極點，澄清到極點了，自然就沒有欲了。「欲既�生，�是真��，這就是一個真正的清淨。

  佛教和儒教所��的地方是，一個�倡世間法，一個是出世法，這出世法是由世間法而�到出世法，並�是離開世間法而有出世法。

  所以一般人都讚歎孔�，無論是他的學生也好，或是一般的社會人士也好，都說他德�天地��貫�今，諸�百家，無所�通，�學多能，學的也多，能力也廣。

  所以��學佛法的人，先�把�教�儒教的��也弄通了，然後你�佛法的��，自然就迎刃而解。

  
  ── 一�八四年六月二�八日‧講於金佛�寺

  
  
  Source: http://www.drbachinese.org/online_reading/sf_others/WaterMirror2/ch12.htm

  Venerable Master Hsuan Hua's biography: http://en.wikipedia.org/wiki/Hsuan_Hua
  
  Master Hsuan Hua's Sharira (relics): http://www.cttbusa.org/sharira/sharira.html
  
  Note: I am not a disciple of Master Hsuan Hua or his disciples.

• sinweiy

  14 Jan 11, 14:27

  WELL DONE!

  late Venerable Master Hsuan Hua.

  Amituofo!

  /\

   

  to what i heard from MCK, china last time also have 俱�宗, �实宗, which are in line with "hinayana" teachings, but when Buddhism went into china, slowly the past well learnt ancient masters stopped propagating them with the knowing that china's own teaching system can teach the moral conduct better. 10 wholesome deeds are a step higher than Dizigui.

   

• Amitayus48

  14 Jan 11, 15:02

  WELL DONE!

  The supremeness 永明延寿禅师开示：
  ��孔�是何圣？如何看待儒�？

  太宰嚭大骇曰：然则孰为圣人？
  (Confucius)夫�动容，有言曰：丘闻西方圣者焉 (Buddha Sakyamuni or enlightenment nature)，�治而�乱 (stillness)，�言而自信 (Buddha no say a single word otherwise contempt dharma hee!)，�化而自行 (��本无树)。��乎，民无能�焉。

  May all have an enjoyable discussion so as to achieve "happiness, prosperity and progress for an idealistic nation building"

  Namo Buddha Amitabha

• sinweiy

  14 Jan 11, 15:14

  one of the trouble maker, even critised why MCK only teach PL and not teach other sects/school. it's like saying why the teacher at school only teach history, why never teach maths, why never teach science. it's a laughing stock question. some more people can believe. that's how ignorance now people are. though not that MCK never teach other sects' scriptures, he did teach ch'an, when younger, but now old already, no energy, more important is PL.

  /\

• Dawnfirstlight

  14 Jan 11, 15:15

  Originally posted by Amitayus48:

  WELL DONE!

  The supremeness 永明延寿禅师开示：
  ��孔�是何圣？如何看待儒�？

  太宰嚭大骇曰：然则孰为圣人？
  (Confucius)夫�动容，有言曰：丘闻西方圣者焉 (Buddha Sakyamuni or enlightenment nature)，�治而�乱 (stillness)，�言而自信 (no say a single word otherwise contempt dharma ya)，�化而自行 (��本无树)。

  May all have an enjoyable discussion so as to achieve "happiness, prosperity and progress for an idealistic nation building"

  Namo Buddha Amitabha

  Ha ha........ I like your pledge! Must make it compulsory for all the forumers to recite and write this pledge before posting.

• Dawnfirstlight

  14 Jan 11, 15:21

  Originally posted by sinweiy:

  one of the trouble maker, even critised why MCK only teach PL and not teach other sects/school. it's like saying why the teacher at school only teach history, why never teach maths, why never teach science. it's a laughing stock question. some more people can believe. that's how ignorance now people are. though not that MCK never teach other sects' scriptures, he did teach ch'an, when younger, but now old already, no energy, more important is PL.

  /\

  These people are out to slander and make things difficult for him. Sigh............ 众生就是这样。

  I heard a monk said it is not easy to be a monk. One has to face so many different types of people, of different wisdom, understanding and character. He said :"事事�能顺从人�，�求�愧于心". So, don't think that it is easy to be a ven.

• Dawnfirstlight

  14 Jan 11, 15:23

  Originally posted by sinweiy:

  one of the trouble maker, even critised why MCK only teach PL and not teach other sects/school. it's like saying why the teacher at school only teach history, why never teach maths, why never teach science. it's a laughing stock question. some more people can believe. that's how ignorance now people are. though not that MCK never teach other sects' scriptures, he did teach ch'an, when younger, but now old already, no energy, more important is PL.

  /\

• Amitayus48

  14 Jan 11, 15:27

  Originally posted by Dawnfirstlight:

   

  Ha ha........ I like your pledge! Must make it compulsory for all the forumers to recite and write this pledge before posting.

  The powerful function of this sutra is to enable us to he reborn in the Pure Land and never fall back. Rebirth in the Pure Land can be categorized in terms of the Four Pure Lands, and also into nine grades in each land. Here I will give a brief explanation of the characteristics of the Four Lands.
  
  If you recite the Buddha-name without cutting off your delusions of views and thoughts, depending on how scattered or how concentrated you are, you are reborn in the level of the Land Where Saints and Ordinary Beings Live Together.
  
  If you recite the Buddha-name to the point of singlemindedness (phenomenal level), your delusions of views and thoughts are cut off and you are born in the land that is the fruit of practicing expedient means: the Land of Expedient Liberation [where Arhats live].
  
  If you recite the Buddha-name to the point of singlemindedness (noumenon or inner truth level), and you smash from one to forty-one levels of delusion and ignorance, then you are born in the Pure Land of Real Reward [where Bodhisattvas live].
  
  If you recite the Buddha-name to the point that ignorance and delusion are totally cut off, this is the highest reward and you will be reborn in the Land of Eternally Quiescent Light [where the Buddhas dwell].

   

   

  

   

   

• Zenist69

  14 Jan 11, 15:33

  Originally posted by zero thought:

  水�回天錄白話解．賢�篇

  ^上宣^下化�和尚著述
  
  ----
  佛教和儒教所��的地方是，一個�倡世間法，一個是出世法；
  �是出世法是由世間法而�到的，並�是離開世間法而有出世法。
  ----

  孟�說�：「�在爾，而求諸�；事在易，而求諸難。�「法在顯，而求諸密；人在勤，而求諸懶。�後�這兩�是我說的，�是孟�說的。「求諸懶�，懶是懶惰。

  孟�是亞�，以繼孔�之�為志，�倡王�，貶斥霸�。而孔�則是中國空�絕後的大�人，也�以說是先知先覺者，也�以說他有相當的來歷。孔�為什麼生在中國？本來孔��生是佛教�邊的水月童�，也就�善財童�一樣；而中國的��──�教的祖師，就是佛教�迦葉的化身。孔�是水月童�化身；�回呢，就是佛教�頭的明月儒童化身。

  為什麼迦葉祖師化身���？為什麼水月童�化身�為孔�？為什麼明月儒童化身��回？這就是因為佛教大乘根性的因緣到了中國，所以這一�佛教的�薩就爭先�後地到中國，為的就是給佛教開路。他們把佛教的馬路先修好了，那麼等佛教傳到中國，這一些大乘根性的人就容易接�。�然，佛教傳到中國時，一般人也沒有學�教，也沒有學儒教；那麼佛教雖然高深，也沒有人懂，也沒有人接�，是很費力的。於是�迦葉也�辭辛苦，先到中國化身���。怎麼���呢？因為他一出生頭髮也白了，��也白了，一出生已經就�了，所以���。

  ��姓�，�耳，字��，他到中國來，�斷地努力�倡�教，而�說是佛教；水月童�呢，就�倡儒教，就這麼開了兩�平�的�。所以等到以後佛教傳到中國，就水到渠�，很多人都接�佛教的��。中國的儒教就譬如�學的學生剛剛入學門，所研究的都是�孩�容易懂的��。那麼以後就�到中學，中國�教的��就譬如中學的課程。中學讀完了，就�讀大學，那麼佛教的課程就是大學的課程，所以儒�釋��三教是三而一，一而三。�學是為中學�備的，中學是為大學�備的，大學是為所有想�深造學�的�百姓而�備的，所以有�學�中學�大學。佛教�以說是盡虛空�法界的一所大學。

  雖然這所大學在這兒，但�一定�一個人都能進大學，還有很多人連字都��識的，所以有很多人��識佛教，�知�佛教是什麼，也就是這個原因。因為雖有�學也有中學，�是所有的�孩��一定都能進得�學；所有該讀中學程度的學生，也�一定完全會進中學，也是這個��。所以在中國來講，儒教是�學的課程，其他的宗教�以說都是中學的課程，而佛教是包羅�有，無所�包�無所�容，所以說盡虛空�法界都是佛教的大學。那麼其中��字的人��能進大學��能進中學��能進�學的人還是很多。

  儒教的孔�也有五眼六通，他也具足相當的智慧，智慧淵�，所以孔�出生的時候有麟�玉書的祥瑞之相。孔�說：

  「��有五而志於學�，他說我�五歲的時候，就立志�學習了生脫死的法，�是雖然有這個志氣，還沒有真正下決心。

  「三�而立�，等到三�歲時，�下了決心，一定�修行了。

  「四�而�惑�，等到四�歲的時候，他一切的懷疑�疑惑�迷惑都斷了，所以說�惑。�惑就是�動心了，也就是孟�說他四��動心一樣的��。什麼事情�動心？財�色���食���動心了。財，他也�貪，��而止；色，他也�貪；�，他也�貪；食，好�西他也�貪；�，也�貪�覺。�惑，也就是�迷惑了，般若智慧��了。

  「五�而知天命�，等到孔�五�歲，真正得到宿命通了。這個天命也就是宿命通，他能知��人的生命哲學是什麼；也知�人的宿命──人的�去生是怎麼回事。

  「六�而耳順�，等到六�歲時，他有耳順的功夫了。耳順，在一般世俗人所講，�以說是有天眼通�天耳通了。一般世俗人說�里眼�順風耳，也就是天耳�天眼的作用。

  「七�而從心所欲�，等到七�歲了，他得到了�盡通。得到�盡通，那麼這時他的工作完�了。他為了把佛教的路給鋪好，所以�講忠�����愛�信�義�和�平這八德；�講格物致知�誠�正心�修身齊家�治國平天下這八�目；�講明德�新民�止於至善這三綱領，把佛教的路給開了一�。

  格物，什麼�格物？我們一般�學究��讀書人都懂的，就是�把自己的物欲�去，�除你的習氣毛病，你的妄想。這物欲就包括你的嗜好，包括你所放�下的�西，這些都是一個欲，都��除去。你能�除物欲，然後你的智慧�能開朗，�能��，所以�致知。致知��誠�；你誠�了，然後就正心；你能正心，然後修身。你心若�正，身就�能修，�若�誠，心也�能正，這是一套的，一步一步的。身修，然後家也齊�國也治，這就是孔�講的格物致知�誠�正心�修身齊家�治國平天下，這八�目�以說包括世間法和出世法的�義。

  ��儒家�知�世間法，而�注�出世法，所以它是個�學；它講五倫八德，兄弟父�祖有五倫，八德就是忠��愛信義和平，這就把佛教的路給鋪了一�。�教呢，�把佛教的路鋪了一�；�教就�人去欲斷愛，��沒有�佛教說的那麼肯定，�教說：

  夫人神好清，而心擾之；人心好�，而欲牽之。
  常能�其欲，而心自�；澄其心，而神自清。
  自然六欲�生，三毒消滅。
  所以�能者，為心未澄，欲未�也。
  能�之者，內觀其心，心無其心；
  外觀其形，形無其形；�觀其物，物無其物。
  三者既無，惟見於空。
  觀空亦空，空無所空；所空既無，無無亦無；
  無無既無，湛然常寂；寂無所寂，欲豈能生？
  欲既�生，�是真�。

  「夫人神好清，而心擾之�，人的這個神是好清淨的，�是人這個心就��實，�隻馬猴，跳上跳下，��跑�北跑，所以說「心馬�猿猴�，心�匹馬，��隻猿猴，它是��實的。「人心好�，而欲牽之�，人這個心是好清淨的，�是欲念在那兒牽著它，�它�清淨。「常能�其欲，而心自�；澄其心，而神自清�，自然就六欲�生�三毒消滅。

  「所以�能者，為心未澄， 欲未�也。能�之者，內觀其心，心無其心；外觀其形，形無其形；�觀其物，物無其物。三者既無，惟見於空。觀空亦空，空無所空；所空既無，無無亦無；無無既無，湛然常寂；寂無所寂，欲豈能生？�等到這個「寂無所寂�了，欲豈能生？你清淨到極點，澄清到極點了，自然就沒有欲了。「欲既�生，�是真��，這就是一個真正的清淨。

  佛教和儒教所��的地方是，一個�倡世間法，一個是出世法，這出世法是由世間法而�到出世法，並�是離開世間法而有出世法。

  所以一般人都讚歎孔�，無論是他的學生也好，或是一般的社會人士也好，都說他德�天地��貫�今，諸�百家，無所�通，�學多能，學的也多，能力也廣。

  所以��學佛法的人，先�把�教�儒教的��也弄通了，然後你�佛法的��，自然就迎刃而解。

  
  ── 一�八四年六月二�八日‧講於金佛�寺

  
  
  Source: http://www.drbachinese.org/online_reading/sf_others/WaterMirror2/ch12.htm

  Venerable Master Hsuan Hua's biography: http://en.wikipedia.org/wiki/Hsuan_Hua
  
  Master Hsuan Hua's Sharira (relics): http://www.cttbusa.org/sharira/sharira.html
  
  Note: I am not a disciple of Master Hsuan Hua or his disciples.

  BuddhaDharma is all complete he said. But he put it as university level. Confucianism as primary school level, Daoism secondary school level.

  Is BuddhaDharma that difficult to grasp? If it is so difficult to grasp, what are those elementary Buddhist textbook for? For who? There are elementary buddhist text books for children, intermediate buddhist textbooks for young adult and so forth. Accoring to Ven Hsuan Hua logic, all the buddhist textbooks are for advance level. For the adults.

• Amitayus48

  14 Jan 11, 15:42

  Originally posted by Dawnfirstlight:

  These people are out to slander and make things difficult for him. Sigh............ 众生就是这样。

  I heard a monk said it is not easy to be a monk. One has to face so many different types of people, of different wisdom, understanding and character. He said :"事事�能顺从人�，�求�愧于心". So, don't think that it is easy to be a ven.

  �到寺庙，�论平富贵贱，都已平等慈悲心对待。广结众生缘。
  

• Zenist69

  14 Jan 11, 15:43

  Originally posted by zero thought:

  水�回天錄白話解．賢�篇

  ^上宣^下化�和尚著述
  
  ----
  佛教和儒教所��的地方是，一個�倡世間法，一個是出世法；
  �是出世法是由世間法而�到的，並�是離開世間法而有出世法。
  ----

  孟�說�：「�在爾，而求諸�；事在易，而求諸難。�「法在顯，而求諸密；人在勤，而求諸懶。�後�這兩�是我說的，�是孟�說的。「求諸懶�，懶是懶惰。

  孟�是亞�，以繼孔�之�為志，�倡王�，貶斥霸�。而孔�則是中國空�絕後的大�人，也�以說是先知先覺者，也�以說他有相當的來歷。孔�為什麼生在中國？本來孔��生是佛教�邊的水月童�，也就�善財童�一樣；而中國的��──�教的祖師，就是佛教�迦葉的化身。孔�是水月童�化身；�回呢，就是佛教�頭的明月儒童化身。

  為什麼迦葉祖師化身���？為什麼水月童�化身�為孔�？為什麼明月儒童化身��回？這就是因為佛教大乘根性的因緣到了中國，所以這一�佛教的�薩就爭先�後地到中國，為的就是給佛教開路。他們把佛教的馬路先修好了，那麼等佛教傳到中國，這一些大乘根性的人就容易接�。�然，佛教傳到中國時，一般人也沒有學�教，也沒有學儒教；那麼佛教雖然高深，也沒有人懂，也沒有人接�，是很費力的。於是�迦葉也�辭辛苦，先到中國化身���。怎麼���呢？因為他一出生頭髮也白了，��也白了，一出生已經就�了，所以���。

  ��姓�，�耳，字��，他到中國來，�斷地努力�倡�教，而�說是佛教；水月童�呢，就�倡儒教，就這麼開了兩�平�的�。所以等到以後佛教傳到中國，就水到渠�，很多人都接�佛教的��。中國的儒教就譬如�學的學生剛剛入學門，所研究的都是�孩�容易懂的��。那麼以後就�到中學，中國�教的��就譬如中學的課程。中學讀完了，就�讀大學，那麼佛教的課程就是大學的課程，所以儒�釋��三教是三而一，一而三。�學是為中學�備的，中學是為大學�備的，大學是為所有想�深造學�的�百姓而�備的，所以有�學�中學�大學。佛教�以說是盡虛空�法界的一所大學。

  雖然這所大學在這兒，但�一定�一個人都能進大學，還有很多人連字都��識的，所以有很多人��識佛教，�知�佛教是什麼，也就是這個原因。因為雖有�學也有中學，�是所有的�孩��一定都能進得�學；所有該讀中學程度的學生，也�一定完全會進中學，也是這個��。所以在中國來講，儒教是�學的課程，其他的宗教�以說都是中學的課程，而佛教是包羅�有，無所�包�無所�容，所以說盡虛空�法界都是佛教的大學。那麼其中��字的人��能進大學��能進中學��能進�學的人還是很多。

  儒教的孔�也有五眼六通，他也具足相當的智慧，智慧淵�，所以孔�出生的時候有麟�玉書的祥瑞之相。孔�說：

  「��有五而志於學�，他說我�五歲的時候，就立志�學習了生脫死的法，�是雖然有這個志氣，還沒有真正下決心。

  「三�而立�，等到三�歲時，�下了決心，一定�修行了。

  「四�而�惑�，等到四�歲的時候，他一切的懷疑�疑惑�迷惑都斷了，所以說�惑。�惑就是�動心了，也就是孟�說他四��動心一樣的��。什麼事情�動心？財�色���食���動心了。財，他也�貪，��而止；色，他也�貪；�，他也�貪；食，好�西他也�貪；�，也�貪�覺。�惑，也就是�迷惑了，般若智慧��了。

  「五�而知天命�，等到孔�五�歲，真正得到宿命通了。這個天命也就是宿命通，他能知��人的生命哲學是什麼；也知�人的宿命──人的�去生是怎麼回事。

  「六�而耳順�，等到六�歲時，他有耳順的功夫了。耳順，在一般世俗人所講，�以說是有天眼通�天耳通了。一般世俗人說�里眼�順風耳，也就是天耳�天眼的作用。

  「七�而從心所欲�，等到七�歲了，他得到了�盡通。得到�盡通，那麼這時他的工作完�了。他為了把佛教的路給鋪好，所以�講忠�����愛�信�義�和�平這八德；�講格物致知�誠�正心�修身齊家�治國平天下這八�目；�講明德�新民�止於至善這三綱領，把佛教的路給開了一�。

  格物，什麼�格物？我們一般�學究��讀書人都懂的，就是�把自己的物欲�去，�除你的習氣毛病，你的妄想。這物欲就包括你的嗜好，包括你所放�下的�西，這些都是一個欲，都��除去。你能�除物欲，然後你的智慧�能開朗，�能��，所以�致知。致知��誠�；你誠�了，然後就正心；你能正心，然後修身。你心若�正，身就�能修，�若�誠，心也�能正，這是一套的，一步一步的。身修，然後家也齊�國也治，這就是孔�講的格物致知�誠�正心�修身齊家�治國平天下，這八�目�以說包括世間法和出世法的�義。

  ��儒家�知�世間法，而�注�出世法，所以它是個�學；它講五倫八德，兄弟父�祖有五倫，八德就是忠��愛信義和平，這就把佛教的路給鋪了一�。�教呢，�把佛教的路鋪了一�；�教就�人去欲斷愛，��沒有�佛教說的那麼肯定，�教說：

  夫人神好清，而心擾之；人心好�，而欲牽之。
  常能�其欲，而心自�；澄其心，而神自清。
  自然六欲�生，三毒消滅。
  所以�能者，為心未澄，欲未�也。
  能�之者，內觀其心，心無其心；
  外觀其形，形無其形；�觀其物，物無其物。
  三者既無，惟見於空。
  觀空亦空，空無所空；所空既無，無無亦無；
  無無既無，湛然常寂；寂無所寂，欲豈能生？
  欲既�生，�是真�。

  「夫人神好清，而心擾之�，人的這個神是好清淨的，�是人這個心就��實，�隻馬猴，跳上跳下，��跑�北跑，所以說「心馬�猿猴�，心�匹馬，��隻猿猴，它是��實的。「人心好�，而欲牽之�，人這個心是好清淨的，�是欲念在那兒牽著它，�它�清淨。「常能�其欲，而心自�；澄其心，而神自清�，自然就六欲�生�三毒消滅。

  「所以�能者，為心未澄， 欲未�也。能�之者，內觀其心，心無其心；外觀其形，形無其形；�觀其物，物無其物。三者既無，惟見於空。觀空亦空，空無所空；所空既無，無無亦無；無無既無，湛然常寂；寂無所寂，欲豈能生？�等到這個「寂無所寂�了，欲豈能生？你清淨到極點，澄清到極點了，自然就沒有欲了。「欲既�生，�是真��，這就是一個真正的清淨。

  佛教和儒教所��的地方是，一個�倡世間法，一個是出世法，這出世法是由世間法而�到出世法，並�是離開世間法而有出世法。

  所以一般人都讚歎孔�，無論是他的學生也好，或是一般的社會人士也好，都說他德�天地��貫�今，諸�百家，無所�通，�學多能，學的也多，能力也廣。

  所以��學佛法的人，先�把�教�儒教的��也弄通了，然後你�佛法的��，自然就迎刃而解。

  
  ── 一�八四年六月二�八日‧講於金佛�寺

  
  
  Source: http://www.drbachinese.org/online_reading/sf_others/WaterMirror2/ch12.htm

  Venerable Master Hsuan Hua's biography: http://en.wikipedia.org/wiki/Hsuan_Hua
  
  Master Hsuan Hua's Sharira (relics): http://www.cttbusa.org/sharira/sharira.html
  
  Note: I am not a disciple of Master Hsuan Hua or his disciples.

  One question pops into my mind. Did he practice what he preaches here in this dharma talk? His zendo �场, did he ask his disciples to go study Confucianism first, and then Daoism second, then Buddhism? I dun think so. Correct me if I am wrong, the City of Ten Thousand Buddha, their study program for their young monks, does it start from Confucianism?

• sinweiy

  14 Jan 11, 15:57

  "In this way, householder, you have answered yourself: 'Those who teach a Dhamma for the abandoning of passion, for the abandoning of aversion, for the abandoning of delusion -- their Dhamma is well-taught.

  Anguttara Nikaya III.73

  Ajivaka Sutta

  To the Fatalists' Student

  http://uwf.edu/wmikulas/Webpage/Leaves/website/canon/anguttara/an3-73.html

   

  why the Buddha use the word "their". actually not always must, which sutra say this, which sutra say that. it's about the context.

  must discern beyond the finger pointing the moon. 佛法�离世间觉

  /\

   

• Zenist69

  14 Jan 11, 16:12

  Originally posted by sinweiy:

  "In this way, householder, you have answered yourself: 'Those who teach a Dhamma for the abandoning of passion, for the abandoning of aversion, for the abandoning of delusion -- their Dhamma is well-taught.

  Anguttara Nikaya III.73

  Ajivaka Sutta

  To the Fatalists' Student

  http://uwf.edu/wmikulas/Webpage/Leaves/website/canon/anguttara/an3-73.html

   

  why the Buddha use the word "their". actually not always must, which sutra say this, which sutra say that. it's about the context.

  must discern beyond the finger pointing the moon. 佛法�离世间觉

  /\

   

  BuddhaDharma is all encompassing.

  BuddhaDharma cover all levels including primary school level, secondary school level. Show me something Confucianism, or Daoism have, but the Buddhism didn't cover. If all aspect of Confucianism and Daoism are also cover in BuddhaDharma, Ven Xuan Hua point of view, like Ven JK, is flawed.

• pureland_zen

  14 Jan 11, 21:26

  hello MASTER ZENIST69...wat u want...? this explanation u disagree that explanation u oso disagree...then wat u want......

• zero thought

  14 Jan 11, 23:02

  Really don't like to start another discussion here, as the original post wasn't made with this intention. Hope this can end here.

  Originally posted by Zenist69:

  One question pops into my mind. Did he practice what he preaches here in this dharma talk? His zendo �场, did he ask his disciples to go study Confucianism first, and then Daoism second, then Buddhism? I dun think so. Correct me if I am wrong, the City of Ten Thousand Buddha, their study program for their young monks, does it start from Confucianism?

   

  I didn't visit CTTB, so cannot comment on this. However, the 6 guidelines he introduced are:
   1) Not to fight
   2) Not to be greedy
   3) Not to seek
   4) Not to be selfish
   5) Not to be self benefitting
   6) Not to lie
   which are in accord to the 5 precepts in Buddhism.
  
   Confucius teaches:
   filiality, å­� – filial to parents and elders
   fellowship æ‚Œ, – also known as brotherhood, respect for one’s seniors
   responsible citizenship å¿ , – loyalty to one’s country
   trustworthiness ä¿¡, – this is honouring your promises and words
   propriety 禮, – this is being polite to others
   righteousness 義, – going with correct principles
   incorruptibility 廉, – this is to have integrity and not to be greedily corrupted
   a sense of shame æ�¥. – this is not to do dishonourable things, even behind other’s backs.
  
   In Buddhism we are encouraged to be filial to our parents and elders which is å­�.
   We are encouraged not to lie, which is having ä¿¡.
   We are encouraged not to be greedy which will make us 廉.
   We are encouraged not to have hatred and harsh speech which is 禮.
   We are encouraged not to have sexual misconduct and steal which is having æ�¥.
   We are encouraged to practice humility which is æ‚Œ.
   We are encouraged to remember the kindness that others have bestowed us which help us to be å¿ .
   We are encouraged to do good and avoid evil which is 義.
  
   These are just some examples and they can also be inter-exchangable. there are actually a lot of similarities btw Buddhism and Confucianism.

  Originally posted by Zenist69:

  BuddhaDharma is all complete he said. But he put it as university level. Confucianism as primary school level, Daoism secondary school level.

  Is BuddhaDharma that difficult to grasp? If it is so difficult to grasp, what are those elementary Buddhist textbook for? For who? There are elementary buddhist text books for children, intermediate buddhist textbooks for young adult and so forth. Accoring to Ven Hsuan Hua logic, all the buddhist textbooks are for advance level. For the adults.

   

  My personal understanding is that it is not always taken literally. It can also refer to the level of a person's understanding that allows him/her to accept which ever level of teaching suitable for him/her. Not necessarily age-related. For example, if you teach someone about enlightenment, about the sufferings in this world they may not accept. But if you teach him to be filial to his parents, to be loyal to his friends, etc. he may be more willing to accept.

• Zenist69

  14 Jan 11, 23:23

  Originally posted by pureland_zen:

  hello MASTER ZENIST69...wat u want...? this explanation u disagree that explanation u oso disagree...then wat u want......

  Wanna study and practice Buddhism? Just go straight to the point! No need go one big round, study wat Confucianism, study Daoism, go one big round detour, then go study and practice Buddhism. U think life very long meh?? Just go straight to Buddhism!

• Zenist69

  14 Jan 11, 23:31

  Originally posted by zero thought:

  Really don't like to start another discussion here, as the original post wasn't made with this intention. Hope this can end here.

   

  I didn't visit CTTB, so cannot comment on this. However, the 6 guidelines he introduced are:
   1) Not to fight
   2) Not to be greedy
   3) Not to seek
   4) Not to be selfish
   5) Not to be self benefitting
   6) Not to lie
   which are in accord to the 5 precepts in Buddhism.
  
   Confucius teaches:
   filiality, å­� – filial to parents and elders
   fellowship æ‚Œ, – also known as brotherhood, respect for one’s seniors
   responsible citizenship å¿ , – loyalty to one’s country
   trustworthiness ä¿¡, – this is honouring your promises and words
   propriety 禮, – this is being polite to others
   righteousness 義, – going with correct principles
   incorruptibility 廉, – this is to have integrity and not to be greedily corrupted
   a sense of shame æ�¥. – this is not to do dishonourable things, even behind other’s backs.
  
   In Buddhism we are encouraged to be filial to our parents and elders which is å­�.
   We are encouraged not to lie, which is having ä¿¡.
   We are encouraged not to be greedy which will make us 廉.
   We are encouraged not to have hatred and harsh speech which is 禮.
   We are encouraged not to have sexual misconduct and steal which is having æ�¥.
   We are encouraged to practice humility which is æ‚Œ.
   We are encouraged to remember the kindness that others have bestowed us which help us to be å¿ .
   We are encouraged to do good and avoid evil which is 義.
  
   These are just some examples and they can also be inter-exchangable. there are actually a lot of similarities btw Buddhism and Confucianism.

   

  My personal understanding is that it is not always taken literally. It can also refer to the level of a person's understanding that allows him/her to accept which ever level of teaching suitable for him/her. Not necessarily age-related. For example, if you teach someone about enlightenment, about the sufferings in this world they may not accept. But if you teach him to be filial to his parents, to be loyal to his friends, etc. he may be more willing to accept.

  Pai seh. Makes u in a difficult position.

  Er.... I noe. Not necessary about age. The gist of his message, is that Buddhism is advance teaching. The route, is via Confucianism as entry, and Daoism as intermediate level, and then proceed to Buddhism the advance level.

  I disagree with that kind of view. Buddhism can be easy, can be intermediate, can be advance. No need to use Confucianism as basic moral teaching, Daoism as intermediate teaching. Buddhism also cover those two levels, the basic level, and intermediate level. Thats all I am saying.

• Dawnfirstlight

  16 Jan 11, 12:53

  Hope what I'm going to say will not spark another debate. 儒釋é�“有“异曲å�Œå·¥”之妙 but of course, Buddhism covers more than Confuciansm and Daoism. What Confusiansim and Daoism have, Buddhism has. What Buddhism has, cannot be found in Confucianism, Daoism and other religions.