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New Year Fund Raising Dinner
13/2 福清大厦二楼礼堂 Futsing Building, Level 2 Auditorium 请尽早报名 Please book dinner tickets early
MICA (P) No. 019/05/2010
A bi-monthly newsletter brought to you by Kwan Yin Chan Lin • Singapore • Jan - Feb 2011
Upcoming Activities 禅林活动表 Lavender 劳明达
1/1 燃点合家新春常年福慧灯（请报 名参加) Whole year Offering of Lights (Pls register) 一日禅修，弘法 (请报名参加) 1-Day Zen Meditation Retreat and Dharma talk (Pls register) 8/1 禅修班：第６７期开课，由继闻 法师教导 (请报名参加) 67th Zen Meditation Course for Beginners - by Ven. Chi Boon (Pls register) 2/2 除夕团圆聚餐 (请报名参加) Reunion Dinner (Pls register) 除夕晚顶礼药师忏 Medicine Buddha Repentance Chanting 3/2 - 6/2 启建新春梁皇法会：设有消灾延 生植福，燃灯供佛 (请报名参加) New Year Liang Huang Fa Hui (Pls register) 27/2 拜访老人院（请报名参加) Visit Old Folks Home (Pls register)
Blue Sky, White Clouds
编者按： 编辑组在一个稀有的机缘下，跟师父进行了率直的对话。以下是对话的内容： 问 ：观音禅林的愿景是什么？ 师父：大振宗风。 问 ：禅的教导是什么？如何入门？ 师父：入此门内，莫存知解。 问 ：您对现在的学生有什么看法？比起十年前的学生，现在的学生是否更难 教导？ 师父：十年前的学生看天空是蓝的、云是白的，十年后的学生看天空还是蓝 的、云还是白的。 问 ：师父对观音禅林有什么展望？ 师父：希望大家常常生活在蓝天白云中，找到真正的生命。 Editor’s note: The editorial team had a rare chance to have a candid talk with our KYCL abbot. Below is the transcription. Q : What is the vision of KYCL? Shifu: To revitalise Zen practice. Q : What is the teaching of Zen? How to begin Zen practice? Shifu: To enter this gate, do not attach to your understanding and concepts. Q : What is your view of the students today? Are they more difficult to teach compared to students, say, 10 years ago? Shifu: The students 10 years ago saw that the sky is blue, clouds are white. Students now also see that the sky is blue, the clouds are white. Q : What is your wish for KYCL? Shifu: My wish is that everybody can always live among blue sky and white clouds, and find their correct life.
1/1 燃点合家新春常年福慧灯（请报 名参加) Whole year Offering of Lights (Pls register) 10/2 - 12/2 启建新春梁皇法会(请报名参加) New Year Liang Huang Fa Hui (Pls register)
林 洗 尘
在禅宗诞生的时候，有一天，佛陀坐在莲花台上，很多弟子准 备听佛陀教导。可是佛陀没有出声，只是坐在那边吸呼。我也 很认同，只是吸呼，我就不用讲话了，吸呼就可以了。今天佛 没有讲话，天人供养他一朵花，他只是提起那朵花。很多人有 一点惊讶，他们在想今天佛要表演什么魔术，没有人知道。最 后，有一个弟子摩诃迦叶破颜微笑。然后佛说：“我的正法眼 藏，涅槃妙心，实相无相，教外別传，不依靠语言文字的法 门，已经传给了摩诃迦叶。” 佛陀说“涅槃妙心”。什么是“涅槃”？今天早上，禅师算命 说我们每个人迟早都会死，这已经是很大的教导！对啊，每个 人都会死。但是很多人误解“涅槃”，以为就是死。其实“涅 槃” 真正的意思是 “不动”。 “不动”的意思 ，就是不生不 灭，不垢不净，不增不减。佛说已经把正法眼藏、涅槃妙心传 给摩诃迦叶。 佛陀在菩提树下证悟之后告诉我们：“奇哉，奇哉！大地众生 皆有如来德性，只因妄想、执著，不能证得。”也就是说，人 类本来圆满，本来完美，本来清静，本来不动。所以“不动” 也就是涅槃，也就是不是相对的。可是人类生活在这个相对的 世界，有好、坏、喜欢、不喜欢，我们分别 执着，就看不见本来涅槃不动的妙心。 涅槃不动的妙心，对我们很重要。若我们要 体会这个涅槃的妙心，我们一定要亲身去体 会。所以佛陀才说：“这个法不依靠语言文 字。”所以不能开口。我们今天讲了很多， 已经开口，已经错了。例如，这边有一杯很 好的茶，不管我们的口才多么好，讲得多么 生动，我们永远不会真正了解茶的味道。如 果你要了解茶的味道，走上前来，然后只是 做一个动作（喝茶）。然后你会明白，你会 说：“啊，原来这里的茶真是不错！” 今天，每个人都有体验到。刚才你们在坐 禅，在那里不动。外面很多人在促销的商 场“瞎拼”（shopping），可是你在这里只 是吸、呼、吸、呼、吸、呼……那个时候， 你的心是很宁静的。想想看，你有机会来到 这个人潮很汹涌的地方，能够静下来看看自 己的心，这个“涅槃妙心”就很不简单。你 很幸运，没有跑去促销商场排队，而是跑来 这边吸呼吸呼，那太好了！ 所以，你已经了解这个“涅槃妙心的茶”， 不错吧？你只要付出去做，自然就会体验 到。
继 闻 法 师
Grief and Fear
The true nature of all things is not to be born, not to die, not to arrive and not to depart. My true nature is the nature of no coming and no going. When there are sufficient conditions, I manifest, and when the conditions are no longer sufficient, I hide. I do not go anywhere. Where would I go? I simply hide. If your dear one has just died, you may have a difficult time overcoming your loss. You may be crying all the time. But look deeply. There is a divine medicine to help you overcome your pain, to see that your dear one is not born and does not die, does not come and does not go. It is only because of our misunderstanding that we think the person we love no longer exists after they “pass away”. This is because we are attached to one of the forms, one of the many manifestations of that person. When that form is gone, we suffer and feel sad. The person we love is still there. He is around us, within us and smiling at us. In our delusion we cannot recognise him, and we say, “He no longer is.” We ask over and over, “Where are you? Why did you leave me all alone?” Our pain is great because of our misunderstanding. But the cloud is not lost. Our beloved is not lost. The cloud is manifesting in a different form. Our beloved is manifesting in a different form. If we can understand this, then we will suffer much less.
Extracted from “No Death, No Fear” by Thich Nhat Hanh
In chemistry we would call the ground of being of water H2O: two hydrogen atoms and an oxygen atom. From this ground of being, a molecule, many things can manifest: clouds, rain, snow, water. It is wonderful to be a cloud, but it is also wonderful to be the rain. It is also wonderful to be the snow or water. If the cloud remembers this, then when the cloud is about to transform and continue in the form of rain, it will not be so frightened. It will remember that to be a cloud is wonderful, but to be the rain falling down is also wonderful.
When the cloud is not caught in the idea of birth and death, or being and non-being, there is no fear. By learning from the cloud, we can nurture our nonfear. Non-fear is the ground of true well-being. As long as fear is in us, happiness cannot be perfect. When you practise looking deeply, you see your true nature of no birth, no death; no being, no nonbeing; no coming, no going; no same, no different. When you see this, you are free from fear. You are free from craving and free from jealousy. No fear is the ultimate joy. When you have the insight of no fear, you are free. And like the great beings, you ride serenely on the waves of birth and death.
当我在台湾山里闭关时，有一次在关房内，正走 下楼梯，忽然间，心里充满了疑问：“是谁刚 走下楼？”“是我。”“那现在站在这里的是 谁？”“也是我！” “刚才走下楼梯的这个我，和现在站在这里的 我，是同一个人吗？还是两个不同的人？”我被 这些疑问笼罩着，一整天都没有进食。这是个疑 情自然生起的例子，这种自然生起的疑情，力量 是很大的。然而多数参加禅修的人是无法自然起 疑情的。因此我们给他们一个方法，像是“我是 谁？”的问题，来帮助他们起疑情。 在禅宗，这种称为“话头”的问题，是一个修行 法门，行者专注地问一个单一的问题，以绝思断 虑。 当然，如果你没有精进用功，这类问题也不会起 什么作用。在台湾的一次禅七中，我问一个学 生：“你叫什么名字？”他回答：“陈。”我指 着贴在墙上的名牌说：“不对！陈在那里！” 他说：“我在那里做什么？”当时他无法辨别他 是谁，因为二十多年来他一直认为这个名字就是 他，但现在他意识到这个名字和他无关，那他是 谁呢？从那时起，他心中生起疑情，就像是在一 间漆黑的房间或一颗铁球里，完全无法看清楚任 何东西，但知道外面有光，很想知道那是什么！ 从前有个在监狱里出生的婴孩，他的父亲是前朝 皇族。当新皇朝夺位后，囚禁了旧皇族的人，所 以这位小王子就注定要在牢里过一生，而不知道 有不同的世界。小王子以为生活就是如此，从没 有想过外面会有什么东西。有一天一个被判终生 监禁的老人，被关进了这间监狱，他对年轻的王 子说：“从我被判终生刑期后，我就一直想着逃 跑，你何不跟着一起来？我们可以自己想办法逃 出去，也可以等人来救。”男孩说：“别疯了， 我们在这里衣食无忧，已经很好啦。你这么老 了，还要出去做什么？”老人回答：“孩子！你 不懂！失去自由是件痛苦的事！”“什么是自 由？”“监狱外面就是自由啊！”“你的意思是 说，我现在在这里不自由吗？” 每天老人不断地想着要逃跑。一天他吃饱了， 把碗打破，用碎片开始挖洞，王子站在那里笑 他：“你在做什么！你这么老了，等挖出路来， 你就死了。而且，如果狱卒发现了，会把你毒打 一顿，所以有什么用？在这里多舒服啊！”实际 上，男孩甚至告诉了狱卒：“这老疯子计 逃 跑。”之后他们痛揍了老人一顿，关了他几天不 给饮食。王子因此很不安，对老人感到很歉疚。 但老人一被放出来后，又继续挖洞。王子想：“ 这人一定疯了。”他问他：“外面有什么这么吸 引你？”老人说：“这你就不懂，外面才有自 由，这里是处罚罪犯的地方，我宁愿在外面活一 个小时，也不要死在这监狱里。”听到这话，男 孩不禁动摇了。他想：“也许像老人说的，外面 真的比这里好，否则他不会在被打和挨饿后还一 直挖洞。”所以他开始帮忙这个老人。 毕竟这王子还只是个孩子，挖了一会儿，他就停 了下来，把碎片丢在一旁，说：“这一点也不好 玩，外面到底有什么好？”於是王子就只是看着 老人挖呀！挖呀！老人这样持续不断地挖了一年 以上，年轻的王子有时会帮他一下，然后便停下 来休息，那时老人就会说一些鼓励他的话，男孩 才会再过去把瓦片捡起来。渐渐地，老人终於把 洞挖穿了，并且和王子逃了出去。当男孩到了外 面，他惊叫：“外面的世界好大喔！为什么不早 点告诉我呢？”老人说：“我从头到尾一直跟你 说外面有多棒，但你就是不信我！”男孩说：“ 是啊！你说的和我现在看到的真是差太多了！”
从禅修的角度来说，你可以说那位老人代表的 是曾经见到了自性的人，他知道悟后的世界是 多么地好，所以他愿意不断地努力修行。那位 王子就好像是一般的凡夫，不相信有佛性，或 是信得不够真切，所以有时受到了感动去修 行，但缺少继续用功的动力。
同样地，在你还没有生起大疑情，促使你精进用功 前，你必须先从修行中得到一些受用，否则即使是 用像“话头”这样的方法，也不会起疑情，和不停 地持咒没什么两样，顶多只能让你达到深定或三昧 的状态。如果你希望用话头开悟，首先必须要有深 厚扎实的禅修根基。
无论是行、住、坐、卧、语、默、动、静，任何时间，任何地 方，都不会中断的，这是什么？ 一念即是无量劫。 (一)“任何时间”与“任何地方”从那里来？ (二)“一念 即是无量劫”，无量劫是在 “一 念” 的里面还是 外面？ (三) 什么是“一念”？ (四) 什么是“无量劫”？
“华严经”说：“若人欲了知，三世一切佛，应观法界性，一切 唯心造。”如果你没有一念，佛可以在处？谁来？谁去？如果“ 一念”消失，时间与空间在何处？放下吧！一切才会清晰，山是 青的，水在流动。
What Is It?
When walking, standing, sitting, lying down, speaking, being silent, moving, being still, at all times, in all places, without interruption, what is this? One mind is infinite kalpas. 1. 2. 3. 4. “All times” and “all places” come from where? “One mind is infinite kalpas.” Are infinite kalpas inside or outside this one mind? What is “one mind”? What are “infinite kalpas”?
The Avatamsaka Sutra says, “If you wish to thoroughly understand all the Buddhas of the past, present, and future, then you should view the nature of the whole universe as being created by mind alone.” If you have no mind, where can the Buddha stay? Who comes? Who goes? If “one mind” disappears, where are time and space? Put it down, then everything is clear. The mountain is blue, water is flowing.
Diary of a Zen Workshop
During my first 7-day retreat at Pengerang, Ven. Chi Boon said that even a child can answer kong-ans. I was sceptical about this. After the retreat, immediately upon stepping into the house, I asked my 3-year-old daughter, “What is Buddha nature?” I was sure she could not even understand the word ‘nature’, so for her to be able to answer the kong-an correctly would be next to impossible. But without hesitation, she turned to her right, pointed to a toy on the table and said, “The toy is blue.” My jaw almost dropped to the floor. So today during the Zen Workshop, when Zen Master Dae Bong said that when we grow up, we lose our child’s mind, I totally agree!
The Zen Workshop was a success in every way.
It was a success because everyone was ONE with the talks and practice. It was also a success because of the number of young participants in the workshop and how the Dharma talks triggered big questions in them. It was heart-warming to see young people having such good karma to have the opportunity to hear Dharma talks by keen-eyed teachers. I remembered when I first read Zen Master Seung Sahn’s book, I said to myself, “This is it! This is the essence of the Buddha’s teaching. It is so simple!” I have read many books, went to different centres, heard the teachings of other religions, but I could not find answers to real life problems. When I finally read his teaching, my thought was that if only I had found it earlier. So it was really wonderful to see many young participants at this Zen Workshop. They do not need to waste years searching before they have the opportunity to hear the teaching.
simple, clear and complete Buddhist teachings, each approaching it from different angles. As the Dharma talks progressed, I thought to myself that these could easily be the best Dharma talks ever! But it also made me sad; if only there were more people attending this workshop to hear these talks. So when I reached home after the first day of the workshop, I spoke very strongly to my father, urging him to attend the workshop on the second day. Somehow I manage to penetrate his usually strong cage, and he agreed without too much difficulty.
The Dharma talks were powerful and come in various flavours. We have four great masters giving
being tricked into saying the vows so now we cannot eat back our words! When I first recite these vows four years ago, I thought that I would not be able keep them; I probably would not want to keep them as well. However, after these few years of practise, I came to realize these vows were actually helping us to relieve our own suffering. The masters said we must throw away I-myme. I realized that when we hold onto I-my-me, any situation, regardless of whether good or bad, will one way or another, become a burden that weighs on us. All this is due to the existence of I-my-me. As we experience difficult situations, this burden becomes even greater. There will come to a point where the burden becomes unbearable and we cannot handle it anymore. However, the magical thing is that when we throw away I-my-me, the burden in our life just fall away and disappear immediately as there is nothing for the burden to settle on. Just like what the Sixth Patriarch said, “Originally there is nothing, where does dust settle?” To throw away I-my-me, we have to completely stop thinking of ourselves, the purpose behind our actions will then only be for others. The other thing I realized is that we do not need to wait for enlightenment before we do this. We can do it right now! Previously, my thinking has been, “If we cannot save ourselves, how can we save others?” But right now, it is, “When we have the correct direction in life, saving ourselves and saving others go hand in hand.” When we try to save others we are actually saving ourselves. If we really want to save ourselves, we will eventually realize that we must save others first, which also means throwing away I-my-me. So to me, these vows are amazingly not a sacrifice at all; it is really a remedy to relieve us from our own suffering. Hahaha! I find this really funny.
Sentient being are numberless, we vow to save them all. Zen Master Wu Bong jokingly said we were
There was one common message that all the masters persistently trying to get across to us; Just Do It! Which means to start our Zen practice now. That is
to keep a clear mind moment to moment. So I wish we can Just Do it, try, try, try for ten thousand years, gain enlightenment and save all beings from suffering. Cheers!
New Zen Centre Building Progress
禅林新大厦的建设，需要具备禅修的三个要素：大信 心、大疑团和大勇气。大信心就是坚强的信心，知道 我们能够排除万难，建设新大厦，从而帮助许多人。 它给我们的建筑方案确立一个明确的方向。大疑团就 是这个问题：“既然其它更昂贵的佛寺也能建成，我 们的新大厦有什么理由不能？”它让我们一心专注于 一件事——完成新大厦的建筑工程。大勇气就是大家 一起行动，把精力投注于一件又一件的弘法筹款活 动。它让我们能够克服建筑过程中的诸多障碍。 在所有障碍当中，最要紧的就是资金。现在正在建构 八层新大厦的第六层。我们的资金会在今年年中用 完，还需要一百五十万元的建筑费。 我们至诚邀请您加入完成新大厦的大业。今年会举办 许多弘法筹款活动，需要许多义工帮忙筹办。最重 要的，我们期盼您继续慷慨解囊，大力支持这项极富 意义的工程，让新大厦在未来的岁月中，能帮助许多 人。 The construction of the new Zen Centre involves three elements of Zen practice: Great Faith, Great Question and Great Courage. Great Faith is the strong faith that the building can be constructed despite great difficulties and that it will benefit many people when completed. It gives us a clear direction in the construction project. Great Question is the question “If other much more costly temples can be constructed, why not our new Zen Centre?” It provides us with a single-mindedness, a not-moving mind that is focused on one thing—completion of the building construction. Great Courage involves everyone focusing their energy on activity after activity to propagate the teachings and to raise funds. It is the courage to overcome the many obstacles faced during the construction. Of all the obstacles, the most pressing is that of funding. Right now, the sixth storey of the 8-storey Zen Centre is being constructed. Our funds will be depleted by the middle of this year. We are still in need of $1.5 million to complete the project. We earnestly invite you to join us in the great effort to complete the construction of the new Zen Centre. Many activities are lined up for the year to propagate the teachings and to raise funds. We require many volunteers to help in the organisation of these various activities. Above all, we appeal for your continuous and generous support of this meaningful project that will benefit people in the years to come.
朱金兰（已故） 佛弟子 邢福庆/ 陈宝珠 白明得合家 Wong Sou Hwa 王明章 Tan Choon Huat 陈惠卿 PolyQuid (S) Pte Ltd
Sponsors for Commencement of Construction of New Zen Centre
佛弟子 Kerk Sock Leng/ Abner Low Mao Ze 张美来 Tan Chong Sing 冯蓓蕾 Teo Ji Mung (Deceased) 吴秀娇 Ang Kim Siew 程伟亮 Tan Kok Hua 释傅诚 林育君 王桂凤 Tan Sioh Leng
钟赛英 钟梅英 郭丽琴 王音华
203C Lavender Street, Singapore 338764 (T) +65 6392 0265 (F) +65 6392 4256
TO DATE 至今已有
双月刊/ 第六十一期赠阅 Spiritual Leader : Zen Master Seung Sahn 精神领导 ：崇山禅师 Abbot : Ven. Chi Boon 住持 ：释继闻法师 Editor : Leow Wee Kheng 主编 ：廖伟权 Printer : Qiantai Printing & 出版 ：观音禅林 Publishing Pte. Ltd. 印刷 ：谦泰印刷出版有限公司 (T) 6743 0478
Publisher : Kwan Yin Chan Lin
Bi-monthly Issue / Issue No. 61
Kwan Yin Chan Lin
Pengerang International Zen Meditation Centre
Lot. 109 Telok Ramunia, 81620 Pengerang Johor (T) 0207 826 4848