淨宗學會成立的緣起
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大覺世尊,愍念有情,示成正覺,隨機演教,雖有大小權實之異,要皆 為令眾生,開示悟入佛之知見究竟成佛而已。然末世眾生,業障深重,智淺 福薄,知識難遇,未能直下暢佛度生本懷,於是特開普度一切眾生,當生成 就之淨土法門。昔南昌梅大士云︰「果能受持,如說修行,不但拔將來之苦 果,實已獲現前之福利,非真修淨業者,不覺其妙,非曾涉教海者,莫窺其 深」。又云︰「欲弘佛法於今日,必須提倡淨土」。 「淨宗學會」者,乃夏蓮居大士於二戰後所倡導之專修淨土專弘淨土之 組織。淨空法師弘揚大乘四十年,深知此宗所依,確是十方三世一切諸佛, 度生成佛之第一法門。是以近十年來於台、港、星、馬、美、加、澳等地, 極力宣揚;又印大經及註解百餘萬冊,流通十方,深望此一組織能普遍推展 至全球各處,願諸大善知識,皆能弘演正法,明三世因果,示六道輪迴,表 佛性真常,讚淨土超勝;讀誦大經,勸進行者,求願往生,圓成道果,誓志 宣化,普令群萌,同歸淨域,為本會建立之唯一理想目的。 本會蓮友於修學中,咸共遵修《淨土五經》及《淨土十要》,尤以《無 量壽經》(夏大士會集本)、《彌陀要解》、《普賢行願品》三種為必修所 依,行有餘力,始得研習與本宗相應之大乘經論。學會特重行解相應,心口 一如,是以行門咸共發願,盡未來際,遵修觀經三福、六和、三學、六度、 十大願王。三福者︰一者孝養父母,奉事師長,慈心不殺,修十善業。二者 受持三皈,具足眾戒,不犯威儀。三者發菩提心,深信因果,讀誦大乘,勸 進行者。六和者︰一者見和同解,二者戒和同修,三者身和同住,四者口和 無諍,五者意和同悅,六者利和同均。三學者︰戒學、定學、慧學。六度者 ︰布施、持戒、忍辱、精進、禪定、般若。十願者︰一者禮敬諸佛,二者稱 讚如來,三者廣修供養,四者懺悔業障,五者隨喜功德,六者請轉法輪,七 者請佛住世,八者常隨佛學,九者恆順眾生,十者普皆回向。日常功課,敬 依《淨修捷要》、《寶王三昧懺》一向專念阿彌陀佛,不疑慮,不夾雜,不 間斷,求生淨土,廣度有情。 黃念公《無量壽經》跋云︰「苦樂忻厭,生佛感應之理,闡發盡致,顯 密性相,事理因果之義,賅括無遺。是以志向大乘者在所必讀,有心救世者 在所必弘也」。慨自世風日下,人心陷溺,同業共感,劫運空前,群感切膚 ,咸思挽救。然而劫由業成,業由心造,欲回劫運,須正人心,世風未轉, 劫運難回,苦因不拔,苦果難出。本經菩薩修持以下,直至三十七品,剴切 指示濁世致苦之由,與出苦之方,深悲極慈,重重誨勉。其間歷敘眾生以三 毒五惡之業,招輾轉痛燒之報,儼然為今日災劫寫照,欲令眾生觀果知因, 洗心易行,改往修來,離苦得樂。若僅知持名,不明綱宗,既昧往生正因, 難收感應效果。是以本經於禮佛現光之前,又復揭示︰『佛所行處,(指佛 陀教育推行之地區)天下和順,日月清明,風雨以時,災厲不起,國豐民安 ,兵戈無用,崇德興仁,務修禮讓,國無盜賊,無有怨枉,強不凌弱,各得 其所。』以上經文,蓋法不異佛,佛不離法,此經誦持處,即佛光照攝處。 果能受持讀誦,信解行證,必獲開慧滅業,延壽增福之效。普遍流通,實有 移風易俗,矯正人心之功,是以前清開國,特重此經,宮庭課誦,著為定例 ,故得人知自戒,上下相安。會疏有云︰『此經乃七難消滅之真言,天下太 平之秘訣,實為確論,非妄言也。』華藏同修蓮友深感蓮大士念公之啟示, 決志依教奉行,啟建「華藏淨宗學會」,請淨空法師主其事,常年共修淨業 ,共習大經,以資提倡,上報四恩,下濟三苦,是誠無量劫來希有難逢之大 事因緣也,敢不寶此際遇。願我緇素同修共勉之。 己已元旦淨業學人韓瑛和南於華藏佛教圖書館 (此文為淨空法師所作)』
THE ORIGINS OF THE AMITABHA BUDDHIST SOCIETY
Empathizing with the suffering of all sentient beings, Buddha Shakyamuni came to our world to teach people how to transcend both that suffering and the cycle of birth and death. His goal was to enable all beings to understand his teachings, to become enlightened. In our Dharma Ending Age, our negative karma is very strong, creating many obstacles to our way of practice. Lacking wisdom and good fortune, it is extremely difficult for us to find a good teacher who can guide us and properly explain the Buddha's teachings. Knowing all this, the Buddha taught a special method for the beings of our time, this Pure Land method. As the famous late Buddhist scholar Mr. Guang-Xi Mei once said, "If we can accept and uphold the Pure Land teachings, not only will we eradicate future sufferings, but we could attain peace of mind now. People who do not sincerely cultivate pure conduct will never be able to understand or experience the happiness of the practice of this wondrous method. Likewise, those who do not practice the teachings will never realize their profundity. If we wish to spread the Buddha's teachings in this age, it is definitely necessary to advocate the Pure Land teachings." Amitabha Buddhist Societies were proposed for the first time after World War II, when the respected Mr. Lian-Ju Xia, an eminent Buddhist teacher, began promoting the exclusive study and cultivation of the Pure Land School. Master Chin Kung, with over forty years of experience in propagating Buddhism, also deeply understands that the Pure Land teachings are the foremost method for helping sentient beings. In recent years, he has tirelessly lectured around the world, primarily in Asia, Australia and North America. He has funded the free worldwide distribution of books and tapes on Buddhism, ethics and morality, and Chinese Classics. It is his heartfelt wish to help in the establishment of independent Amitabha Buddhist Societies all over the world. He respectfully hopes these organizations will extensively promote proper education, explain the Law of Cause and Effect, generate the Bodhi mind and encourage all people to chant Buddha Amitabha's name and vow to be born into the Pure Land. The guideline for fellow practitioners of these societies is to cultivate according to the five Pure Land sutras and one sastra, the Infinite Life Sutra, the Amitabha Sutra, the Visualization Sutra, the "Chapter of Universal Worthy Bodhisattva's Conduct and Vows", the "Chapter on the Perfect and Complete Realization of Great Strength Bodhisattva", and Vasubandhu Bodhisattva's Report. We emphasize the importance of our practice complementing our understanding, and that we carry out our vows in accordance with the Five Guidelines of the Three Conditions, Six Principles of Harmony, Three Learnings, Six Paramitas, and the Ten Great Vows. The first of the Three Conditions includes being filial and respectful toward our parents, teachers and elders, being compassionate and not killing any living beings, and following the Ten Good Conducts. The second of the Three Conditions includes taking the Three Refuges, observing precepts, laws and customs, and conducting ourselves in a proper and dignified manner. The third includes generating the awakening mind, deeply believing in the Law of Cause and Effect, reciting and upholding Mahayana Sutras and encouraging others to advance on the path to enlightenment. Second, the Six Harmonies includes sharing the same viewpoints and goals, observing the same rules, living and practicing together harmoniously, not quarrelling, experiencing the inner peace and happiness from practicing together and sharing benefits harmoniously. Third, the Three Learnings are self-discipline, deep concentration and wisdom. Fourth, the Six Paramitas are giving, self-discipline, patience, diligence, deep concentration, and wisdom. Fifth and last, the Ten Great Vows are as follows: First is to respect all people and treat everything with care. Second is to praise all the virtues and kind practices of others. Third is to practice giving respectfully. Fourth is to feel deep remorse for our faults, which obstruct us from seeing our true nature and to vow not to commit them again. Fifth is to rejoice in the virtuous deeds of others and not harbor jealousy. Sixth is to request for those with true practice to widely propagate the teachings. Seventh is to ask teachers to remain by our side in guidance. Eighth is to forever hold the Buddha's teachings in our hearts. Ninth is to accord with conditions and people around us. Tenth is to dedicate the peace and happiness gained from practicing the above deeds to all living beings, hoping that they will attain the unsurpassed understanding. We would do well to chant Buddha Amitabha's name single-mindedly without doubt, without intermingling with other methods or thoughts, and without interruption, to seek birth into the Western Pure Land and to return to our world and help others. It is our sincere hope that people will recognize that the cause of our problems originates from our polluted minds. We would do well to turn back from delusion, from our false beliefs and our improper viewpoints. If we truly wish our future to be filled with loving-kindness and compassion, we will follow the guidance of the Infinite Life Sutra, "Wherever the Buddha's teachings have flourished, either in cities or countrysides, people would gain inconceivable benefits. The land and people would be enveloped in peace. The sun and moon will shine clear and bright. Wind and rain would appear accordingly, and there will be no disasters. Nations would be prosperous and there would be no use for soldiers or weapons. People would abide by morality and accord with laws. They would be courteous and humble, and everyone would be content without injustices. There would be no thefts or violence. The strong would not dominate the weak and everyone would get their fair share." If we would read and follow the teachings of this sutra, then we will give rise to wisdom, reduce our negative karmas, live a long, healthy and happy life. Furthermore, if this sutra could be widely distributed and accepted, then people would become kinder and gentler. This sutra is the key to solving all of our problems and to establishing world peace. We establish the Amitabha Buddhist Societies for practitioners to follow the Five Guidelines and accord with the teachings of Master Chin Kung to practice the Pure Land method and to study the Infinite Life Sutra. With these, we will be able to repay the kindness shown to us by the Buddhas, our country, our parents and teachers and all sentient beings. We will also be able to help all those who remain in suffering. We have before us a rare and precious opportunity, one not encountered in infinite aeons. Fellow cultivators, we need to harbor the mind of true sincerity, purity, equality, understanding and compassion to see through, let go, attain freedom, accord with conditions and be mindful of Buddha Amitabha, to follow his teachings and vow to be born into the Western Pure Land. Respectfully, Yin Han, Former President Hwa Dzan Buddhist Library January 1, 1993
淨宗學會會長淨空老法師簡介
淨空法師,法名覺淨,字淨空,一九二七年出生於中國安徽省廬江縣,俗名徐業鴻。一九四九年旅居台灣。五四年先後追隨一代大哲桐城方東美教授、藏傳高僧章嘉呼圖克圖與儒佛大家濟南李炳南老教授,學習經史哲學以及佛法十三年,而於佛教淨土宗著力最多。
一九五九年,法師於台北圓山臨濟寺剃度;以恢復聖哲倫理道德教育,弘揚大乘佛法慈悲精神為己任。至今講經教學已逾五十年,從無間斷。首倡「佛教」乃「佛陀教育」正名之說,大開印贈經典及運用影音設備、網絡、衛星電視普及仁慈博愛之全民教育的風氣。至今已印購六千五百套以上的《大藏經》贈送全球高等學府、國家圖書館暨各宗教團體。曾受聘任台北十普寺三藏學院教師,中國文化大學哲學系教授,中國內學院院長。創辦華藏視聽圖書館、佛陀教育基金會與澳洲淨宗學院。指導新加坡淨宗學會創辦「弘法人才培訓班」。現今全球有百餘所的佛陀教育機構聘請法師為永久導師;成千上萬的聽眾,透過遠程教學向法師學習。
除講經教學,法師於各類醫藥、教育、慈善救濟事業也非常關注,不分國家、宗教、族群,平等真誠的貢獻力量。一九九七年始,旅居星洲三年,致力團結新加坡九大宗教,告知世人「世界不同宗教確實是可以團結的」!先後榮獲美國德州榮譽公民、達拉斯榮譽市民、澳洲圖文巴榮譽市民、印尼宗教部最高榮譽,以及澳洲格里菲斯大學、昆士蘭大學、南昆士蘭大學與印尼夏利.悉達亞都拉回教大學的榮譽博士學位與榮譽教授。二ΟΟ五年,榮獲英國女王AM勳銜,再次肯定了法師對多元文化教育與宗教團結的卓越貢獻。半世紀以來,法師足跡遍滿五大洲。多次代表大學至亞、澳各地參加國際和平會議;數次陪同新加坡九大宗教、印尼五大宗教、馬來西亞五大宗教代表團,訪問中國(遠至新疆)、羅馬、埃及等宗教聖地與大學。並捐贈泰國僧伽醫院建設基金,實為化解南北傳佛法兩千多年來的隔閡邁一大步。所至之處,不僅深受佛教信眾的擁護愛戴,也與各宗教人士親切交流,真誠學習,成為坦誠相待的老朋友。
二ΟΟ五年,聯合國教科文組織駐澳代表,多次訪問老法師,希望與澳洲淨宗學院合作,邀請真正有愛心、有道德學問的老教授、專家學者講演。再加上《弟子規》、《十善業道經》的教學,以中、英、阿拉伯、西班牙、俄、法等六種語文向全世界推廣。利用網絡、衛星電視,二十四小時於全世界各地區反複播放。提供全球人士認識學習神聖至善圓滿倫理、道德、因果、宗教的教育。法師有鑑於近代各宗教逐漸式微,偏重形式而缺乏實質,積極提倡建立「宗教大學」或「多元文化大學」,培育各宗教教師傳道人員,深入教義,提昇素質。誠望各宗教學習者皆能恪奉真主神聖仁慈博愛精神,落實和諧社會的大同理想。
為堅實倫理、道德、因果、宗教、科學的聖賢教育基礎,法師特於二ΟΟ六年在澳洲昆士蘭省購買建校土地,希望建校培育世界各宗教及優秀傳統文化的師資。以儒之《弟子規》、道之《太上感應篇》與佛之《十善業道》的教誨為扎根教育,戒律基礎,要求全體師生百分之百落實此三門課程。因此三科,不僅是儒釋道三家學術的基礎,實為聖賢「仁慈博愛、誠敬謙和」教育之大根大本。尤於今日社會,老法師更加強調,唯有深明因果教育,才能真正自利利他,自度度他。若不明因果,縱然學習倫理、道德教育,亦容易流於表面,徒具形式。故安士先生云:人人皆明因果,天下大治之道也;人人不明因果,天下大亂之道也。若非切實履行,世出世間所有德行學問僅如空中樓閣,自行化他均難真實成就。
二十世紀英人湯恩比博士曾說:「欲解決二十一世紀的社會問題,唯有孔孟學說與大乘佛法。」法師多次參加國際和平會議的經驗,深切認識,唯有建立和諧社會示範區,才能使世人明白肯定「人性本善」,告知世人「和諧是可以落實的」。於是,法師秉持著「但開風氣不為師」的處世原則,於家鄉安徽廬江縣湯池鎮建立「文化教育中心」,培養倫理道德教育的師資,展開小鎮全民倫常教育。老師們經過二個月的密集學習,下鄉上課,短短三、四個月內,已協助鎮中四萬八千居民,道德水平顯著提升,民風純樸,好禮知義。地方領導與百姓深刻體會「『和諧社會、和諧世界』不是口號」!
一生致力於宣揚神聖倫理道德教育的老法師,以「團結宗教、族群為世界和平的基礎」之理念,深深感動了全世界無數各行各業的志士仁人。聯合國教科文組織有鑑於此,特於二ΟΟ六年十月,以教育與和平為前提,誠邀老法師於法國巴黎總部,進行為期三天的「二五五Ο年歡慶衛塞節活動」,多方闡揚「宗教是可以團結的」、「人民是可以教得好的」、「聖賢傳統文化教育於現代社會仍深具實用」等重要理念。此次慶典,有來自全世界一百九十二國的駐法使節、團體代表、聯合國教科文組織秘書長以及法國重要官員共襄盛舉,對全球宗教人士與愛好和平者而言,實為一次意義深遠的重要活動。
二ΟΟ九年二月,在澳大利亞總理陸克文先生的支持讚揚下,由老法師領導的淨宗學院與格里菲斯大學於澳大利亞布里斯本市政廳聯合舉辦三天,以《世界宗教是一家》為主題的「澳洲、亞太地區促進和平與和諧之多元宗教高峰會議」。來自亞、澳各地一百四十八個宗教、政府、商業、醫藥、大學、警方和媒體機構的二百八十八位代表出席。與會者反響踴躍,如悉尼吠壇多中心代表所說:「你們舉辦的多元信仰高峰大會,不但惠利這一區的人民,甚至會對人類有極重大的貢獻,因為所探討的問題是全世界所關心的。這個會議,已在人類歷史上留下不可磿滅的記號,假以時日,一定能作出更有意義的貢獻。」
簡言之,「真誠、清淨、平等、正覺、慈悲,看破、放下、自在、隨緣、念佛」是淨空法師立身處世不變的原則。「仁慈博愛」,「修身為本、教學為先」是他講經教學純一的主旨。「誠敬謙和」、「普令眾生破迷啟悟、離苦得樂」則為其生命中真實的意義。