Chung Tai Shan Magazine #219
現在是全球化的時代，世界一家，天涯若比鄰，整個世界的空間縮小、時間縮短，人與人之間的互動更頻繁。無論修菩薩道、弘揚佛法，或是就整個世界的趨勢而言，每個人都應該博學多聞。博學、勤學通達語言，明白一切事理，就不會處處障礙。
We live in the age of globalization. The world has become like one big family. Its remotest corners can feel as close as next-door neighbors. People interact much more frequently, as if the world is shrinking and time is contracting. Whether in terms of cultivating the Bodhisattva Way, spreading the Dharma, or keeping up with global trends, we all have to learn extensively and acquire broad knowledge. Learn as much as possible: study hard to master different languages and understand all things in regards to practice and principle. Then, we will encounter fewer obstacles in our pursuits.
學習，是人生最大的福報。所謂「學然後知不足」、「書到用時方恨少」，現在雖然不覺得，等到真正進入社會才知道不足，那個時候就悔之晚矣。所謂「少壯不努力，老大徒傷悲」，就是這個道理。
Learning—it is life’s greatest blessing. There are two sayings: “The more we learn, the more we understand how much we don’t know,” and “When it comes time to apply our knowledge, we regret we know so little.” Although we may not feel this way right now, if we wait until becoming a part of society to discover our shortcomings, we will regret how late we are. Another saying goes, “If we don’t work hard while young, our old age will be rueful.” This also shows the importance of learning.
五明處學 具足方便
Learn the five sciences to master expedient means.
現在的社會講究競爭力，什麼是競爭力？就是透過競爭所顯現我們平時所學的實力、資糧。《佛說八大人覺經》云：「廣學多聞，增長智慧；成就辯才，教化一切，悉以大樂。」釋迦牟尼佛說法四十九年，弟子常隨眾一千二百五十人，什麼原因？就是要廣學。
Modern society emphasizes competitive-ness, but what is competitiveness? It is using competition to demonstrate the skills and competence we develop through our day-to-day learning. The Sutra of the Eight Realizations of Great Beings says, “Bodhisattvas are always mindful to study and learn extensively, to increase their wisdom and perfect their eloquence, so they can teach and enlighten all beings, imparting great joy to all.” Shakyamuni Buddha taught the Dharma for 49 years, and had 1,250 attendant disciples who followed him everywhere. Why did they do this? Because they wanted to learn as much as they could.
菩薩要向五明處學習。什麼是五明？第一是內明，也就是「明心見性，見性成佛」。每個人多多少少都有煩惱，煩惱障蔽，就沒有辦法明見心性，乃至背覺合塵，造作惡業，墮落三塗惡道。所以，要藉由檢討、反省、改過，來漏盡自己的煩惱。
In learning to be bodhisattvas, we should study five subjects, or sciences. What are they? The first subject is inner awakening. In other words, “Awakening the mind and seeing our true nature. Seeing the true nature, we become a buddha.” All people have some afflictions, which impede us from “awakening the mind and seeing our true nature.” If further, we act according to sense objects instead of pure awareness, we will create unwholesome karma and may even fall into the three wretched realms. Therefore, we must perform self-reflection, practice introspection, and reform our wrongdoings in order to transform these afflictions.
第二個是醫方明，要懂得醫學。第三個工巧明，要懂得科學、技藝。第四個因明，要懂得邏輯學、哲學。第五個聲明，要懂得語言學。博學，就是要廣泛地去研究。研究了以後就能通達，通達了以後就要「約」。約，就是要把它歸納起來，取其「精」華，所以說「博而約，約而精，精而明」。「明」就是要把這些學得很高明，「明」就是歸於自性。真正到達「明」的境界了，世間法就是出世法。
The second subject is medicine, the study of curing illnesses. The third is crafts and skills, the study of technology and craftsmanship. The fourth is logic, the study of reasoning and philosophy. The fifth is verbal arts, the study of verbal expression and languages.
Learning extensively means to study a wide range of subjects. With diligent study, we can reach understanding; with understanding, we can process what we’ve learned and distill a subject down to its essence. Therefore we say, “Learn extensively, then distill; distill, then reach the essence; reach the essence, then gain true knowing.” True knowing is to attain mastery in a subject; true knowing is to return to our intrinsic nature. Once we have genuinely reached the state of true knowing, worldly dharmas are none other than supra-worldly dharmas. They are non-dual.
儒家說「內聖外王」，「內聖」就是檢討反省，淨化、提升自己。心念要清淨、口業要清淨、行為要清淨，三業清淨才能超凡入聖，這是自利。修菩薩道，以廣大心普度眾生，所以要博學，增進個人學養，充實弘法度眾的資糧。就像醫生一樣，熟悉每一種處方，才能醫治眾生種種毛病，而這些處方必須從現在努力學起。
Confucianism teaches “be inwardly a sage and outwardly a king.” Being inwardly a sage means to reflect on our wrongdoings, purify our mind, and elevate ourselves. Our thoughts, speech, and conduct must be pure. Only when these three karmas are pure, can we transcend the mundane to enter sagehood and realize an aspect of self-benefit.
Moreover, benefitting others by cultivating the Bodhisattva Way is to use a vast and non-discriminating mind to liberate all sentient beings. Therefore, we must learn extensively and deepen our knowledge, thus accumulating the provisions we need to spread the Dharma and help others. Like a doctor, bodhisattvas should know how to prescribe all kinds of medicine to treat the different sicknesses in sentient beings. In order to learn these prescriptions, we must start by studying diligently in the here and now.
學習任何知識、技能，要想有所成就，「會、熟、巧、精」是四個重要的步驟。不但要努力學習，學會之後，還要持續磨鍊。所謂「熟能生巧」，到了熟練的程度，自然能運用巧妙自如。進一步，還要精益求精，精通了，必然會有卓越的成果。所以，要達到博學多聞，最重要的就是要勤學。
There are four important steps to successfully acquiring any knowledge or skill: adequacy, proficiency, expertise, and mastery. Therefore, we have to work hard at both learning and also honing what we learn through practice. “Proficiency develops into expertise,” so once we practice something to proficiency, we will naturally be able to use it freely and skillfully. In addition, we must take it one step further and push ourselves to never stop improving. Once we master what we learn, exceptional achievements are sure to follow. Therefore, the key to learning extensively is diligent and persistent study.
所謂勤學，就是勤學苦讀，要忍耐、要精進、要吃得了苦，學問、技能才會有所成就。任何事情都不是偶然的，也不是僥倖得來的，過程都是先苦後甜，所以不要怕吃苦。有些人覺得自己的腦筋不好，不是讀書的料，所以不肯下功夫。所謂「勤能補拙」，別人讀一遍就會，我讀十遍才會，就要比別人更努力。
Diligent study means to study hard, have patience, be dedicated, and endure hardships—only then can we successfully gain knowledge and skills. Nothing happens out of chance or random luck. On the road to success, bitterness always comes before the sweet. So do not be afraid of hard work.
Some people believe they are unintelligent and not cut out for studying, so they make no effort to learn. However, “diligence can overcome limitations,” so if we have to read something ten times before we understand, whereas others can read it just once, then we simply must be more diligent than them.
腦筋不好是因為妄想、執著太多，所以要檢討反省，把過去的妄想、執著統統看破、放下，把煩惱空掉，這是第一步。第二步就是要努力不懈地博學多聞，要有恆心、耐心、信心，用心學習，如《中庸》所說：「人一能之，己百之；人十能之，己千之。」
Too many delusive thoughts and attachments will limit our mental capacity. Thus, we must perform self-reflection to see through all the habitual thoughts and attachments from our past. Letting go of our attachments and emptying out our afflictions is the first step. The second is to learn extensively and acquire broad knowledge—we must do so with perseverance, patience, faith, and hard work. The Doctrine of the Mean says, “Though others succeed with one try, we can try a hundred times. Though others succeed with ten tries, we can try a thousand times.”
攝事歸理 入真實教
Accord practice with principle to enter the true Dharma.
學習各種法門，都是助道的工具。佛法中有「三慧──聞慧、思慧、修慧」，到最後要把所學運用到日常生活上，身體力行。最重要的是，學了以後，要歸於自性，保持這念清淨心的存在，不能迷失自己。自性，就是自己的本性。悟到了本性，就是正法住世。
We have to learn various Dharma gates as tools to help us cultivate the Way. In Buddhism, there are three kinds of wisdom: the wisdom of listening, the wisdom of contemplating, and the wisdom of practicing. In the end, what we learn must be applied and practiced in our daily lives. But most importantly, after learning something, we must return to our self-nature and make sure the pure mind is always present. We must not lose our true selves. The self-nature is our intrinsic nature. When we awaken to this intrinsic nature, the true Dharma is present in the world.
相反地，假使執著所修的法門，始終不能契悟實相。如布施波羅蜜，不論是財布施、法布施、無畏布施，最後都要三輪體空、能所俱空，空也不執著，歸於自性，才能了達般若性空。永嘉大師〈證道歌〉云：「住相布施生天福，猶如仰箭射虛空，勢力盡，箭還墜，招得來生不如意。」所以，六波羅蜜當中的般若波羅蜜很重要，沒有般若波羅蜜，就無法開智慧、無法圓成佛道。前五度修的是事，後面般若度是回歸於理。要能融通事理，達到事理無礙。
Conversely, if we form attachments to the Dharma gates we cultivate with, we will never be able to realize true reality. For example, no matter what form of dana paramita we practice, whether material giving, Dharma giving, or the giving of solace and courage, we must ultimately realize triple emptiness—the empty nature of subjects and objects. In addition, we should attach to nothing, not even emptiness. Only by returning to our intrinsic nature, can we realize the true prajna of emptiness.
In The Verse of Realizing the Way, Chan Master Yongjia says, “Giving while attached to appearances creates heavenly blessings, like shooting an arrow into the sky. Once momentum is spent, the arrow falls again, bringing future life’s discontent.” Therefore, prajna paramita is crucial among the six paramitas. Without prajna, it will be impossible for us to develop wisdom and perfect the Buddha Way. Whereas the first five paramitas pertain to practice, prajna leads back to the principle. In our cultivation, we must be able to integrate practice and principle, and reach a state where they are non-dual.
什麼是事？什麼是理？禪宗祖師說：「通宗不通教，開口便亂道。」告訴我們，除了知道這念心，也要通達經教。像有些人誤解「心即是佛」的道理，認為既然自心是佛，就不需要修善、吃素、持戒……，這樣的想法，就代表沒有通達事理，這樣來修，愈修反而離道愈遠。所以不但要修善，修了善還要不執著，功德歸三寶，好事給大眾，達到能所俱空，才能與道相應。假使不了解什麼是宗、不明白心性的道理，學了再多的經藏、律藏、論藏，還是無法解脫自身的煩惱，如祖師所說的「入海算沙徒自困」，就像到海裡數沙一樣，永遠數不清，不過是徒自疲勞罷了。
What is practice? What is principle? The Chan patriarchs said, “One who understands the core principle of mind but not the scriptural teachings will err as soon as they speak.” This tells us that in addition to knowing this very mind, we must also understand the scriptural teachings.
Some people misinterpret the teaching of “the mind is the buddha,” believing that since this is so, they have no need to perform good deeds, practice vegetarianism, uphold the precepts, and so on. Having this mindset is to understand neither practice nor principle. The more we cultivate based on these misconceptions, the further we deviate from the Way.
Therefore, we should not only cultivate wholesome deeds, but also relinquish our attachments to them. By dedicating our merits to the Three Jewels, giving credit to other people, and realizing the empty nature of subjects and objects, we will resonate with the Way. But if we do not understand the core principle of mind, the true nature of mind, no matter how many sutras, precepts, or treatises we study, we will still not be able to liberate ourselves from afflictions. Like the patriarchs said, “Entering the ocean to count the sand, one embarks on a futile task.” No matter how much we try, it is impossible to count all the grains of sand in the sea. We just will exhaust ourselves.
所以，「通教又通宗，如日處虛空」，通達教理，又通達自性，就如同太陽在虛空中運行，不留一點痕跡。做任何事情，就是要如日處虛空，將功德歸三寶，好事給大眾，壞事自己檢討反省，心當中始終不留一點痕跡；雖然心無掛礙，可是又能生萬法，這就是妙有。所以，「事理元無二，同居大覺中」，一個是事，一個是理，二者不相妨礙，融通事理，才能成就無上正等正覺。
Thus, “One who understands both the core principle of mind and scriptural teachings is like the sun in the sky.” By understanding both scriptural teachings and the intrinsic nature, one is like the sun crossing the sky, leaving not a single trace. No matter what we do, our mind must be like the sun dwelling in empty space. Dedicate merits to the Three Jewels, give credit to other people, and reflect on criticism by ourselves. Do not allow anything to leave a trace in the mind. But even though the mind has no attachments, it can still give rise to myriad dharmas—this is wondrous existence.
Therefore, “Practice and principle are inherently non-dual, both exist in the perfect awareness of the mind.” On one hand is practice, on the other is principle; they do not impede each other. By fully understanding the non-dual nature of the two, we will attain anuttara-samyak-sambodhi.