translation-files/translate-files/佛法修学次第的思考/kimi-review-gemma4.dj

Review the Chinese-to-English translation in this directory for the MPI Buddhist
translation project. Files: source.dj (Chinese source, 214 lines), target.dj (En
glish translation), bilingual.dj (interleaved pairs). Read source.dj and target.
dj fully, line by line. Check: 1) Accuracy — mistranslations, omissions, additio
ns, meaning drift, subject confusion; 2) Buddhist terminology — consistent, stan
dard renderings (e.g. 皈依/refuge, 发心/aspiration, 戒律/precepts, 正见/right vi
ew, 止观/samatha-vipassana, 菩提心/bodhicitta, 出离心/renunciation, 凡夫心/ordin
ary mind, 修学次第/stages of practice); 3) Fluency and register — natural idioma
tic English appropriate to a scholarly Buddhist essay by Master Jiqun (written g
enre, first-person teacher voice, rhetorical questions preserved); 4) Completene
ss — every source paragraph covered, no truncation. CRITICAL: Do NOT modify, cre
ate, or delete any files, and do NOT run any shell commands or edit anything. Re
ad-only review only. Report findings as your final message: organized by severit
y (critical/major/minor), each with source line number, the issue, and a concret
e fix. End with a one-line overall verdict.
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the MPI Buddhist translation project. Files: source.dj (Chinese source, 214 line
s), target.dj (English translation), bilingual.dj (interleaved pairs). Read sour
ce.dj and target.dj fully, line by line. Check: 1) Accuracy — mistranslations, o
missions, additions, meaning drift, subject confusion; 2) Buddhist terminology —
consistent, standard renderings (e.g. 皈依/refuge, 发心/aspiration, 戒律/precept
s, 正见/right view, 止观/samatha-vipassana, 菩提心/bodhicitta, 出离心/renunciati
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— natural idiomatic English appropriate to a scholarly Buddhist essay by Master 
Jiqun (written genre, first-person teacher voice, rhetorical questions preserved
); 4) Completeness — every source paragraph covered, no truncation. CRITICAL: Do
NOT modify, create, or delete any files, and do NOT run any shell commands or ed
it anything. Read-only review only. Report findings as your final message: organ
ized by severity (critical/major/minor), each with source line number, the issue
, and a concrete fix. End with a one-line overall verdict.'
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        output='     1\t# 佛法修学次第的思考\n     2\t\n     3\t------2005年讲于
新加坡"汉传佛教修学次第研讨会”\n     4\t\n     5\t济群法师\n     6\t\n     7\t[
佛法修学次第的思考 [1](#佛法修学次第的思考)](#佛法修学次第的思考)\n     8\t\n   
 9\t[一、佛法的核心要素 [2](#一佛法的核心要素)](#一佛法的核心要素)\n    10\t\n  
 11\t[1. 解脱道的修行 [3](#解脱道的修行)](#解脱道的修行)\n    12\t\n    13\t[2. 
菩萨道的修行 [3](#菩萨道的修行)](#菩萨道的修行)\n    14\t\n    15\t[二、佛法的修
学次第 [4](#二佛法的修学次第)](#二佛法的修学次第)\n    16\t\n    17\t[三、五大要
素的实践 [6](#三五大要素的实践)](#三五大要素的实践)\n    18\t\n    19\t[1. 皈\u3
000依 [6](#皈-依)](#皈-依)\n    20\t\n    21\t[2. 发\u3000心 [7](#发-心)](#发-心
)\n    22\t\n    23\t[3. 戒\u3000律 [8](#戒-律)](#戒-律)\n    24\t\n    25\t[4. 
正\u3000见 [9](#正-见)](#正-见)\n    26\t\n    27\t[5. 止\u3000观 [9](#止-观)](#
止-观)\n    28\t\n    29\t[四、结\u3000说 [10](#四结-说)](#四结-说)\n    30\t\n 
  31\t本次研讨会主题为"汉传佛教的修学次第”，这是当今教界亟待厘清的现实问题。在多
年弘法过程中，我深切感到，许多人虽学佛日久，但对修学基本理路仍混沌无知。原因何在
？正是不得要领、不明次第所致。\n    32\t\n    33\t佛教宗派众多，卷帙浩繁。在万余
卷三藏典籍中，什么才是核心，哪些才是纲领？人们或是不明就里，或是执此废彼，真正对
之了然于胸者百无一人。如是，盲修瞎练也就在所难免。还有些人，虽在念佛、禅修等法门
中获得相应体证，但对佛法缺乏系统认识，多半滞留于某个程度无法深入。须知，仅仅得到
一定禅修体验，或念佛念得稍有轻安，离成佛尚有天地之遥。怎样断除烦恼？怎样契入空性
？怎样圆满佛菩萨具备的品质？都是修学路上必须逐一攻克的堡垒。那么，又该从何处着手
进行呢？\n    34\t\n    35\t首先应当认识，一个完整的修学体系须包含哪些核心要素。
换言之，把握这些要素，也就把握了佛法要领和修学方向。否则，动辄八万四千法门，委实
让初入门者无所适从，望而生畏。\n    36\t\n    37\t其次需要了解，修学佛法到底要遵
循怎样的次第。不然，即使学到一些理论，却不知其在整个修学过程所处的位置，不知各修
学环节的递进关系，也难以有效运用。\n    38\t\n    39\t此外还应明确，每个步骤该如
何运用于实践。若不掌握具体的操作方法，即使具备前两个条件，还是难免落于空谈，流于
教条。\n    40\t\n    41\t我感觉，对于佛法核心要素、修学次第、实践方法的模糊和缺
失，恰是目前多数学人修行不得力的关键所在。当然，对这些问题的探讨决非易事。佛法浩
瀚，不仅有南传、汉传、藏传三大体系，每一体系还有众多宗派和分支。各宗各派，多有自
身相对独立的修学建构。若另立一个法门，另建一种次第，充其量是在八万四千法门外再增
加一个，成为八万四千零一个法门、零一种次第，未必有多少实际意义。\n    42\t\n    
43\t基于此，我们需要探讨的核心要素和修行次第，应与任何一宗不存在冲突，并适用于一
切法门的修学。就像电脑的操作系统，必须具有良好的兼容性，才能运行种种软件，开展种
种工作。若将不同宗派和修行法门比作软件的话，那么，佛法的核心要素、修行次第和实践
方法就像计算机的操作系统。若是系统自身存在漏洞，不仅会影响软件运行，更将导致系统
的整体崩溃。因而，建立一套完善、实用的系统，是佛教能否健康发展的命脉所在，也是我
们这代佛子责无旁贷的使命。\n    44\t\n    45\t{#一佛法的核心要素}\n    46\t## 一
、佛法的核心要素\n    47\t\n    48\t佛教各大语系及宗派皆有自身相对独立的修学建构
，但万变不离其宗，其中仍有着共同的核心要素。唯有把握这些核心，才能更好地理解各宗
修行。那么，佛法的核心要素又是哪些？我觉得，正是皈依、发心、戒律、正见和止观。\n
   49\t\n    50\t我们不妨考察一下：哪个法门的修学可以绕开这五点？或许有人会问，
为何不是其他？也不是四点或六点？原因有二：其一，作为核心要素，须统摄一切佛法。其
二，作为核心要素，既应适用于一切宗派，又毋须太多，否则便不成其为核心了。\n    51
\t\n    52\t为什么说，这五大要素能统摄一切佛法呢？佛法有解脱道和菩萨道之分，一切
宗派、法门非此即彼。解脱道的修行目标，是开发无漏智慧，契入空性，证得涅槃，成就解
脱。菩萨道的修行目标，是圆满佛陀智慧、慈悲的品质，从而解除惑业，得大自在。由此修
行目标，就锁定了抵达目标的必要条件。\n    53\t\n    54\t{#解脱道的修行}\n    55\
t### 1. 解脱道的修行\n    56\t\n    57\t于解脱道修行而言，首先应对解脱道的目标及
方法具足信心，相信解脱对人生的重大意义，相信依法修行必能解脱。若缺乏这种信心，修
行从何谈起？皈依，正是对解脱的目标（佛）、解脱道的方法（法）及引导我们走向解脱的
老师（僧）生起信心，并通过如法仪式与之建立信赖、依存的密切关系，全身心归投依靠。
当我们在诸佛菩萨前发愿"尽形寿皈依佛、尽形寿皈依法、尽形寿皈依僧”时，就意味着这种
关系的确立。\n    58\t\n    59\t但仅仅相信还不够，进而，还须生起希求意愿，也就是
发出离心。凡夫的生命，或是随妄流漂浮，或是被环境左右，盲目而不能自主。出离心的发
起，代表着生命自觉的选择。它不仅是解脱道修行的开始，也贯穿于整个修行过程，直至解
脱，才是对出离心的彻底完成。\n    60\t\n    61\t那么，又是什么在束缚我们，使我们
不得自在，不得解脱？那就是惑业，是无尽生命中积累的惑业妄流。受持戒律，正是止息这
一妄流的关键。戒，有防非止恶之义，即止息不善行为，如不杀、不盗、不邪淫、不妄语等
，通过对自身行为的规范，降伏烦恼，止息妄流相续。\n    62\t\n    63\t但止息不等于
断除，事实上，妄流的力量仍在，贪嗔痴烦恼仍在，只是得不到活动机会而暂时进入潜伏期
。正见，才是断除惑业的真正利器。正见，有世间正见及出世间正见之分。通过闻思经教，
能获得世间正见，获得辨别真妄、邪正的能力。唯有了知何为真妄、何为邪正，才能在修行
过程中如理取舍，断惑证真。\n    64\t\n    65\t然而，闻思正见是知识性、观念性的，
和无始以来的生命妄流相比，其力量仍难以匹敌。这就必须借助止观，将闻思正见落实于心
行，契入空性，引发无漏正见。如是，方能截断众流，彻底铲除惑业之根，证得涅槃，成就
解脱。\n    66\t\n    67\t{#菩萨道的修行}\n    68\t### 2. 菩萨道的修行\n    69\t
\n    70\t菩萨道的修行，同样要对佛果及菩萨道的修行方法生起信心，相信成就佛陀品质
对于生命的无上价值，同时也相信，通过菩萨道的修行必能帮助我们成就这一品质。这是菩
萨道行者必须具备的信念。皈依，就是对菩萨道的目标（佛）、修习菩萨道的方法（法）及
能引导我们走向无上菩提的老师（僧）生起信心，并通过如法仪式，身心归投，至诚依靠。
\n    71\t\n    72\t由仰慕佛陀的崇高品质，相信菩萨精神的伟大，而心向往之，发起殷
切的菩提心。依《瑜伽师地论》定义，此心是希望自己"决定当证无上正等菩提”，并"能作
有情一切义利”。菩提心包含自觉、利他的内涵，这正是佛陀成就悲智两大品质的心行基础
，自觉来自智慧，利他乃因慈悲。\n    73\t\n    74\t要言之，菩萨道修行不外两大任务
：一是舍凡夫心，一是成就佛陀品质。初发心菩萨，当如何着手进行？这就需要受菩萨戒，
修菩萨行。菩萨行的内容不外六度，又分方便与慧两部分。前五度为方便，依此成就佛陀的
慈悲品质；第六度为慧，依闻思大乘经教，树立正见而引发。《菩提道次第论》云："方便
与慧，随学其一，不能成佛。”说明唯有借助方便与慧的修行，才能圆成佛陀所具足的悲智
两种品质。若忽略慈悲的修习，将落入二乘；而不成就正见，则无法舍去凡夫心。\n    75
\t\n    76\t慈悲与慧的修习，都离不开止观。依寂天菩萨"自他相换”或阿底峡尊者"七因
果”的观修，可以培养慈悲品质；依唯识或中观正见的观修，则能成就无漏智慧。菩萨道的
修行，正是通过止观不断长养慈悲、智慧，最终圆满佛陀的品质。\n    77\t\n    78\t由
此可见，无论从解脱道还是菩萨道的修行来说，五大要素都是必不可少的，缺失任何一点，
必将成为修学障碍，乃至影响佛教的健康发展。明确这些核心，我们就能了解一个完整修学
体系所应具备的基本内容，从而检讨自身修行是否完备，又该如何补充完善。同时，也能帮
助我们化繁为简，直达重点，而不至于在修学路上目迷五色，主次不分。此外，还可解决修
行中时常出现的偏执现象，或以戒律为一切，或以止观为一切，执著其一而不见佛法。\n  
 79\t\n    80\t{#二佛法的修学次第}\n    81\t## 二、佛法的修学次第\n    82\t\n   
83\t汉传各大宗派多形成于隋唐时期，其时，行人根机较利，教理基础也较扎实。因此，祖
师大德在立宗时未将重点放在基础建设上，而着重阐扬圆顿思想，以使上根利智者当下直契
本心，立地成佛。如今时值末法，众生根机浅薄，圆顿法门对多数人而言，犹如天边云彩，
可望而不可及。所以，认识修学共同基础、建构大众化的修学次第，是教界的当务之急。\n
   84\t\n    85\t前面谈到佛法的核心要素，事实上，探讨修学次第同样离不开这些内容
。内容相同，重点和意义却不同。探讨修学次第，关键是要认识皈依、发心、戒律、正见、
止观之间层层递进的关系。\n    86\t\n    87\t学佛首先要皈依。皈依，是佛法的根本，
不皈依或不重视皈依，修学便如无本之木；皈依，又是信仰的根本，对三宝是否产生依赖，
对三藏教法能否信受奉行，都取决于皈依的深浅程度。因为皈依三宝，所以才能发心、持戒
、闻思经教、树立正见、修习止观。否则的话，这一切就无从谈起。\n    88\t\n    89\t
然后还要发心。发心，是对三宝具备的品质生起希求。如果没有这份见贤思齐的希求之心，
就算不上真正的佛教徒。因为这份希求，生命才会有目标，修行才会有动力。所以，皈依后
必须发心，在此基础上，才能进一步修习戒律、正见、止观。发心是修行的根本，如果心发
错了，不论做什么，都与修行了不相干。\n    90\t\n    91\t戒律为三学之首，也是定慧
之基，所谓由戒生定，依定发慧。因此，皈依、发心之后还要受戒、持戒，这是佛法修行的
常规。依佛制，比丘应"五年学戒，不离依止”，并在律中规定，未学戒之前不可学习毗昙。
这都充分说明，受持戒律是树立正见、修习止观的必备前提。\n    92\t\n    93\t正见与
止观，则是实践佛法的关键。正见是止观的眼目，而止观则是将正见落实于心行的技术，两
者相辅相成。若无正见指导，修习止观往往不得其门而入；而没有止观印证的知见，又易落
入玄谈的误区。从修学次第看，应先学正见，再修止观。如四法行的修习，依次为亲近善知
识、听闻正法、如理作意、法随法行，也说明了这一点。依正见修行，还能帮助我们纠正心
行中的所有偏差。否则，皈依可能会落入迷信，发心可能会夹带杂质，持戒可能会流于形式
，而止观则可能劳而无功。\n    94\t\n    95\t虽然这五个环节是依次深入的，但并不是
说，皈依完成后才开始发心，也不意味着发心后就无须修习皈依。事实上，五个环节皆须解
脱或成佛乃能究竟圆满。因而，这一次第所代表的，只是每个修学阶段的重点。因皈依而有
发心，但发心又是对皈依的深化，故在发心过程中还应继续修习皈依，其他也是同样。所以
，它们又是相互融摄的。但基本次第不能违越，否则，修行同样会出现问题。\n    96\t\n
   97\t有些人直接从止观禅修入手，认为学教是入海数沙，徒劳无益。但没有正见指引，
究竟修什么？究竟证什么？究竟解决什么？就像进入车站，尚不知自己要前往何方，就冒然
登上同样不知去向何方的车。结果坐了几年，甚至几十年，仍是混混沌沌，不知所终。\n  
 98\t\n    99\t有些人直接从学教入手，但大经大论读多了，往往对律仪行持等规范不再
重视。而没有戒律的防范和守护，仅依意识层面建立的闻思知见，是没有力量降伏烦恼习气
的。\n   100\t\n   101\t有些人直接从持戒入手，这固然重要，但若没有正确发心，不清
楚持戒的意义，持戒会变得异常艰难。如果没有出离心，只是被动抵制五欲六尘，难度系数
会很大。因为凡夫心是有粘性的，碰到哪里就粘到哪里，须内外结合，才能增加对治力度。
而没有菩提心的话，持菩萨戒也会困难重重，因为凡夫关心的是"我”和"我的一切”，没有推
己及人的悲心，怎能义无反顾地利益众生？\n   102\t\n   103\t同样，若对三宝没有矢志
不移的皈依之心，发心也难以长久保持。出离心和菩提心的力量从哪里来？正是从对三宝的
向往和信心而来。因为我们向往解脱，也相信自己能像佛陀那样成就解脱，所以发起出离心
，断除我法二执；因为我们向往成佛，也相信自己能像佛陀那样圆成佛果，所以发菩提心，
成无上道。\n   104\t\n   105\t了解修学次第，可以帮助我们安立一条循序渐进的学佛之
路，明确各个环节的重点，认识彼此相互增上的原因。当修行进入某一阶段时，自己能清楚
地知道，这一阶段需要完成的任务是什么，对之前的修学能有什么提高，对之后的修学又该
奠定什么基础。同时，还能帮助我们检验并纠正不按次第修学带来的种种问题。\n   106\t
\n   107\t而次第中的前三个环节，即皈依、发心、戒律，又是修学任何法门绕不开的共同
基础。因为见和止观多有宗派特点，如见有唯识、天台、中观之别，禅修的用心方法亦不尽
相同。若将见和止观比作不同的专业门类，那么皈依、发心、戒律就是选择专业前必须接受
的基础教育。基础扎实了，才有能力深入专业领域。\n   108\t\n   109\t这些话听来似乎
是老生常谈，不必特别强调，但摆在我们面前的现实却不容乐观。从佛学院教学来看，学僧
们学了各宗教理，但就是用不起来，甚至信仰淡化，道念退失。在家信徒也存在类似情况，
尽管读了很多经论，却不重视修学基础，以为皈依太粗浅，发心没深度，戒律已过时。结果
呢？说起来头头是道，做起来一无是处。如果说学教理的多流于玄谈，那么重实修的又如何
呢？无论念佛还是坐禅，真正修得相应者同样罕见。多数只是在稀里糊涂地念着，昏昏沉沉
地坐着。玄谈和盲修，表面看来似乎是不相干的两个极端。但问题症结却在一处，那就是绕
开了不该绕开的核心，缺失了不该缺失的基础。\n   110\t\n   111\t{#三五大要素的实践
}\n   112\t## 三、五大要素的实践\n   113\t\n   114\t那么，如何遵循这些核心要素来
完成佛道修行？换言之，如何将每个要素落到实处？下面，分别就各项修学重点和存在问题
作简要说明。\n   115\t\n   116\t{#皈-依}\n   117\t### 1. 皈\u3000依\n   118\t\n 
 119\t佛法无边，入门处却是唯一，即皈依三宝。作为修学开端，我们怎样由此入手，不断
深化，最终由自身完成三宝品质？\n   120\t\n   121\t首先，是考察动机。皈依动机是否
正确？是否为解脱轮回、为成佛作祖而皈依三宝？若只为求人天福报、平安顺遂而皈依，虽
也能得到诸佛护佑，但只能结下一些善缘，与修行、改造生命了不相干。事实上，这种信仰
往往带有迷信、盲信的成分，不能算作正信佛子。\n   122\t\n   123\t其二，是获得皈依
体。皈依时是否真诚？是否对皈依对象具足信心？是否对皈依抵达的目标充满向往？是否发
自内心地宣誓：以三宝为身心依怙、以佛法解决生命问题并以此帮助大众？如果皈依时发心
不正确，或皈依仪式不如法，皆不能得到皈依体。\n   124\t\n   125\t其三，是守护皈依
体。得到皈依体，并非一劳永逸，还须日后悉心守护。尤其不能违背皈依时的誓言，那就是
"皈依佛，终不皈依天魔外道；皈依法，终不皈依外道典籍；皈依僧，终不皈依外道邪众”。
若有违越，便会破失皈依体。\n   126\t\n   127\t其四，是修习并强化皈依。任何心念或
技能，皆须长期重复、熏习才能得到强化，皈依也不例外，决非一次仪式即可大功告成。所
以，皈依后还须日日修习，时时忆念，以此强化三宝在心目中的地位。否则，其分量自然会
慢慢减弱，乃至被其他取而代之。今年以来，我在各地大力推广皈依修习，并编写了以修习
皈依为中心的，包括发心、忏悔、供养、观察修、安住修、发愿、回向等内容的共修仪轨，
既可作为个人的日常功课，也可作为寺院带领信众共修的常规宗教生活。\n   128\t\n   1
29\t我们对三宝的信任有多少，皈依之心就会有多强，相应的，佛法对我们产生的作用就会
有多大。所以说，修行能否成就，能否完成预期目标，首先取决于皈依的质量。\n   130\t
\n   131\t{#发-心}\n   132\t### 2. 发\u3000心\n   133\t\n   134\t无论是否学佛，
也无论做些什么，都离不开发心，区别只在于发什么样的心。无始以来，我们所发的是凡夫
心，是贪嗔痴，由此造就现今的凡夫品质。当我们认识到凡夫心给生命带来的过患，不愿再
沉沦于这样的人生，就要以正确发心进行对治。\n   135\t\n   136\t正确发心有二，一是
出离心，一是菩提心。发什么心修行，最后便会成就什么。此外，若发心过程中产生偏差或
夹带杂质，也会失之毫厘而差之千里，这是需要特别注意的。发心代表着生命中的强烈意愿
，但刚发时只是一念，须以观察修不断强化，方能使星星之火得以燎原。\n   137\t\n   1
38\t声闻行者希求解脱，视世间如牢狱，三界如火宅，片刻不想停留，是为出离心。事实上
，出离心若能发得真切、猛利，解脱便已成功一半。为什么现代人修行如此艰难？关键就在
于出离心不切。出离心，是对五欲六尘的出离，是对无明烦恼的出离，更是对生死惑业的出
离。若出离意愿至强至坚，对世间便不再有所贪恋。如是，建立于执著之上的烦恼亦将随之
松动、土崩瓦解。\n   139\t\n   140\t所以，我们要时常观察并思维轮回之苦，看清自己
身处三界不得自在的困境。那样，就会像狱中急切盼望获得自由的人，一旦有机会离开，决
不愿在牢笼中多停留一分钟。事实上，我们在轮回中的处境就是如此。一旦认识到这点，对
财色名食睡也就无可贪恋了。因为贪恋的结果，只能是继续坐牢。\n   141\t\n   142\t作
为菩萨道行者，同样要发起出离心。不仅如此，菩萨本着对众生的悲心，见其辗转轮回苦海
，不忍独自出离，发愿帮助一切有情共同解脱。这种推己及人的悲悯之心为菩提心，是成就
佛陀品质的根本。正如《普贤行愿品》所言："诸佛如来以大悲心而为体故，因于众生而起
大悲，因于大悲生菩提心，因菩提心成等正觉。”\n   143\t\n   144\t菩提心的生起和强
化，也要辅以相应的观察修和安住修，如阿底峡尊者的七因果、寂天菩萨的自他相换，省庵
大师的《劝发菩提心文》，都是深化菩提心的殊胜教授。除这些心理引导外，还须受持、修
习菩提心仪轨，每天昼夜三次念诵思维，不断提醒自己：我要成就的是什么，我的人生目标
是什么。这不只是空洞地喊几声口号，那是没什么用的，关键要发自内心地希求，真切无伪
地发愿。\n   145\t\n   146\t{#戒-律}\n   147\t### 3. 戒\u3000律\n   148\t\n   14
9\t戒，为正顺解脱之本，亦为无上菩提之本，通过"此应作、此不应作”的行为规范，为修
行提供良好的心灵环境，帮助我们顺利抵达解脱和成佛的目标。\n   150\t\n   151\t与解
脱道和菩萨道修行相对应，戒律也有别解脱戒和菩萨戒之分。别解脱戒，包括在家的五戒、
八戒，出家的沙弥戒、比丘戒等，为解脱道学人的行持标准。其重点在于止，通过远离五欲
尘劳、约束行为来止息妄流相续，从而降伏烦恼，趣向解脱。\n   152\t\n   153\t菩萨戒
，则在止持基础上增加了作持，止恶与行善并进。而菩萨戒提倡的六度万行，既是成就无上
菩提的资粮，也是瓦解凡夫心的利器：布施可以克服悭贪，持戒可以对治放逸，忍辱可以战
胜嗔心。同时，这些善行还是考察菩提心是否成就的标准。当我们修习布施时，是否对自身
所有可以毫无保留地施舍？是否对施舍对象没有亲疏远近的分别？是否已不再执著有能布施
的我，受布施的他？\n   154\t\n   155\t菩萨戒主要有梵网、瑜伽两大系统。相比之下，
《瑜伽菩萨戒》的开遮更为善巧，故近代太虚大师也曾大力提倡。而《梵网菩萨戒》是大菩
萨境界，凡夫行持起来难度较大。在汉传佛教界，菩萨戒被列入三坛大戒之一，故绝大多数
出家人都曾受过，即使在家众，受过菩萨戒的也相当可观。这本是可喜现象，但令人担忧的
是，尽管那么多人受了菩萨戒，却往往不知菩提心为何物，亦不曾有修习慈悲的习惯，只是
形式上的、有名无实的"菩萨”。\n   156\t\n   157\t有鉴于此，我特别根据中观、瑜伽二
大体系关于菩提心修习的传承，及《菩提道次第论》的菩提心教授编写了受持、修习菩提心
的仪轨，并从戒幢佛学研究所的学员们开始传授。菩提心是菩萨戒的灵魂，所以，受持菩萨
戒前，应从发菩提心、力行慈悲开始训练，具备相应基础后，再进一步受持菩萨戒。如此，
方能切实贯彻菩萨道精神，成为荷担如来家业的真佛子。\n   158\t\n   159\t{#正-见}\n
  160\t### 4. 正\u3000见\n   161\t\n   162\t正见，为八正道之首，是一切法门的指南
，也是漫长修行之路的灯塔。因为发心不可能一步到位，持戒不可能马上圆满，包括对皈依
的深化，同样不是一蹴而就的。在此过程中，正见就起到举足轻重的作用，指导我们纠正心
行偏差，剔除其中杂质。\n   163\t\n   164\t对解脱道修行来说，缘起、业果的正见极其
重要。生命是习惯的积累，我们做什么、想什么，未来生命就是什么。所以说，在缘起的世
界中，业就是一切。此外，无常见、无我见、空性见，都是修学必须具备的基本认知。菩萨
道的修行同样离不开正见指引，如此，才能将世俗菩提心升华为胜义菩提心。凡夫有我、人
、众生、寿者之相，就如有限的容器，将心局限其中。唯有空性见才能粉碎这一束缚，使有
限回归无限，从而以平等、无我之心利益一切众生，圆满佛果资粮。\n   165\t\n   166\t
那么，如何才能获得并巩固正见？离不开亲近善知识、闻思经教。根据多年教学经验，我认
为这个学习过程应该一门深入。现代人往往学得很杂，天台、华严、中观、唯识均有涉猎。
若非精力过人，上根利智，这种学习多半浅尝辄止，似乎什么都知道一些，但只是"知道分
子”，连系统的知识都未形成，何况正见？我觉得，多数人在一生修学中，只需具足一宗正
见即可，或是无常见、无我见，或是唯识见、空性见。将一种武器练习纯熟，得心应手，照
样可以杀敌制胜、勇往直前。\n   167\t\n   168\t但建立于意识层面的闻思正见往往很粗
糙，因为人的思维会有很多误区，如何使之趋于精确？一是通过师友间的相互辩论、彼此切
磋，使认识中的盲点和问题暴露出来，从而去芜存精，提高纯度。一是通过禅修获得实证，
因为佛法精髓无法以语言完全传递，那些不可言说的部分，唯亲证乃得究竟，所谓如人饮水
，冷暖自知。\n   169\t\n   170\t{#止-观}\n   171\t### 5. 止\u3000观\n   172\t\n 
 173\t止，为禅定异名，梵语奢摩他，又名三摩地，包括有所止和无所止。小乘禅观偏向有
所止，即有止的对象。而禅宗及藏传佛教大圆满、大手印的修行，则属于无所止，通过特定
方法直接契入空性并将心安住于此。梵语毗婆舍那，汉译为观。包含观照、观想、观察修几
个层面。\n   174\t\n   175\t许多人误读禅宗，将止观的修习片面理解为无分别。我觉得
，这是造成禅教对立的主要原因。如是，因为不重经教而缺乏闻思正见，又无善知识把手提
携，造成多少禅和子的盲修瞎练。\n   176\t\n   177\t无分别的禅修，是无修之修，乃无
分别智契入空性时的禅修，并非普通禅修者所能把握。因为我们现有的心行基础极不稳定，
且建立于颠倒认识之上。若直接从无分别入手，如何调整错误观念及颠倒心行？所以，必须
以有分别的观修为前提，使心从颠倒状态中摆脱出来，乃能进入无分别的禅修。\n   178\t
\n   179\t同时，止的修习也必不可少。止，虽是佛教与外道的共法，却是修观的重要基础
。汉传佛教中，观的理论非常丰富，为什么现在很少有人能实际操作？正是由于长期以来对
止的忽略。若能具备止的基础，再以正观照破我法二执，契入空性就不是我们想象的那么遥
不可及了。\n   180\t\n   181\t除禅宗所说的无分别、无造作的用心之外，有分别的观修
也不可或缺，如观察修、观想修，都是很好的修行方式。好就好在，即使没有禅定基础的普
通人也能修得起来。可以说，能够正常思维的人就能观察修；具备想象力的人就能观想修。
当然，观察修和观想修虽对学人要求不高，但也必须具备相应的闻思正见。如是，才能通过
如理思维或观想，安住于正念正知中。对于学习教理者，多运用观察修，通过思维所学法义
来调整心行，是非常好的学修结合的方式。\n   182\t\n   183\t{#四结-说}\n   184\t##
四、结\u3000说\n   185\t\n   186\t综上所述，皈依、发心、戒律、正见、止观不仅是佛
法修学的核心要素，也是贯穿始终的修学次第。把握这五大要素，也就把握了由学佛至成佛
的关键阶段。同时，它们又像长养万物的大地，是一切修学法门得以确立的共同基础。若能
对之引起重视，并真正落实于心行，那么，不论我们学佛的起点是高是低，根机是利是钝，
进步是快是慢，都是在一步一个脚印地向终点迈进。这不但对于个人修学意义重大，更是汉
传佛教在当今社会健康发展的有力保障。\n   187\t\n   188\t# 汉传佛教的反思\n   189
\t\n   190\t2004 年春节发表\n   191\t\n   192\t在中国文化史上，虽有先秦的诸子百
家，但汉魏以来活跃于社会的主要是儒释道三家。其中，唯佛教属外来文化。但它在中国流
传的两千多年中，和传统文化水乳交织，并以其丰厚的思想义理深深影响着国人，与源自本
土的儒、道二教呈鼎立之势，成为中国文化的重要组成部分。正确认识佛教，不仅能帮助我
们认识生命真相、解决烦恼痛苦，也能使我们对中国传统文化有全面、深入的了解。\\\n  
193\t\u3000\u3000佛教在西汉哀帝时传入中国，历经南北朝的弘传，至隋唐而达鼎盛。佛
教在中国传播的初期，主要从事两方面工作：一是佛经翻译，一是义学研究。对佛经的翻译
，使汉传佛教较为完整地继承了印度早期和中期的佛教思想；而对义学的研究，则使佛教在
中国形成了不同的思想体系，即天台宗、三论宗、华严宗、禅宗、净土宗、唯识宗、律宗、
密宗八大宗派。\\\n   194\t\u3000\u3000宗派的形成，并非中国特有的新生事物。不论在
早期印度，还是南传、藏传地区，都曾出现过不同的教派。之所以会有宗派之分，主要是因
为佛教博大精深，任何人都难以完整掌握。祖师们为了佛法弘扬的需要，同时也为了便于人
们修学，便根据某部经论或内容相似的的经论，建立起各自的修学体系，进而演变为不同宗
派。\\\n   195\t\u3000\u3000汉传佛教的各大宗派多创立于隋唐，但其历史却可追溯至南
北朝甚至更早。如净土宗初祖为东晋慧远，而实际创立者乃唐代善导。天台宗初祖为北齐慧
文，因读《大智度论》领悟"三智一心中得”，又从《中论》悟到"一心三观”。慧思继承此说
，结合《法华经》要义，传至智者形成"一念三千”、"三谛圆融”的思想，正式创立了天台宗
。由此可见，任何思想体系并非一蹴而就，而须经过几百年的积累、几代人的总结方能形成
。其后，还有赖于修行成就者的代代传承来维系不堕。\\\n   196\t\u3000\u3000中国的宗
派佛教有着自身特色。首先，每个宗派皆有各自的依据典藉，如天台宗依《法华经》，华严
宗依《华严经》。其次，各宗还有自身的思想传承，或渊源于印度，如唯识宗以弥勒菩萨为
初祖，三论宗以龙树菩萨为初祖；或萌芽于本土，如前面所说的净土宗及天台宗。第三，各
宗对世尊一代教法也有不同的评判标准，即判教，如天台的五时八教，华严的五教等。除此
而外，因为各宗核心理论的不同，还形成了自身独有的修行法门。\\\n   197\t\u3000\u30
00中国宗派佛教的形成，不仅标志着国人对佛法思考和认识的成熟，同时也体现了汉传佛教
本土化工作的完成。宗派佛教继承了印度大乘佛教思想，但这种继承并不是拷贝，而是根植
于华夏文明的土壤中，溶入了本土文化的色彩。如天台、华严、禅宗的盛行，皆与中国传统
文化及国人习性有关。可以这么说，宗派佛教是具有中国特色的佛教。\\\n   198\t\u3000
\u3000自唐宋以降，中国国势日衰，佛教弘传也随之走向衰落。其中，唯识宗因缺乏汉文化
的基础，虽有玄奘三藏为之惮精竭虑，但仅传两、三代便已湮没无闻。而律宗、三论宗在中
国也未能广泛弘扬，经武宗、世宗灭佛之劫，重要典藉散佚不见。幸而这些失传的典籍在邻
国东瀛尚保存着，清末民初又回归故土。至于天台、华严，虽为国人尊崇，但在流传过程中
，证法传承未能完整沿袭下来，终致有教无观。最后，唯禅宗、净土因解、行简单得以普及
，可究其实，同样也存在不少问题。\\\n   199\t\u3000\u3000法门的衰微令我感慨，同时
也促使我不断反思：衰落之因究竟何在？在多年修学过程中，我逐渐发现，其中部分宗派确
实先天存在不足，仅能作为一种思想体系或实修法门，尚不足以形成独立的修学体系。我认
为，作为完整的修学体系，应该具备五大要素：即皈依、菩提心、戒律、闻思正见和止观实
践，缺一不可。\\\n   200\t\u3000\u3000皈依，是成为佛弟子的基本手续，也是对于佛陀
言教信受奉行的必要前提。佛弟子能否认真实践佛陀教法，关键就在于，是否对三宝生起真
切的皈依之心，是否真正认识到三宝对改善生命、实践人生最高价值的作用。即便有了这样
的认识，皈依后还得不断修习皈依。因为生命是无尽的积累，在此过程中，凡夫心早已形成
巨大的力量。我们唯有不断念死无常，观想三宝功德，才能减少凡夫心的作用，使三宝在我
们内心逐渐生根发芽，最终成为人生的主导力量。遗憾的是，汉传各宗对皈依的修习多未特
别提倡，使当前教界出现严重的信仰淡化现象。\\\n   201\t\u3000\u3000大乘本是积极入
世的佛教，可在中国却给民众留下消极出世的印象。为什么会这样？归根结底，正是因为忽
略菩提心所致。以往，我们一直认为大乘经典便代表着大乘佛教，学习大乘经论自然便是大
乘行者。却不知区别大小乘的关键在于发心，在于是否具足菩提心。因为菩提心才是成佛的
不共因，才是大乘的不共教法。反观汉传佛教的各大宗派，普遍对菩提心不够重视。也正因
为如此，在很多人的心目中，六度四摄等菩萨行门，似乎只是为大菩萨们所说，与个人修学
并无关联。\\\n   202\t\u3000\u3000戒律是佛法修行的基础，声闻乘的五分法身是戒、定
、慧、解脱、解脱知见，而大乘也以戒为无上菩提本，这都说明戒律在修行中的重要性。中
国祖师将戒律单独建构为一个宗派，其用意应该是加强人们对戒律的重视，从而更好地学戒
、持戒。可是，当戒律以宗派的独立形式存在时，往往有人将戒律的作用无限夸大，以为持
戒便是修行的一切。事实上，戒律并不能作为完整的修学体系，因为它只是修行的共同基础
而不是一切。同时，学习戒律也不是律宗行者的专利，而是每个佛子的行为准则。\\\n   2
03\t\u3000\u3000闻思正见也非常重要。八正道为佛法的修学要领，其中便以正见为首。《
阿含经》的四预流支，为亲近善知识、听闻正法、如理作意、法随法行；大乘经论中，则提
倡以闻、思、修入三摩地。可见，大小乘经教都很重视正见的获得。唯有在正见指导下，才
能如法修行。而在汉传佛教中，流传最广的禅宗和净土宗都没有特别强调闻思正见的重要性
。达摩西来，在传佛心印的同时，也提出以《楞伽》印心，但只是悟后印心而用。而禅宗提
倡的"不立文字，教外别传，直指人心，见性成佛”，却成为不少人远离经教的依据。当然，
在教理研究极为发达的隋唐时代，许多人在进入禅门之先已有深厚的教理基础，不特别强调
正见似乎并无大碍。更何况，其时高僧辈出，学人即使在教理上弱些，但有大善知识的耳提
面命，修行也不至于出现偏差。但到了教理衰落、宗门无人的时代，若仍不重视闻思正见，
修行无异是盲修瞎练了。\\\n   204\t\u3000\u3000教和观为佛教修行的两大要领。任何一
个宗派，不仅要有经教作为理论建构，还须具备瑜伽止观的实践方法。各宗的修行法门，多
是祖师在继承世尊教法的基础上，结合自身的修行经验，代代相传而来。如三论宗有鸠摩罗
什、僧肇、僧朗、僧诠、法朗、吉藏，华严宗有杜顺、智俨、法藏、澄观、宗密，禅宗更是
一花开五叶，法脉得绵延。这些宗派在早期都有非常殊胜的证法传承，至今却多已模糊不清
。由于修证传承不力，使许多学人无法将闻思正见落实于止观实践，成为引发根本智、契入
空性的方便。同时，因为对空性慧缺乏体验，对义理的修学也无法深入下去。\\\n   205\t
\u3000\u3000清末民初以来，佛教呈现复兴趋势。其时，有虚云老和尚弘扬禅宗，印光大师
弘扬净土，谛闲法师、倓虚法师弘扬天台，兴慈法师弘扬华严，弘一律师弘扬律宗。这些大
德在大江南北弘化一方，并对社会产生了一定影响。在他们弘扬传统宗派佛教的同时，太虚
大师则积极致力于人生佛教的弘扬，一方面是为了革除佛教在流传过程中出现的陋习，一方
面是提倡佛教应立足于现实人生，由人乘而抵达佛道，所谓"人成即佛成”。\\\n   206\t\u
3000\u3000人生佛教的提出，为流于神秘化、鬼神化、出世化的佛教赋予了崭新的形象。使
佛教得以走入现实人生，对社会存在的各种问题给予全面关注，充分体现了佛教济世利人的
慈悲情怀，对于佛教的普及无疑具有重大意义。但有些人却不能正确把握人生佛教的内涵，
以为佛教只关心现实人生的幸福，忘却了佛教特有的三乘解脱及大乘不共教法。从而使佛教
在当今社会的弘扬出现肤浅化、世俗化的倾向，这一现象值得我们加以关注。\\\n   207\t
\u3000\u3000在当代的佛教弘扬中，还出现了不同以往的动向，那便是学术化的佛教。在相
当一段时期，佛教因被视作迷信而为世人所不屑。自赵朴老提出"佛教是文化”之说，才使佛
教重新引起文化界的关注。近年来，许多高校也开始重视佛学研究，纷纷成立宗教研究所及
佛学中心，更有不少学者投身于佛学研究的热潮。佛教界对此也表现得相当积极，一些青年
僧人先后进入国内外高校攻读学位，各地寺院也纷纷举办学术会议、创办学术刊物。这种潮
流，对于佛教在文化界的推广显然有着积极意义。可学术所能关注的，只是佛教作为文化的
层面，而佛教所具有的深刻义理及内证，并不是仅靠学术研究便能触及的。作为住持佛法、
荷担如来家务的僧伽，如果只关心学术层面的佛教，势必会失去僧伽本色。\\\n   208\t\u
3000\u3000鉴于佛教在流传过程中存在的种种弊端，我认为，未来的佛教发展应该注意以下
几个方面：首先要重视皈依的修习，此为佛法根本所在，不重视皈依，也就失去了佛法的根
本。其次是菩提心，大乘法门的修学必须以菩提心为前提，唯其如此，才能导入佛道，而不
是停留于人天乘或只求自了。第三是受持戒律，戒律是一切修行的基础，同时也是修行取得
成就的基本保障。第四是闻思正见，以正见为指引，修行才能拥有正确方向，而不是在上下
求索中蹉跎一生。第五是止观实践，以此将佛法智慧落实于心行，成为改善生命的力量。缺
少这一核心，所学的教理就会失去生命力。\\\n   209\t\u3000\u3000或许有人会说，"即
心即佛”或"自性弥陀，唯心净土”便可，何必如此复杂？的确，这两句话代表了很高的见地
。可作为一种层次极高的见，并不适合所有人。事实上，它们的起点之高，只有极少数上根
利智者才有能力承担。因为"即心即佛”并非一般人当下的境界，众生虽然具有佛性，但无始
以来仍滞留于凡夫心的状态。而从凡夫心到佛心的圆满成就，必须有方便善巧的法门作为途
径。不然的话，即使我们将"即心即佛”或"自性弥陀，唯心净土”高喊一万年，依然无法从凡
夫心的状态中获得解脱。\\\n   210\t\u3000\u3000那么，舍凡夫心、成就佛心的关键是什
么呢？便是菩提心、菩萨行和正见。凡夫的愿和行皆从凡夫心出发，最终成就的自然是凡夫
心。如果我们希望成就无上菩提，便要发起菩提心。而菩萨道的六度四摄，则是成就佛果悲
智二德不可或缺的方便。尽管众生本具如来智慧德相，但这一宝藏要有相应的方便才能发掘
出来。声闻乘的圣者虽然也证得法性，却未能成就无量功德，便是因为缺少菩提心及六度四
摄的方便行。除了菩提心和菩萨行，还需要正见作为指导。我们现有的心行基础为凡夫心，
它早已成为我们生命中的主人翁，不论我们做什么都难以超越它的作用。闻思正见能帮助我
们认识凡夫心的本质，并在根本上克服它、瓦解它，从而使生命得到超越。\\\n   211\t\u
3000\u3000对于人生佛教的弘扬，菩提心、空性见也是必不可少的。单纯一种善行，很难判
断它属于佛法修行中哪个层次。如布施法门，人天乘、解脱道、菩萨道都在提倡。依人天乘
的增上心去修习，便是人天乘善法；依声闻乘的出离心修习，便是解脱行；依菩提心修行，
便是菩萨行。菩萨行又包括有漏的凡夫行和无漏的圣贤行，地前菩萨尚未摆脱凡夫心的作用
，所修布施仍为有漏善行。而菩萨在修习布施的过程中，不断以空性见消除凡夫心的作用，
最终契入空性，成就胜义菩提心。由此可见，唯有在菩提心、空性见的指导下，人天善行才
能上升为菩萨行。否则的话，人生佛教很可能会演变为人乘佛教。\\\n   212\t\u3000\u30
00我提出了修学大乘佛法的五大要素，虽然没什么新意，却是修学各宗派必须具备的根本条
件。希望我们能以此重新审视汉传佛教，看看自己尊崇的宗派是否具备这些条件，或者本来
具足，却久已被我们忽略。同时，更要检讨一下自己的修学：是否对三宝生起真切皈依之心
？菩提心可曾发起？是否按戒律生活？是否具备闻思正见？能否落实于止观，成为契入空性
的方便？是否遵循相应的修学道次第？如果具备了这些条件，相信大家的修行一定会有结果
。若是缺少某个环节，就应该及时弥补。那么，如何进行弥补呢？自宗本有这些内容就从自
宗补充。若自宗缺乏这些内容，就应该吸收他宗的长处，以此完善自宗的修学。\n   213\t
\n   214\t在此，让我们共同祈求三宝加被，龙天护持，祈求教界同仁们一起发心，依此五
大要素修学汉传的宗派佛教，并吸收藏传、南传佛教的长处。如果能做到这些，相信汉传佛
教一定可以发扬光大。\n',
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        output='     1\t# Reflections on the Stages of Buddhist Practice\n     2
\t\n     3\t------Delivered at the Symposium on the Stages of Practice in Chines
e Buddhism, Singapore, 2005\n     4\t\n     5\tMaster Jiqun\n     6\t\n     7\tR
eflections on the Stages of Buddhist Practice\n     8\t\n     9\tI. The Core Ele
ments of the Dharma\n    10\t\n    11\t1. Practicing the Path of Liberation\n   
12\t\n    13\t2. Practicing the Bodhisattva Path\n    14\t\n    15\tII. The Stag
es of Practice in the Dharma\n    16\t\n    17\tIII. Putting the Five Elements i
nto Practice\n    18\t\n    19\t1. Taking Refuge\n    20\t\n    21\t2. Generatin
g Aspiration\n    22\t\n    23\t3. Observing Precepts\n    24\t\n    25\t4. Esta
blishing Right View\n    26\t\n    27\t5. Practicing Samatha-Vipassana\n    28\t
\n    29\tIV. Conclusion\n    30\t\n    31\tThe theme of this symposium is "the 
stages of practice in Chinese Buddhism," an issue the Buddhist community urgentl
y needs to clarify today. After years of spreading the Dharma, I have come to fe
el deeply that many people have studied Buddhism for a long time yet remain utte
rly confused about the basic framework of practice. Why is this? Precisely becau
se they have not grasped the essentials or understood the stages.\n    32\t\n   
33\tBuddhism has countless schools and an enormous canon. Among the ten thousand
and more volumes of the Tripitaka, what is essential, and what are the guiding p
rinciples? People either fail to understand or cling to one thing while discardi
ng another; those who truly grasp it all are one in a hundred. No wonder blind, 
reckless practice is so common. There are also people who have gained realizatio
ns through practices such as Buddha-name recitation or Chan meditation, yet, lac
king a systematic understanding of the Dharma, remain stuck at some level, unabl
e to go deeper. It must be understood that a certain meditation experience, or a
slight ease in reciting the Buddha\'s name, is still worlds away from buddhahood
. How do we cut off afflictions? How do we realize emptiness? How do we perfect 
the qualities the Buddhas and bodhisattvas possess? These are all fortresses tha
t must be taken one by one on the path of practice. So where should we begin?\n 
  34\t\n    35\tFirst, we should recognize which core elements a complete system
of study and practice must contain. In other words, grasping these elements mean
s grasping the essentials of the Dharma and the direction of practice. Otherwise
, the constant talk of eighty-four thousand Dharma gates leaves beginners at a l
oss and daunted.\n    36\t\n    37\tSecond, we need to understand what sequence 
of stages the study and practice of Buddhism actually follows. Otherwise, even i
f we learn some theories, we cannot use them effectively when we do not know the
ir place in the whole process of practice or the progressive relations among the
various links of practice.\n    38\t\n    39\tBeyond that, we should be clear ab
out how each step is to be applied in practice. Without mastering the concrete m
ethods, even with the first two conditions in place, we will inevitably end up w
ith empty talk and dogma.\n    40\t\n    41\tI feel that the vagueness and absen
ce of the core elements of the Dharma, the stages of practice, and the practical
methods are precisely the key to why most practitioners today make little progre
ss. Of course, exploring these questions is far from easy. The Dharma is vast: b
eyond the three great traditions of Theravada, Chinese, and Tibetan Buddhism, ea
ch tradition has numerous schools and branches, and each school has its own rela
tively independent structure of study and practice. To set up yet another practi
ce method or yet another sequence would, at best, add one more to the eighty-fou
r thousand Dharma gates---making eighty-four thousand and one gates and one extr
a sequence---which would hardly have much practical meaning.\n    42\t\n    43\t
For this reason, the core elements and stages of practice we need to explore sho
uld not conflict with any school and should apply to the study and practice of e
very method. Just as a computer\'s operating system must be highly compatible in
order to run all kinds of software and support all kinds of work, so---if differ
ent schools and practice methods are compared to software---the core elements, s
tages of practice, and practical methods of the Dharma are like the operating sy
stem of a computer. If the system itself has flaws, it will not only affect the 
running of software but bring down the entire system. Therefore, building a soun
d, practical system is the lifeline of whether Buddhism can develop healthily, a
nd the mission we Buddhists of this generation cannot shirk.\n    44\t\n    45\t
{#一佛法的核心要素}\n    46\t## I. The Core Elements of the Dharma\n    47\t\n  
 48\tAll the major language traditions and schools of Buddhism have their own re
latively independent structures of study and practice, but however much they var
y, they still share common core elements. Only by grasping these cores can we be
tter understand the practice of each school. So what are the core elements of th
e Dharma? I think they are precisely taking refuge, generating aspiration, obser
ving precepts, establishing right view, and practicing samatha-vipassana.\n    4
9\t\n    50\tLet us consider: which method of practice can do without these five
? Perhaps someone will ask: why these and not others? Why not four or six? There
are two reasons. First, as core elements, they must encompass all of Buddhism. S
econd, as core elements, they must apply to all schools without being too many i
n number---otherwise they would no longer be core.\n    51\t\n    52\tWhy can th
ese five elements encompass all of Buddhism? The Dharma distinguishes the path o
f liberation from the bodhisattva path; every school and method belongs to one o
r the other. The goal of the path of liberation is to develop undefiled wisdom, 
realize emptiness, attain nirvana, and accomplish liberation. The goal of the bo
dhisattva path is to perfect the qualities of the Buddha\'s wisdom and compassio
n, thereby freeing ourselves from delusion and karma and attaining great freedom
. These goals in turn lock in the necessary conditions for reaching them.\n    5
3\t\n    54\t{#解脱道的修行}\n    55\t### 1. Practicing the Path of Liberation\n
   56\t\n    57\tFor the practice of the path of liberation, first of all, we sh
ould have full confidence in its goal and methods---believing that liberation is
of great significance to life and that practicing in accordance with the Dharma 
will surely bring liberation. Without such confidence, how can practice even be 
spoken of? Taking refuge is precisely arousing confidence in the goal of liberat
ion (the Buddha), the methods of the path of liberation (the Dharma), and the te
achers who guide us toward liberation (the Sangha), and, through a ceremony cond
ucted in accordance with the Dharma, establishing a close relationship of trust 
and reliance with them and surrendering to them wholeheartedly. When we make the
vow before the Buddhas and bodhisattvas---"For my entire life, I take refuge in 
the Buddha; for my entire life, I take refuge in the Dharma; for my entire life,
I take refuge in the Sangha"---it means this relationship is established.\n    5
8\t\n    59\tBut faith alone is not enough; we must go further and give rise to 
the wish to seek it---that is, arouse renunciation. The lives of ordinary beings
either drift with the deluded stream or are swayed by circumstances---blind, una
ble to be their own masters. The arising of renunciation represents a conscious 
choice of life. It is not only the beginning of practice on the path of liberati
on but runs through the entire process of practice; only with liberation is renu
nciation brought to full completion.\n    60\t\n    61\tSo what is it that binds
us, keeping us from freedom and liberation? It is delusion and karma---the delud
ed karmic stream accumulated over countless lives. Observing the precepts is pre
cisely the key to stopping this stream. Precepts have the meaning of preventing 
wrong and stopping evil---that is, ceasing unwholesome deeds such as killing, st
ealing, sexual misconduct, and false speech. By regulating our own conduct, we s
ubdue afflictions and stop the continuation of the deluded stream.\n    62\t\n  
 63\tBut stopping is not the same as eradicating. In fact, the force of the delu
ded stream remains; the afflictions of greed, hatred, and ignorance remain, only
temporarily dormant because they get no chance to act. Right view is the true we
apon for cutting off delusion and karma. Right view is of two kinds: worldly rig
ht view and transcendent right view. Through hearing and contemplating the scrip
tures, we can gain worldly right view and the ability to distinguish the true fr
om the false and the right from the wrong. Only when we know what is true and fa
lse, what is right and wrong, can we adopt and reject appropriately in the cours
e of practice, cut off delusion, and realize truth.\n    64\t\n    65\tHowever, 
the right view gained through hearing and contemplation is intellectual and conc
eptual; set against the stream of delusion flowing since beginningless time, its
force is still no match. This is why we must rely on samatha-vipassana to bring 
the right view of hearing and contemplation into mind and conduct, realize empti
ness, and give rise to undefiled right view. Only then can we cut off the delude
d stream, completely eradicate the root of delusion and karma, attain nirvana, a
nd accomplish liberation.\n    66\t\n    67\t{#菩萨道的修行}\n    68\t### 2. Pra
cticing the Bodhisattva Path\n    69\t\n    70\tThe practice of the bodhisattva 
path likewise requires confidence in the fruit of buddhahood and the methods of 
the bodhisattva path---believing that accomplishing the Buddha\'s qualities has 
unsurpassable value for life, and also believing that practicing the bodhisattva
path will surely help us accomplish these qualities. This is the conviction ever
y bodhisattva practitioner must possess. Taking refuge is arousing confidence in
the goal of the bodhisattva path (the Buddha), the methods of practicing it (the
Dharma), and the teachers who can guide us toward supreme enlightenment (the San
gha), and, through a ceremony conducted in accordance with the Dharma, surrender
ing body and mind in sincere reliance.\n    71\t\n    72\tAdmiring the Buddha\'s
sublime qualities and believing in the greatness of the bodhisattva spirit, we y
earn toward it and arouse an earnest bodhicitta. As the Yogacarabhumi Sastra def
ines it, this mind is the wish that one "will certainly attain unexcelled, compl
ete, perfect enlightenment" and "will be able to accomplish every benefit of sen
tient beings." Bodhicitta contains the meanings of self-awakening and benefiting
others---precisely the mental foundation on which the Buddha accomplishes the tw
o great qualities of compassion and wisdom: self-awakening comes from wisdom, an
d benefiting others comes from compassion.\n    73\t\n    74\tIn short, practice
on the bodhisattva path comes down to two great tasks: abandoning the ordinary m
ind and accomplishing the Buddha\'s qualities. How should a bodhisattva who has 
just generated the aspiration set about this? This requires receiving the bodhis
attva precepts and practicing the bodhisattva deeds. The content of the bodhisat
tva deeds is none other than the six perfections, which are divided into two par
ts: skillful means and wisdom. The first five perfections are skillful means, th
rough which we accomplish the Buddha\'s quality of compassion; the sixth is wisd
om, aroused by establishing right view through hearing and contemplating the Mah
ayana scriptures. The Lamrim (the Stages of the Path to Enlightenment) says: "If
one learns only one of the two---skillful means or wisdom---one cannot attain bu
ddhahood." This shows that only by practicing both skillful means and wisdom can
we perfectly accomplish the two qualities of compassion and wisdom with which th
e Buddha is endowed. If we neglect the cultivation of compassion, we will fall i
nto the two lesser vehicles; and without accomplishing right view, we cannot aba
ndon the ordinary mind.\n    75\t\n    76\tThe cultivation of compassion and wis
dom both depend on samatha-vipassana. Through contemplative practice such as Sha
ntideva\'s "exchanging self and other" or the Venerable Atisha\'s "seven causes 
and effects," we can cultivate the quality of compassion; through contemplating 
the right view of Consciousness-only or Madhyamaka, we can accomplish undefiled 
wisdom. Practice on the bodhisattva path is precisely the continual nurturing of
compassion and wisdom through samatha-vipassana, ultimately perfecting the Buddh
a\'s qualities.\n    77\t\n    78\tFrom this it is clear that, whether on the pa
th of liberation or the bodhisattva path, the five elements are indispensable; t
he lack of any one of them will become an obstacle to practice and even affect t
he healthy development of Buddhism. Clarifying these cores, we can understand th
e basic content a complete system of study and practice should contain, and so e
xamine whether our own practice is complete and how it should be supplemented an
d improved. At the same time, it helps us simplify the complex and go straight t
o the essentials, so that on the path of practice we are not dazzled by a riot o
f colors, unable to tell the primary from the secondary. It can also resolve the
one-sidedness that often appears in practice---treating precepts as everything o
r samatha-vipassana as everything, clinging to one and losing sight of the Dharm
a.\n    79\t\n    80\t{#二佛法的修学次第}\n    81\t## II. The Stages of Practice
in the Dharma\n    82\t\n    83\tMost of the major schools of Chinese Buddhism t
ook shape during the Sui and Tang dynasties, when practitioners had sharper facu
lties and a firmer grounding in doctrine. For this reason, the founding masters 
did not focus on laying foundations but on expounding the perfect-and-sudden tea
chings, so that those of sharp faculties and keen wisdom could directly realize 
their own mind and attain buddhahood on the spot. Now we are in the degenerate a
ge of the Dharma; the faculties of sentient beings are shallow, and for most peo
ple the perfect-and-sudden methods are like clouds on the horizon---within sight
but beyond reach. Recognizing the common foundations of practice and building a 
sequence of practice accessible to all is thus the urgent task of the Buddhist c
ommunity.\n    84\t\n    85\tEarlier we spoke of the core elements of the Dharma
; in fact, discussing the stages of practice likewise cannot do without these. T
he content is the same, but the emphasis and meaning differ. In discussing the s
tages of practice, the key is to recognize the progressive, layer-upon-layer rel
ations among taking refuge, generating aspiration, observing precepts, establish
ing right view, and practicing samatha-vipassana.\n    86\t\n    87\tTo study Bu
ddhism, one must first take refuge. Taking refuge is the root of the Dharma: wit
hout taking refuge, or without taking it seriously, practice is like a tree with
out roots. Taking refuge is also the root of faith: whether we come to depend on
the Three Jewels, and whether we can accept, believe, and practice the teachings
of the Tripitaka, both depend on the depth of our refuge. It is because we take 
refuge in the Three Jewels that we can generate aspiration, observe precepts, he
ar and contemplate the scriptures, establish right view, and cultivate samatha-v
ipassana. Otherwise, none of this could even be spoken of.\n    88\t\n    89\tTh
en we must generate aspiration. Aspiration is the wish for the qualities with wh
ich the Three Jewels are endowed. Without this wish to emulate what is worthy, o
ne cannot be counted a true Buddhist. Because of this wish, life has a goal and 
practice has momentum. Therefore, after taking refuge, we must generate aspirati
on; only on this basis can we go on to cultivate precepts, right view, and samat
ha-vipassana. Aspiration is the root of practice: if we generate the wrong kind 
of aspiration, then whatever we do has nothing to do with practice.\n    90\t\n 
  91\tPrecepts stand at the head of the three trainings and are the foundation o
f concentration and wisdom---from precepts arises concentration, and based on co
ncentration, wisdom arises. Thus, after taking refuge and generating aspiration,
we must also receive and observe the precepts; this is the standard course of Bu
ddhist practice. According to the Buddha\'s regulations, a monk should "study th
e precepts for five years without leaving his teacher," and the Vinaya stipulate
s that one may not study the Abhidharma before learning the precepts. All this f
ully shows that observing the precepts is the necessary precondition for establi
shing right view and cultivating samatha-vipassana.\n    92\t\n    93\tRight vie
w and samatha-vipassana are the keys to putting the Dharma into practice. Right 
view is the eye of samatha-vipassana, while samatha-vipassana is the technique f
or bringing right view into mind and conduct; the two complement each other. Wit
hout the guidance of right view, the practice of samatha-vipassana often cannot 
find its way in; and knowledge not verified by samatha-vipassana easily falls in
to the trap of empty theorizing. Viewed in terms of the stages of practice, we s
hould first learn right view and then cultivate samatha-vipassana. The four prac
tices---associating with virtuous teachers, hearing the true Dharma, applying ap
propriate reflection, and practicing in accordance with the Dharma---also illust
rate this. Practicing on the basis of right view can also help us correct every 
deviation in our minds. Otherwise, taking refuge may lapse into superstition, as
piration may carry impurities, observing precepts may become a mere formality, a
nd samatha-vipassana may end in fruitless toil.\n    94\t\n    95\tAlthough the 
five links deepen in sequence, this does not mean that we only begin generating 
aspiration after completing refuge, nor that once we generate aspiration we need
no longer practice taking refuge. In fact, all five links can reach their ultima
te completion only with liberation or buddhahood. Thus, this sequence represents
only the emphasis of each stage of practice. Aspiration arises because of refuge
, but aspiration is also a deepening of refuge; so in the course of generating a
spiration we should continue to practice taking refuge, and the same holds for t
he others. In this way they interpenetrate. But the basic order must not be viol
ated; otherwise practice will likewise run into problems.\n    96\t\n    97\tSom
e people start directly with samatha-vipassana meditation, thinking that studyin
g the teachings is like counting the sands of the sea---a futile effort. But wit
hout the guidance of right view, what are they ultimately practicing? What are t
hey ultimately realizing? What are they ultimately resolving? It is like enterin
g a station without knowing where one wants to go and boarding at random a train
bound for some equally unknown destination. After riding for years, even decades
, they remain muddled, not knowing where they will end up.\n    98\t\n    99\tSo
me people start directly with studying the teachings, but having read many great
sutras and treatises, they often come to disregard norms such as the rules of di
scipline and conduct. And without the protection and guardianship of the precept
s, the knowledge gained through hearing and contemplation, built only at the lev
el of consciousness, has no power to subdue afflictions and habitual tendencies.
\n   100\t\n   101\tSome people start directly with observing precepts. This is 
certainly important, but without correct aspiration and a clear understanding of
the meaning of the precepts, observing them becomes extremely difficult. Without
renunciation, merely passively resisting the five desires and six sense objects 
carries a high degree of difficulty. For the ordinary mind is sticky---it adhere
s to whatever it touches---and only by combining inner and outer efforts can we 
strengthen our countermeasures. And without bodhicitta, observing the bodhisattv
a precepts is also beset with difficulties, because ordinary beings care about "
me" and "all that is mine." Without a compassion that extends from oneself to ot
hers, how can one benefit sentient beings without hesitation?\n   102\t\n   103\
tLikewise, without an unwavering mind of refuge in the Three Jewels, aspiration 
cannot be maintained for long. Where does the strength of renunciation and bodhi
citta come from? Precisely from our longing for and faith in the Three Jewels. B
ecause we long for liberation and believe we can accomplish liberation as the Bu
ddha did, we arouse renunciation and cut off attachment to self and dharmas; bec
ause we long for buddhahood and believe we can perfect the fruit of buddhahood a
s the Buddha did, we arouse bodhicitta and accomplish the supreme path.\n   104\
t\n   105\tUnderstanding the stages of practice can help us establish a step-by-
step path of learning Buddhism, clarify the emphasis of each stage, and understa
nd why they enhance one another. When practice reaches a certain stage, we can c
learly know what tasks this stage requires, what it adds to earlier practice, an
d what foundation it should lay for later practice. At the same time, it helps u
s examine and correct the various problems that arise from practicing without re
gard for the stages.\n   106\t\n   107\tAnd the first three links of the sequenc
e---taking refuge, generating aspiration, and observing precepts---are the commo
n foundation that no practice method can bypass. Views and samatha-vipassana are
more school-specific: views differ among Consciousness-only, Tiantai, and Madhya
maka, and the ways of applying the mind in meditation also differ. If views and 
samatha-vipassana are compared to specialized fields, then taking refuge, genera
ting aspiration, and observing precepts are the basic education one must receive
before choosing a specialty. With a solid foundation, one is able to go deep int
o a specialized field.\n   108\t\n   109\tThese words may sound like commonplace
s that need no special emphasis, but the reality before us gives little cause fo
r optimism. Looking at teaching in the Buddhist academies, monastic students stu
dy the doctrines of every school but cannot put them to use; some even see their
faith weaken and their aspiration for the path decline. Lay practitioners have s
imilar problems: though they have read many sutras and treatises, they do not ta
ke the foundations of practice seriously, thinking that taking refuge is too ele
mentary, aspiration lacks depth, and precepts are outdated. And what is the resu
lt? They speak with glib fluency but accomplish nothing in practice. If those wh
o study doctrine tend toward empty theorizing, what of those who emphasize actua
l practice? Whether reciting the Buddha\'s name or sitting in meditation, those 
who truly practice with results are equally rare. Most merely recite in a muddle
and sit in a daze. Empty theorizing and blind practice seem at first glance to b
e two unrelated extremes, but the crux of the problem is the same: they have ski
pped what should not be skipped and omitted what should not be omitted.\n   110\
t\n   111\t{#三五大要素的实践}\n   112\t## III. Putting the Five Elements into P
ractice\n   113\t\n   114\tSo how do we follow these core elements to complete t
he practice of the Buddha path? In other words, how do we put each element into 
practice? Below, I will briefly explain the emphasis and existing problems of ea
ch.\n   115\t\n   116\t{#皈-依}\n   117\t### 1. Taking Refuge\n   118\t\n   119\
tThe Dharma is boundless, yet it has but one entrance: taking refuge in the Thre
e Jewels. As the beginning of practice, how do we enter through this gate, deepe
n it continuously, and ultimately accomplish the qualities of the Three Jewels w
ithin ourselves?\n   120\t\n   121\tFirst, we examine our motivation. Is our mot
ivation for taking refuge correct? Are we taking refuge in the Three Jewels to b
e liberated from samsara, to attain buddhahood and become a patriarch? If we tak
e refuge merely to seek the blessings of human and celestial rebirth, peace and 
good fortune, we may receive the Buddhas\' protection, but we only form some goo
d affinities, which have nothing to do with practice or transforming our lives. 
In fact, this kind of faith often contains elements of superstition and blind fa
ith and cannot be counted as the faith of a true Buddhist disciple.\n   122\t\n 
 123\tSecond, we obtain the refuge commitment. At the time of taking refuge, are
we sincere? Do we have full confidence in the object of refuge? Do we yearn for 
the goal that refuge leads to? Do we vow from the depths of our hearts to take t
he Three Jewels as the refuge of body and mind, to solve the problems of life wi
th the Dharma, and to help others with it? If our aspiration at the time of taki
ng refuge is incorrect, or the ceremony is not conducted in accordance with the 
Dharma, we cannot obtain the refuge commitment.\n   124\t\n   125\tThird, we saf
eguard the refuge commitment. Obtaining the refuge commitment is not a once-and-
for-all matter; we must carefully guard it afterward. In particular, we must not
violate the vows made at the time of taking refuge: "I take refuge in the Buddha
and will never take refuge in devas, maras, or followers of other paths; I take 
refuge in the Dharma and will never take refuge in the scriptures of other paths
; I take refuge in the Sangha and will never take refuge in the misguided assemb
lies of other paths." If we transgress these, the refuge commitment is broken.\n
  126\t\n   127\tFourth, we practice and strengthen the refuge. Any thought or s
kill must be repeated and habituated over a long period to be strengthened, and 
refuge is no exception; it is by no means accomplished in a single ceremony. The
refore, after taking refuge, we must practice it daily and recall it constantly,
so as to strengthen the place of the Three Jewels in our minds. Otherwise, its w
eight will naturally dwindle, until it is replaced by other things. Since the be
ginning of this year, I have been vigorously promoting the practice of refuge in
various places and have compiled a group-practice liturgy centered on the practi
ce of refuge, covering aspiration, repentance, offerings, analytical meditation,
placement meditation, vows, and dedication of merit---suitable both as an indivi
dual\'s daily practice and as the regular religious life of monasteries leading 
the faithful in group practice.\n   128\t\n   129\tThe more we trust the Three J
ewels, the stronger our mind of refuge, and correspondingly the greater the effe
ct the Dharma has on us. Thus, whether practice can succeed and accomplish its i
ntended goals depends first of all on the quality of our refuge.\n   130\t\n   1
31\t{#发-心}\n   132\t### 2. Generating Aspiration\n   133\t\n   134\tWhether we
study Buddhism or not, whatever we do, we cannot do without aspiration; the only
difference is what kind of aspiration we generate. Since beginningless time, wha
t we have generated is the ordinary mind---greed, hatred, and ignorance---and th
is is what has produced our present ordinary character. When we recognize the ha
rm the ordinary mind has brought to our lives and no longer wish to sink into su
ch a life, we must counter it with correct aspiration.\n   135\t\n   136\tThere 
are two kinds of correct aspiration: one is renunciation, the other bodhicitta. 
Whatever aspiration we practice with, that is what we will ultimately accomplish
. Moreover, if deviations or impurities creep into the process of generating asp
iration, a slight error at the start will lead a thousand miles astray---this ca
lls for particular attention. Aspiration represents a strong wish in life, but w
hen first generated it is only a single thought; it must be continually strength
ened through analytical meditation before a spark can start a prairie fire.\n   
137\t\n   138\tPractitioners of the sravaka vehicle seek liberation; they see th
e world as a prison and the three realms as a burning house, unwilling to stay a
moment longer---this is renunciation. In fact, if renunciation is genuine and in
tense, liberation is already half accomplished. Why is practice so difficult for
modern people? The key lies in renunciation not being earnest. Renunciation is r
enunciation of the five desires and six sense objects, renunciation of ignorance
and afflictions, and above all renunciation of the delusion and karma of birth a
nd death. If our wish to renounce is strong and firm, we will no longer cling to
anything in the world. The afflictions built upon attachment will then loosen an
d crumble away.\n   139\t\n   140\tTherefore, we should often observe and contem
plate the suffering of samsara and see clearly that we are trapped in the three 
realms, unable to be free. Then we will be like a prisoner eagerly longing for f
reedom: given the chance to leave, we would not want to stay one minute longer i
n the cage. In fact, this is exactly our situation in samsara. Once we realize t
his, there is nothing to cling to in wealth, lust, fame, food, or sleep, because
clinging can only mean staying in prison.\n   141\t\n   142\tAs practitioners of
the bodhisattva path, we must also arouse renunciation. Not only that---out of c
ompassion for sentient beings, bodhisattvas see them turning endlessly in the se
a of suffering and cannot bear to leave alone; they vow to help all beings gain 
liberation together. This compassion that extends from oneself to others is bodh
icitta, the root of accomplishing the Buddha\'s qualities. As the Chapter on Sam
antabhadra\'s Practices and Vows states: "The Buddhas and Tathagatas take great 
compassion as their very essence. Because of sentient beings, great compassion a
rises; because of great compassion, bodhicitta arises; because of bodhicitta, th
ey attain perfect enlightenment."\n   143\t\n   144\tThe arising and strengtheni
ng of bodhicitta must likewise be supported by analytical meditation and placeme
nt meditation. The Venerable Atisha\'s seven causes and effects, Shantideva\'s e
xchanging self and other, and Master Sheng\'an\'s Exhortation to Arouse the Bodh
i Mind are all sublime instructions for deepening bodhicitta. Apart from these p
sychological guides, we must also receive and practice a bodhicitta liturgy, rec
iting and contemplating it three times each day and night, constantly reminding 
ourselves: What am I to accomplish? What is my goal in life? This is not just sh
outing empty slogans---that is of no use. The key is to wish for it from the dep
ths of the heart and to vow with genuine sincerity.\n   145\t\n   146\t{#戒-律}\
n   147\t### 3. Observing Precepts\n   148\t\n   149\tPrecepts are the root that
accords with liberation and also the root of supreme enlightenment. Through the 
behavioral norms of "this should be done, this should not be done," they provide
a wholesome mental environment for practice, helping us reach smoothly the goals
of liberation and buddhahood.\n   150\t\n   151\tCorresponding to the practice o
f the path of liberation and the bodhisattva path, precepts are likewise divided
into the precepts of individual liberation and the bodhisattva precepts. The pre
cepts of individual liberation include the five precepts and eight precepts for 
laypeople, and the novice precepts and monks\' precepts for monastics---the stan
dards of conduct for practitioners on the path of liberation. Their emphasis is 
on restraint: by keeping away from the five desires and worldly toils and discip
lining our behavior, we stop the continuation of the deluded stream, subdue affl
ictions, and move toward liberation.\n   152\t\n   153\tThe bodhisattva precepts
, on top of the precepts of restraint, add the precepts of performance, so that 
ceasing evil and doing good go forward together. The myriad practices of the six
perfections advocated by the bodhisattva precepts are both the provisions for at
taining supreme enlightenment and sharp weapons for dismantling the ordinary min
d: giving overcomes stinginess and greed, observing precepts counteracts neglige
nce, and patience conquers anger. At the same time, these virtuous deeds are the
standard for examining whether bodhicitta has been accomplished. When we practic
e giving, can we give up everything we own without reserve? Do we make no distin
ction of closeness or distance toward those who receive? Have we ceased clinging
to a self who gives and an other who receives?\n   154\t\n   155\tThe bodhisattv
a precepts have two major systems: the Brahma Net and the Yogacara. By compariso
n, the allowances and prohibitions of the Yogacara Bodhisattva Precepts are more
skillful, which is why Master Taixu of the modern era vigorously advocated them.
The Brahma Net Bodhisattva Precepts, on the other hand, represent the level of g
reat bodhisattvas and are quite difficult for ordinary beings to uphold. In the 
Chinese Buddhist community, the bodhisattva precepts are included as one of the 
three platforms of the triple-platform ordination, so the vast majority of monas
tics have received them; even among laypeople, a considerable number have receiv
ed the bodhisattva precepts. This should be a gratifying phenomenon, yet what is
worrying is that, although so many people have received the bodhisattva precepts
, they often do not know what bodhicitta is and have never developed the habit o
f cultivating compassion---they are "bodhisattvas" in name only, a mere formalit
y.\n   156\t\n   157\tIn view of this, I have compiled a liturgy for receiving a
nd practicing bodhicitta, drawing on the traditions of bodhicitta practice in th
e two great systems of Madhyamaka and Yogacara and the bodhicitta instructions o
f the Lamrim, and I have begun transmitting it to the students of the Jiechuang 
Institute of Buddhist Studies. Bodhicitta is the soul of the bodhisattva precept
s; therefore, before receiving the bodhisattva precepts, one should train by aro
using bodhicitta and earnestly practicing compassion, and only after laying the 
corresponding foundation receive the bodhisattva precepts. Only in this way can 
we truly carry out the spirit of the bodhisattva path and become true children o
f the Buddha who shoulder the Tathagata\'s great work.\n   158\t\n   159\t{#正-
见}\n   160\t### 4. Establishing Right View\n   161\t\n   162\tRight view heads 
the Noble Eightfold Path; it is the compass of all practice methods and the ligh
thouse of the long path of cultivation. Because aspiration cannot be accomplishe
d in one step, precepts cannot be perfected overnight, and even the deepening of
refuge is not achieved at a stroke, right view plays a decisive role in this pro
cess, guiding us to correct deviations of mind and weed out its impurities.\n   
163\t\n   164\tFor practice on the path of liberation, the right views of depend
ent origination and karma and its results are extremely important. Life is the a
ccumulation of habits: what we do and think determines what our future life will
be. Thus, in the world of dependent origination, karma is everything. Moreover, 
the views of impermanence, no-self, and emptiness are basic cognitions that prac
tice must possess. Practice on the bodhisattva path is likewise inseparable from
the guidance of right view; only so can conventional bodhicitta be elevated into
ultimate bodhicitta. Ordinary beings cling to the marks of self, person, sentien
t being, and life span---like a limited vessel that confines the mind within it.
Only the view of emptiness can shatter this confinement, returning the finite to
the infinite, so that we can benefit all sentient beings with an impartial, self
less mind and complete the provisions for the fruit of buddhahood.\n   165\t\n  
166\tSo how can we obtain and consolidate right view? It cannot be separated fro
m associating with virtuous teachers and hearing and contemplating the scripture
s. Based on many years of teaching experience, I believe this learning process s
hould go deep into a single approach. Modern people tend to study in a scattered
way, dabbling in Tiantai, Huayan, Madhyamaka, and Consciousness-only alike. Unle
ss one has extraordinary energy and sharp faculties, such study mostly skims the
surface: one seems to know a little of everything but is merely a "knowing intel
lectual," without even systematic knowledge, let alone right view. I think most 
people, in a lifetime of practice, need only the right view of a single school--
-whether the view of impermanence or no-self, or the Consciousness-only view or 
the view of emptiness. Practice one weapon until it is fully mastered and wielde
d with ease; you can still defeat the enemy and press forward bravely.\n   167\t
\n   168\tBut the right view of hearing and contemplation, established at the le
vel of consciousness, is often very coarse, because human thinking has many pitf
alls. How can it be made precise? One way is through debate and mutual refinemen
t among teachers and peers, exposing the blind spots and problems in our underst
anding, discarding the dross, and keeping the essence to raise its purity. Anoth
er is through gaining experiential realization in meditation, because the essenc
e of the Dharma cannot be fully conveyed in words; those ineffable parts can onl
y be finally known through personal realization---as the saying goes, the person
who drinks the water knows best whether it is hot or cold.\n   169\t\n   170\t{#
止-观}\n   171\t### 5. Practicing Samatha-Vipassana\n   172\t\n   173\tSamatha, 
in Sanskrit, is another name for meditative concentration; it is also called sam
adhi. It includes samatha with an object and samatha without an object. The medi
tation of the Lesser Vehicle leans toward samatha with an object---that is, with
an object of focus. The practice of the Chan school and of the Tibetan tradition
s of Dzogchen and Mahamudra, by contrast, belongs to samatha without an object: 
through specific methods, one directly realizes emptiness and settles the mind i
n it. Vipassana, rendered in Chinese as insight, encompasses the levels of conte
mplation, visualization, and analytical meditation.\n   174\t\n   175\tMany peop
le misread the Chan school and one-sidedly reduce the practice of samatha-vipass
ana to non-discrimination. I think this is the main cause of the opposition betw
een Chan and the doctrinal schools. As a result, neglecting the scriptures, they
lack the right view gained through hearing and contemplation, and without a virt
uous teacher to guide them by the hand, how many Chan practitioners have fallen 
into blind practice!\n   176\t\n   177\tNon-discriminative meditation is the cul
tivation of non-cultivation---the meditation in which non-discriminative wisdom 
realizes emptiness. It is beyond the grasp of ordinary meditators, because our p
resent basis of mind is extremely unstable and built upon inverted views. If we 
start directly with non-discrimination, how can we adjust our wrong views and in
verted mental states? Therefore, we must take contemplation with discrimination 
as the precondition, freeing the mind from its inverted state, before we can ent
er non-discriminative meditation.\n   178\t\n   179\tAt the same time, the pract
ice of samatha is indispensable. Although samatha is a practice common to Buddhi
sm and non-Buddhist paths, it is an important foundation for cultivating insight
. In Chinese Buddhism, the theory of insight is extremely rich---so why can so f
ew people actually put it into practice today? Precisely because samatha has bee
n neglected for so long. If we can establish the foundation of samatha and then 
use right contemplation to break through attachment to self and dharmas, realizi
ng emptiness is not as far out of reach as we imagine.\n   180\t\n   181\tApart 
from the engagement of mind free from discrimination and fabrication spoken of i
n the Chan school, contemplation with discrimination is also indispensable: anal
ytical meditation and visualization meditation are both excellent ways of practi
ce. What is good about them is that even ordinary people without a foundation in
meditative concentration can practice them. It can be said that anyone who can t
hink normally can do analytical meditation, and anyone with imagination can do v
isualization meditation. Of course, although analytical and visualization medita
tion do not demand much of practitioners, they must still be based on the corres
ponding right view gained through hearing and contemplation. Only then, through 
appropriate reflection or visualization, can we abide in mindfulness and clear a
wareness. For those who study doctrine, making good use of analytical meditation
---adjusting mind and conduct by reflecting on the meaning of the Dharma they ha
ve learned---is an excellent way to combine study with practice.\n   182\t\n   1
83\t{#四结-说}\n   184\t## IV. Conclusion\n   185\t\n   186\tIn summary, taking 
refuge, generating aspiration, observing precepts, establishing right view, and 
practicing samatha-vipassana are not only the core elements of Buddhist study an
d practice but also the stages of practice that run through it from beginning to
end. Grasping these five elements, we grasp the key stages from beginning to stu
dy Buddhism to attaining buddhahood. At the same time, they are like the great e
arth that nurtures all things---the common foundation on which all practice meth
ods are established. If we take them seriously and truly put them into practice 
in mind and conduct, then whether our starting point is high or low, whether our
faculties are sharp or dull, whether our progress is fast or slow, we are all ad
vancing toward the destination step by step. This is not only of great significa
nce for individual practice; it is also a strong guarantee of the healthy develo
pment of Chinese Buddhism in today\'s society.\n   187\t\n   188\t# Reflections 
on Chinese Buddhism\n   189\t\n   190\tPublished during the Spring Festival of 2
004\n   191\t\n   192\tIn the history of Chinese culture, although there were th
e Hundred Schools of Thought in the pre-Qin era, the three traditions active in 
society since the Han and Wei dynasties have mainly been Confucianism, Buddhism,
and Daoism. Among them, only Buddhism is a foreign culture. Yet in its two thous
and and more years of circulation in China, it has become intimately blended wit
h the traditional culture, deeply influencing the Chinese people with its rich t
hought and doctrine, standing as one of three pillars alongside the native Confu
cian and Daoist traditions and becoming an important part of Chinese culture. Co
rrectly understanding Buddhism can not only help us recognize the truth of life 
and resolve afflictions and suffering, but also give us a comprehensive, in-dept
h understanding of traditional Chinese culture.\\\n   193\tBuddhism entered Chin
a during the reign of Emperor Ai of the Western Han, spread through the Northern
and Southern Dynasties, and reached its peak in the Sui and Tang. In the early p
eriod of its spread in China, Buddhism was mainly engaged in two kinds of work: 
the translation of sutras and doctrinal studies. The translation of sutras enabl
ed Chinese Buddhism to inherit the Buddhist thought of early and middle-period I
ndia fairly completely, while doctrinal studies led Buddhism in China to form di
fferent systems of thought---namely the eight major schools of Tiantai, Three Tr
eatise, Huayan, Chan, Pure Land, Consciousness-only, Vinaya, and Esoteric.\\\n  
194\tThe formation of schools is not a new phenomenon unique to China. Different
sects appeared in early India as well as in the Theravada and Tibetan regions. T
he reason schools arose is mainly that Buddhism is so vast and profound that no 
one can master it completely. In order to spread the Dharma and to make practice
easier for people, the patriarchs built their own systems of study and practice 
on the basis of a particular sutra or treatise, or a group of similar ones, whic
h then evolved into different schools.\\\n   195\tThe major schools of Chinese B
uddhism were mostly founded in the Sui and Tang, but their histories can be trac
ed back to the Northern and Southern Dynasties or even earlier. For example, the
founding patriarch of the Pure Land school was Huiyuan of the Eastern Jin, while
its actual founder was Shandao of the Tang. The founding patriarch of the Tianta
i school was Huiwen of the Northern Qi, who, on reading the Mahaprajnaparamita S
astra, realized "the three wisdoms attained in a single mind," and from the Madh
yamaka Sastra awakened to "three insights in one mind." Huisi inherited this tea
ching and, combined with the essentials of the Lotus Sutra, transmitted it to Zh
iyi, who formed the ideas of "one thought containing the three thousand realms" 
and "the perfect interfusion of the three truths" and formally established the T
iantai school. From this it is clear that no system of thought is accomplished o
vernight; it must accumulate over several hundred years and be summed up by seve
ral generations before it takes shape. Afterward, it still depends on being pass
ed down from generation to generation by those accomplished in practice, to keep
it from falling.\\\n   196\tChinese sectarian Buddhism has its own characteristi
cs. First, each school has its own foundational scriptures: the Tiantai school r
elies on the Lotus Sutra, and the Huayan school on the Avatamsaka Sutra. Second,
each school has its own intellectual lineage, either originating in India---as t
he Consciousness-only school takes Maitreya Bodhisattva as its founding patriarc
h and the Three Treatise school takes Nagarjuna---or sprouting on native soil, l
ike the Pure Land and Tiantai schools mentioned above. Third, each school has di
fferent criteria for evaluating the Buddha\'s entire teaching---that is, doctrin
al classification, such as Tiantai\'s five periods and eight teachings and Huaya
n\'s five teachings. Beyond this, because of differences in each school\'s core 
theory, each also formed its own distinctive practice methods.\\\n   197\tThe fo
rmation of Chinese sectarian Buddhism not only marked the maturity of the Chines
e people\'s thinking about and understanding of the Dharma, but also embodied th
e completion of the localization of Chinese Buddhism. Sectarian Buddhism inherit
ed the thought of Indian Mahayana Buddhism, but this inheritance was not a copy;
it took root in the soil of Chinese civilization and absorbed the color of nativ
e culture. The prevalence of Tiantai, Huayan, and Chan, for instance, was relate
d to traditional Chinese culture and the temperament of the Chinese people. It c
an be said that sectarian Buddhism is Buddhism with Chinese characteristics.\\\n
  198\tFrom the Tang and Song onward, as China\'s national power declined, the s
pread of Buddhism also went into decline. Among the schools, the Consciousness-o
nly school, lacking a foundation in Chinese culture, faded into oblivion after o
nly two or three generations despite the exhausting efforts of the Tripitaka Mas
ter Xuanzang. The Vinaya and Three Treatise schools likewise failed to spread wi
dely in China; after the Buddhist persecutions under Emperor Wuzong and Emperor 
Shizong, their important texts were scattered and lost. Fortunately, these lost 
texts were still preserved in neighboring Japan and returned to their homeland i
n the late Qing and early Republic. As for Tiantai and Huayan, although revered 
by the Chinese, their transmissions of realization were not carried down intact,
and in the end there was doctrine without contemplation. In the final analysis, 
only Chan and Pure Land became widespread because their theory and practice were
simple---yet, in reality, they too had no small number of problems.\\\n   199\tT
he decline of these methods filled me with regret and also impelled me to keep r
eflecting: where does the cause of the decline truly lie? Over many years of stu
dy and practice, I gradually discovered that some of these schools do indeed hav
e innate deficiencies: they can serve as a system of thought or a method of prac
tical cultivation, but are not enough to form an independent system of study and
practice. I believe that a complete system of study and practice should have fiv
e elements: taking refuge, bodhicitta, precepts, the right view gained through h
earing and contemplation, and the practice of samatha-vipassana---none of them c
an be missing.\\\n   200\tTaking refuge is the basic procedure for becoming a Bu
ddhist disciple and the necessary precondition for accepting, believing, and pra
cticing the Buddha\'s teachings. Whether Buddhist disciples can earnestly practi
ce the Buddha\'s Dharma depends on whether they have generated a genuine mind of
refuge in the Three Jewels and truly recognize the role of the Three Jewels in i
mproving life and realizing life\'s highest value. Even with such recognition, a
fter taking refuge one must continue to practice taking refuge, because life is 
an endless accumulation, and in the course of it the ordinary mind has long sinc
e formed tremendous force. Only by continually contemplating death and impermane
nce and visualizing the qualities of the Three Jewels can we reduce the workings
of the ordinary mind, let the Three Jewels gradually take root and sprout within
us, and eventually make them the dominant force of our lives. Unfortunately, the
Chinese schools have mostly not especially promoted the practice of taking refug
e, so that the Buddhist community today shows a serious weakening of faith.\\\n 
 201\tThe Mahayana is by nature a Buddhism of active engagement with the world, 
yet in China it has left people with the impression of passive renunciation. Why
is this? In the final analysis, it is because bodhicitta has been neglected. In 
the past, we always assumed that Mahayana scriptures represented Mahayana Buddhi
sm and that studying Mahayana sutras and treatises naturally made one a Mahayana
practitioner. We failed to realize that the key distinguishing the Mahayana from
the lesser vehicles lies in aspiration---in whether bodhicitta is present. For b
odhicitta is the distinctive cause of buddhahood and the distinctive teaching of
the Mahayana. Looking back at the major schools of Chinese Buddhism, they have g
enerally not attached enough importance to bodhicitta. It is for this very reaso
n that, in many people\'s minds, bodhisattva practices such as the six perfectio
ns and four means of embracing seem to be taught only for great bodhisattvas, wi
th no connection to one\'s own practice.\\\n   202\tPrecepts are the foundation 
of Buddhist practice. The sravaka vehicle\'s fivefold dharmakaya consists of pre
cepts, concentration, wisdom, liberation, and the knowledge and vision of libera
tion, and the Mahayana likewise regards precepts as the root of supreme enlighte
nment---all of which shows the importance of precepts in practice. When the Chin
ese patriarchs constructed the precepts into a school of their own, their intent
ion must have been to strengthen people\'s respect for the precepts, so that the
y would study and observe them better. But when the precepts exist as an indepen
dent school, some people tend to inflate their role without limit, thinking that
observing the precepts is all of practice. In fact, the precepts cannot serve as
a complete system of study and practice, because they are only the common founda
tion of practice, not everything. At the same time, studying the precepts is not
the exclusive preserve of Vinaya practitioners but the code of conduct for every
Buddhist disciple.\\\n   203\tThe right view gained through hearing and contempl
ation is also very important. The Noble Eightfold Path is the essential practice
of Buddhism, and right view heads it. The four factors of stream entry in the Ag
amas are associating with virtuous teachers, hearing the true Dharma, applying a
ppropriate reflection, and practicing in accordance with the Dharma; in the Maha
yana sutras and treatises, it is advocated to enter samadhi through hearing, con
templation, and practice. It is clear that both the greater and lesser vehicles\
' scriptures attach great importance to obtaining right view. Only under the gui
dance of right view can one practice in accordance with the Dharma. Yet in Chine
se Buddhism, the most widely spread schools---Chan and Pure Land---have not part
icularly emphasized the importance of the right view gained through hearing and 
contemplation. When Bodhidharma came from the West, along with transmitting the 
Buddha\'s mind seal, he also proposed using the Lankavatara Sutra to seal the mi
nd---but it was used only to verify the mind after enlightenment. And the Chan s
logan---"not established on words and letters, a special transmission outside th
e scriptures, pointing directly to the mind, seeing one\'s nature and attaining 
buddhahood"---has become the basis on which many people distance themselves from
the scriptures. Of course, in the Sui and Tang era, when doctrinal study was hig
hly developed, many people already had a deep doctrinal foundation before enteri
ng the Chan gate, so not emphasizing right view seemed to do no great harm. More
over, at that time eminent masters appeared in abundance: even if practitioners 
were weaker in doctrine, the earnest instruction of great virtuous teachers kept
their practice from going astray. But in an age when doctrine has declined and t
he Chan school has lost its masters, if one still does not emphasize the right v
iew gained through hearing and contemplation, practice is nothing short of blind
cultivation.\\\n   204\tTeaching and contemplation are the two great essentials 
of Buddhist practice. Any school must have not only scriptures as its theoretica
l construction but also the practical methods of yogic samatha-vipassana. The pr
actice methods of each school were mostly passed down from generation to generat
ion by the patriarchs, who inherited the Buddha\'s teachings and combined them w
ith their own practice experience. The Three Treatise school had Kumarajiva, Sen
gzhao, Senglang, Sengquan, Falang, and Jizang; the Huayan school had Dushun, Zhi
yan, Fazang, Chengguan, and Zongmi; and the Chan school, still more, saw one flo
wer bloom into five petals, keeping the dharma lineage alive. These schools all 
had very sublime transmissions of realization in their early days, but today mos
t of them have become blurred. Because the transmission of practice and realizat
ion has been weak, many practitioners cannot bring the right view gained through
hearing and contemplation into the practice of samatha-vipassana, making it a me
ans of arousing fundamental wisdom and realizing emptiness. At the same time, la
cking experience of the wisdom of emptiness, they cannot go deep in their study 
of doctrine either.\\\n   205\tSince the late Qing and early Republic, Buddhism 
has shown a trend of revival. At that time, the Venerable Xuyun promoted Chan, M
aster Yinguang promoted the Pure Land, Venerables Dixian and Tanxu promoted Tian
tai, Venerable Xingci promoted Huayan, and Master Hongyi, a Vinaya master, promo
ted the Vinaya school. These great masters taught in their own regions across th
e country and had a certain influence on society. While they were promoting the 
traditional sectarian Buddhism, Master Taixu was energetically devoted to promot
ing Humanistic Buddhism---on the one hand, to reform the bad practices that had 
accumulated in the spread of Buddhism, and on the other, to advocate that Buddhi
sm should stand on real human life and reach the Buddha path from the human vehi
cle, in the words of the saying, "when one perfects being human, one attains bud
dhahood."\\\n   206\tThe proposal of Humanistic Buddhism gave a new image to a B
uddhism that had drifted into mystification, spirit worship, and otherworldlines
s. It enabled Buddhism to walk into real human life and give comprehensive atten
tion to the various problems existing in society, fully embodying Buddhism\'s co
mpassionate spirit of benefiting the world and helping others---undoubtedly of g
reat significance for the popularization of Buddhism. But some people fail to gr
asp the true content of Humanistic Buddhism, thinking that Buddhism cares only a
bout happiness in real human life and forgetting Buddhism\'s distinctive three-v
ehicle liberation and the distinctive teachings of the Mahayana. This has caused
the spread of Buddhism in today\'s society to show a tendency toward superficial
ity and secularization, a phenomenon worthy of our attention.\\\n   207\tIn the 
contemporary spread of Buddhism, there has also appeared a trend different from 
the past: the academization of Buddhism. For a considerable period, Buddhism was
dismissed by the world as superstition. It was only after Elder Zhao Puchu put f
orward the saying "Buddhism is culture" that Buddhism once again drew the attent
ion of the cultural world. In recent years, many universities have also begun to
value Buddhist studies, setting up institutes of religious studies and Buddhist 
studies centers one after another, and quite a few scholars have thrown themselv
es into the wave of Buddhist research. The Buddhist community has responded quit
e actively as well: some young monks have entered domestic and foreign universit
ies to pursue degrees, and temples everywhere have been holding academic confere
nces and founding academic journals. This trend is clearly of positive significa
nce for promoting Buddhism in the cultural world. But what scholarship can atten
d to is only the cultural dimension of Buddhism; the profound doctrines and inne
r realization of Buddhism cannot be touched merely through academic research. If
the sangha, which upholds the Dharma and shoulders the Tathagata\'s work, cares 
only about the academic dimension of Buddhism, it is bound to lose the sangha\'s
true character.\\\n   208\tIn view of the various ills that have appeared in the
course of Buddhism\'s spread, I believe that the future development of Buddhism 
should pay attention to the following aspects. First, we should attach importanc
e to the practice of taking refuge---this is where the root of the Dharma lies; 
without valuing refuge, the root of the Dharma is lost. Second is bodhicitta: th
e study and practice of Mahayana methods must take bodhicitta as its preconditio
n; only in this way can one be led onto the Buddha path, rather than remaining i
n the human and celestial vehicle or seeking only one\'s own liberation. Third i
s observing the precepts: precepts are the foundation of all practice and the ba
sic guarantee of accomplishment in practice. Fourth is the right view gained thr
ough hearing and contemplation: with right view as the guide, practice can have 
the correct direction, instead of frittering away one\'s whole life in groping a
bout. Fifth is the practice of samatha-vipassana, by which the wisdom of the Dha
rma is put into practice in the mind and becomes a force for improving life. Lac
king this core, the doctrines one has studied will lose their vitality.\\\n   20
9\tPerhaps someone will say, "The mind itself is the Buddha" or "one\'s own natu
re is Amitabha; the mind alone is the Pure Land"---why must it be so complicated
? Indeed, these two phrases represent a very high view. But as views of an extre
mely high level, they are not suitable for everyone. In fact, their starting poi
nt is so high that only a very few of sharp faculties and keen wisdom are capabl
e of shouldering them. For "the mind itself is the Buddha" is not the present st
ate of ordinary people: although sentient beings possess the Buddha-nature, they
have remained in the state of the ordinary mind since beginningless time. And to
go from the ordinary mind to the perfect accomplishment of the Buddha mind, ther
e must be skillful methods as a path. Otherwise, even if we shout "the mind itse
lf is the Buddha" or "one\'s own nature is Amitabha; the mind alone is the Pure 
Land" for ten thousand years, we still cannot be liberated from the state of the
ordinary mind.\\\n   210\tSo what is the key to abandoning the ordinary mind and
accomplishing the Buddha mind? It is bodhicitta, the bodhisattva practice, and r
ight view. The vows and actions of ordinary beings both start from the ordinary 
mind, so what they finally accomplish is naturally the ordinary mind. If we wish
to accomplish supreme enlightenment, we must arouse bodhicitta. And the six perf
ections and four means of embracing of the bodhisattva path are indispensable sk
illful means for accomplishing the two virtues of compassion and wisdom of the f
ruit of buddhahood. Although sentient beings originally possess the Tathagata\'s
wisdom and virtuous marks, this treasure can only be unearthed with the appropri
ate skillful means. The noble ones of the sravaka vehicle, although they also re
alize the nature of reality, fail to accomplish immeasurable merits precisely be
cause they lack bodhicitta and the skillful practices of the six perfections and
four means of embracing. Besides bodhicitta and bodhisattva practice, right view
is also needed as guidance. Our present basis of mind is the ordinary mind, whic
h has long since become the master of our lives; whatever we do, it is difficult
to transcend its workings. The right view gained through hearing and contemplati
on can help us recognize the nature of the ordinary mind and fundamentally overc
ome and dismantle it, so that life can transcend it.\\\n   211\tFor the promotio
n of Humanistic Buddhism, bodhicitta and the view of emptiness are likewise indi
spensable. A single virtuous deed is hard to classify as belonging to which leve
l of Buddhist practice. Take the practice of giving: it is advocated by the huma
n and celestial vehicle, the path of liberation, and the bodhisattva path alike.
Practiced with the upward-striving mind of the human and celestial vehicle, it i
s a wholesome dharma of that vehicle; practiced with the renunciation of the sra
vaka vehicle, it is the practice of liberation; practiced with bodhicitta, it is
the bodhisattva practice. The bodhisattva practice includes the defiled practice
of ordinary beings and the undefiled practice of sages: bodhisattvas who have no
t yet reached the grounds have not escaped the workings of the ordinary mind, so
the giving they practice is still defiled virtuous action. But in the course of 
practicing giving, a bodhisattva continually uses the view of emptiness to elimi
nate the workings of the ordinary mind, and ultimately realizes emptiness and ac
complishes ultimate bodhicitta. From this it is clear that only under the guidan
ce of bodhicitta and the view of emptiness can the virtuous actions of the human
and celestial vehicles rise to the bodhisattva practice. Otherwise, Humanistic B
uddhism is very likely to evolve into human-vehicle Buddhism.\\\n   212\tI have 
put forward the five elements for studying and practicing Mahayana Buddhism. Alt
hough there is nothing new in them, they are the fundamental conditions that the
study and practice of every school must possess. I hope we can use them to re-ex
amine Chinese Buddhism, to see whether the schools we revere possess these condi
tions---or perhaps originally possessed them but have long since neglected them.
At the same time, we should examine our own practice: have we generated a genuin
e mind of refuge in the Three Jewels? Has bodhicitta been aroused? Do we live ac
cording to the precepts? Do we possess the right view gained through hearing and
contemplation? Can we put it into practice in samatha-vipassana, making it a mea
ns of realizing emptiness? Do we follow the corresponding stages of practice? If
these conditions are all present, I believe everyone\'s practice will surely bea
r fruit. If some link is missing, it should be made up in time. Then how is it t
o be made up? If one\'s own school originally has these contents, supplement fro
m one\'s own school; if one\'s own school lacks them, one should absorb the stre
ngths of other schools to perfect one\'s own school\'s study and practice.\n   2
13\t\n   214\tHere, let us together pray for the blessings of the Three Jewels a
nd the protection of the dragons and devas, and pray that our colleagues in the 
Buddhist community will join in generating aspiration, study and practice Chines
e sectarian Buddhism in accordance with these five elements, and absorb the stre
ngths of Tibetan and Theravada Buddhism. If these things can be done, I believe 
Chinese Buddhism will surely flourish and spread far.\n',
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        output='     1\t# 佛法修学次第的思考\n     2\t# Reflections on the Stage
s of Buddhist Practice\n     3\t\n     4\t\n     5\t------2005年讲于新加坡"汉传
佛教修学次第研讨会”\n     6\t------Delivered at the Symposium on the Stages of P
ractice in Chinese Buddhism, Singapore, 2005\n     7\t\n     8\t\n     9\t济群法
师\n    10\tMaster Jiqun\n    11\t\n    12\t\n    13\t[佛法修学次第的思考 [1](#
佛法修学次第的思考)](#佛法修学次第的思考)\n    14\tReflections on the Stages of 
Buddhist Practice\n    15\t\n    16\t\n    17\t[一、佛法的核心要素 [2](#一佛法的
核心要素)](#一佛法的核心要素)\n    18\tI. The Core Elements of the Dharma\n    1
9\t\n    20\t\n    21\t[1. 解脱道的修行 [3](#解脱道的修行)](#解脱道的修行)\n    
22\t1. Practicing the Path of Liberation\n    23\t\n    24\t\n    25\t[2. 菩萨道
的修行 [3](#菩萨道的修行)](#菩萨道的修行)\n    26\t2. Practicing the Bodhisattva
Path\n    27\t\n    28\t\n    29\t[二、佛法的修学次第 [4](#二佛法的修学次第)](#
二佛法的修学次第)\n    30\tII. The Stages of Practice in the Dharma\n    31\t\n 
  32\t\n    33\t[三、五大要素的实践 [6](#三五大要素的实践)](#三五大要素的实践)\n
   34\tIII. Putting the Five Elements into Practice\n    35\t\n    36\t\n    37\
t[1. 皈\u3000依 [6](#皈-依)](#皈-依)\n    38\t1. Taking Refuge\n    39\t\n    40
\t\n    41\t[2. 发\u3000心 [7](#发-心)](#发-心)\n    42\t2. Generating Aspiratio
n\n    43\t\n    44\t\n    45\t[3. 戒\u3000律 [8](#戒-律)](#戒-律)\n    46\t3. O
bserving Precepts\n    47\t\n    48\t\n    49\t[4. 正\u3000见 [9](#正-见)](#正-
见)\n    50\t4. Establishing Right View\n    51\t\n    52\t\n    53\t[5. 止\u300
0观 [9](#止-观)](#止-观)\n    54\t5. Practicing Samatha-Vipassana\n    55\t\n   
56\t\n    57\t[四、结\u3000说 [10](#四结-说)](#四结-说)\n    58\tIV. Conclusion\
n    59\t\n    60\t\n    61\t本次研讨会主题为"汉传佛教的修学次第”，这是当今教界
亟待厘清的现实问题。在多年弘法过程中，我深切感到，许多人虽学佛日久，但对修学基本
理路仍混沌无知。原因何在？正是不得要领、不明次第所致。\n    62\tThe theme of thi
s symposium is "the stages of practice in Chinese Buddhism," an issue the Buddhi
st community urgently needs to clarify today. After years of spreading the Dharm
a, I have come to feel deeply that many people have studied Buddhism for a long 
time yet remain utterly confused about the basic framework of practice. Why is t
his? Precisely because they have not grasped the essentials or understood the st
ages.\n    63\t\n    64\t\n    65\t佛教宗派众多，卷帙浩繁。在万余卷三藏典籍中，
什么才是核心，哪些才是纲领？人们或是不明就里，或是执此废彼，真正对之了然于胸者百
无一人。如是，盲修瞎练也就在所难免。还有些人，虽在念佛、禅修等法门中获得相应体证
，但对佛法缺乏系统认识，多半滞留于某个程度无法深入。须知，仅仅得到一定禅修体验，
或念佛念得稍有轻安，离成佛尚有天地之遥。怎样断除烦恼？怎样契入空性？怎样圆满佛菩
萨具备的品质？都是修学路上必须逐一攻克的堡垒。那么，又该从何处着手进行呢？\n    
66\tBuddhism has countless schools and an enormous canon. Among the ten thousand
and more volumes of the Tripitaka, what is essential, and what are the guiding p
rinciples? People either fail to understand or cling to one thing while discardi
ng another; those who truly grasp it all are one in a hundred. No wonder blind, 
reckless practice is so common. There are also people who have gained realizatio
ns through practices such as Buddha-name recitation or Chan meditation, yet, lac
king a systematic understanding of the Dharma, remain stuck at some level, unabl
e to go deeper. It must be understood that a certain meditation experience, or a
slight ease in reciting the Buddha\'s name, is still worlds away from buddhahood
. How do we cut off afflictions? How do we realize emptiness? How do we perfect 
the qualities the Buddhas and bodhisattvas possess? These are all fortresses tha
t must be taken one by one on the path of practice. So where should we begin?\n 
  67\t\n    68\t\n    69\t首先应当认识，一个完整的修学体系须包含哪些核心要素。换
言之，把握这些要素，也就把握了佛法要领和修学方向。否则，动辄八万四千法门，委实让
初入门者无所适从，望而生畏。\n    70\tFirst, we should recognize which core elem
ents a complete system of study and practice must contain. In other words, grasp
ing these elements means grasping the essentials of the Dharma and the direction
of practice. Otherwise, the constant talk of eighty-four thousand Dharma gates l
eaves beginners at a loss and daunted.\n    71\t\n    72\t\n    73\t其次需要了解
，修学佛法到底要遵循怎样的次第。不然，即使学到一些理论，却不知其在整个修学过程所
处的位置，不知各修学环节的递进关系，也难以有效运用。\n    74\tSecond, we need to
understand what sequence of stages the study and practice of Buddhism actually f
ollows. Otherwise, even if we learn some theories, we cannot use them effectivel
y when we do not know their place in the whole process of practice or the progre
ssive relations among the various links of practice.\n    75\t\n    76\t\n    77
\t此外还应明确，每个步骤该如何运用于实践。若不掌握具体的操作方法，即使具备前两个
条件，还是难免落于空谈，流于教条。\n    78\tBeyond that, we should be clear abou
t how each step is to be applied in practice. Without mastering the concrete met
hods, even with the first two conditions in place, we will inevitably end up wit
h empty talk and dogma.\n    79\t\n    80\t\n    81\t我感觉，对于佛法核心要素、
修学次第、实践方法的模糊和缺失，恰是目前多数学人修行不得力的关键所在。当然，对这
些问题的探讨决非易事。佛法浩瀚，不仅有南传、汉传、藏传三大体系，每一体系还有众多
宗派和分支。各宗各派，多有自身相对独立的修学建构。若另立一个法门，另建一种次第，
充其量是在八万四千法门外再增加一个，成为八万四千零一个法门、零一种次第，未必有多
少实际意义。\n    82\tI feel that the vagueness and absence of the core elements
of the Dharma, the stages of practice, and the practical methods are precisely t
he key to why most practitioners today make little progress. Of course, explorin
g these questions is far from easy. The Dharma is vast: beyond the three great t
raditions of Theravada, Chinese, and Tibetan Buddhism, each tradition has numero
us schools and branches, and each school has its own relatively independent stru
cture of study and practice. To set up yet another practice method or yet anothe
r sequence would, at best, add one more to the eighty-four thousand Dharma gates
---making eighty-four thousand and one gates and one extra sequence---which woul
d hardly have much practical meaning.\n    83\t\n    84\t\n    85\t基于此，我们
需要探讨的核心要素和修行次第，应与任何一宗不存在冲突，并适用于一切法门的修学。就
像电脑的操作系统，必须具有良好的兼容性，才能运行种种软件，开展种种工作。若将不同
宗派和修行法门比作软件的话，那么，佛法的核心要素、修行次第和实践方法就像计算机的
操作系统。若是系统自身存在漏洞，不仅会影响软件运行，更将导致系统的整体崩溃。因而
，建立一套完善、实用的系统，是佛教能否健康发展的命脉所在，也是我们这代佛子责无旁
贷的使命。\n    86\tFor this reason, the core elements and stages of practice we
need to explore should not conflict with any school and should apply to the stud
y and practice of every method. Just as a computer\'s operating system must be h
ighly compatible in order to run all kinds of software and support all kinds of 
work, so---if different schools and practice methods are compared to software---
the core elements, stages of practice, and practical methods of the Dharma are l
ike the operating system of a computer. If the system itself has flaws, it will 
not only affect the running of software but bring down the entire system. Theref
ore, building a sound, practical system is the lifeline of whether Buddhism can 
develop healthily, and the mission we Buddhists of this generation cannot shirk.
\n    87\t\n    88\t\n    89\t{#一佛法的核心要素}\n    90\t{#一佛法的核心要素}\n
   91\t\n    92\t## 一、佛法的核心要素\n    93\t## I. The Core Elements of the D
harma\n    94\t\n    95\t\n    96\t佛教各大语系及宗派皆有自身相对独立的修学建构
，但万变不离其宗，其中仍有着共同的核心要素。唯有把握这些核心，才能更好地理解各宗
修行。那么，佛法的核心要素又是哪些？我觉得，正是皈依、发心、戒律、正见和止观。\n
   97\tAll the major language traditions and schools of Buddhism have their own 
relatively independent structures of study and practice, but however much they v
ary, they still share common core elements. Only by grasping these cores can we 
better understand the practice of each school. So what are the core elements of 
the Dharma? I think they are precisely taking refuge, generating aspiration, obs
erving precepts, establishing right view, and practicing samatha-vipassana.\n   
98\t\n    99\t\n   100\t我们不妨考察一下：哪个法门的修学可以绕开这五点？或许有人
会问，为何不是其他？也不是四点或六点？原因有二：其一，作为核心要素，须统摄一切佛
法。其二，作为核心要素，既应适用于一切宗派，又毋须太多，否则便不成其为核心了。\n
  101\tLet us consider: which method of practice can do without these five? Perh
aps someone will ask: why these and not others? Why not four or six? There are t
wo reasons. First, as core elements, they must encompass all of Buddhism. Second
, as core elements, they must apply to all schools without being too many in num
ber---otherwise they would no longer be core.\n   102\t\n   103\t\n   104\t为什
么说，这五大要素能统摄一切佛法呢？佛法有解脱道和菩萨道之分，一切宗派、法门非此即
彼。解脱道的修行目标，是开发无漏智慧，契入空性，证得涅槃，成就解脱。菩萨道的修行
目标，是圆满佛陀智慧、慈悲的品质，从而解除惑业，得大自在。由此修行目标，就锁定了
抵达目标的必要条件。\n   105\tWhy can these five elements encompass all of Buddh
ism? The Dharma distinguishes the path of liberation from the bodhisattva path; 
every school and method belongs to one or the other. The goal of the path of lib
eration is to develop undefiled wisdom, realize emptiness, attain nirvana, and a
ccomplish liberation. The goal of the bodhisattva path is to perfect the qualiti
es of the Buddha\'s wisdom and compassion, thereby freeing ourselves from delusi
on and karma and attaining great freedom. These goals in turn lock in the necess
ary conditions for reaching them.\n   106\t\n   107\t\n   108\t{#解脱道的修行}\n
  109\t{#解脱道的修行}\n   110\t\n   111\t### 1. 解脱道的修行\n   112\t### 1. Pr
acticing the Path of Liberation\n   113\t\n   114\t\n   115\t于解脱道修行而言，
首先应对解脱道的目标及方法具足信心，相信解脱对人生的重大意义，相信依法修行必能解
脱。若缺乏这种信心，修行从何谈起？皈依，正是对解脱的目标（佛）、解脱道的方法（法
）及引导我们走向解脱的老师（僧）生起信心，并通过如法仪式与之建立信赖、依存的密切
关系，全身心归投依靠。当我们在诸佛菩萨前发愿"尽形寿皈依佛、尽形寿皈依法、尽形寿
皈依僧”时，就意味着这种关系的确立。\n   116\tFor the practice of the path of lib
eration, first of all, we should have full confidence in its goal and methods---
believing that liberation is of great significance to life and that practicing i
n accordance with the Dharma will surely bring liberation. Without such confiden
ce, how can practice even be spoken of? Taking refuge is precisely arousing conf
idence in the goal of liberation (the Buddha), the methods of the path of libera
tion (the Dharma), and the teachers who guide us toward liberation (the Sangha),
and, through a ceremony conducted in accordance with the Dharma, establishing a 
close relationship of trust and reliance with them and surrendering to them whol
eheartedly. When we make the vow before the Buddhas and bodhisattvas---"For my e
ntire life, I take refuge in the Buddha; for my entire life, I take refuge in th
e Dharma; for my entire life, I take refuge in the Sangha"---it means this relat
ionship is established.\n   117\t\n   118\t\n   119\t但仅仅相信还不够，进而，还
须生起希求意愿，也就是发出离心。凡夫的生命，或是随妄流漂浮，或是被环境左右，盲目
而不能自主。出离心的发起，代表着生命自觉的选择。它不仅是解脱道修行的开始，也贯穿
于整个修行过程，直至解脱，才是对出离心的彻底完成。\n   120\tBut faith alone is n
ot enough; we must go further and give rise to the wish to seek it---that is, ar
ouse renunciation. The lives of ordinary beings either drift with the deluded st
ream or are swayed by circumstances---blind, unable to be their own masters. The
arising of renunciation represents a conscious choice of life. It is not only th
e beginning of practice on the path of liberation but runs through the entire pr
ocess of practice; only with liberation is renunciation brought to full completi
on.\n   121\t\n   122\t\n   123\t那么，又是什么在束缚我们，使我们不得自在，不得
解脱？那就是惑业，是无尽生命中积累的惑业妄流。受持戒律，正是止息这一妄流的关键。
戒，有防非止恶之义，即止息不善行为，如不杀、不盗、不邪淫、不妄语等，通过对自身行
为的规范，降伏烦恼，止息妄流相续。\n   124\tSo what is it that binds us, keeping
us from freedom and liberation? It is delusion and karma---the deluded karmic st
ream accumulated over countless lives. Observing the precepts is precisely the k
ey to stopping this stream. Precepts have the meaning of preventing wrong and st
opping evil---that is, ceasing unwholesome deeds such as killing, stealing, sexu
al misconduct, and false speech. By regulating our own conduct, we subdue afflic
tions and stop the continuation of the deluded stream.\n   125\t\n   126\t\n   1
27\t但止息不等于断除，事实上，妄流的力量仍在，贪嗔痴烦恼仍在，只是得不到活动机会
而暂时进入潜伏期。正见，才是断除惑业的真正利器。正见，有世间正见及出世间正见之分
。通过闻思经教，能获得世间正见，获得辨别真妄、邪正的能力。唯有了知何为真妄、何为
邪正，才能在修行过程中如理取舍，断惑证真。\n   128\tBut stopping is not the same
as eradicating. In fact, the force of the deluded stream remains; the affliction
s of greed, hatred, and ignorance remain, only temporarily dormant because they 
get no chance to act. Right view is the true weapon for cutting off delusion and
karma. Right view is of two kinds: worldly right view and transcendent right vie
w. Through hearing and contemplating the scriptures, we can gain worldly right v
iew and the ability to distinguish the true from the false and the right from th
e wrong. Only when we know what is true and false, what is right and wrong, can 
we adopt and reject appropriately in the course of practice, cut off delusion, a
nd realize truth.\n   129\t\n   130\t\n   131\t然而，闻思正见是知识性、观念性的
，和无始以来的生命妄流相比，其力量仍难以匹敌。这就必须借助止观，将闻思正见落实于
心行，契入空性，引发无漏正见。如是，方能截断众流，彻底铲除惑业之根，证得涅槃，成
就解脱。\n   132\tHowever, the right view gained through hearing and contemplati
on is intellectual and conceptual; set against the stream of delusion flowing si
nce beginningless time, its force is still no match. This is why we must rely on
samatha-vipassana to bring the right view of hearing and contemplation into mind
and conduct, realize emptiness, and give rise to undefiled right view. Only then
can we cut off the deluded stream, completely eradicate the root of delusion and
karma, attain nirvana, and accomplish liberation.\n   133\t\n   134\t\n   135\t{
#菩萨道的修行}\n   136\t{#菩萨道的修行}\n   137\t\n   138\t### 2. 菩萨道的修行\n
  139\t### 2. Practicing the Bodhisattva Path\n   140\t\n   141\t\n   142\t菩萨
道的修行，同样要对佛果及菩萨道的修行方法生起信心，相信成就佛陀品质对于生命的无上
价值，同时也相信，通过菩萨道的修行必能帮助我们成就这一品质。这是菩萨道行者必须具
备的信念。皈依，就是对菩萨道的目标（佛）、修习菩萨道的方法（法）及能引导我们走向
无上菩提的老师（僧）生起信心，并通过如法仪式，身心归投，至诚依靠。\n   143\tThe 
practice of the bodhisattva path likewise requires confidence in the fruit of bu
ddhahood and the methods of the bodhisattva path---believing that accomplishing 
the Buddha\'s qualities has unsurpassable value for life, and also believing tha
t practicing the bodhisattva path will surely help us accomplish these qualities
. This is the conviction every bodhisattva practitioner must possess. Taking ref
uge is arousing confidence in the goal of the bodhisattva path (the Buddha), the
methods of practicing it (the Dharma), and the teachers who can guide us toward 
supreme enlightenment (the Sangha), and, through a ceremony conducted in accorda
nce with the Dharma, surrendering body and mind in sincere reliance.\n   144\t\n
  145\t\n   146\t由仰慕佛陀的崇高品质，相信菩萨精神的伟大，而心向往之，发起殷切
的菩提心。依《瑜伽师地论》定义，此心是希望自己"决定当证无上正等菩提”，并"能作有
情一切义利”。菩提心包含自觉、利他的内涵，这正是佛陀成就悲智两大品质的心行基础，
自觉来自智慧，利他乃因慈悲。\n   147\tAdmiring the Buddha\'s sublime qualities a
nd believing in the greatness of the bodhisattva spirit, we yearn toward it and 
arouse an earnest bodhicitta. As the Yogacarabhumi Sastra defines it, this mind 
is the wish that one "will certainly attain unexcelled, complete, perfect enligh
tenment" and "will be able to accomplish every benefit of sentient beings." Bodh
icitta contains the meanings of self-awakening and benefiting others---precisely
the mental foundation on which the Buddha accomplishes the two great qualities o
f compassion and wisdom: self-awakening comes from wisdom, and benefiting others
comes from compassion.\n   148\t\n   149\t\n   150\t要言之，菩萨道修行不外两大任
务：一是舍凡夫心，一是成就佛陀品质。初发心菩萨，当如何着手进行？这就需要受菩萨戒
，修菩萨行。菩萨行的内容不外六度，又分方便与慧两部分。前五度为方便，依此成就佛陀
的慈悲品质；第六度为慧，依闻思大乘经教，树立正见而引发。《菩提道次第论》云："方
便与慧，随学其一，不能成佛。”说明唯有借助方便与慧的修行，才能圆成佛陀所具足的悲
智两种品质。若忽略慈悲的修习，将落入二乘；而不成就正见，则无法舍去凡夫心。\n   1
51\tIn short, practice on the bodhisattva path comes down to two great tasks: ab
andoning the ordinary mind and accomplishing the Buddha\'s qualities. How should
a bodhisattva who has just generated the aspiration set about this? This require
s receiving the bodhisattva precepts and practicing the bodhisattva deeds. The c
ontent of the bodhisattva deeds is none other than the six perfections, which ar
e divided into two parts: skillful means and wisdom. The first five perfections 
are skillful means, through which we accomplish the Buddha\'s quality of compass
ion; the sixth is wisdom, aroused by establishing right view through hearing and
contemplating the Mahayana scriptures. The Lamrim (the Stages of the Path to Enl
ightenment) says: "If one learns only one of the two---skillful means or wisdom-
--one cannot attain buddhahood." This shows that only by practicing both skillfu
l means and wisdom can we perfectly accomplish the two qualities of compassion a
nd wisdom with which the Buddha is endowed. If we neglect the cultivation of com
passion, we will fall into the two lesser vehicles; and without accomplishing ri
ght view, we cannot abandon the ordinary mind.\n   152\t\n   153\t\n   154\t慈悲
与慧的修习，都离不开止观。依寂天菩萨"自他相换”或阿底峡尊者"七因果”的观修，可以培
养慈悲品质；依唯识或中观正见的观修，则能成就无漏智慧。菩萨道的修行，正是通过止观
不断长养慈悲、智慧，最终圆满佛陀的品质。\n   155\tThe cultivation of compassion 
and wisdom both depend on samatha-vipassana. Through contemplative practice such
as Shantideva\'s "exchanging self and other" or the Venerable Atisha\'s "seven c
auses and effects," we can cultivate the quality of compassion; through contempl
ating the right view of Consciousness-only or Madhyamaka, we can accomplish unde
filed wisdom. Practice on the bodhisattva path is precisely the continual nurtur
ing of compassion and wisdom through samatha-vipassana, ultimately perfecting th
e Buddha\'s qualities.\n   156\t\n   157\t\n   158\t由此可见，无论从解脱道还是菩
萨道的修行来说，五大要素都是必不可少的，缺失任何一点，必将成为修学障碍，乃至影响
佛教的健康发展。明确这些核心，我们就能了解一个完整修学体系所应具备的基本内容，从
而检讨自身修行是否完备，又该如何补充完善。同时，也能帮助我们化繁为简，直达重点，
而不至于在修学路上目迷五色，主次不分。此外，还可解决修行中时常出现的偏执现象，或
以戒律为一切，或以止观为一切，执著其一而不见佛法。\n   159\tFrom this it is clea
r that, whether on the path of liberation or the bodhisattva path, the five elem
ents are indispensable; the lack of any one of them will become an obstacle to p
ractice and even affect the healthy development of Buddhism. Clarifying these co
res, we can understand the basic content a complete system of study and practice
should contain, and so examine whether our own practice is complete and how it s
hould be supplemented and improved. At the same time, it helps us simplify the c
omplex and go straight to the essentials, so that on the path of practice we are
not dazzled by a riot of colors, unable to tell the primary from the secondary. 
It can also resolve the one-sidedness that often appears in practice---treating 
precepts as everything or samatha-vipassana as everything, clinging to one and l
osing sight of the Dharma.\n   160\t\n   161\t\n   162\t{#二佛法的修学次第}\n   
163\t{#二佛法的修学次第}\n   164\t\n   165\t## 二、佛法的修学次第\n   166\t## II
. The Stages of Practice in the Dharma\n   167\t\n   168\t\n   169\t汉传各大宗派
多形成于隋唐时期，其时，行人根机较利，教理基础也较扎实。因此，祖师大德在立宗时未
将重点放在基础建设上，而着重阐扬圆顿思想，以使上根利智者当下直契本心，立地成佛。
如今时值末法，众生根机浅薄，圆顿法门对多数人而言，犹如天边云彩，可望而不可及。所
以，认识修学共同基础、建构大众化的修学次第，是教界的当务之急。\n   170\tMost of 
the major schools of Chinese Buddhism took shape during the Sui and Tang dynasti
es, when practitioners had sharper faculties and a firmer grounding in doctrine.
For this reason, the founding masters did not focus on laying foundations but on
expounding the perfect-and-sudden teachings, so that those of sharp faculties an
d keen wisdom could directly realize their own mind and attain buddhahood on the
spot. Now we are in the degenerate age of the Dharma; the faculties of sentient 
beings are shallow, and for most people the perfect-and-sudden methods are like 
clouds on the horizon---within sight but beyond reach. Recognizing the common fo
undations of practice and building a sequence of practice accessible to all is t
hus the urgent task of the Buddhist community.\n   171\t\n   172\t\n   173\t前面
谈到佛法的核心要素，事实上，探讨修学次第同样离不开这些内容。内容相同，重点和意义
却不同。探讨修学次第，关键是要认识皈依、发心、戒律、正见、止观之间层层递进的关系
。\n   174\tEarlier we spoke of the core elements of the Dharma; in fact, discus
sing the stages of practice likewise cannot do without these. The content is the
same, but the emphasis and meaning differ. In discussing the stages of practice,
the key is to recognize the progressive, layer-upon-layer relations among taking
refuge, generating aspiration, observing precepts, establishing right view, and 
practicing samatha-vipassana.\n   175\t\n   176\t\n   177\t学佛首先要皈依。皈依
，是佛法的根本，不皈依或不重视皈依，修学便如无本之木；皈依，又是信仰的根本，对三
宝是否产生依赖，对三藏教法能否信受奉行，都取决于皈依的深浅程度。因为皈依三宝，所
以才能发心、持戒、闻思经教、树立正见、修习止观。否则的话，这一切就无从谈起。\n  
178\tTo study Buddhism, one must first take refuge. Taking refuge is the root of
the Dharma: without taking refuge, or without taking it seriously, practice is l
ike a tree without roots. Taking refuge is also the root of faith: whether we co
me to depend on the Three Jewels, and whether we can accept, believe, and practi
ce the teachings of the Tripitaka, both depend on the depth of our refuge. It is
because we take refuge in the Three Jewels that we can generate aspiration, obse
rve precepts, hear and contemplate the scriptures, establish right view, and cul
tivate samatha-vipassana. Otherwise, none of this could even be spoken of.\n   1
79\t\n   180\t\n   181\t然后还要发心。发心，是对三宝具备的品质生起希求。如果没有
这份见贤思齐的希求之心，就算不上真正的佛教徒。因为这份希求，生命才会有目标，修行
才会有动力。所以，皈依后必须发心，在此基础上，才能进一步修习戒律、正见、止观。发
心是修行的根本，如果心发错了，不论做什么，都与修行了不相干。\n   182\tThen we mu
st generate aspiration. Aspiration is the wish for the qualities with which the 
Three Jewels are endowed. Without this wish to emulate what is worthy, one canno
t be counted a true Buddhist. Because of this wish, life has a goal and practice
has momentum. Therefore, after taking refuge, we must generate aspiration; only 
on this basis can we go on to cultivate precepts, right view, and samatha-vipass
ana. Aspiration is the root of practice: if we generate the wrong kind of aspira
tion, then whatever we do has nothing to do with practice.\n   183\t\n   184\t\n
  185\t戒律为三学之首，也是定慧之基，所谓由戒生定，依定发慧。因此，皈依、发心之
后还要受戒、持戒，这是佛法修行的常规。依佛制，比丘应"五年学戒，不离依止”，并在律
中规定，未学戒之前不可学习毗昙。这都充分说明，受持戒律是树立正见、修习止观的必备
前提。\n   186\tPrecepts stand at the head of the three trainings and are the fo
undation of concentration and wisdom---from precepts arises concentration, and b
ased on concentration, wisdom arises. Thus, after taking refuge and generating a
spiration, we must also receive and observe the precepts; this is the standard c
ourse of Buddhist practice. According to the Buddha\'s regulations, a monk shoul
d "study the precepts for five years without leaving his teacher," and the Vinay
a stipulates that one may not study the Abhidharma before learning the precepts.
All this fully shows that observing the precepts is the necessary precondition f
or establishing right view and cultivating samatha-vipassana.\n   187\t\n   188\
t\n   189\t正见与止观，则是实践佛法的关键。正见是止观的眼目，而止观则是将正见落
实于心行的技术，两者相辅相成。若无正见指导，修习止观往往不得其门而入；而没有止观
印证的知见，又易落入玄谈的误区。从修学次第看，应先学正见，再修止观。如四法行的修
习，依次为亲近善知识、听闻正法、如理作意、法随法行，也说明了这一点。依正见修行，
还能帮助我们纠正心行中的所有偏差。否则，皈依可能会落入迷信，发心可能会夹带杂质，
持戒可能会流于形式，而止观则可能劳而无功。\n   190\tRight view and samatha-vipas
sana are the keys to putting the Dharma into practice. Right view is the eye of 
samatha-vipassana, while samatha-vipassana is the technique for bringing right v
iew into mind and conduct; the two complement each other. Without the guidance o
f right view, the practice of samatha-vipassana often cannot find its way in; an
d knowledge not verified by samatha-vipassana easily falls into the trap of empt
y theorizing. Viewed in terms of the stages of practice, we should first learn r
ight view and then cultivate samatha-vipassana. The four practices---associating
with virtuous teachers, hearing the true Dharma, applying appropriate reflection
, and practicing in accordance with the Dharma---also illustrate this. Practicin
g on the basis of right view can also help us correct every deviation in our min
ds. Otherwise, taking refuge may lapse into superstition, aspiration may carry i
mpurities, observing precepts may become a mere formality, and samatha-vipassana
may end in fruitless toil.\n   191\t\n   192\t\n   193\t虽然这五个环节是依次深入
的，但并不是说，皈依完成后才开始发心，也不意味着发心后就无须修习皈依。事实上，五
个环节皆须解脱或成佛乃能究竟圆满。因而，这一次第所代表的，只是每个修学阶段的重点
。因皈依而有发心，但发心又是对皈依的深化，故在发心过程中还应继续修习皈依，其他也
是同样。所以，它们又是相互融摄的。但基本次第不能违越，否则，修行同样会出现问题。
\n   194\tAlthough the five links deepen in sequence, this does not mean that we
only begin generating aspiration after completing refuge, nor that once we gener
ate aspiration we need no longer practice taking refuge. In fact, all five links
can reach their ultimate completion only with liberation or buddhahood. Thus, th
is sequence represents only the emphasis of each stage of practice. Aspiration a
rises because of refuge, but aspiration is also a deepening of refuge; so in the
course of generating aspiration we should continue to practice taking refuge, an
d the same holds for the others. In this way they interpenetrate. But the basic 
order must not be violated; otherwise practice will likewise run into problems.\
n   195\t\n   196\t\n   197\t有些人直接从止观禅修入手，认为学教是入海数沙，徒劳
无益。但没有正见指引，究竟修什么？究竟证什么？究竟解决什么？就像进入车站，尚不知
自己要前往何方，就冒然登上同样不知去向何方的车。结果坐了几年，甚至几十年，仍是混
混沌沌，不知所终。\n   198\tSome people start directly with samatha-vipassana me
ditation, thinking that studying the teachings is like counting the sands of the
sea---a futile effort. But without the guidance of right view, what are they ult
imately practicing? What are they ultimately realizing? What are they ultimately
resolving? It is like entering a station without knowing where one wants to go a
nd boarding at random a train bound for some equally unknown destination. After 
riding for years, even decades, they remain muddled, not knowing where they will
end up.\n   199\t\n   200\t\n   201\t有些人直接从学教入手，但大经大论读多了，往
往对律仪行持等规范不再重视。而没有戒律的防范和守护，仅依意识层面建立的闻思知见，
是没有力量降伏烦恼习气的。\n   202\tSome people start directly with studying the
teachings, but having read many great sutras and treatises, they often come to d
isregard norms such as the rules of discipline and conduct. And without the prot
ection and guardianship of the precepts, the knowledge gained through hearing an
d contemplation, built only at the level of consciousness, has no power to subdu
e afflictions and habitual tendencies.\n   203\t\n   204\t\n   205\t有些人直接从
持戒入手，这固然重要，但若没有正确发心，不清楚持戒的意义，持戒会变得异常艰难。如
果没有出离心，只是被动抵制五欲六尘，难度系数会很大。因为凡夫心是有粘性的，碰到哪
里就粘到哪里，须内外结合，才能增加对治力度。而没有菩提心的话，持菩萨戒也会困难重
重，因为凡夫关心的是"我”和"我的一切”，没有推己及人的悲心，怎能义无反顾地利益众生
？\n   206\tSome people start directly with observing precepts. This is certainl
y important, but without correct aspiration and a clear understanding of the mea
ning of the precepts, observing them becomes extremely difficult. Without renunc
iation, merely passively resisting the five desires and six sense objects carrie
s a high degree of difficulty. For the ordinary mind is sticky---it adheres to w
hatever it touches---and only by combining inner and outer efforts can we streng
then our countermeasures. And without bodhicitta, observing the bodhisattva prec
epts is also beset with difficulties, because ordinary beings care about "me" an
d "all that is mine." Without a compassion that extends from oneself to others, 
how can one benefit sentient beings without hesitation?\n   207\t\n   208\t\n   
209\t同样，若对三宝没有矢志不移的皈依之心，发心也难以长久保持。出离心和菩提心的
力量从哪里来？正是从对三宝的向往和信心而来。因为我们向往解脱，也相信自己能像佛陀
那样成就解脱，所以发起出离心，断除我法二执；因为我们向往成佛，也相信自己能像佛陀
那样圆成佛果，所以发菩提心，成无上道。\n   210\tLikewise, without an unwavering 
mind of refuge in the Three Jewels, aspiration cannot be maintained for long. Wh
ere does the strength of renunciation and bodhicitta come from? Precisely from o
ur longing for and faith in the Three Jewels. Because we long for liberation and
believe we can accomplish liberation as the Buddha did, we arouse renunciation a
nd cut off attachment to self and dharmas; because we long for buddhahood and be
lieve we can perfect the fruit of buddhahood as the Buddha did, we arouse bodhic
itta and accomplish the supreme path.\n   211\t\n   212\t\n   213\t了解修学次第
，可以帮助我们安立一条循序渐进的学佛之路，明确各个环节的重点，认识彼此相互增上的
原因。当修行进入某一阶段时，自己能清楚地知道，这一阶段需要完成的任务是什么，对之
前的修学能有什么提高，对之后的修学又该奠定什么基础。同时，还能帮助我们检验并纠正
不按次第修学带来的种种问题。\n   214\tUnderstanding the stages of practice can h
elp us establish a step-by-step path of learning Buddhism, clarify the emphasis 
of each stage, and understand why they enhance one another. When practice reache
s a certain stage, we can clearly know what tasks this stage requires, what it a
dds to earlier practice, and what foundation it should lay for later practice. A
t the same time, it helps us examine and correct the various problems that arise
from practicing without regard for the stages.\n   215\t\n   216\t\n   217\t而次
第中的前三个环节，即皈依、发心、戒律，又是修学任何法门绕不开的共同基础。因为见和
止观多有宗派特点，如见有唯识、天台、中观之别，禅修的用心方法亦不尽相同。若将见和
止观比作不同的专业门类，那么皈依、发心、戒律就是选择专业前必须接受的基础教育。基
础扎实了，才有能力深入专业领域。\n   218\tAnd the first three links of the seque
nce---taking refuge, generating aspiration, and observing precepts---are the com
mon foundation that no practice method can bypass. Views and samatha-vipassana a
re more school-specific: views differ among Consciousness-only, Tiantai, and Mad
hyamaka, and the ways of applying the mind in meditation also differ. If views a
nd samatha-vipassana are compared to specialized fields, then taking refuge, gen
erating aspiration, and observing precepts are the basic education one must rece
ive before choosing a specialty. With a solid foundation, one is able to go deep
into a specialized field.\n   219\t\n   220\t\n   221\t这些话听来似乎是老生常谈
，不必特别强调，但摆在我们面前的现实却不容乐观。从佛学院教学来看，学僧们学了各宗
教理，但就是用不起来，甚至信仰淡化，道念退失。在家信徒也存在类似情况，尽管读了很
多经论，却不重视修学基础，以为皈依太粗浅，发心没深度，戒律已过时。结果呢？说起来
头头是道，做起来一无是处。如果说学教理的多流于玄谈，那么重实修的又如何呢？无论念
佛还是坐禅，真正修得相应者同样罕见。多数只是在稀里糊涂地念着，昏昏沉沉地坐着。玄
谈和盲修，表面看来似乎是不相干的两个极端。但问题症结却在一处，那就是绕开了不该绕
开的核心，缺失了不该缺失的基础。\n   222\tThese words may sound like commonplace
s that need no special emphasis, but the reality before us gives little cause fo
r optimism. Looking at teaching in the Buddhist academies, monastic students stu
dy the doctrines of every school but cannot put them to use; some even see their
faith weaken and their aspiration for the path decline. Lay practitioners have s
imilar problems: though they have read many sutras and treatises, they do not ta
ke the foundations of practice seriously, thinking that taking refuge is too ele
mentary, aspiration lacks depth, and precepts are outdated. And what is the resu
lt? They speak with glib fluency but accomplish nothing in practice. If those wh
o study doctrine tend toward empty theorizing, what of those who emphasize actua
l practice? Whether reciting the Buddha\'s name or sitting in meditation, those 
who truly practice with results are equally rare. Most merely recite in a muddle
and sit in a daze. Empty theorizing and blind practice seem at first glance to b
e two unrelated extremes, but the crux of the problem is the same: they have ski
pped what should not be skipped and omitted what should not be omitted.\n   223\
t\n   224\t\n   225\t{#三五大要素的实践}\n   226\t{#三五大要素的实践}\n   227\t\
n   228\t## 三、五大要素的实践\n   229\t## III. Putting the Five Elements into P
ractice\n   230\t\n   231\t\n   232\t那么，如何遵循这些核心要素来完成佛道修行？
换言之，如何将每个要素落到实处？下面，分别就各项修学重点和存在问题作简要说明。\n
  233\tSo how do we follow these core elements to complete the practice of the B
uddha path? In other words, how do we put each element into practice? Below, I w
ill briefly explain the emphasis and existing problems of each.\n   234\t\n   23
5\t\n   236\t{#皈-依}\n   237\t{#皈-依}\n   238\t\n   239\t### 1. 皈\u3000依\n  
240\t### 1. Taking Refuge\n   241\t\n   242\t\n   243\t佛法无边，入门处却是唯一
，即皈依三宝。作为修学开端，我们怎样由此入手，不断深化，最终由自身完成三宝品质？
\n   244\tThe Dharma is boundless, yet it has but one entrance: taking refuge in
the Three Jewels. As the beginning of practice, how do we enter through this gat
e, deepen it continuously, and ultimately accomplish the qualities of the Three 
Jewels within ourselves?\n   245\t\n   246\t\n   247\t首先，是考察动机。皈依动机
是否正确？是否为解脱轮回、为成佛作祖而皈依三宝？若只为求人天福报、平安顺遂而皈依
，虽也能得到诸佛护佑，但只能结下一些善缘，与修行、改造生命了不相干。事实上，这种
信仰往往带有迷信、盲信的成分，不能算作正信佛子。\n   248\tFirst, we examine our 
motivation. Is our motivation for taking refuge correct? Are we taking refuge in
the Three Jewels to be liberated from samsara, to attain buddhahood and become a
patriarch? If we take refuge merely to seek the blessings of human and celestial
rebirth, peace and good fortune, we may receive the Buddhas\' protection, but we
only form some good affinities, which have nothing to do with practice or transf
orming our lives. In fact, this kind of faith often contains elements of superst
ition and blind faith and cannot be counted as the faith of a true Buddhist disc
iple.\n   249\t\n   250\t\n   251\t其二，是获得皈依体。皈依时是否真诚？是否对皈
依对象具足信心？是否对皈依抵达的目标充满向往？是否发自内心地宣誓：以三宝为身心依
怙、以佛法解决生命问题并以此帮助大众？如果皈依时发心不正确，或皈依仪式不如法，皆
不能得到皈依体。\n   252\tSecond, we obtain the refuge commitment. At the time o
f taking refuge, are we sincere? Do we have full confidence in the object of ref
uge? Do we yearn for the goal that refuge leads to? Do we vow from the depths of
our hearts to take the Three Jewels as the refuge of body and mind, to solve the
problems of life with the Dharma, and to help others with it? If our aspiration 
at the time of taking refuge is incorrect, or the ceremony is not conducted in a
ccordance with the Dharma, we cannot obtain the refuge commitment.\n   253\t\n  
254\t\n   255\t其三，是守护皈依体。得到皈依体，并非一劳永逸，还须日后悉心守护。
尤其不能违背皈依时的誓言，那就是"皈依佛，终不皈依天魔外道；皈依法，终不皈依外道
典籍；皈依僧，终不皈依外道邪众”。若有违越，便会破失皈依体。\n   256\tThird, we s
afeguard the refuge commitment. Obtaining the refuge commitment is not a once-an
d-for-all matter; we must carefully guard it afterward. In particular, we must n
ot violate the vows made at the time of taking refuge: "I take refuge in the Bud
dha and will never take refuge in devas, maras, or followers of other paths; I t
ake refuge in the Dharma and will never take refuge in the scriptures of other p
aths; I take refuge in the Sangha and will never take refuge in the misguided as
semblies of other paths." If we transgress these, the refuge commitment is broke
n.\n   257\t\n   258\t\n   259\t其四，是修习并强化皈依。任何心念或技能，皆须长期
重复、熏习才能得到强化，皈依也不例外，决非一次仪式即可大功告成。所以，皈依后还须
日日修习，时时忆念，以此强化三宝在心目中的地位。否则，其分量自然会慢慢减弱，乃至
被其他取而代之。今年以来，我在各地大力推广皈依修习，并编写了以修习皈依为中心的，
包括发心、忏悔、供养、观察修、安住修、发愿、回向等内容的共修仪轨，既可作为个人的
日常功课，也可作为寺院带领信众共修的常规宗教生活。\n   260\tFourth, we practice 
and strengthen the refuge. Any thought or skill must be repeated and habituated 
over a long period to be strengthened, and refuge is no exception; it is by no m
eans accomplished in a single ceremony. Therefore, after taking refuge, we must 
practice it daily and recall it constantly, so as to strengthen the place of the
Three Jewels in our minds. Otherwise, its weight will naturally dwindle, until i
t is replaced by other things. Since the beginning of this year, I have been vig
orously promoting the practice of refuge in various places and have compiled a g
roup-practice liturgy centered on the practice of refuge, covering aspiration, r
epentance, offerings, analytical meditation, placement meditation, vows, and ded
ication of merit---suitable both as an individual\'s daily practice and as the r
egular religious life of monasteries leading the faithful in group practice.\n  
261\t\n   262\t\n   263\t我们对三宝的信任有多少，皈依之心就会有多强，相应的，佛
法对我们产生的作用就会有多大。所以说，修行能否成就，能否完成预期目标，首先取决于
皈依的质量。\n   264\tThe more we trust the Three Jewels, the stronger our mind 
of refuge, and correspondingly the greater the effect the Dharma has on us. Thus
, whether practice can succeed and accomplish its intended goals depends first o
f all on the quality of our refuge.\n   265\t\n   266\t\n   267\t{#发-心}\n   26
8\t{#发-心}\n   269\t\n   270\t### 2. 发\u3000心\n   271\t### 2. Generating Aspi
ration\n   272\t\n   273\t\n   274\t无论是否学佛，也无论做些什么，都离不开发心，
区别只在于发什么样的心。无始以来，我们所发的是凡夫心，是贪嗔痴，由此造就现今的凡
夫品质。当我们认识到凡夫心给生命带来的过患，不愿再沉沦于这样的人生，就要以正确发
心进行对治。\n   275\tWhether we study Buddhism or not, whatever we do, we canno
t do without aspiration; the only difference is what kind of aspiration we gener
ate. Since beginningless time, what we have generated is the ordinary mind---gre
ed, hatred, and ignorance---and this is what has produced our present ordinary c
haracter. When we recognize the harm the ordinary mind has brought to our lives 
and no longer wish to sink into such a life, we must counter it with correct asp
iration.\n   276\t\n   277\t\n   278\t正确发心有二，一是出离心，一是菩提心。发什
么心修行，最后便会成就什么。此外，若发心过程中产生偏差或夹带杂质，也会失之毫厘而
差之千里，这是需要特别注意的。发心代表着生命中的强烈意愿，但刚发时只是一念，须以
观察修不断强化，方能使星星之火得以燎原。\n   279\tThere are two kinds of correct
aspiration: one is renunciation, the other bodhicitta. Whatever aspiration we pr
actice with, that is what we will ultimately accomplish. Moreover, if deviations
or impurities creep into the process of generating aspiration, a slight error at
the start will lead a thousand miles astray---this calls for particular attentio
n. Aspiration represents a strong wish in life, but when first generated it is o
nly a single thought; it must be continually strengthened through analytical med
itation before a spark can start a prairie fire.\n   280\t\n   281\t\n   282\t声
闻行者希求解脱，视世间如牢狱，三界如火宅，片刻不想停留，是为出离心。事实上，出离
心若能发得真切、猛利，解脱便已成功一半。为什么现代人修行如此艰难？关键就在于出离
心不切。出离心，是对五欲六尘的出离，是对无明烦恼的出离，更是对生死惑业的出离。若
出离意愿至强至坚，对世间便不再有所贪恋。如是，建立于执著之上的烦恼亦将随之松动、
土崩瓦解。\n   283\tPractitioners of the sravaka vehicle seek liberation; they s
ee the world as a prison and the three realms as a burning house, unwilling to s
tay a moment longer---this is renunciation. In fact, if renunciation is genuine 
and intense, liberation is already half accomplished. Why is practice so difficu
lt for modern people? The key lies in renunciation not being earnest. Renunciati
on is renunciation of the five desires and six sense objects, renunciation of ig
norance and afflictions, and above all renunciation of the delusion and karma of
birth and death. If our wish to renounce is strong and firm, we will no longer c
ling to anything in the world. The afflictions built upon attachment will then l
oosen and crumble away.\n   284\t\n   285\t\n   286\t所以，我们要时常观察并思维
轮回之苦，看清自己身处三界不得自在的困境。那样，就会像狱中急切盼望获得自由的人，
一旦有机会离开，决不愿在牢笼中多停留一分钟。事实上，我们在轮回中的处境就是如此。
一旦认识到这点，对财色名食睡也就无可贪恋了。因为贪恋的结果，只能是继续坐牢。\n  
287\tTherefore, we should often observe and contemplate the suffering of samsara
and see clearly that we are trapped in the three realms, unable to be free. Then
we will be like a prisoner eagerly longing for freedom: given the chance to leav
e, we would not want to stay one minute longer in the cage. In fact, this is exa
ctly our situation in samsara. Once we realize this, there is nothing to cling t
o in wealth, lust, fame, food, or sleep, because clinging can only mean staying 
in prison.\n   288\t\n   289\t\n   290\t作为菩萨道行者，同样要发起出离心。不仅如
此，菩萨本着对众生的悲心，见其辗转轮回苦海，不忍独自出离，发愿帮助一切有情共同解
脱。这种推己及人的悲悯之心为菩提心，是成就佛陀品质的根本。正如《普贤行愿品》所言
："诸佛如来以大悲心而为体故，因于众生而起大悲，因于大悲生菩提心，因菩提心成等正
觉。”\n   291\tAs practitioners of the bodhisattva path, we must also arouse ren
unciation. Not only that---out of compassion for sentient beings, bodhisattvas s
ee them turning endlessly in the sea of suffering and cannot bear to leave alone
; they vow to help all beings gain liberation together. This compassion that ext
ends from oneself to others is bodhicitta, the root of accomplishing the Buddha\
's qualities. As the Chapter on Samantabhadra\'s Practices and Vows states: "The
Buddhas and Tathagatas take great compassion as their very essence. Because of s
entient beings, great compassion arises; because of great compassion, bodhicitta
arises; because of bodhicitta, they attain perfect enlightenment."\n   292\t\n  
293\t\n   294\t菩提心的生起和强化，也要辅以相应的观察修和安住修，如阿底峡尊者的
七因果、寂天菩萨的自他相换，省庵大师的《劝发菩提心文》，都是深化菩提心的殊胜教授
。除这些心理引导外，还须受持、修习菩提心仪轨，每天昼夜三次念诵思维，不断提醒自己
：我要成就的是什么，我的人生目标是什么。这不只是空洞地喊几声口号，那是没什么用的
，关键要发自内心地希求，真切无伪地发愿。\n   295\tThe arising and strengthening 
of bodhicitta must likewise be supported by analytical meditation and placement 
meditation. The Venerable Atisha\'s seven causes and effects, Shantideva\'s exch
anging self and other, and Master Sheng\'an\'s Exhortation to Arouse the Bodhi M
ind are all sublime instructions for deepening bodhicitta. Apart from these psyc
hological guides, we must also receive and practice a bodhicitta liturgy, reciti
ng and contemplating it three times each day and night, constantly reminding our
selves: What am I to accomplish? What is my goal in life? This is not just shout
ing empty slogans---that is of no use. The key is to wish for it from the depths
of the heart and to vow with genuine sincerity.\n   296\t\n   297\t\n   298\t{#
戒-律}\n   299\t{#戒-律}\n   300\t\n   301\t### 3. 戒\u3000律\n   302\t### 3. Ob
serving Precepts\n   303\t\n   304\t\n   305\t戒，为正顺解脱之本，亦为无上菩提之
本，通过"此应作、此不应作”的行为规范，为修行提供良好的心灵环境，帮助我们顺利抵达
解脱和成佛的目标。\n   306\tPrecepts are the root that accords with liberation a
nd also the root of supreme enlightenment. Through the behavioral norms of "this
should be done, this should not be done," they provide a wholesome mental enviro
nment for practice, helping us reach smoothly the goals of liberation and buddha
hood.\n   307\t\n   308\t\n   309\t与解脱道和菩萨道修行相对应，戒律也有别解脱戒
和菩萨戒之分。别解脱戒，包括在家的五戒、八戒，出家的沙弥戒、比丘戒等，为解脱道学
人的行持标准。其重点在于止，通过远离五欲尘劳、约束行为来止息妄流相续，从而降伏烦
恼，趣向解脱。\n   310\tCorresponding to the practice of the path of liberation 
and the bodhisattva path, precepts are likewise divided into the precepts of ind
ividual liberation and the bodhisattva precepts. The precepts of individual libe
ration include the five precepts and eight precepts for laypeople, and the novic
e precepts and monks\' precepts for monastics---the standards of conduct for pra
ctitioners on the path of liberation. Their emphasis is on restraint: by keeping
away from the five desires and worldly toils and disciplining our behavior, we s
top the continuation of the deluded stream, subdue afflictions, and move toward 
liberation.\n   311\t\n   312\t\n   313\t菩萨戒，则在止持基础上增加了作持，止恶
与行善并进。而菩萨戒提倡的六度万行，既是成就无上菩提的资粮，也是瓦解凡夫心的利器
：布施可以克服悭贪，持戒可以对治放逸，忍辱可以战胜嗔心。同时，这些善行还是考察菩
提心是否成就的标准。当我们修习布施时，是否对自身所有可以毫无保留地施舍？是否对施
舍对象没有亲疏远近的分别？是否已不再执著有能布施的我，受布施的他？\n   314\tThe 
bodhisattva precepts, on top of the precepts of restraint, add the precepts of p
erformance, so that ceasing evil and doing good go forward together. The myriad 
practices of the six perfections advocated by the bodhisattva precepts are both 
the provisions for attaining supreme enlightenment and sharp weapons for dismant
ling the ordinary mind: giving overcomes stinginess and greed, observing precept
s counteracts negligence, and patience conquers anger. At the same time, these v
irtuous deeds are the standard for examining whether bodhicitta has been accompl
ished. When we practice giving, can we give up everything we own without reserve
? Do we make no distinction of closeness or distance toward those who receive? H
ave we ceased clinging to a self who gives and an other who receives?\n   315\t\
n   316\t\n   317\t菩萨戒主要有梵网、瑜伽两大系统。相比之下，《瑜伽菩萨戒》的开
遮更为善巧，故近代太虚大师也曾大力提倡。而《梵网菩萨戒》是大菩萨境界，凡夫行持起
来难度较大。在汉传佛教界，菩萨戒被列入三坛大戒之一，故绝大多数出家人都曾受过，即
使在家众，受过菩萨戒的也相当可观。这本是可喜现象，但令人担忧的是，尽管那么多人受
了菩萨戒，却往往不知菩提心为何物，亦不曾有修习慈悲的习惯，只是形式上的、有名无实
的"菩萨”。\n   318\tThe bodhisattva precepts have two major systems: the Brahma 
Net and the Yogacara. By comparison, the allowances and prohibitions of the Yoga
cara Bodhisattva Precepts are more skillful, which is why Master Taixu of the mo
dern era vigorously advocated them. The Brahma Net Bodhisattva Precepts, on the 
other hand, represent the level of great bodhisattvas and are quite difficult fo
r ordinary beings to uphold. In the Chinese Buddhist community, the bodhisattva 
precepts are included as one of the three platforms of the triple-platform ordin
ation, so the vast majority of monastics have received them; even among laypeopl
e, a considerable number have received the bodhisattva precepts. This should be 
a gratifying phenomenon, yet what is worrying is that, although so many people h
ave received the bodhisattva precepts, they often do not know what bodhicitta is
and have never developed the habit of cultivating compassion---they are "bodhisa
ttvas" in name only, a mere formality.\n   319\t\n   320\t\n   321\t有鉴于此，我
特别根据中观、瑜伽二大体系关于菩提心修习的传承，及《菩提道次第论》的菩提心教授编
写了受持、修习菩提心的仪轨，并从戒幢佛学研究所的学员们开始传授。菩提心是菩萨戒的
灵魂，所以，受持菩萨戒前，应从发菩提心、力行慈悲开始训练，具备相应基础后，再进一
步受持菩萨戒。如此，方能切实贯彻菩萨道精神，成为荷担如来家业的真佛子。\n   322\t
In view of this, I have compiled a liturgy for receiving and practicing bodhicit
ta, drawing on the traditions of bodhicitta practice in the two great systems of
Madhyamaka and Yogacara and the bodhicitta instructions of the Lamrim, and I hav
e begun transmitting it to the students of the Jiechuang Institute of Buddhist S
tudies. Bodhicitta is the soul of the bodhisattva precepts; therefore, before re
ceiving the bodhisattva precepts, one should train by arousing bodhicitta and ea
rnestly practicing compassion, and only after laying the corresponding foundatio
n receive the bodhisattva precepts. Only in this way can we truly carry out the 
spirit of the bodhisattva path and become true children of the Buddha who should
er the Tathagata\'s great work.\n   323\t\n   324\t\n   325\t{#正-见}\n   326\t{
#正-见}\n   327\t\n   328\t### 4. 正\u3000见\n   329\t### 4. Establishing Right 
View\n   330\t\n   331\t\n   332\t正见，为八正道之首，是一切法门的指南，也是漫长
修行之路的灯塔。因为发心不可能一步到位，持戒不可能马上圆满，包括对皈依的深化，同
样不是一蹴而就的。在此过程中，正见就起到举足轻重的作用，指导我们纠正心行偏差，剔
除其中杂质。\n   333\tRight view heads the Noble Eightfold Path; it is the compa
ss of all practice methods and the lighthouse of the long path of cultivation. B
ecause aspiration cannot be accomplished in one step, precepts cannot be perfect
ed overnight, and even the deepening of refuge is not achieved at a stroke, righ
t view plays a decisive role in this process, guiding us to correct deviations o
f mind and weed out its impurities.\n   334\t\n   335\t\n   336\t对解脱道修行来
说，缘起、业果的正见极其重要。生命是习惯的积累，我们做什么、想什么，未来生命就是
什么。所以说，在缘起的世界中，业就是一切。此外，无常见、无我见、空性见，都是修学
必须具备的基本认知。菩萨道的修行同样离不开正见指引，如此，才能将世俗菩提心升华为
胜义菩提心。凡夫有我、人、众生、寿者之相，就如有限的容器，将心局限其中。唯有空性
见才能粉碎这一束缚，使有限回归无限，从而以平等、无我之心利益一切众生，圆满佛果资
粮。\n   337\tFor practice on the path of liberation, the right views of depende
nt origination and karma and its results are extremely important. Life is the ac
cumulation of habits: what we do and think determines what our future life will 
be. Thus, in the world of dependent origination, karma is everything. Moreover, 
the views of impermanence, no-self, and emptiness are basic cognitions that prac
tice must possess. Practice on the bodhisattva path is likewise inseparable from
the guidance of right view; only so can conventional bodhicitta be elevated into
ultimate bodhicitta. Ordinary beings cling to the marks of self, person, sentien
t being, and life span---like a limited vessel that confines the mind within it.
Only the view of emptiness can shatter this confinement, returning the finite to
the infinite, so that we can benefit all sentient beings with an impartial, self
less mind and complete the provisions for the fruit of buddhahood.\n   338\t\n  
339\t\n   340\t那么，如何才能获得并巩固正见？离不开亲近善知识、闻思经教。根据多
年教学经验，我认为这个学习过程应该一门深入。现代人往往学得很杂，天台、华严、中观
、唯识均有涉猎。若非精力过人，上根利智，这种学习多半浅尝辄止，似乎什么都知道一些
，但只是"知道分子”，连系统的知识都未形成，何况正见？我觉得，多数人在一生修学中，
只需具足一宗正见即可，或是无常见、无我见，或是唯识见、空性见。将一种武器练习纯熟
，得心应手，照样可以杀敌制胜、勇往直前。\n   341\tSo how can we obtain and conso
lidate right view? It cannot be separated from associating with virtuous teacher
s and hearing and contemplating the scriptures. Based on many years of teaching 
experience, I believe this learning process should go deep into a single approac
h. Modern people tend to study in a scattered way, dabbling in Tiantai, Huayan, 
Madhyamaka, and Consciousness-only alike. Unless one has extraordinary energy an
d sharp faculties, such study mostly skims the surface: one seems to know a litt
le of everything but is merely a "knowing intellectual," without even systematic
knowledge, let alone right view. I think most people, in a lifetime of practice,
need only the right view of a single school---whether the view of impermanence o
r no-self, or the Consciousness-only view or the view of emptiness. Practice one
weapon until it is fully mastered and wielded with ease; you can still defeat th
e enemy and press forward bravely.\n   342\t\n   343\t\n   344\t但建立于意识层面
的闻思正见往往很粗糙，因为人的思维会有很多误区，如何使之趋于精确？一是通过师友间
的相互辩论、彼此切磋，使认识中的盲点和问题暴露出来，从而去芜存精，提高纯度。一是
通过禅修获得实证，因为佛法精髓无法以语言完全传递，那些不可言说的部分，唯亲证乃得
究竟，所谓如人饮水，冷暖自知。\n   345\tBut the right view of hearing and contem
plation, established at the level of consciousness, is often very coarse, becaus
e human thinking has many pitfalls. How can it be made precise? One way is throu
gh debate and mutual refinement among teachers and peers, exposing the blind spo
ts and problems in our understanding, discarding the dross, and keeping the esse
nce to raise its purity. Another is through gaining experiential realization in 
meditation, because the essence of the Dharma cannot be fully conveyed in words;
those ineffable parts can only be finally known through personal realization---a
s the saying goes, the person who drinks the water knows best whether it is hot 
or cold.\n   346\t\n   347\t\n   348\t{#止-观}\n   349\t{#止-观}\n   350\t\n   3
51\t### 5. 止\u3000观\n   352\t### 5. Practicing Samatha-Vipassana\n   353\t\n  
354\t\n   355\t止，为禅定异名，梵语奢摩他，又名三摩地，包括有所止和无所止。小乘
禅观偏向有所止，即有止的对象。而禅宗及藏传佛教大圆满、大手印的修行，则属于无所止
，通过特定方法直接契入空性并将心安住于此。梵语毗婆舍那，汉译为观。包含观照、观想
、观察修几个层面。\n   356\tSamatha, in Sanskrit, is another name for meditative
concentration; it is also called samadhi. It includes samatha with an object and
samatha without an object. The meditation of the Lesser Vehicle leans toward sam
atha with an object---that is, with an object of focus. The practice of the Chan
school and of the Tibetan traditions of Dzogchen and Mahamudra, by contrast, bel
ongs to samatha without an object: through specific methods, one directly realiz
es emptiness and settles the mind in it. Vipassana, rendered in Chinese as insig
ht, encompasses the levels of contemplation, visualization, and analytical medit
ation.\n   357\t\n   358\t\n   359\t许多人误读禅宗，将止观的修习片面理解为无分别
。我觉得，这是造成禅教对立的主要原因。如是，因为不重经教而缺乏闻思正见，又无善知
识把手提携，造成多少禅和子的盲修瞎练。\n   360\tMany people misread the Chan sch
ool and one-sidedly reduce the practice of samatha-vipassana to non-discriminati
on. I think this is the main cause of the opposition between Chan and the doctri
nal schools. As a result, neglecting the scriptures, they lack the right view ga
ined through hearing and contemplation, and without a virtuous teacher to guide 
them by the hand, how many Chan practitioners have fallen into blind practice!\n
  361\t\n   362\t\n   363\t无分别的禅修，是无修之修，乃无分别智契入空性时的禅修
，并非普通禅修者所能把握。因为我们现有的心行基础极不稳定，且建立于颠倒认识之上。
若直接从无分别入手，如何调整错误观念及颠倒心行？所以，必须以有分别的观修为前提，
使心从颠倒状态中摆脱出来，乃能进入无分别的禅修。\n   364\tNon-discriminative med
itation is the cultivation of non-cultivation---the meditation in which non-disc
riminative wisdom realizes emptiness. It is beyond the grasp of ordinary meditat
ors, because our present basis of mind is extremely unstable and built upon inve
rted views. If we start directly with non-discrimination, how can we adjust our 
wrong views and inverted mental states? Therefore, we must take contemplation wi
th discrimination as the precondition, freeing the mind from its inverted state,
before we can enter non-discriminative meditation.\n   365\t\n   366\t\n   367\t
同时，止的修习也必不可少。止，虽是佛教与外道的共法，却是修观的重要基础。汉传佛教
中，观的理论非常丰富，为什么现在很少有人能实际操作？正是由于长期以来对止的忽略。
若能具备止的基础，再以正观照破我法二执，契入空性就不是我们想象的那么遥不可及了。
\n   368\tAt the same time, the practice of samatha is indispensable. Although s
amatha is a practice common to Buddhism and non-Buddhist paths, it is an importa
nt foundation for cultivating insight. In Chinese Buddhism, the theory of insigh
t is extremely rich---so why can so few people actually put it into practice tod
ay? Precisely because samatha has been neglected for so long. If we can establis
h the foundation of samatha and then use right contemplation to break through at
tachment to self and dharmas, realizing emptiness is not as far out of reach as 
we imagine.\n   369\t\n   370\t\n   371\t除禅宗所说的无分别、无造作的用心之外，
有分别的观修也不可或缺，如观察修、观想修，都是很好的修行方式。好就好在，即使没有
禅定基础的普通人也能修得起来。可以说，能够正常思维的人就能观察修；具备想象力的人
就能观想修。当然，观察修和观想修虽对学人要求不高，但也必须具备相应的闻思正见。如
是，才能通过如理思维或观想，安住于正念正知中。对于学习教理者，多运用观察修，通过
思维所学法义来调整心行，是非常好的学修结合的方式。\n   372\tApart from the engag
ement of mind free from discrimination and fabrication spoken of in the Chan sch
ool, contemplation with discrimination is also indispensable: analytical meditat
ion and visualization meditation are both excellent ways of practice. What is go
od about them is that even ordinary people without a foundation in meditative co
ncentration can practice them. It can be said that anyone who can think normally
can do analytical meditation, and anyone with imagination can do visualization m
editation. Of course, although analytical and visualization meditation do not de
mand much of practitioners, they must still be based on the corresponding right 
view gained through hearing and contemplation. Only then, through appropriate re
flection or visualization, can we abide in mindfulness and clear awareness. For 
those who study doctrine, making good use of analytical meditation---adjusting m
ind and conduct by reflecting on the meaning of the Dharma they have learned---i
s an excellent way to combine study with practice.\n   373\t\n   374\t\n   375\t
{#四结-说}\n   376\t{#四结-说}\n   377\t\n   378\t## 四、结\u3000说\n   379\t## 
IV. Conclusion\n   380\t\n   381\t\n   382\t综上所述，皈依、发心、戒律、正见、止
观不仅是佛法修学的核心要素，也是贯穿始终的修学次第。把握这五大要素，也就把握了由
学佛至成佛的关键阶段。同时，它们又像长养万物的大地，是一切修学法门得以确立的共同
基础。若能对之引起重视，并真正落实于心行，那么，不论我们学佛的起点是高是低，根机
是利是钝，进步是快是慢，都是在一步一个脚印地向终点迈进。这不但对于个人修学意义重
大，更是汉传佛教在当今社会健康发展的有力保障。\n   383\tIn summary, taking refug
e, generating aspiration, observing precepts, establishing right view, and pract
icing samatha-vipassana are not only the core elements of Buddhist study and pra
ctice but also the stages of practice that run through it from beginning to end.
Grasping these five elements, we grasp the key stages from beginning to study Bu
ddhism to attaining buddhahood. At the same time, they are like the great earth 
that nurtures all things---the common foundation on which all practice methods a
re established. If we take them seriously and truly put them into practice in mi
nd and conduct, then whether our starting point is high or low, whether our facu
lties are sharp or dull, whether our progress is fast or slow, we are all advanc
ing toward the destination step by step. This is not only of great significance 
for individual practice; it is also a strong guarantee of the healthy developmen
t of Chinese Buddhism in today\'s society.\n   384\t\n   385\t\n   386\t# 汉传佛
教的反思\n   387\t# Reflections on Chinese Buddhism\n   388\t\n   389\t\n   390\
t2004 年春节发表\n   391\tPublished during the Spring Festival of 2004\n   392\t
\n   393\t\n   394\t在中国文化史上，虽有先秦的诸子百家，但汉魏以来活跃于社会的主
要是儒释道三家。其中，唯佛教属外来文化。但它在中国流传的两千多年中，和传统文化水
乳交织，并以其丰厚的思想义理深深影响着国人，与源自本土的儒、道二教呈鼎立之势，成
为中国文化的重要组成部分。正确认识佛教，不仅能帮助我们认识生命真相、解决烦恼痛苦
，也能使我们对中国传统文化有全面、深入的了解。\\\n   395\tIn the history of Chin
ese culture, although there were the Hundred Schools of Thought in the pre-Qin e
ra, the three traditions active in society since the Han and Wei dynasties have 
mainly been Confucianism, Buddhism, and Daoism. Among them, only Buddhism is a f
oreign culture. Yet in its two thousand and more years of circulation in China, 
it has become intimately blended with the traditional culture, deeply influencin
g the Chinese people with its rich thought and doctrine, standing as one of thre
e pillars alongside the native Confucian and Daoist traditions and becoming an i
mportant part of Chinese culture. Correctly understanding Buddhism can not only 
help us recognize the truth of life and resolve afflictions and suffering, but a
lso give us a comprehensive, in-depth understanding of traditional Chinese cultu
re.\\\n   396\t\n   397\t\u3000\u3000佛教在西汉哀帝时传入中国，历经南北朝的弘传
，至隋唐而达鼎盛。佛教在中国传播的初期，主要从事两方面工作：一是佛经翻译，一是义
学研究。对佛经的翻译，使汉传佛教较为完整地继承了印度早期和中期的佛教思想；而对义
学的研究，则使佛教在中国形成了不同的思想体系，即天台宗、三论宗、华严宗、禅宗、净
土宗、唯识宗、律宗、密宗八大宗派。\\\n   398\tBuddhism entered China during the 
reign of Emperor Ai of the Western Han, spread through the Northern and Southern
Dynasties, and reached its peak in the Sui and Tang. In the early period of its 
spread in China, Buddhism was mainly engaged in two kinds of work: the translati
on of sutras and doctrinal studies. The translation of sutras enabled Chinese Bu
ddhism to inherit the Buddhist thought of early and middle-period India fairly c
ompletely, while doctrinal studies led Buddhism in China to form different syste
ms of thought---namely the eight major schools of Tiantai, Three Treatise, Huaya
n, Chan, Pure Land, Consciousness-only, Vinaya, and Esoteric.\\\n   399\t\n   40
0\t\u3000\u3000宗派的形成，并非中国特有的新生事物。不论在早期印度，还是南传、藏
传地区，都曾出现过不同的教派。之所以会有宗派之分，主要是因为佛教博大精深，任何人
都难以完整掌握。祖师们为了佛法弘扬的需要，同时也为了便于人们修学，便根据某部经论
或内容相似的的经论，建立起各自的修学体系，进而演变为不同宗派。\\\n   401\tThe fo
rmation of schools is not a new phenomenon unique to China. Different sects appe
ared in early India as well as in the Theravada and Tibetan regions. The reason 
schools arose is mainly that Buddhism is so vast and profound that no one can ma
ster it completely. In order to spread the Dharma and to make practice easier fo
r people, the patriarchs built their own systems of study and practice on the ba
sis of a particular sutra or treatise, or a group of similar ones, which then ev
olved into different schools.\\\n   402\t\n   403\t\u3000\u3000汉传佛教的各大宗
派多创立于隋唐，但其历史却可追溯至南北朝甚至更早。如净土宗初祖为东晋慧远，而实际
创立者乃唐代善导。天台宗初祖为北齐慧文，因读《大智度论》领悟"三智一心中得”，又从
《中论》悟到"一心三观”。慧思继承此说，结合《法华经》要义，传至智者形成"一念三千”
、"三谛圆融”的思想，正式创立了天台宗。由此可见，任何思想体系并非一蹴而就，而须经
过几百年的积累、几代人的总结方能形成。其后，还有赖于修行成就者的代代传承来维系不
堕。\\\n   404\tThe major schools of Chinese Buddhism were mostly founded in the
Sui and Tang, but their histories can be traced back to the Northern and Souther
n Dynasties or even earlier. For example, the founding patriarch of the Pure Lan
d school was Huiyuan of the Eastern Jin, while its actual founder was Shandao of
the Tang. The founding patriarch of the Tiantai school was Huiwen of the Norther
n Qi, who, on reading the Mahaprajnaparamita Sastra, realized "the three wisdoms
attained in a single mind," and from the Madhyamaka Sastra awakened to "three in
sights in one mind." Huisi inherited this teaching and, combined with the essent
ials of the Lotus Sutra, transmitted it to Zhiyi, who formed the ideas of "one t
hought containing the three thousand realms" and "the perfect interfusion of the
three truths" and formally established the Tiantai school. From this it is clear
that no system of thought is accomplished overnight; it must accumulate over sev
eral hundred years and be summed up by several generations before it takes shape
. Afterward, it still depends on being passed down from generation to generation
by those accomplished in practice, to keep it from falling.\\\n   405\t\n   406\
t\u3000\u3000中国的宗派佛教有着自身特色。首先，每个宗派皆有各自的依据典藉，如天
台宗依《法华经》，华严宗依《华严经》。其次，各宗还有自身的思想传承，或渊源于印度
，如唯识宗以弥勒菩萨为初祖，三论宗以龙树菩萨为初祖；或萌芽于本土，如前面所说的净
土宗及天台宗。第三，各宗对世尊一代教法也有不同的评判标准，即判教，如天台的五时八
教，华严的五教等。除此而外，因为各宗核心理论的不同，还形成了自身独有的修行法门。
\\\n   407\tChinese sectarian Buddhism has its own characteristics. First, each 
school has its own foundational scriptures: the Tiantai school relies on the Lot
us Sutra, and the Huayan school on the Avatamsaka Sutra. Second, each school has
its own intellectual lineage, either originating in India---as the Consciousness
-only school takes Maitreya Bodhisattva as its founding patriarch and the Three 
Treatise school takes Nagarjuna---or sprouting on native soil, like the Pure Lan
d and Tiantai schools mentioned above. Third, each school has different criteria
for evaluating the Buddha\'s entire teaching---that is, doctrinal classification
, such as Tiantai\'s five periods and eight teachings and Huayan\'s five teachin
gs. Beyond this, because of differences in each school\'s core theory, each also
formed its own distinctive practice methods.\\\n   408\t\n   409\t\u3000\u3000中
国宗派佛教的形成，不仅标志着国人对佛法思考和认识的成熟，同时也体现了汉传佛教本土
化工作的完成。宗派佛教继承了印度大乘佛教思想，但这种继承并不是拷贝，而是根植于华
夏文明的土壤中，溶入了本土文化的色彩。如天台、华严、禅宗的盛行，皆与中国传统文化
及国人习性有关。可以这么说，宗派佛教是具有中国特色的佛教。\\\n   410\tThe format
ion of Chinese sectarian Buddhism not only marked the maturity of the Chinese pe
ople\'s thinking about and understanding of the Dharma, but also embodied the co
mpletion of the localization of Chinese Buddhism. Sectarian Buddhism inherited t
he thought of Indian Mahayana Buddhism, but this inheritance was not a copy; it 
took root in the soil of Chinese civilization and absorbed the color of native c
ulture. The prevalence of Tiantai, Huayan, and Chan, for instance, was related t
o traditional Chinese culture and the temperament of the Chinese people. It can 
be said that sectarian Buddhism is Buddhism with Chinese characteristics.\\\n   
411\t\n   412\t\u3000\u3000自唐宋以降，中国国势日衰，佛教弘传也随之走向衰落。其
中，唯识宗因缺乏汉文化的基础，虽有玄奘三藏为之惮精竭虑，但仅传两、三代便已湮没无
闻。而律宗、三论宗在中国也未能广泛弘扬，经武宗、世宗灭佛之劫，重要典藉散佚不见。
幸而这些失传的典籍在邻国东瀛尚保存着，清末民初又回归故土。至于天台、华严，虽为国
人尊崇，但在流传过程中，证法传承未能完整沿袭下来，终致有教无观。最后，唯禅宗、净
土因解、行简单得以普及，可究其实，同样也存在不少问题。\\\n   413\tFrom the Tang 
and Song onward, as China\'s national power declined, the spread of Buddhism als
o went into decline. Among the schools, the Consciousness-only school, lacking a
foundation in Chinese culture, faded into oblivion after only two or three gener
ations despite the exhausting efforts of the Tripitaka Master Xuanzang. The Vina
ya and Three Treatise schools likewise failed to spread widely in China; after t
he Buddhist persecutions under Emperor Wuzong and Emperor Shizong, their importa
nt texts were scattered and lost. Fortunately, these lost texts were still prese
rved in neighboring Japan and returned to their homeland in the late Qing and ea
rly Republic. As for Tiantai and Huayan, although revered by the Chinese, their 
transmissions of realization were not carried down intact, and in the end there 
was doctrine without contemplation. In the final analysis, only Chan and Pure La
nd became widespread because their theory and practice were simple---yet, in rea
lity, they too had no small number of problems.\\\n   414\t\n   415\t\u3000\u300
0法门的衰微令我感慨，同时也促使我不断反思：衰落之因究竟何在？在多年修学过程中，
我逐渐发现，其中部分宗派确实先天存在不足，仅能作为一种思想体系或实修法门，尚不足
以形成独立的修学体系。我认为，作为完整的修学体系，应该具备五大要素：即皈依、菩提
心、戒律、闻思正见和止观实践，缺一不可。\\\n   416\tThe decline of these methods
filled me with regret and also impelled me to keep reflecting: where does the ca
use of the decline truly lie? Over many years of study and practice, I gradually
discovered that some of these schools do indeed have innate deficiencies: they c
an serve as a system of thought or a method of practical cultivation, but are no
t enough to form an independent system of study and practice. I believe that a c
omplete system of study and practice should have five elements: taking refuge, b
odhicitta, precepts, the right view gained through hearing and contemplation, an
d the practice of samatha-vipassana---none of them can be missing.\\\n   417\t\n
  418\t\u3000\u3000皈依，是成为佛弟子的基本手续，也是对于佛陀言教信受奉行的必要
前提。佛弟子能否认真实践佛陀教法，关键就在于，是否对三宝生起真切的皈依之心，是否
真正认识到三宝对改善生命、实践人生最高价值的作用。即便有了这样的认识，皈依后还得
不断修习皈依。因为生命是无尽的积累，在此过程中，凡夫心早已形成巨大的力量。我们唯
有不断念死无常，观想三宝功德，才能减少凡夫心的作用，使三宝在我们内心逐渐生根发芽
，最终成为人生的主导力量。遗憾的是，汉传各宗对皈依的修习多未特别提倡，使当前教界
出现严重的信仰淡化现象。\\\n   419\tTaking refuge is the basic procedure for bec
oming a Buddhist disciple and the necessary precondition for accepting, believin
g, and practicing the Buddha\'s teachings. Whether Buddhist disciples can earnes
tly practice the Buddha\'s Dharma depends on whether they have generated a genui
ne mind of refuge in the Three Jewels and truly recognize the role of the Three 
Jewels in improving life and realizing life\'s highest value. Even with such rec
ognition, after taking refuge one must continue to practice taking refuge, becau
se life is an endless accumulation, and in the course of it the ordinary mind ha
s long since formed tremendous force. Only by continually contemplating death an
d impermanence and visualizing the qualities of the Three Jewels can we reduce t
he workings of the ordinary mind, let the Three Jewels gradually take root and s
prout within us, and eventually make them the dominant force of our lives. Unfor
tunately, the Chinese schools have mostly not especially promoted the practice o
f taking refuge, so that the Buddhist community today shows a serious weakening 
of faith.\\\n   420\t\n   421\t\u3000\u3000大乘本是积极入世的佛教，可在中国却给
民众留下消极出世的印象。为什么会这样？归根结底，正是因为忽略菩提心所致。以往，我
们一直认为大乘经典便代表着大乘佛教，学习大乘经论自然便是大乘行者。却不知区别大小
乘的关键在于发心，在于是否具足菩提心。因为菩提心才是成佛的不共因，才是大乘的不共
教法。反观汉传佛教的各大宗派，普遍对菩提心不够重视。也正因为如此，在很多人的心目
中，六度四摄等菩萨行门，似乎只是为大菩萨们所说，与个人修学并无关联。\\\n   422\t
The Mahayana is by nature a Buddhism of active engagement with the world, yet in
China it has left people with the impression of passive renunciation. Why is thi
s? In the final analysis, it is because bodhicitta has been neglected. In the pa
st, we always assumed that Mahayana scriptures represented Mahayana Buddhism and
that studying Mahayana sutras and treatises naturally made one a Mahayana practi
tioner. We failed to realize that the key distinguishing the Mahayana from the l
esser vehicles lies in aspiration---in whether bodhicitta is present. For bodhic
itta is the distinctive cause of buddhahood and the distinctive teaching of the 
Mahayana. Looking back at the major schools of Chinese Buddhism, they have gener
ally not attached enough importance to bodhicitta. It is for this very reason th
at, in many people\'s minds, bodhisattva practices such as the six perfections a
nd four means of embracing seem to be taught only for great bodhisattvas, with n
o connection to one\'s own practice.\\\n   423\t\n   424\t\u3000\u3000戒律是佛法
修行的基础，声闻乘的五分法身是戒、定、慧、解脱、解脱知见，而大乘也以戒为无上菩提
本，这都说明戒律在修行中的重要性。中国祖师将戒律单独建构为一个宗派，其用意应该是
加强人们对戒律的重视，从而更好地学戒、持戒。可是，当戒律以宗派的独立形式存在时，
往往有人将戒律的作用无限夸大，以为持戒便是修行的一切。事实上，戒律并不能作为完整
的修学体系，因为它只是修行的共同基础而不是一切。同时，学习戒律也不是律宗行者的专
利，而是每个佛子的行为准则。\\\n   425\tPrecepts are the foundation of Buddhist 
practice. The sravaka vehicle\'s fivefold dharmakaya consists of precepts, conce
ntration, wisdom, liberation, and the knowledge and vision of liberation, and th
e Mahayana likewise regards precepts as the root of supreme enlightenment---all 
of which shows the importance of precepts in practice. When the Chinese patriarc
hs constructed the precepts into a school of their own, their intention must hav
e been to strengthen people\'s respect for the precepts, so that they would stud
y and observe them better. But when the precepts exist as an independent school,
some people tend to inflate their role without limit, thinking that observing th
e precepts is all of practice. In fact, the precepts cannot serve as a complete 
system of study and practice, because they are only the common foundation of pra
ctice, not everything. At the same time, studying the precepts is not the exclus
ive preserve of Vinaya practitioners but the code of conduct for every Buddhist 
disciple.\\\n   426\t\n   427\t\u3000\u3000闻思正见也非常重要。八正道为佛法的修
学要领，其中便以正见为首。《阿含经》的四预流支，为亲近善知识、听闻正法、如理作意
、法随法行；大乘经论中，则提倡以闻、思、修入三摩地。可见，大小乘经教都很重视正见
的获得。唯有在正见指导下，才能如法修行。而在汉传佛教中，流传最广的禅宗和净土宗都
没有特别强调闻思正见的重要性。达摩西来，在传佛心印的同时，也提出以《楞伽》印心，
但只是悟后印心而用。而禅宗提倡的"不立文字，教外别传，直指人心，见性成佛”，却成为
不少人远离经教的依据。当然，在教理研究极为发达的隋唐时代，许多人在进入禅门之先已
有深厚的教理基础，不特别强调正见似乎并无大碍。更何况，其时高僧辈出，学人即使在教
理上弱些，但有大善知识的耳提面命，修行也不至于出现偏差。但到了教理衰落、宗门无人
的时代，若仍不重视闻思正见，修行无异是盲修瞎练了。\\\n   428\tThe right view gai
ned through hearing and contemplation is also very important. The Noble Eightfol
d Path is the essential practice of Buddhism, and right view heads it. The four 
factors of stream entry in the Agamas are associating with virtuous teachers, he
aring the true Dharma, applying appropriate reflection, and practicing in accord
ance with the Dharma; in the Mahayana sutras and treatises, it is advocated to e
nter samadhi through hearing, contemplation, and practice. It is clear that both
the greater and lesser vehicles\' scriptures attach great importance to obtainin
g right view. Only under the guidance of right view can one practice in accordan
ce with the Dharma. Yet in Chinese Buddhism, the most widely spread schools---Ch
an and Pure Land---have not particularly emphasized the importance of the right 
view gained through hearing and contemplation. When Bodhidharma came from the We
st, along with transmitting the Buddha\'s mind seal, he also proposed using the 
Lankavatara Sutra to seal the mind---but it was used only to verify the mind aft
er enlightenment. And the Chan slogan---"not established on words and letters, a
special transmission outside the scriptures, pointing directly to the mind, seei
ng one\'s nature and attaining buddhahood"---has become the basis on which many 
people distance themselves from the scriptures. Of course, in the Sui and Tang e
ra, when doctrinal study was highly developed, many people already had a deep do
ctrinal foundation before entering the Chan gate, so not emphasizing right view 
seemed to do no great harm. Moreover, at that time eminent masters appeared in a
bundance: even if practitioners were weaker in doctrine, the earnest instruction
of great virtuous teachers kept their practice from going astray. But in an age 
when doctrine has declined and the Chan school has lost its masters, if one stil
l does not emphasize the right view gained through hearing and contemplation, pr
actice is nothing short of blind cultivation.\\\n   429\t\n   430\t\u3000\u3000
教和观为佛教修行的两大要领。任何一个宗派，不仅要有经教作为理论建构，还须具备瑜伽
止观的实践方法。各宗的修行法门，多是祖师在继承世尊教法的基础上，结合自身的修行经
验，代代相传而来。如三论宗有鸠摩罗什、僧肇、僧朗、僧诠、法朗、吉藏，华严宗有杜顺
、智俨、法藏、澄观、宗密，禅宗更是一花开五叶，法脉得绵延。这些宗派在早期都有非常
殊胜的证法传承，至今却多已模糊不清。由于修证传承不力，使许多学人无法将闻思正见落
实于止观实践，成为引发根本智、契入空性的方便。同时，因为对空性慧缺乏体验，对义理
的修学也无法深入下去。\\\n   431\tTeaching and contemplation are the two great e
ssentials of Buddhist practice. Any school must have not only scriptures as its 
theoretical construction but also the practical methods of yogic samatha-vipassa
na. The practice methods of each school were mostly passed down from generation 
to generation by the patriarchs, who inherited the Buddha\'s teachings and combi
ned them with their own practice experience. The Three Treatise school had Kumar
ajiva, Sengzhao, Senglang, Sengquan, Falang, and Jizang; the Huayan school had D
ushun, Zhiyan, Fazang, Chengguan, and Zongmi; and the Chan school, still more, s
aw one flower bloom into five petals, keeping the dharma lineage alive. These sc
hools all had very sublime transmissions of realization in their early days, but
today most of them have become blurred. Because the transmission of practice and
realization has been weak, many practitioners cannot bring the right view gained
through hearing and contemplation into the practice of samatha-vipassana, making
it a means of arousing fundamental wisdom and realizing emptiness. At the same t
ime, lacking experience of the wisdom of emptiness, they cannot go deep in their
study of doctrine either.\\\n   432\t\n   433\t\u3000\u3000清末民初以来，佛教呈
现复兴趋势。其时，有虚云老和尚弘扬禅宗，印光大师弘扬净土，谛闲法师、倓虚法师弘扬
天台，兴慈法师弘扬华严，弘一律师弘扬律宗。这些大德在大江南北弘化一方，并对社会产
生了一定影响。在他们弘扬传统宗派佛教的同时，太虚大师则积极致力于人生佛教的弘扬，
一方面是为了革除佛教在流传过程中出现的陋习，一方面是提倡佛教应立足于现实人生，由
人乘而抵达佛道，所谓"人成即佛成”。\\\n   434\tSince the late Qing and early Repu
blic, Buddhism has shown a trend of revival. At that time, the Venerable Xuyun p
romoted Chan, Master Yinguang promoted the Pure Land, Venerables Dixian and Tanx
u promoted Tiantai, Venerable Xingci promoted Huayan, and Master Hongyi, a Vinay
a master, promoted the Vinaya school. These great masters taught in their own re
gions across the country and had a certain influence on society. While they were
promoting the traditional sectarian Buddhism, Master Taixu was energetically dev
oted to promoting Humanistic Buddhism---on the one hand, to reform the bad pract
ices that had accumulated in the spread of Buddhism, and on the other, to advoca
te that Buddhism should stand on real human life and reach the Buddha path from 
the human vehicle, in the words of the saying, "when one perfects being human, o
ne attains buddhahood."\\\n   435\t\n   436\t\u3000\u3000人生佛教的提出，为流于
神秘化、鬼神化、出世化的佛教赋予了崭新的形象。使佛教得以走入现实人生，对社会存在
的各种问题给予全面关注，充分体现了佛教济世利人的慈悲情怀，对于佛教的普及无疑具有
重大意义。但有些人却不能正确把握人生佛教的内涵，以为佛教只关心现实人生的幸福，忘
却了佛教特有的三乘解脱及大乘不共教法。从而使佛教在当今社会的弘扬出现肤浅化、世俗
化的倾向，这一现象值得我们加以关注。\\\n   437\tThe proposal of Humanistic Buddh
ism gave a new image to a Buddhism that had drifted into mystification, spirit w
orship, and otherworldliness. It enabled Buddhism to walk into real human life a
nd give comprehensive attention to the various problems existing in society, ful
ly embodying Buddhism\'s compassionate spirit of benefiting the world and helpin
g others---undoubtedly of great significance for the popularization of Buddhism.
But some people fail to grasp the true content of Humanistic Buddhism, thinking 
that Buddhism cares only about happiness in real human life and forgetting Buddh
ism\'s distinctive three-vehicle liberation and the distinctive teachings of the
Mahayana. This has caused the spread of Buddhism in today\'s society to show a t
endency toward superficiality and secularization, a phenomenon worthy of our att
ention.\\\n   438\t\n   439\t\u3000\u3000在当代的佛教弘扬中，还出现了不同以往的
动向，那便是学术化的佛教。在相当一段时期，佛教因被视作迷信而为世人所不屑。自赵朴
老提出"佛教是文化”之说，才使佛教重新引起文化界的关注。近年来，许多高校也开始重视
佛学研究，纷纷成立宗教研究所及佛学中心，更有不少学者投身于佛学研究的热潮。佛教界
对此也表现得相当积极，一些青年僧人先后进入国内外高校攻读学位，各地寺院也纷纷举办
学术会议、创办学术刊物。这种潮流，对于佛教在文化界的推广显然有着积极意义。可学术
所能关注的，只是佛教作为文化的层面，而佛教所具有的深刻义理及内证，并不是仅靠学术
研究便能触及的。作为住持佛法、荷担如来家务的僧伽，如果只关心学术层面的佛教，势必
会失去僧伽本色。\\\n   440\tIn the contemporary spread of Buddhism, there has al
so appeared a trend different from the past: the academization of Buddhism. For 
a considerable period, Buddhism was dismissed by the world as superstition. It w
as only after Elder Zhao Puchu put forward the saying "Buddhism is culture" that
Buddhism once again drew the attention of the cultural world. In recent years, m
any universities have also begun to value Buddhist studies, setting up institute
s of religious studies and Buddhist studies centers one after another, and quite
a few scholars have thrown themselves into the wave of Buddhist research. The Bu
ddhist community has responded quite actively as well: some young monks have ent
ered domestic and foreign universities to pursue degrees, and temples everywhere
have been holding academic conferences and founding academic journals. This tren
d is clearly of positive significance for promoting Buddhism in the cultural wor
ld. But what scholarship can attend to is only the cultural dimension of Buddhis
m; the profound doctrines and inner realization of Buddhism cannot be touched me
rely through academic research. If the sangha, which upholds the Dharma and shou
lders the Tathagata\'s work, cares only about the academic dimension of Buddhism
, it is bound to lose the sangha\'s true character.\\\n   441\t\n   442\t\u3000\
u3000鉴于佛教在流传过程中存在的种种弊端，我认为，未来的佛教发展应该注意以下几个
方面：首先要重视皈依的修习，此为佛法根本所在，不重视皈依，也就失去了佛法的根本。
其次是菩提心，大乘法门的修学必须以菩提心为前提，唯其如此，才能导入佛道，而不是停
留于人天乘或只求自了。第三是受持戒律，戒律是一切修行的基础，同时也是修行取得成就
的基本保障。第四是闻思正见，以正见为指引，修行才能拥有正确方向，而不是在上下求索
中蹉跎一生。第五是止观实践，以此将佛法智慧落实于心行，成为改善生命的力量。缺少这
一核心，所学的教理就会失去生命力。\\\n   443\tIn view of the various ills that h
ave appeared in the course of Buddhism\'s spread, I believe that the future deve
lopment of Buddhism should pay attention to the following aspects. First, we sho
uld attach importance to the practice of taking refuge---this is where the root 
of the Dharma lies; without valuing refuge, the root of the Dharma is lost. Seco
nd is bodhicitta: the study and practice of Mahayana methods must take bodhicitt
a as its precondition; only in this way can one be led onto the Buddha path, rat
her than remaining in the human and celestial vehicle or seeking only one\'s own
liberation. Third is observing the precepts: precepts are the foundation of all 
practice and the basic guarantee of accomplishment in practice. Fourth is the ri
ght view gained through hearing and contemplation: with right view as the guide,
practice can have the correct direction, instead of frittering away one\'s whole
life in groping about. Fifth is the practice of samatha-vipassana, by which the 
wisdom of the Dharma is put into practice in the mind and becomes a force for im
proving life. Lacking this core, the doctrines one has studied will lose their v
itality.\\\n   444\t\n   445\t\u3000\u3000或许有人会说，"即心即佛”或"自性弥陀，
唯心净土”便可，何必如此复杂？的确，这两句话代表了很高的见地。可作为一种层次极高
的见，并不适合所有人。事实上，它们的起点之高，只有极少数上根利智者才有能力承担。
因为"即心即佛”并非一般人当下的境界，众生虽然具有佛性，但无始以来仍滞留于凡夫心的
状态。而从凡夫心到佛心的圆满成就，必须有方便善巧的法门作为途径。不然的话，即使我
们将"即心即佛”或"自性弥陀，唯心净土”高喊一万年，依然无法从凡夫心的状态中获得解脱
。\\\n   446\tPerhaps someone will say, "The mind itself is the Buddha" or "one\
's own nature is Amitabha; the mind alone is the Pure Land"---why must it be so 
complicated? Indeed, these two phrases represent a very high view. But as views 
of an extremely high level, they are not suitable for everyone. In fact, their s
tarting point is so high that only a very few of sharp faculties and keen wisdom
are capable of shouldering them. For "the mind itself is the Buddha" is not the 
present state of ordinary people: although sentient beings possess the Buddha-na
ture, they have remained in the state of the ordinary mind since beginningless t
ime. And to go from the ordinary mind to the perfect accomplishment of the Buddh
a mind, there must be skillful methods as a path. Otherwise, even if we shout "t
he mind itself is the Buddha" or "one\'s own nature is Amitabha; the mind alone 
is the Pure Land" for ten thousand years, we still cannot be liberated from the 
state of the ordinary mind.\\\n   447\t\n   448\t\u3000\u3000那么，舍凡夫心、成
就佛心的关键是什么呢？便是菩提心、菩萨行和正见。凡夫的愿和行皆从凡夫心出发，最终
成就的自然是凡夫心。如果我们希望成就无上菩提，便要发起菩提心。而菩萨道的六度四摄
，则是成就佛果悲智二德不可或缺的方便。尽管众生本具如来智慧德相，但这一宝藏要有相
应的方便才能发掘出来。声闻乘的圣者虽然也证得法性，却未能成就无量功德，便是因为缺
少菩提心及六度四摄的方便行。除了菩提心和菩萨行，还需要正见作为指导。我们现有的心
行基础为凡夫心，它早已成为我们生命中的主人翁，不论我们做什么都难以超越它的作用。
闻思正见能帮助我们认识凡夫心的本质，并在根本上克服它、瓦解它，从而使生命得到超越
。\\\n   449\tSo what is the key to abandoning the ordinary mind and accomplishi
ng the Buddha mind? It is bodhicitta, the bodhisattva practice, and right view. 
The vows and actions of ordinary beings both start from the ordinary mind, so wh
at they finally accomplish is naturally the ordinary mind. If we wish to accompl
ish supreme enlightenment, we must arouse bodhicitta. And the six perfections an
d four means of embracing of the bodhisattva path are indispensable skillful mea
ns for accomplishing the two virtues of compassion and wisdom of the fruit of bu
ddhahood. Although sentient beings originally possess the Tathagata\'s wisdom an
d virtuous marks, this treasure can only be unearthed with the appropriate skill
ful means. The noble ones of the sravaka vehicle, although they also realize the
nature of reality, fail to accomplish immeasurable merits precisely because they
lack bodhicitta and the skillful practices of the six perfections and four means
of embracing. Besides bodhicitta and bodhisattva practice, right view is also ne
eded as guidance. Our present basis of mind is the ordinary mind, which has long
since become the master of our lives; whatever we do, it is difficult to transce
nd its workings. The right view gained through hearing and contemplation can hel
p us recognize the nature of the ordinary mind and fundamentally overcome and di
smantle it, so that life can transcend it.\\\n   450\t\n   451\t\u3000\u3000对于
人生佛教的弘扬，菩提心、空性见也是必不可少的。单纯一种善行，很难判断它属于佛法修
行中哪个层次。如布施法门，人天乘、解脱道、菩萨道都在提倡。依人天乘的增上心去修习
，便是人天乘善法；依声闻乘的出离心修习，便是解脱行；依菩提心修行，便是菩萨行。菩
萨行又包括有漏的凡夫行和无漏的圣贤行，地前菩萨尚未摆脱凡夫心的作用，所修布施仍为
有漏善行。而菩萨在修习布施的过程中，不断以空性见消除凡夫心的作用，最终契入空性，
成就胜义菩提心。由此可见，唯有在菩提心、空性见的指导下，人天善行才能上升为菩萨行
。否则的话，人生佛教很可能会演变为人乘佛教。\\\n   452\tFor the promotion of Hum
anistic Buddhism, bodhicitta and the view of emptiness are likewise indispensabl
e. A single virtuous deed is hard to classify as belonging to which level of Bud
dhist practice. Take the practice of giving: it is advocated by the human and ce
lestial vehicle, the path of liberation, and the bodhisattva path alike. Practic
ed with the upward-striving mind of the human and celestial vehicle, it is a who
lesome dharma of that vehicle; practiced with the renunciation of the sravaka ve
hicle, it is the practice of liberation; practiced with bodhicitta, it is the bo
dhisattva practice. The bodhisattva practice includes the defiled practice of or
dinary beings and the undefiled practice of sages: bodhisattvas who have not yet
reached the grounds have not escaped the workings of the ordinary mind, so the g
iving they practice is still defiled virtuous action. But in the course of pract
icing giving, a bodhisattva continually uses the view of emptiness to eliminate 
the workings of the ordinary mind, and ultimately realizes emptiness and accompl
ishes ultimate bodhicitta. From this it is clear that only under the guidance of
bodhicitta and the view of emptiness can the virtuous actions of the human and c
elestial vehicles rise to the bodhisattva practice. Otherwise, Humanistic Buddhi
sm is very likely to evolve into human-vehicle Buddhism.\\\n   453\t\n   454\t\u
3000\u3000我提出了修学大乘佛法的五大要素，虽然没什么新意，却是修学各宗派必须具备
的根本条件。希望我们能以此重新审视汉传佛教，看看自己尊崇的宗派是否具备这些条件，
或者本来具足，却久已被我们忽略。同时，更要检讨一下自己的修学：是否对三宝生起真切
皈依之心？菩提心可曾发起？是否按戒律生活？是否具备闻思正见？能否落实于止观，成为
契入空性的方便？是否遵循相应的修学道次第？如果具备了这些条件，相信大家的修行一定
会有结果。若是缺少某个环节，就应该及时弥补。那么，如何进行弥补呢？自宗本有这些内
容就从自宗补充。若自宗缺乏这些内容，就应该吸收他宗的长处，以此完善自宗的修学。\n
  455\tI have put forward the five elements for studying and practicing Mahayana
Buddhism. Although there is nothing new in them, they are the fundamental condit
ions that the study and practice of every school must possess. I hope we can use
them to re-examine Chinese Buddhism, to see whether the schools we revere posses
s these conditions---or perhaps originally possessed them but have long since ne
glected them. At the same time, we should examine our own practice: have we gene
rated a genuine mind of refuge in the Three Jewels? Has bodhicitta been aroused?
Do we live according to the precepts? Do we possess the right view gained throug
h hearing and contemplation? Can we put it into practice in samatha-vipassana, m
aking it a means of realizing emptiness? Do we follow the corresponding stages o
f practice? If these conditions are all present, I believe everyone\'s practice 
will surely bear fruit. If some link is missing, it should be made up in time. T
hen how is it to be made up? If one\'s own school originally has these contents,
supplement from one\'s own school; if one\'s own school lacks them, one should a
bsorb the strengths of other schools to perfect one\'s own school\'s study and p
ractice.\n',
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TextPart(
    type='text',
    text=' umaI have completed a thorough review of the translation of Master Ji
qun\'s essay, "Reflections on the Stages of Buddhist Practice."\n\n### **Overall
Assessment**\nThe translation is of exceptionally high quality. It captures the 
scholarly yet accessible tone of the original text and demonstrates a deep under
standing of Buddhist terminology. The mapping between the source and target is p
recise, and the English flow is natural and professional.\n\n---\n\n### **Detail
ed Findings**\n\n#### **Critical Issues**\n*None identified.*\n\n#### **Major Is
sues**\n*None identified.*\n\n#### **Minor Issues / Suggestions for Refinement**
\n\n| Source Line | Issue | Suggested Fix |\n| :--- | :--- | :--- |\n| **L33** |
"those who truly grasp it all are one in a hundred" (真正对之了然于胸者百无一人)
| The Chinese implies "not a single person in a hundred." The English is close b
ut could be sharper: **"not one in a hundred truly grasps it."** |\n| **L43** | 
"mission we Buddhists of this generation cannot shirk" (我们这代佛子责无旁贷的使
命) | "Shirk" is correct, but **"duty... that we Buddhists of this generation ca
nnot evade"** or **"inevitable mission"** might feel more natural in a formal Bu
ddhist context. |\n| **L127** | "do not violate the vows... I take refuge in the
Buddha and will never take refuge in devas, maras, or followers of other paths" 
| The translation is accurate. However, in English Buddhist texts, "devas, maras
, or followers of other paths" (天魔外道) is often rendered as **"heavenly being
s, demons, or non-Buddhist paths"** for clarity to a wider audience. |\n| **L166
** | "the degenerate age of the Dharma" (末法) | This is a standard rendering. T
o be more precise in English academic Buddhist texts, **"the Dharma-Ending Age"*
* is often used. |\n| **L189** | "the eye of samatha-vipassana" (止观的眼目) | W
hile "eye" is a literal translation of 眼目, **"guiding light"** or **"essential
guide"** would be more idiomatic in English to convey the sense of "crucial guid
ing principle." |\n| **L197** | "the first three links... are the common foundat
ion" (前三个环节... 共同基础) | "Links" is acceptable, but **"stages"** or **"co
mponents"** is more consistent with the "Stages of Practice" (修学次第) theme of
the essay. |\n| **L222** | "speak with glib fluency" (说起来头头是道) | "Glib fl
uency" is a good translation, but **"speak with apparent authority"** or **"soun
d convincing in theory"** might better capture the nuance of someone who knows t
he jargon but lacks the practice. |\n\n---\n\n### **Terminology Consistency Chec
k**\nThe following key terms were used consistently throughout the text:\n*   **
皈依** $\\rightarrow$ Taking Refuge (Consistent)\n*   **发心** $\\rightarrow$ Ge
nerating Aspiration (Consistent)\n*   **戒律** $\\rightarrow$ Observing Precepts
(Consistent)\n*   **正见** $\\rightarrow$ Establishing Right View (Consistent)\n
*   **止观** $\\rightarrow$ Practicing Samatha-Vipassana (Consistent)\n*   **菩
提心** $\\rightarrow$ Bodhicitta (Consistent)\n*   **出离心** $\\rightarrow$ Ren
unciation (Consistent)\n*   **凡夫心** $\\rightarrow$ Ordinary Mind (Consistent)
\n*   **修学次第** $\\rightarrow$ Stages of Practice (Consistent)\n\n**Verdict: 
High-quality translation; recommended for approval with only minor stylistic pol
ish.**'
)
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To resume this session: kimi -r 744e268f-cb44-41c6-ad9b-5a94e277421b