Awakening Something

In an earlier post, I wrote that the Siddartha Gotama awoke to the arising and falling of things. Things come and things go, “this too shall pass.”

When this is, that is
This arising, that arises
When this is not, that is not
This ceasing, that ceases.

While this formula for what the Buddha awakened to seems simple enough, it’s implications for our lives are anything but simple. Enlightenment or awakening is both close to us and far away. It is close because the material for our awakening already lie within us: our day-to-day experiences, compulsions, habits, memories, attachments, intentions, attitudes, ways of thinking. We find this material all around us as every moment of awareness becomes a teachable moment. There is no shortage of teachers if we see one in every sunrise and sunset or every smile and hurtful cry.

But the path is also far away because the material for our awakening is difficult to discern. “What’s a sunrise but a sunrise? It just comes up every day and goes back down at the end of the day. So what?” If we adopt this attitude we lose the present moment beauty of a sunrise or the potential of another Spring day where the flowers bloom. But the sun sets and flowers wilt, so we can only recognize it and enjoy it while we can.

The process for our awakening can also be long and difficult. The material of our awakening can also be difficult to deal with. They are conditioned by events and people we may not remember or prefer not to remember. They may be disturbing, hurtful, traumatizing, and something we would rather avoid. But they always return to our lives somehow, either through a conversation, a dream, or triggered by an event, similar or not. Can we tolerate and be open to this? I have faith that we can if we accept this for what it was as well as see this in everyone else.

So awakening is both close at hand and far away. It’s closeness is encouraging because it is within our grasps. It is also chastening and humbling that we have not yet grasped it. But this is all strange in itself because there is nothing at all to grasp. How silly we are.

貫通顯密的佛法修行次第與法門

心道法師開示

很榮幸與大家探討一些佛法的問題，大家可以暢心地說。我如果能夠幫助大家解答一些問題，那當然很好；如果解答得不怎麼樣，你們也不要抱怨。哈哈。

其實，佛法有兩個層次嘛，一個是理念，一個是實修。把道理搞通了，再去做。做的時候，搞不通了，就去修，慢慢就悟出來了。把“行”跟“解”，配合起來。如果理解了不做，那等於是個妄念，不是真實的。你一定要去實踐它，才有證量。信解行證，是相當符合邏輯的。

大家要好好聊一聊，不要浪費和師父相見的時間，看看大家有什麼疑難雜症——應該是沒有，呵呵。好啦，謝謝大家！

《廣論》告訴了我們一個學佛的層次，到什麼層次，有什麼樣的見解；到什麼層次，具備什麼樣的見解，它講得蠻清楚的，不用摸著石頭過河。除了《廣論》之外，在紅教裏，有一個《功德藏》，在實修方面，和它有一樣的地方。

開始吃飯吧。我先吃？好吧，但是不知道從何吃起。哈哈。要不先做個供養，你們如果學《廣論》，就應該這個樣子：“供養上師，供養本尊，供養護法，供養般若波羅蜜多，供養般若波羅蜜多，供養般若波羅蜜多。”感謝大家。（眾曰：感謝師父）

問題：師父，我學禪修，已經學過很多法門了，……

開示：學禪修的法門只有一個，叫做觀照，……怎麼讓心的光明現前。

問題：生命無限的問題，除了從《廣論》上學習外，是否必須修證才能認識到？

開示：學法要理解，你不理解的時候叫觀。就是對每個事件，觀察它的本質，四念住嘛，慢慢心就脫落，苦集滅道。我們人為什麼會生死？生死是一個妄念，可是妄念又很真實，所以要去瞭解，妄念非真實，才能淨化。

這樣好了，我們從般若講。一切法都離不開般若，不管怎麼講，我們的佛法離開般若就不是佛法 了。般若有文字般若，這是一個理念；還有一個觀照般若，這是一個實踐；實相般若就是證悟。在理念方面，我們現在學《廣論》，大概就是這樣子，文字般若。再 做第二層，就是觀照般若，就是法本。大藏、密乘修的，就是六法，那洛六法，就是這六種要訣光明，夢修，如幻，拙火。（那洛六法：靈熱/拙火、幻觀/幻身、 夢觀、光明/淨光、中有/中陰、轉識/往生。）

密乘是這個樣子的，上來就修四加行，慢慢就修本尊，本尊修完了就修護法。大部分人修護法的時候，就有空性的道理出來。母系的地方，就講空性；父系的地方， 就講道理、思路、方便，這叫做摩訶瑜伽，也就是四相。阿努瑜伽，（密三乘：嘛哈/摩訶瑜伽、阿努瑜伽、阿底瑜伽。）就是修氣功，氣脈明點，這個就是觀照般 若的。再下來，就是大圓滿，這個就是心性，如何把氣脈、障礙明點觀清楚，慢慢就進入實相般若了，心性的修法，大手印，或者是大圓滿。就是這樣下來的。

問題：法師，關於理論的部分，也就是集的部分，學習也需要一定的時間。依您的經驗，是否在理論都學通了之後，再開始修的過程；還是說一邊學理論，一邊修？

開示：這要看你的時間。實際上，先學一個全貌，再去修。比如說“四加行”，這個是打基礎的，一定要去做。像我身邊有些人，忙得要死，他們還是在做“四加行”。“四加行”要做，這是最基礎的，要做。那麼下來，就可以修本尊了。

問題：是不是先要有個瞭解整體框架，再開始修“四加行”，因為它也是讓你調整意樂的過程。

開示：“四加行”首先讓你皈依、發心；然後是懺悔，四力懺悔、百字明；再下來是獻曼達， 與上師相應。這個東西，你就慢慢做下來。它的意義呢，就是讓你慢慢對佛有信心，拜久了，自己跟佛的關係，就密切了。你現在光想的話，與佛的關係密切是不夠 的。皈依的時候，他觀想，要時時的觀想，佛跟你的關係。那個百字明，金剛薩埵的十地觀想，來懺悔，是很真實的，不是方便。它也就是練你的信心。你把“四加 行”做完，大體上佛法的基礎，都有了。一個“四加行”修很多次，他覺得蠻好的，他又接下來修本尊啦，就很容易，基礎打好了。

上面的內容，我們是從密宗講的。那我們再從顯教這方面看，有很多法門，我們八大宗，都可以修，每一宗都有它的方法，主要是證悟心性，也沒有什麼大的差別。 比如說像禪宗，它不會經過這些階段，它從頓悟上慢慢進入，它就是大手印嘛，從實相上修。比如說參話頭，是一個不二的修法，在這個當中，又止又觀，又觀又 止，它是同時止觀雙運的。這就是禪宗的修法，止觀。剛開始是止，慢慢地把心拉得能夠專心，慢慢地把止弄好了，就開始觀。觀就是觀察、理解到真實，等到你對 心性有瞭解的時候。這個還是要下功夫的，還要下很長一段時間，然後才能夠契入這個心性，才能夠了脫生死的。坐脫立亡呀，生命是隨時可以掌控的，修不夠是沒 法掌控的。

佛法怎麼講呢？主要的是“三摩地”要出來。“三摩地”不出來的話，什麼都是想法，不太真實的，它是一個妄動的東西。

Awakened

During one of our meetings, a question was raised, “What is Buddhism to you in one word?”

We went around the room and came up with about three general answers: compassion, awareness, and awakening or enlightenment.

After that we went around explaining our answers. Compassion, although definitely a part of Buddhism, was thrown out as not being exclusive to practice. We can be compassionate and be Christian, atheist, or whatever faith we want to bring up. There really wasn’t such a thing as Buddhist compassion, as much as there was simple empathy for our neighbors.

The other two, awareness and awakening were generally agreed to be unique to Buddhism, but we were unsure exactly what it meant. I went with awareness, awareness of my actions, impulses, compulsions and how they affected myself and others. I was pretty satisfied with this answer for a while but felt that it still wasn’t complete. With such an awareness, I could choose to be more compassionate, although it was not necessary. Without the goal of compassionate living, a person can be very self-aware but still act maliciously. Awareness or awakening in itself was only part of the answer.

So now I’m wondering, aware of what? Awakened to what? What was it that the Buddha was awakened to, that led to his freedom from suffering, his turning of the wheel of dharma, and the beginning of his teachings that still persist 2500 years later?

I put off answering this question, but came up on something during my summer reading that could answer it. On the night of his awakening, the Siddartha Gautama awakened over the three watches of the night. In the first watch he gained knowledge of his past lives and of the cycle of death and rebirths. In the second watch, he awakened to karma and the effects it had on people’s rebirths. In the third watch he awakened to dependent origination. Since I don’t have much of a penchant for the supernatural, I only garner significance from the last two. Gautama, in the second and third watch of the night, became aware of the karmic conditions of suffering and to dependent arising, or dependent origination, or the contingency in everything. From there, Siddartha was awakened and declared himself the Tathagata.

These conditions of suffering came from the karmic result of our actions, of which the Buddha put emphasis on our intentions. He puts so much emphasis on intention that he equates it to karma. Awareness of our selves, of the mind, then becomes of prime significance to living a good life. Ethics and morality are centered more in the quality of our intentions, which we each can have control over, rather than in ritual deeds over which a priest-class has monopoly.

The third watch makes the most sense to me, not only because it is lacking any overtly supernatural cause, but because it puts the whole message of Buddhism in an understandable context. Karma, emptiness, impermanence, interdependence, the four noble truths, and other things make sense in light of the awakening in the third watch. They all seem to be ways of stating the doctrine of dependent origination which is nothing more than this:

When this is, that is
This arising, that arises
When this is not, that is not
This ceasing, that ceases.

What could be simpler than that? So this is what I think the Buddha awakened to. Of course, I could be overlooking something. But that’s what this blog and teachers are for.

Wheel of Life, Wheel of Dharma

I’ve always found the Tibetan Wheel of Life striking in it’s representation of many Buddhist ideas. Although there are many aspects of the wheel we could talk about, I feel the most important are the bodhisattvas in each realm of existence.

In each realm are bodhisattvas performing actions to help the beings move to higher stages of existence and eventually towards awakening. In the Hell Realm, characterized by self-caused pain, suffering, and torture, the bodhisattva holds up a mirror, showing each inhabitant the root of their anguish. The Animal Realm, characterized by an ignorant instinctual drive for gratification, the bodhisattva holds a book, representing the capacity for intellectual thought and reason. In the Realm of Hungry Ghosts, characterized by beings with tight throats and bloated bellies, the bodhisattva brings nectar to soothe their throats and fill their stomachs.

In the Asura Realm, jealous gods have an aggressive, relentless ambition, usually directed with envy at the more pleasant Heavenly realm. The bodhisattva appears with a flaming sword, commanding the asuras to redirect their powerful energy towards breaking their delusions. In the Heavenly Realm, beings who have accumulated enough good karma live for eons in utter bliss. Still, the realm is within the jaws of Yama, the lord of death, and still subject to passing away. The bodhisattva plays a lute, reminding them to not simply rest on their laurels. In the last realm, the Human Realm, people are driven by ego and ignorance. The bodhisattva appears as a wandering mendicant with a begging bowl, giving each of us the opportunity for selflessness and compassion.

For me, each bodhisattva is a call to action, sensitive to, and tailored to the specific needs of each realm of existence, very similar to the many different manifestations of Avalokitesvara Bodhisattva aka Guan Shi Yin Pusa--infact according to the Shingon teachings of Buddhism--there is a list of different manifestations of the Bodhisattva in each realm of existence. Living in each realm requires different methods of cultivation to transcend to the next realm, and eventually towards awakening. Talk of teachings and the Dharma are good initial tools if they engender compassionate existence. Beyond that, the Dharma goes from being words on a page to actions in a person.

什麼叫開光、中國燒香源流簡說

1. 什麼叫開光
如果說這一尊佛菩薩形像，請一位法師來給他開光，他就靈了，不開光他就不靈。因為有很多人找我去開光，給佛菩薩開光。我就老實告訴他，你不要供養佛菩薩 了，他問為什麼？我叫他靈就靈，叫他不靈就不靈，我比他還靈，你供養我就好了，你供養他幹什麼？你想想對不對？這叫迷信。所以我也可以去裝模作樣比劃比 劃，我幫他這一比劃，他就靈了，你們想想，我豈不是比他更靈嗎？連這一點都想不通，那你是愚癡迷惑到極處。一個頭腦冷靜聰明人一看就恍然大悟，就明白事實 真相。我說替佛菩薩開光，他就靈，這是欺騙眾生，你們未免也太愚癡、太糊塗了，那有這種道理！所以開光是宣說這個佛菩薩代表的意義。譬如說供養觀世音菩 薩，觀世音菩薩代表的是慈悲，把菩薩大慈大悲救度一切眾生這個本願宣說出來。我們供養佛菩薩，供養觀世音菩薩，就要效法佛菩薩大慈大悲、救苦救難的這一種 悲願。所以見到觀音菩薩的形像，聽到觀音菩薩的名號，就把我們大慈悲心引發出來。我們對於一切人、一切事、一切物，要以大慈大悲，真正去愛護、關懷、幫 助，這是這一尊名號，這一尊形像開發我們自性慈悲的光明，這叫做開光。所以是藉佛菩薩名號，開發我們自性的光明；藉佛菩薩的形像，啟發我們自性的光明，是 這個意思。決定不能搞錯，錯了，那你就迷信。迷，決定不能解決問題，唯有智才能解決問題。這個是學佛不能不知道的。

2. 中國燒香源流簡說
燒香是中國民俗生活中的一件大事，有三個特點極為引人注目：一是普遍性，漢人燒香，少數民族絕大多數也燒香，從南到北，從東到西，幾乎無處不燒。二是歷史 悠久，現存文獻《詩經》《尚書》已有記載，則其起源必早於詩書時代即西周。三是普及性，幾乎做什麼都要燒香：對祖宗要燒，對天地神佛各路仙家要燒，對動物 要燒，對山川樹木石頭要燒；在廟裏燒，在廁所也燒；過節要燒，平常也要燒；作為一種生活情調要燒，所謂對月焚香，對花焚香，對美人焚香，雅而韻，妙不可 言；作為一種門第身份，所謂沉水熏陸，宴客鬥香，以顯豪奢；虔敬時要燒，有焚香彈琴，有焚香讀書；肅殺時也要燒，辟邪祛妖，去穢除腥；有事要燒，無事也要 燒，燒本身就是事，而且還會上癮，稱為“香癖”，就仿佛現代人的抽煙飲茶一樣。
　　有趣的是，不特中國燒香，世界上好多民族和國家也燒。香的 英語寫作incense，查《簡明不列顛百科全書》（第八卷第５４３頁），載有如下內容：古埃及人從阿拉伯和索馬里沿海地區引進香料樹，把香當作宗教儀式 中的重要用品。巴比倫人在祈禱和占卜時往往焚香。以色列人在被擄往巴比倫（西元前５８６年－－前５３８年）以前引進了香，到了西元前５世紀，一些祭壇專供 奉香之用。印度教特別是濕婆派在正式禮拜和家常禮拜中都要焚香；佛教在節日禮拜、成年禮拜以及日常禮拜中都焚香。日本神道教也焚得。從西元前８世紀希臘人 就焚燒木頭和樹脂，以供奉神明和祛除惡魔。羅馬人先是焚燒香木，後來引進了香，焚香在公祭和私祭上以及崇奉皇帝時越來越顯得重要。
　　中國燒香的歷史，大體可分為三個時期。以漢武帝為界，前面為第一期，可稱初始期。其間，所燒的香有以下幾種：
　　柴，玉帛，牲體，香蒿，粟稷等。
　　燒香的作用是唯一的，用來祭祀。燒香行為由國家掌握，由祭司執行。
　　周人升煙以祭天，稱作“禋”或“禋祀”。《詩•周頌•維清》：“維清緝熙，文王之典，肇禋。”箋：“文王受命始祭天。”即是說，這種祭制始于周文王。
　　其具體祭法為：將犧牲和玉帛置柴上，燃柴升煙，表示告天。《周禮•春官•大宗伯》：“以禋祀祀昊天上帝，以實柴祀日月星辰，以熈燎祀司中司命。風師雨師。”注：“禋之言煙。”“三祀皆積柴實牲體焉，或有玉帛，燔燎而升煙，所以報陽也。”疏：“禋，芬芳之祭。”（用《十三經注疏》本，下同。）
　　可見，所謂禋祀，一是點火升煙，二是煙氣為香氣。以香煙祭神，那麼這就是後世所謂“燒香”了。
　 　這一期，香事有以下特點：一是香品原始，為未加工的自然物，還不是後世正規意義上的“香料”（樹脂加工而成）；二是自然升火，不用器具如後世的“香 爐”；三是專用於祭祀，而祭祀由國家掌握，即，燒香還沒有生活化，民間化。明周嘉胄《香乘》引丁謂《天香傳》謂：“香之為用，從上古矣。所以奉神明，可以 達蠲潔。三代禋祀，首惟馨之薦，而沉水熏陸無聞也。其用甚重，採制粗略。”
　　第二期，從漢武帝到三國，可稱引進期。漢武帝于中國香事的發展，有特殊重要的意義。
　　其一，武帝奉仙，為求長生，是神就敬，而打破了以往“香祭祭天”的壟斷。
　　其二，武帝時期香品漸走向實用化，如置椒房儲寵妃、郎官奏事口銜舌香等，打破了香必用祭的壟斷，使香進入生活日用。
　　其三，也是最重要的一點，武帝大規模開邊， 就在這一時期，產自西域的真正的“香料”傳入中國。 《說郛》卷３５引宋• 吳曾《能改齋漫錄》稱：“又按漢武故事亦雲，毗邪王殺休屠王，以其眾來降。得其金人之神，置甘泉宮。 金人者，皆長丈餘，其祭不用牛羊，唯燒香禮拜。 然則燒香自漢已然矣。”此外，武帝曾遣使至安息國（今伊朗境內），《香乘》卷二引《漢書》稱：“安息國去洛陽二萬五千里，北至康居，其香乃樹皮膠，燒之通 神明，辟眾惡。”樹皮膠，即樹脂，是為真正的香料。
　　由於有了真正的香料，使武帝時的香事變得格外繁盛起來，後世野史筆記屢稱不絕。什麼焚 “月支神香”解除長安瘟疫（《香乘》卷８），燔“百和之香”以候王母（《漢武外傳》），用東方朔“懷夢”香草在夢中與李夫人相見，直至燒“返魂香”使李夫 人還魂－－這個傳說還傳到日本（見《源氏物語》）第４８回）。
　　香事繁盛，香具應運而生，不久，中國第一個香爐也發明出來了，稱為“博山爐”。傳說上面還有劉向的銘文：“嘉此王氣，嶄岩若山。上貫太華，承以銅盤。中有蘭綺，宋火青煙。”（見《香乘》卷３８）。劉向為宣帝時人。從此，香品與香爐配，使中國的香事進入一個新階段。
　 　然而，從武帝時引入西域香料始，降及東漢三國，在這三百多年間，香的使用還僅限於宮庭和上層貴族之中，極為名貴，難得進入尋常百姓之家。《香乘》卷２引 《五色線》稱：“魏武與諸葛亮書雲：今奉雞舌香五斤，以表微意。”為饋贈之禮品。又《香乘》卷７引《三國志》稱：“魏武令雲：天下初定，吾便禁家內不得熏 香。”足見焚香即使在宮庭中也還是一種奢侈。
　　第三期，是普及期。香的走向普及，是隋唐以後的事。普及的原因有二：一是“西（域）香”由 “南（兩廣、海南）香”所取代。“迨煬帝除夜，火山燒沉甲煎不計其數，海南諸香畢至矣。”（《香乘》卷１）南香的大量湧入，使香的價格降低，為普及提供了 物質準備。二是佛道二教從六朝以來大發展，輪番躋身於國教的至尊地位；二教尚香，“返魂飛氣，出於道家；旃檀枷羅，盛於緇廬。”（顏氏《香史序》）從而， 信徒洶洶，風氣大展，造成燒香走向普及。只不過，這時固有儒教還與釋道二教時相對抗衝突，傳統士人抵制特別是佛教，而使繁盛的香事略為減色。
　 　 迨至宋代，三教融合，燒香之俗，也便禦風而行，為大家一致崇尚，士人拜祭孔子時也燒起香來。 這就出現了本文一開頭所講那種局面。明屠隆總結道：“香之為用，其利最薄。物外高隱，坐語道德，焚之可以清心悅神。四更殘月，興味蕭騷，焚之可以暢懷舒 嘯。晴窗塌帖，揮塵閔吟，溫燈夜讀，焚以遠辟睡魔。謂古伴月可也。紅袖在側，秘語談私，執手擁護，焚以熏心熱意。謂士助情可也。塵雨閉窗，午睡初足，就案 學書，啜茗味淡，一爐初熱，香藹馥馥撩人。更宜醉筵醒客。皓月清宵，冰弦曳指，長嘯空樓，蒼山極目，未殘爐熱，香霧隱隱繞簾。又可祛邪辟穢，隨其所適，無 施不可。”
　　香與美已融合為一，大量詩文專門寫香。茲舉北宋陳與義（字去非，與黃庭堅、陳師道齊名）的《焚香》 為例：
　　明窗延靜書，默坐消塵緣。
　　即將無限意，寓此一炷煙。
　　當時戒定慧，妙供均人天。
　　我豈不清友，於今心醒然。
　　爐香嫋孤碧，雲縷霏數千。
　　悠然淩空去，縹緲隨風還。
　　世事有過現，熏性無變遷。
　　應是水中月，波定還自圓。
無限心意情懷，寓寄一炷煙中，人生喜怒哀樂乃至形而上的追問與探求均在此找到出路，於是也就難怪世事變遷而熏性是不改的了。噫！香已經完全滲透內化到人的 精神之中；這種滲透是那樣的深，以至到了民國年間，林語堂還津津樂道，在《生活的藝術》中專門辟一章向美國人介紹中國的焚香，前面明代屠隆的一段話，就是 轉引自林氏這本書的第六章。

http://www.nhcs-cn.org/big5/News/Show.asp?id=554

《佛教與中國茶文化淺見》

作者：中峰法師

中國茶文化總的思想趨向是熱愛人生和樂感的而佛教精神強調是苦寂。佛教作為外來文化，自漢代穿如中國，當時被宮廷用來祈福、祈求、求多子多孫或保國家安寧，佛教徒飲茶最早是在晉朝，南北朝時，佛教獲得較快發展，並出現不同學派體系。

佛教禪宗主張圓通，能與其他傳統文化協調，從而使唐朝茶文化得以發展，並使飲茶之風在全國流行至今。

1、 佛教與茶文化傳播

中國茶文化與佛教的歷史源遠流長，茶文化的發展推動著佛教的傳播，佛教促進了茶文化 的發展，兩者密切相關，互為因果，互相促進。佛教在茶中溶進“清靜”思想，茶客希望通過飲茶把自己與山水，自然溶為一體，以求環境與心境的寧靜、安謐。三 禪要澄心靜慮地體味，講究專注精進，直指心性，以求清逸沖和、幽寂。品茶是三禪的前奏，三茶是品茶的目的，二位元一體，水乳交融，茶禪共同追求的是精神境 界的提純與昇華，從而開闢茶文化的新途徑。

2、 佛教與飲茶

飲茶與佛教的結合極大地推動了茶文化的傳播據古書記載，唐宋時代的個刹古寺教設有“茶堂”、“茶寥”禪僧們在這裏討論佛理禪道要談佛經，賦詩，把佛教清規 飲茶談經與佛教人生觀念都融為一體。寺院茶也有不少名目，如供奉佛祖、菩薩、祖師的“奠茶”，按照受戒年限先後啜飲的“戒臘茶”，全寺上下眾僧共飲的“普 茶”。祥僧早起的第一件事，從林還立下規矩，每天需在佛前、祖前、靈前供茶、新任主持晉山時舉行點茶、點湯儀式。供茶、點茶、點湯後來均納入佛教儀軌。

結語：在我們社會主義現代化的今天，佛教與中國茶文化弘揚中華民族文化帶提高民族素質，推進兩個文明建設，有著一定的現實意義和深遠的歷史意義。

《淺談園林》

園林是建築藝術的重要類型之一，通過山、石、水、建築、植物以及道路，室內佈置等的有機結構，組成一個富有情趣的飽含藝術意境美的環境。中國園林在世界上 享有崇高的地位。早在唐宋時就已傳到日本，對日本園林產生過直接影響。中國的園林發展的甚早，自周初建靈台至晚清有近3000年的歷史。且歷代都有各自的 園林特色。

1、 園林風格

園林大多從山川地形著眼，園林的遠景被推到很遠的山川，欲在一個極有限的空間中創造既有豐富深邃的意象，又要守規矩整，句更需要創意匠心。園林風格中蘊涵 著一種“理趣”。首先是“天人和一”的宇宙觀下，人、園林、自然、山、水、環境，被納入一套既定的生態倫理秩序。園林的內部佈置中，亭、台、樓、閣、榭、 池常常按照某一預定秩序支配。佈局極精煉緊湊，對建築物的尺度和園林植被都有所控制，濃縮景觀，既節省了用地，也使精巧的建築雕刻細觀甚合。通過構思，在 有限的範圍內運用含蓄抑揚曲折，暗示等手法來啟動人們主觀再創造能力造成一種似勝意的境界，以求小中見大，尺幅萬里，擴大人們對實際空間的感受。在政善生 態造園中進行科學合理地搭配，從而營造了生態功能，結構多層合，園林景觀優美的植物群落。包括觀花、觀果、觀葉、觀樹形等四個植物區域，在植物的配置上將 喬木、灌木、草木、滕本等有機的結合。創造一個生態平衡的園林景域。

2、園林的佈局、構景極特色

（1） 園林的佈局，大多被安放在區域山川形勝的觀照中，以大觀小，小巧，洗練，園內佈局建築構造，相石，植物配置，精細收拾一絲不苟。

（2） 相形度勢，得景隨形。風景點，大都是以自然山水為主。自然山水經心靈的組織，點化，感恩、省悟即成為景。得意隨形。

（3） 守靜虛動，以間治繁。在園林佈局和構景中，靜概指、直、間、停頓、穩定、動指曲、繁、變化遷移、動靜相宜，特別繼承環境空間處理手法和傳統建築藝術特色上 注重形（生態景觀、生態經濟）神（生態文化）並重，園林之“意”表達是人與園林或人與自然的內在哲理。“意”比“神”有更高的境界。此時的園林不僅是大自 然的藝術再現，更是在人與自然的深層關係上或者人的自我價值上進行演繹。

3、寺廟園林特色規劃

寺廟園林是一種特殊的園林形態，它與寺院結合在一起，既表現出園林的形態，又反映出宗教的特徵。大範圍地寺廟園林，中國傳統建築不但盡意於所院落，同時也 精心於更大範圍的宏觀規劃，也就是在山林勝境中建造寺觀亭閣，並不是把它作為此寺觀的僧從道徒靜修之所，作為一個孤立所，靜止的物件來看待，而是放眼全 山，把山中所有寺觀亭閣都當成是縱游全山的動態過程中的一些有機環節，互相照應，有抑揚、有起伏、有鋪墊、有高潮、有收束，從而使看起來似乎散漫無狀的 “點“串成嚴密的整體，山水建築、花木盆景，匾額楹聯是構成寺廟園林景觀的要素。

結語：重視自然美，追求曲折多邊變，崇高意境，打造以人為本，弘揚生態文化、生態歷史文化提示建設與發展心思路。

The Land of Lapis Lazuli in the East

Tonight was the start of the Medicine Buddha Function at Hsi Lai Temple. Passing through the large array of oil lamps at the Longevity Hall, those little flames on top of each lamp shine like stars in the sky.

This time of year is when we as Buddhists honor the Healing Buddha, or the Medicine Buddha, or Bhaisaijyaguru Buddha. He established a pure land called the Eastern Lazuli pure land, and made 12 great vows to benefit all sentient beings:

12 Vows of Medicine Buddha

1. I vow that my body shall shine as beams of brilliant light on this infinite and boundless world, showering on all beings, getting rid of their ignorance and worries with my teachings. May all beings be like me, with a perfect status and character, upright mind and soul, and finally attaining enlightenment like the Buddha.

2. I vow that my body be like crystal, pure and flawless, radiating rays of splendid light to every corner, brightening up and enlightening all beings with wisdom. With the blessings of compassion, may all beings strengthen their spiritual power and physical energy, so that they could fulfil their dreams in the right track.

3. I vow that I shall grant by means of boundless wisdom, all beings with the inexhaustible things that they require, and relieving them from all pains and guilt resulting from materialistic desires. Although clothing, food, accommodation and transport are essentials, it should be utilised wisely as well. Besides self-consumption, the remaining should be generously shared with the community so that all could live harmoniously together.

4. I vow to lead those who have gone astray back to the path of righteousness. Let them be corrected and returned to the Buddha way for enlightenment.

5. I vow that I shall enable all sentient beings to observe precepts for spiritual purity and moral conduct. Should there be any relapse or violation, they shall be guided for repentance. Provided they truly regret their wrong-doings, and vow for a change with constant prayers and strong faith in the Buddha, they could receive the rays of forgiveness, recover their lost moral and purity.

6. I vow that all beings who are physically disabled or sick in all aspects be blessed with good health, both physically and mentally. All who pays homage to Buddha faithfully will be blessed.

7. I vow to relieve all pain and poverty of the very sick and poor. The sick be cured, the helpless be helped, the poor be assisted.

8. I vow to help women who are undergoing sufferings and tortures and seeking for transformation into men. By hearing my name, paying homage and praying, their wishes would be granted and ultimately attain Buddhahood.

9. I vow to free all beings from evil thoughts and its control. I shall lead them onto the path of light through inculcating them with righteousness and honour so that they will walk the Buddha way.

10. I vow to save prisoners who have genuinely repented and victims of natural disasters. Those who are sincere will be blessed by my supreme powers and be freed from sufferings.

11. I vow to save those who suffer from starvation and those who committed crime to obtain food. If they hear my name and faithfully cherish it, I shall lead them to the advantages of Dharma and favour them with best food and eventually lead a tranquil and happy life.

12. I vow to save those who suffer from poverty, tormented by mosquitoes and wasps day and night. If they come across my name, cherish it with sincerity and practise dharma to strengthen their merits, they will be able to achieve their wishes.

Extracted from The Sutra of the Master of Healing.

Lamp offerings during this observance are important as well, as stated in the sutra which some of us will get a chance to experience on Saturday. Here is an excerpt on the lamp offering from the Tibetan eight offerings:

OFFERING LIGHT - Patience

Fifth is light or a lamp, which signifies the stability and clarity of patience, the beauty which dispels all ignorance. Light offering is made to the eyes of all the enlightened beings, who see clearly without mistake. Some people feel patience is showing weakness or pessimism. But, actually, patience shows the strength and clarity of mind, which are based on wisdom and compassion. Without proper wisdom and compassion, one cannot practice patience. So light shows that the strength of the mind, the clear, stable nature of the mind, achieved through the practice of patience. Because the mind is not disturbed by other forces, it has such great qualities: clarity knows what is to be done, which is necessary, which is not necessary. That dispels ignorance.

Patience can be practiced in all different forms, different ways, not just when people are faced with anger. For example, there is patience in Dharma practice and study. First, this is based on wisdom, so we should have such wisdom to really know how Dharma is, what quality it has, the depth and vastness of Dharma, and how we can achieve these qualities. Seeing those great qualities, then we need patience to study and practice. When we have that, there is a mind of clarity, of stableness.

On the other hand we should not be patient with our afflictive emotions. When we have anger, desire, jealousy, pride, don’t practice patience with these! This is the wrong way to practice patience. Even if it is hard or painful, these are subjects to get rid of or purify; they don’t do any good thing. Without sacrificing something, there is no chance that we will have peace and happiness. So no matter what kind of pain we face, what difficult circumstances we face, we have to go thru it. Even if we have to sacrifice this life, it is worthwhile to sacrifice. A lot of people commit suicide to get rid of all these afflictive emotions. They are overpowered by the afflictive emotions and they kill themselves. That is the wrong way to sacrifice this life. We have to sacrifice this life the other way around. Buddha said that if we have to lose our life to keep the moral discipline, it just finishes this life, but next lives will be higher and higher, better and better. But if we do it the other way around and sacrifice this life for the afflictive emotions, then we will go worse and worse.

In Shantideva’s text it is said that we should not commit suicide or give this body without much purpose. Rather, we should cherish this precious human life. An explanation is given. When a medicinal tree is very small plant, it has to be protected in order to grow into a huge tree. If you pick it up when it is small, it will benefit only a few and then it is finished. But if you protect it well with many fences, it will grow into a huge tree that will bring fruits, flowers, roots, leaves, branches for the benefit of many, many sentient beings. Similarly we have a fragile mind at this time. We must protect this precious human life with all these antidotes, fences, and let it grow big. Then we can benefit many sentient beings. By the practice of patience, all the 112 major and minor marks of a Buddha will come. Of course, we should not expect it, but the result of patience is a healthy, good body, to which all people are attracted, which is respected and admired. All this comes from the practice of patience.