深入經藏，智慧如海 Go deep into Sutra treasure for wisdom like sea（中英文字幕 English subtitle）-- 美佛寺性仁法師 Xingren

十法行是修學經典的十種方法。讀經誦經念經持經有何不同？
Ten Dharma Practices are ten methods to practice and study Buddhist Sutras. What are the differences among reading, reciting, chanting and upholding sutras?
2020.07.18 宣講於洛杉磯美佛寺
佛法講『深入經藏，智慧如海』。經典是學佛修行的導引。經典是三寶當中的法寶，是我們大家學習和修行不可或缺的依靠。這個就像我們開車一樣，如果沒有GPS（全球定位系統），我們不知道去哪裡。修行，如果是沒有法寶，我們將不知道從何修起。作為一個佛弟子，我們大家學習佛法。學習佛法的第一步就是皈依三寶。在皈依三寶當中，皈依佛、皈依法、皈依僧，我私下認為，皈依法寶是最為重要的。皈依佛陀所說的三藏十二部一切經典。這個在皈依三寶當中，是最為重要的一項。古人有說：『見經如面佛』。就是見到經典的時候，見到法寶的時候，就如同見到我們的本師釋迦牟尼佛一樣。我們佛弟子，非常重視經典的讀誦受持。我們法師講經，每一次講經，在開始之前，我們都會念一個《開經偈》。『無上甚深微妙法，百千萬劫難遭遇。我今見聞得受持，願解如來真實義。』我跟諸位同修講，只有深入經教，那我們才能層層深入到佛陀的智慧當中。只有深入經教，那我們才能夠達到廣學多聞、廣度眾生的這麼一個目的。只有深入經教，那我們才能夠達到辯才無礙、廣度眾生的這麼一個目標。也只有深入經教，那我們最後才能夠離生死苦，證涅槃樂。其實，諸位同修，修學佛法很簡單。說起來不外乎三個步驟。就是：『聽聞正法、如理作意、法隨法行』。那麼，修學，有那些方法呢？佛法修學，肯定是有方法的。你如果不懂得方法，你不得其入，不得其門，那我們終究會在佛法的門外徘徊。所以作為一個佛弟子，我們要懂得修學的方法，特別重要。在大乘佛法當中，特別提到有十種修學經典的方法，稱為『十法行』。在這裡，我簡單跟大家解釋一下這個『十法行』。第一種，『書寫』。甚麼是『書寫』呢？就是抄經。既恭敬又專注地拿著毛筆，不是一般的筆，是毛筆。然後坐在那裡，畢恭畢敬，端身正意，攝心正念，一字一筆，把經文給抄錄下來。我們在座的很多同修都喜歡抄經。在早期佛教當中，由於當時的印刷術不是很發達，技術不是很好。佛經的流通，只有通過大家的書寫得以相傳。這是第一種，書寫。第二種，『供養』。我剛才講過，經典是法寶。我們許多的同修，喜歡拿來供奉在自己的佛堂當中，供奉在佛塔裡面，供奉在大殿當中，誠心誠意地去供養，每天上香，頂禮膜拜。這個是第二種，供養。第三種，『施他』。就是布施他人，做法布施，廣結善緣。把佛法結緣出去，把經典送給人家當禮物。達到廣為流通的這麼一個目的。其實，從佛法的角度來說，把法寶布施出去，給其他的眾生，這個是最好的布施，最好的供養，也是給他人最好的禮物。這個是第三種，施他。第四種，『聽聞』，就是我們平常所說的聽經聞法。現在大家，我們就在聽聞佛法。諦聽諦聽，善思念之。我們大家在聽的過程當中，深生愛樂之心，內心法喜充滿。這個是第四種，聽聞。第五種，『披讀』。這個就特別容易理解，就是打開經典來讀，看著文字是讀。所以讀經是可以看著文字讀的。這是第五種。第六種，『受持』。受持是指的我們大家聽聞了經典之後，按照經典裡面諸佛菩薩的教法，然後依教起修，接受經典裡面的觀念。然後讓自己記住，記住在內心深處。然後轉變自己的思想，改變自己的習氣和毛病。然後讓自己的缺點和短處，盡量得到改變。所以這裡的『受持』。『受』是領受、接納的意思。『持』就是記住不忘，依教奉行的意思。這是第六種，受持。第七種，『開演』。就是開示、演說，把經義講給其他人聽，或者講給自己聽。我們修行就是跟自己溝通。所以當我們講給自己聽，說服自己，讓自己達到身口意三業清淨，貪嗔癡三毒熄滅。這個就是一個修行的過程，自我審查，自我說服。這是第七種，開演。第八種，『諷誦』。這個也特別簡單，不難理解。所謂的『誦』就是把文字背出來，叫作『誦』。誦經是不需要看經書的，完全背誦的。這是第八種。第九種，『思維』。就是如理思維經文的意思，然後達到熏習自己身口意三業的目的。這個是思維，第九種。第十種，『修習』。修習就是依文起修。就是按照經文的內容，然後去修行。在修行的過程當中，慢慢降伏我們的煩惱，慢慢降伏我們的我愛、我執。然後最後我們的智慧慢慢得以生起。以上，我所講的十種學習經典的方法。如果我們對照聞思修三慧的進展。佛法裡面講到有聞慧、思慧跟修慧。如果從三慧的進展來看，前面的八項是屬於聞慧。由聽聞而產生的智慧，叫聞所成慧。第九項，思維。如理思維，它是屬於思慧，思所成慧。由思而產生的智慧，叫作思慧。第十項是修慧。修所成慧，修習。通過修行，然後開發我們的智慧，修所成慧。這十種修行方法，聞思修三慧。如果大家可以次第修學，那我們可以發展和穩定我們慧學的基礎。最後達到『深入經藏，智慧如海』的這麼一個目的。有一個同修問我，她問：『讀和誦有甚麼差別？』正如我前面所講的，看著文字是『讀』，把文字背出來是『誦』。這個就是它們的差別所在。有些出家法師，出家二十年、三十年，誦個《阿彌陀經》還要看經書，說明很懈怠，說明特別不敬業、不專業。這個就是『讀』跟『誦』的差別。『讀』是完全按照文字去讀。如果是『誦』的話，那就不需要看經書，完全可以背誦出來。所以讀經，就像照鏡子一樣。我們大家在面對鏡子的同時，面對這個鏡子就像經文裡面的內容一樣，用這個鏡子來，檢束我們的身心世界，檢束我們的煩惱妄想。然後最後在照見的過程當中，能夠讓自己的身心更加地清淨。誦經，就是將經文熟背熟記，銘記在心。隨時隨地，當我們舉心動念的時候，我們都可以運用經義的法門。在日常生活當中，不管你是工作也好，不管你做甚麼，行住坐臥當中，你都可以運用經義的法門，然後達到你的身口意三業的清淨，熄滅貪嗔癡三毒。這個就是一個修行的關鍵所在。另外一個值得一提的是，『念』，念是看著文字，把經文讀出來。如果是只用眼睛看，而沒有讀出聲音，那是叫『閱』，閱讀的閱，閱經，那是叫閱經。我們很多法師喜歡閱藏。我認識一位法師，他給一些修行人提供閱藏的方便。只要大家喜歡閱讀三藏十二部，他就可以提供這麼一個地方，讓大家可以全身心地能夠在裡面閱讀大藏經。一天閱讀十八個小時。一個禮拜閱讀七天。一年三百六十五天，沒有間斷，沒有休息。所以閱經，是沒有讀出聲音的。如果要讀出聲音的話，這三百六十五天，一天十八個小時，沒有人能夠吃得消。這個是修學經典的十種方法，也是它們的差別所在。除此之外，大家如果有讀過《法華經》。《法華經》也提到修行經典的五種法門。受持、讀、誦、解說、書寫。現在特別有一種修法，受我們同修歡迎，那就是拜經。我不知道大家聽說過沒有。例如，你讀《法華經》，然後念一句『南無妙法蓮華經』，『南無法華會上佛菩薩』，然後依照經文，逐字逐句地去禮拜。一句一禮拜，甚至一個字一禮拜，直到拜完整部的《法華經》，這個叫拜經。拜經的目的就是要達到滅罪、消業的這麼一個目標。以上我所說的這些修學經典的一些法門，希望我們大家找到自己喜歡修學的這麼一個方法，然後自己修學。在修學的過程當中能夠達到法喜充滿。感恩大家的慈悲，阿彌陀佛！

[@AmericanBuddhistFellowship]

The Buddha's Dharma says, "Go deep into Sutra treasure for wisdom like sea." Sutras are the guide for studying Buddhism. Sutras are the Dharma Jewel of the Triple Jewels, an indispensable reliance for all of us to learn and practice. It's like driving a car. Without GPS (Global Positioning System), we don't know where to go. Without the Dharma Jewel, we don't know where to start our practice with. As Buddhist disciples, we all study the Buddha's Dharma. The first step of learning Dharma is to take refuge in the Triple Jewels. Among the three Jewels we take refuge in, refuge in the Buddha Jewel, the Dharma Jewel, and the Sangha Jewel, I personally believe that refuge in the Dharma Jewel is the most important one. Refuge in all the Three Treasuries and the Twelve Divisions of the Tripitaka that the Buddha proclaimed. Among the three Jewels we take refuge in, this is the most important one. The ancients said: "Seeing the Sutra is like seeing the Buddha." When you see the Sutra, when you see the Dharma Jewel, it is just like seeing our original founder Shakyamuni Buddha. We Buddhist disciples attach great importance to the reading, recitation, acceptance and upholding of sutras. When we monks give a dharma talk, every time before we start a dharma talk, we will recite a "verse for Opening a Sutra". "The supreme and deep and wondrous dharma, is hard to encounter for millions of kalpas. I now accept and uphold what I see and hear, and I am willing to understand the truth from the Tathagata." I tell you fellow disciples, only by going deep into sutras can we penetrate into the wisdom of the Buddha deeper and deeper. Only by going deep into sutras, can we achieve the goal of learning widely to enlighten sentient beings broadly. Only by going deep into sutras can we achieve the goal of being eloquent without hindrance to enlighten sentient beings broadly. Also, only by going deep into sutras, can we finally leave the pain of the reincarnation and achieve Nirvana. In fact, fellow disciples, it is very simple to practice Buddhism. It's nothing more than three steps. They are: "Listening to the Right Dharma", "contemplating rationally following the truth", and "following and practicing according to the Dharma." Then, what are the methods to study and practice? There are definitely ways to study and practice Buddhism. If you don't know a method, you are not able to start, then you will eventually wander outside the door of the Buddha's Dharma. Therefore, as Buddhist disciples, knowing how to practice is very important for us. In Mahayana Buddhism, there are ten methods particularly mentioned to study and practice sutras, called "Ten Dharma Practices". Here, let me briefly explain the "Ten Dharma Practices" to you. The first is "writing". What is "writing"? It's just copying sutras. Hold a writing brush respectfully and attentively, not an ordinary pen, but a writing brush, then you sit there, respectfully, upright, mindful, and transcribe the scriptures word by word. Many of our fellow disciples like to copy sutras. In early Buddhism, because printing was not very developed at that time, the technology was not very good, the spread of Buddhist sutras can only be accomplished through the writing of everyone. This is the first one, writing. The second method is "consecration". Like I just said, sutras are the Dharma Jewel. Many of our fellow disciples like to place them in their own Buddhist altars, in pagodas, and in main halls, consecrate them sincerely, offer incense every day, and worship. This is the second method, consecration. The third type is "offering". It is to give, give Dharma to others, and form good affinities with others. Give Dharma to others and give sutras as gifts to others, to achieve the goal of spreading widely. In fact, from the Buddhist point of view, giving Dharma Jewel to other sentient beings is the best offering, the best giving, and the best gift to others. This is the third method, offering. The fourth method, "listening and hearing". This is what we usually call listening to sutras and hearing the Dharma. Now everyone, we are listening to sutras and hearing the Dharma. Listen attentively, listen attentively, think of it rationally following the truth. In the process of listening, all of us are deeply fond of and desirous of it, and our hearts are filled with Dharma joy. This is the fourth method, listening and hearing. The fifth method, "reading". This is very easy to understand, just open sutras to read. Looking at the text is reading. So we can look at the text to read sutras. This is the fifth method. The sixth type is "acceptance and upholding". Acceptance and upholding mean that after we listen to and hear sutras, follow the teachings of the Buddhas and Bodhisattvas in sutras to practice according to the teachings, accept the ideas in sutras.

[@AmericanBuddhistFellowship]

Then memorize it, in our deep heart. Then change our minds, change our habits and shortcomings for better. Let your weaknesses and shortcomings be changed as much as possible. So this "acceptance and upholding". "Acceptance" means to receive and accept. "Upholding" means to remember, not to forget, and to follow the teachings. This is the sixth method, acceptance and upholding. The seventh method, "interpretation". It means teaching, giving speeches, telling other people the meaning of sutras, or telling yourself. To practice is to communicate with ourselves. So when we talk to ourselves, persuade ourselves, let ourselves achieve the purification of the three karmas of body, mouth and mind, and put out the three poisonous fires of greed, anger, and ignorance. This is a process of practice, self-inspection and self-persuading. This is the seventh method, interpretation. The eighth method, "recitation". This is also very simple, not difficult to understand. The so-called "recitation" is to recite the words, called "recitation". Recitation does not need to look at sutras, completely memorize and recite. This is the eighth method. The ninth kind, "thinking". It is to think of the meaning of sutras rationally following the truth, and then achieve the purpose of cultivating one's three karmas of body, mouth and mind. This is thinking, the ninth method. The tenth method, "practice". This is to practice according to the text. It is to practice according to the content of sutras. In the process of practicing, gradually overcome our afflictions, and gradually overcome our arrogance and ego. Then finally our wisdom gradually appears. Above are ten ways to study sutras. If we look at the progress of the Three Wisdoms of hearing, thinking and practice. Buddhism talks about hearing, thinking and practice wisdoms. If you look at the progress of the Three Wisdoms, the first eight methods belong to the Hearing Wisdom. The wisdom we get by listening and hearing, is called the wisdom from hearing. The ninth method is thinking, thinking rationally following the truth. It belongs to the Thinking Wisdom, the wisdom from thinking. The wisdom we get by thinking is called the Thinking Wisdom. The tenth method is the Practice Wisdom, the wisdom from practice and cultivation. Through practice, we will develop our wisdom, the wisdom from practice. These ten practice methods, the Three Wisdoms of hearing, thinking and practice. If everyone can study in steps, then we can develop and stabilize the foundation of our wisdom. Finally, we can achieve the goal of "Going deep into Sutra treasure for wisdom like sea". There was a Buddhist disciple, and she asked me, "What is the difference between reading and recitation?" As I said earlier, looking at the text is "reading", and memorizing the text is "recitation". This is the difference between them. Some monks, who have been monks for 20 or 30 years, still have to look at the scripture when reciting the "Amitabha Sutra", which indicates that they are very lazy, extremely undedicated and unprofessional. This is the difference between "reading" and "recitation". "Reading" is to completely read the text. If it's "recitation", then there is no need to look at the sutra, and the whole sutra can be absolutely recited. So reading sutras is like looking in a mirror. When we face a mirror, the mirror we are facing is just like the content in the scriptures. We use this mirror to check and constrain our physical and mental worlds and to check and constrain our afflictions and delusions. And finally in the process of observation, you can make your body and mind purified. To recite is to memorize the scriptures by heart and keep them in mind. Anytime, anywhere, when we have any thoughts, we can apply the approaches of sutras. In daily life, whether you are working or not, no matter what you do. While walking, standing, sitting or lying down, you can use the methods in sutras to achieve the purity of the three karmas of your body, mouth and mind, and extinguish the three poisonous fires of greed, anger and ignorance. This is the key to practice. Another thing I want to mention is "chanting", which means looking at the text and reading out the scriptures. If you only use your eyes to look but not read out, then it is called "silent reading", a kind of reading, silently reading sutras, it is called "silently reading sutras". Many of our monks like to read the Tripitaka. I know a monk who provides convenience to some disciples to read the Tripitaka. If anyone likes to read the Three Treasuries and the twelve divisions, he can provide a place where people can wholeheartedly read the Tripitaka. You can read for 18 hours a day, 7 days a week, 365 days a year, no interruption, no break. Therefore, when silently reading sutras, you don't read out. If it's to read out, for 365 days and 18 hours a day, no one can do it. These are ten methods to study sutras, and also their differences. Besides, if you have read the Lotus Sutra. The Lotus Sutra also mentions five methods to practice sutras. Acceptance and upholding, reading, recitation, interpretation, and writing. Now there is a special method to practice that is welcomed by our fellow disciples, it's called worshiping sutras. I'm not sure if you have heard of it. For example, you read the Lotus Sutra, you read "I take refuge in the Lotus Sutra", "I take refuge in the Buddhas in the Lotus dharma assembly", then follow the scriptures to worship word by word or sentence by sentence. Worship every sentence, or even every word, until you finish the whole Lotus Sutra. This is called worshiping sutras. The purpose of worshiping sutras is to achieve the goal of eradicating heinous sin and negative karma. I have mentioned some of the methods to study and practice sutras above. I hope that we all find a way that we like, then we ourselves can learn and practice. In the process of learning and practicing, you can achieve Dharma joy. Thank you for your mercy, Amitabha!