Part Four

Buddhism took its natural course in China and developed into many schools, such as Tien T'ai school, Hsien Shou school, Fa Hsiang (also known as T'zu En or Wei Shih) school, Amidist school, Tantric school, Dhyana school, Vinaya school, etc. These schools were founded later for the transmission of the teaching and for the specialization of learning. Most of these schools are distinct from each other. However, the practices and tenets of the Amidist and Vinaya schools blended and were shared by other schools. They are also practiced by the seven categories [30] of Buddha's followers.

上面我曾說過，中國佛教，在自然的趨勢中，經後人分成了若干宗派。如：天台宗、賢首宗、法相宗（亦稱慈恩宗或唯識宗）、淨土宗、真言宗、禪宗、律宗等，這都是後人為了傳承的關係和學習的專門，才建立起來的。在這些宗派之中，其他宗派都是單純的，唯淨土宗和律宗，其行持和教義滲入了其他各宗，為其他各宗所共有，而又為佛的七眾弟子所共學。

For instance, T'ien T'ai, Hsien Shou, San Lun, and Fa Hsiang differ in their teaching and vary in methods of meditation. Generally speaking, however, they all consider it most convenient to practice Amidism, and their followers may realize Buddhahood through this practice. Even in the Dhyana school, there is the meditation theme: "Who is invoking Buddha's name?" In short, no matter whether one renounces the world and enters the religious life or remains at home, no matter what his original motives are in following Buddha, one's sole aim is nothing but the realization of Buddhahood through the practice of Amidism. For example, in the great Chinese monasteries, both in the south and north, no matter to what schools devotees belong, when participating in the circumambulation in the grand hall twice every day, the invocation, "Namo Amitabha" is always repeated. All oral communications always begin and are responded to with the invocation, "Namo Amitabha." Of course, all have the same final goal: to be reborn in the Western Paradise, to see Buddha, and finally to realize Buddhahood. So you see what a convenient and popular approach Amidism is as a way of practice.

例如天台宗、賢首宗、三論宗、法相宗等，各宗的判教不同，各宗的修觀亦異。但是總起來說，他們都可以以修淨土為最方便，都可以念佛成佛。就是禪宗，也要參念佛是誰？無論出家、在家，亦無論其學佛動機如何？但其學佛的唯一目標，不外念佛成佛。同時在這學佛成佛的過程中，又要共同遵守著佛的清淨戒律。例如：中國南、北各大叢林，無論其是某一宗或某一派，在他兩次上殿繞佛的時候，都是念「南無阿彌陀佛」，開口說話應答也是念「南無阿彌陀佛」，當然其最終目的，不外是生西方極樂世界見佛成佛。從此可以想見念佛法門是多麼的方便而又普遍。

At the same time, in the process of following Buddha to realize enlightenment, one has to follow and keep the precepts. Whether or not Buddhism flourishes depends on its followers adhering to the precepts. If Buddha's precepts are followed and kept by all, Buddhism will remain a vital force in the world. Otherwise, Buddhism will become extinct with the march of time.

還有佛的戒律，也是最要緊的事，佛法興盛不興盛？端視後人之於戒律持守不持守？如果大家遵守佛的戒律，佛法就可以持久住世，不然的話，佛法就隨著時代而趨滅亡了。

When Buddha Sakyamuni was living he was the example for all his followers, and his disciples considered him the Master. After his death, all took the precepts as the Master.

佛在世的時候，處處以身作則，大家都以佛為師。佛滅度後，大家都以戒為師。

When Buddha was near death, his followers, pleading with him to stay in the world, surrounded him, lamenting bitterly. Though in extreme grief, a thought suddenly occurred to Elder Wu P'in. He thought that previously Buddha's followers had him as a guide, but now that he was about to enter Parinirvana, there were still several questions to be clarified. At this point, Ananda was standing by Buddha, weeping grievously, with his face covered. Ananda was Buddha's personal attendant, and therefore most likely to transmit the Dharma as he was present whenever Buddha preached. Therefore, elder Wu P'in requested Ananda to ask Buddha several questions: As all his followers dwelt with Buddha while he was still living, with whom would they abide after his passing? Since all looked upon Buddha as the Master when he was living, who or what were they to take as their master after Buddha's Parinirvana?

佛在臨入滅的時候，四眾弟子為請佛住世，圍繞在佛的左右，抱頭痛哭。這時無貧尊者，在極端悲慟中忽然想起：佛在世的時候，大家以佛為依止。今後佛要入滅了，欲令佛法久住於世，有幾件事情需要乘佛在世時問明白。這時，阿難尊者也站在佛的旁邊掩面痛哭，因為他是佛的常隨眾，傳持佛法的人，佛在每一次說法的時候，他都給佛當侍者在場。因此無貧尊者讓阿難尊者以四事去問佛。其中的頭兩件事就是：第一、佛在世時大家依佛為住，佛滅度後依何為住？第二、佛在世時大家以佛為師，佛滅度後當以何為師？

In reply to Ananda's inquiry, Buddha said: "After my Nirvana, you should abide with the four Smrtyrupasthana" (i.e., objects on which the mind should dwell),[31] and should take the precepts as the Master."

阿難以此去問佛。佛說：「我滅度後當依四念處為住，以戒為師。」

So you see how important the precepts are to future generations!

從此可知戒律之於後世如何重要了。

All disciples of Buddha must follow and keep Buddha's precepts. Even if one may find it impossible to keep all the precepts, he must still follow and keep some of the more important training rules. If he can only keep a few precepts, it will be better than keeping none at all.

凡是佛的弟子，都要遵守佛的戒律，縱然不能完全持，也要檢要緊的，持幾條算幾條，持總比不持強。

Each of the monasteries in north and south China has its own regulations and traditional practices. These regulations and practices are the precepts kept by all. Which temple or monastery or other establishment can function entirely without any regulations? Even for ordinary people, there are certain limits and controls in everyday relations. Therefore, it is equally important to keep the precepts and to practice Amidism.

南北各大叢林各有各的規矩，各有各的家風。這些規矩、家風，就是人們所共同遵守的戒律。試問那個寺廟、庵堂沒有規矩？就是人們的日常往來，應人接物，也都有一定界限和節制，可見持戒和念佛是同樣重要的。

The great Vinaya Master Hung I, though specializing in Vinaya, personally practiced Amidism wholeheartedly and devotedly. He advised people to practice Amidism whenever they had an opportunity. Many other grand masters, such as Ti Hsien, Hsu Yun, etc., placed special emphasis on Amidism. Hence, it is said:

現代律宗大德弘一律師，他雖是專門弘律的人，他個人卻一心一意的念佛，見人也勸人念佛。其他如諦閑老法師、虛雲老和尚等，亦莫不注重念佛。所謂

"For teachings, develop your own school. And for self-cultivation, practice Amidism."

「教演本宗，行修淨土。」

Note:

30. The seven categories of Buddha's followers are listed on the beginning of part five. Sometimes reference is made to only four categories: bhikshus, bhikshunis, laymen and laywomen.

31. Minute contemplation and analysis of the Body, Feelings, Mind, and Mind-Objects.

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