日期： 2020年2月22日 – 2020年3月28日
地點：美國寂靜禪舍
主講：開印阿闍梨
講次：6 講
您有聽過這樣的言論嗎？
「我只想做做義工，修修福業，不用去聽開示啦。」
「我要解脫的，禪修時間都不夠，聞法不重要，知識而已嘛。」
「聽再多也沒有，有『隔陰之迷』，下一世什麼都不記得，老實修就好。」
……
然後，沒有正確的聽聞，又怎有正確的知見；沒有正確的知見，又如何做出正確的行為？開印阿闍梨以《正聞》為題，詳細講解聽聞正法的種種利益。
| 講次 | 授課日期 | 講義下載 | Yoube影音 | 百度影音(提取码: kfuz) |
|---|---|---|---|---|
| 第一講 | 2020年02月22日 |  |  |  |
| 第二講 | 2020年02月29日 | | | |
| 第三講 | 2020年03月07日 | | | |
| 第四講 | 2020年03月14日 | | | |
| 第五講 | 2020年03月21日 | | | |
| 第六講 | 2020年03月28日 | | | |
（轉載至馬來西亞寂靜禪林）
— 開示講義 —
中部（103）《如何經》（kinti-suttaṃ）：
2.bhagavā etadavoca — “kinti vo, bhikkhave, mayi hoti — ‘cīvarahetu vā samaṇo gotamo dhammaṃ deseti, piṇḍapātahetu vā samaṇo gotamo dhammaṃ deseti, senāsanahetu vā samaṇo gotamo dhammaṃ deseti, itibhavābhavahetu vā samaṇo gotamo dhammaṃ desetī’” 世尊說：「諸比丘！你們於我有如何〔這看法/想法〕？沙門喬達摩是因衣服而說法？或沙門喬達摩是因施團食而說法？或沙門喬達摩是因臥坐具而說法？或沙門喬達摩是因如是有無/某種更好的存在狀態而說法？」
…（略）
“evaṃ kho no, bhante, bhagavati hoti — ‘anukampako bhagavā hitesī; anukampaṃ upādāya dhammaṃ desetī’ti. 「大德！如是，於世尊有〔這看法/想法〕：「世尊是有憐愍者、利益他者，出於憐憫而說法。」
…（略）
4. “tasmātiha, bhikkhave, ye vo {ye te (ka.)} mayā dhammā abhiññā desitā, seyyathidaṃ — cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo, tattha sabbeheva samaggehi sammodamānehi avivadamānehi sikkhitabbaṃ. 諸比丘！因此在這裡，那些從我所證知後教導你們的法，就如四念住、四正勤、四神足、五根、五力、七覺支、八支聖道，在此，應該一切就是和合的、快樂的、無諍的學習。
《一切漏經注》：段16：
Anubhūtapubbe pi ca vatthumhi ārammaṇe vā yassa pakati-suddhiyā vā uddesa-paripucchā-pariyatti- navakamma-yonisomanasikārānaṃ vā aññatara-vasena pubbe anuppajjitvā pacchā tādisena paccayena sahasā uppajjanti, ime pi anuppannā uppajjantī ti veditabbā. 又，縱使以前已經驗過的事物、所緣，或因他的本性清淨，或某一個誦經/說戒、遍問、學得/教法、修繕整治/縫製僧衣、屬如理作意的（等善事善業），以前沒有引發/生起（諸漏），之後依如那樣的緣而突然地生起，這些也應知為「未生的（諸漏）生起」。
《一切漏經注》段21：
Yasmā pana ime dhammā manasikaraṇīyā, ime amanasikaraṇīyāti dhammato niyamo natthi, ākārato pan’ atthi; yenākārena34 manasi kayiramānā akusaluppatti-padaṭṭhānā honti, ten’ ākārena na manasi kātabbā; yena kusaluppattipadaṭṭhānā honti, ten’ ākārena manasi kātabbā; tasmā y’assa , bhikkhave , dhamme manasikaroto anuppanno vā kāmâsavoti ādim āha. 然而，因為「這些應作意的法、這些不應作意的法」，約法，無有決定；然，約方式，有〔決定〕。當那方式被作意時，成為不善生起的足處，不應以那方式作意；當那方式被作意時，成為善生起的足處，應以那方式作意。所以說：「諸比丘！那些（不應作意的）諸法，當他作意時，或未生的欲漏生起」。
《一切漏經疏》段21：
Yasmā kusaladhammesupi subhasukhaniccādivasena manasikāro assādanādihetutāya sāvajjo ahitadukkhāvaho akusaladhammesupi aniccādivasena manasikāro nibbidādihetutāya anavajjo hitasukhāvaho, tasmā ‘‘dhammato niyamo natthī’ ’ti vatvā ‘‘ākārato pana atthī’ ’ti āha. 因為縱使對於善法，以淨、樂、常等作意，樂味等［成］為因（hetutā）的原故（工具格），是有過失的、帶來不利及苦的。縱使對於不善法，以無常等作意，厭離等[成]為因的原故，是無過失的、帶來利益及樂的。所以說「約法，無有決定」之後，說了「然，約方式，有〔決定〕」。
日期： 2019年9月21日 – 2020年2月15日
地點：美國寂靜禪舍
主講：開印阿闍梨
講次：8 講
諸比丘！這些四輪，具備的天人四輪轉起，具備的天人不久/很短的時間後就獲得於大的、廣大的財富。
是哪四個？住合適處、依⽌善⼠、自正志願、宿已作福。
注釋 (覺音論師 著)
四轮转起：
四成就轮(住合适处、依止善士、自正志愿、宿已作福)被连接转起的意思。
住合适处:
凡有四众被看见/存在/出现,如此为居住在适当的地方。
依止善士:
依止、亲近、结交于佛陀等诸善士,非于国王。
自正志愿：
为自己设置/定下正确的(志愿)
宿已作福：
在过去所累积的善者。这是在此处的量(标准；决定者)。
因为是依「智相应心」的已作善业。即那(欲界已作)善：
1.导引那人在合适处
2.使与善士亲近
3.及使那人自己设置/定下(一个)正确的(志愿)。
欲探索如何轉動此「成就輪」於生活中，此八講的《輪經》是很殊勝的指路標。
| 講次 | 授課日期 | 講義下載 | Yoube影音 | 百度影音(提取码: pjtm) |
|---|---|---|---|---|
| 第一講 | 2019年09月21日 | |
|
|
| 第二講 | 2019年09月28日 | |
|
|
| 第三講 | 2019年10月05日 | |
|
|
| 第四講 | 2019年10月26日 | |
|
|
| 第五講 | 2019年11月02日 | |
|
|
| 第六講 | 2020年02月01日 | |
|
|
| 第七講 | 2020年02月08日 | |
|
|
| 第八講 | 2020年02月15日 | |
|
|
日期： 2020年7月18日
地點：美國寂靜禪舍
主講：開印阿闍梨
講次：1 講
以是否障礙生天和/或證道，將邪見分為三類：
一、障天障道
二、障道不障天
三、不障道不障天
| 講次 | 授課日期 | 講義下載 | Yoube影音 | 百度影音(提取码: m63b) |
|---|---|---|---|---|
| 第一講 | 2020年7月18日 | | | |
7月14日一早，乘著暖日徐風，阿闍梨帶領禪舍一行人前往丹佛寺參加難得的書法雅集。疫情關係，此次參與的書家除了丹佛寺方丈界靜長老、美國寂靜禪舍開印阿闍梨外，另有張治平與鄭傳海兩位書家。
丹佛寺以界靜長老的福建太姥山點頭鎮家鄉白茶招待大眾，張老師也特別帶來台灣阿里山茶與大家分享，在茶席中互以書作交流相贈。茶席後，大夥移駕丹佛寺前亭相繼揮毫。整場書法雅集，在界淨長老以禪宗法語「好雪片片不落別處」畫上句點。希望下次因緣具足時，再聚首切磋。
文：禪曦法師 | 圖：開印阿闍梨、演陽
The 20th Anniversary of Haoyue Vihara – prefaced by Bhikkhu Kaiyin
我1990年到台灣，與如恒、如智二師於中壢圓光相識，這是與晧月精舍結下法緣的開始。我們都是圓光佛學院改制大學部的首屆同學，此外還有性實、本寂二師。當時大學部男眾同學就我們五位，因此被笑稱是「五比丘」。
除了性實法師平日忙於圓光寺務，我們每一學期每星期日都會聚集在一起研習佛法，不曾中斷。我們閱讀過印順導師《初期大乘佛教之起源與開展》、《清淨道論》，六種不同《律本》對照，以及中輟未完成的《成實論》。
1995年畢業後，我留院執教，翌年也去了新竹福嚴幫忙教務。在這期間，幾乎每星期五下課後就南下嘉義小住幾天，與如恒、如智、如範三兄弟暢談佛法、禪修，有時也會討論一些與中華文化相關的話題，如書法藝術等，星期日再回到新竹。多年來如此，烙下了深刻且美好的回憶。
卸下教務後，我們還曾經一起到緬甸四處參訪禪院，包括摩谷、孫倫、馬哈希、烏巴慶及葛印卡禪修中心，最後我們選定毛淡棉並依止帕奧禪師為業處阿闍梨。
台灣晧月精舍與馬來西亞寂靜禪林同在1998年創立（晧月似乎更早些）。從雛型到成型，如同嬰兒、小孩至中年，晧月精舍在佛法教育、禪修乃至書藝、茶道文化等方面皆不遺余力用心宣導和推動，迄今略具規模。
說實話，在臺灣辦佛教教育不靠經懺法會來「永續經營」是不容易的。在馬來西亞的寂靜禪林也一樣。尤其在草創期，在教界內就有長老、學長們曾私下對我表示經費來源方面的關心和擔憂。當然，晧月精舍、寂靜禪林很幸運地已成功以「低空飛過」之勢渡過了二十個年頭，說來不易，路途艱辛。
圓光穗道遺蹤影，遠渡參禪濟一帆。
故友故情多故事，平生平實不平凡！
我懷念已辭世的學友如恒比丘。也讚嘆晧月同參們一直秉持著平淡樸實的道風，它在「平生平實」中，讓大家看見了「不平凡」。願晧月這一份真摯，源遠流長。
今年（2018）年底，正值是嘉義晧月精舍與沙巴寂靜禪林同慶二十週年，我謹以回憶的方式略述幾句和祝福，為序。
20180924 開印於美國丹佛
“1995年畢業後，我留院執教，翌年也去了新竹福嚴幫忙教務。在這期間，幾乎每星期五下課後就南下嘉義小住幾天，與如恒、如智、如範三兄弟暢談佛法、禪修，有時也會討論一些與中華文化相關的話題，如書法藝術等，星期日再回到新竹。多年來如此，烙下了深刻且美好的回憶。”
“After graduating in 1995, I stayed in YuanKuang to teach, and the following year I went to Fuyan Buddhist Institute, Hsinchu to help with school duties. During this period, I would go south to Chiayi every Friday after teaching and return to Hsinchu on Sunday. During my stay in Chiayi, along with the three brothers Ruheng, Ruzhi, Rufan, we shared long and good talks about Buddhism, meditation, and sometimes topics related to Chinese culture, such as calligraphy and other arts. Over the years, these memories left a deep imprint in my mind.”
I came to Taiwan in 1990 and met Ven. Ruheng and Ven. Ruzhi in Yuankuang, Zhongli. This forged the beginning of my Dharma bond with Haoyue Vihara. We were all in the first restructured undergraduate class of Yuankuang Buddhist College. In addition, there were two other classmates, Ven.Xingshi and Ven. Benji. At that time, the five of us were the only male students in the undergraduate program, so we were jokingly called the “Five Bhikkhus“.
Except for Ven. Xingshi, who was busy with YuankuangTemple affairs on weekdays, we always routinely gathered together every Sunday to study the Dharma without interruption. We went through the “Origin and Development of Early Mahayana Buddhism” by Master Yinshun, “Visuddhimagga” (“The Path of Purification”), compared six parallel Vinaya traditions, and read “The Tattvasiddhi-Śāstra “(True Attainment Treatise”; ) which was left unfinished by us.
After graduating in 1995, I stayed in YuanKuang to teach, and the following year I went to Fuyan Buddhist Institute, Hsinchu to help with school duties. During this period, I would go south to Chiayi every Friday after teaching and return to Hsinchu on Sunday. During my stay in Chiayi, along with the three brothers Ruheng, Ruzhi, Rufan, we shared long and good talks about Buddhism, meditation, and sometimes topics related to Chinese culture, such as calligraphy and other arts. Over the years, these memories left a deep imprint in my mind.
After leaving the teaching responsibilities, we had a chance to tour the monasteries in Myanmar together, including Mogok, Sun Lun, Mahasi, U Ba Khin and Goenka Meditation Centers. In the end, we chose Mawlamyine and followed Pa-Auk Sayadaw as our meditation Acariya.
Haoyue Vihara in Taiwan and Santavana Forest Hermitage in Malaysia were both founded in 1998 (Haoyue seemed to be even earlier). From prototype to formation, like babies, children to middle-aged, Haoyue Vihara spared no effort to advocate and promote Dharma education, meditation, calligraphy, and tea ceremony culture. It has begun to take shape since inception.
In fact, it is not easy to “sustainably run” Buddhist education in Taiwan without resorting to Ritual ceremonies. The same truth goes for Santavana Forest Hermitage in Malaysia. Early in the pioneering stage, some elders and seniors in Buddhist communities privately expressed to me concerns about the sources of funding. Of course, the Haoyue Vihara and SantavanaForest Hermitage are fortunate to have successfully passed through the 20 years to just scrape through with a narrow pass. The journey is hard earned in its entirety!
Treaded on Yuankuang’s rice paddy fields, traces remained
Journeyed far to practice meditation, altogether bonded
Old friendships, old affections, many old stories recalled
A prosaic and ordinary life, but extraordinarily revealed
I miss Bhikkhu Ruheng who has passed away. I also admire the fact that my fellow monks at Haoyue have always adhered to its simple and unadorned path. May this extraordinary feature elevate them above the ordinary; may Haoyue keep this earnest discipline and run a long course.
The 20th anniversary of Chiayi Haoyue Vihara and SantavanaForest Hermitage will be at the end of this year (2018), With my deepest blessings to Haoyue, I would like to designate this preface with a brief note of my past memories.
Sep 24th 2018
Denver, USA
itipi so bhagavā arahaṃ sammāsambuddho vijjā-caraṇa-sampanno sugato lokavidū anuttaro purisa-damma-sārathi satthā deva-manussānaṃ buddho bhagavā’ti.
那世尊，亦即是阿羅漢、正遍知、明行足、善逝、世間解、無上士調御丈夫、天人師、佛、世尊
今年年初開印阿闍梨指導了禪修入門課程，介紹了兩種修行的業處，其中一種就是「佛隨念」。在入門課程中，阿闍梨簡單介紹了十種佛陀的功德。基於此因緣，寂靜禪舍二，三月開始，組建「佛隨念」網絡課程籌劃小組，積極地籌備及推動佛隨念的實地修行課程的準備，構想出利用網路的連接，將禪堂帶到學員家中的客廳，書房內，讓學員們與長老有直接的資訊溝通，深入地了解佛陀的功德。
四月的佛隨念網絡禪修班課程一共有六堂課，一星期一次。阿闍梨每個星期五上課講解兩項功德，即是：1. 阿羅漢，2. 正遍知、明行足，3. 善逝、世間解，4. 無上士調御丈夫、天人師，5. 佛、世尊，6. 最後一堂課以“如來” 作總結。每堂課開始，先由禪真法師領導大家攝心靜坐。從身體姿式，呼吸，放鬆，到如何出靜，利用身念處學習如何專注所緣。這對初學者有極大的幫助，對有些禪修經驗的學者也有複習的好處。
每一堂課，阿闍梨都會援引經論、註疏以及巴利文的原義來解釋佛陀的每一種功德的涵義，並寄給大家課程中所用講義。這次課程另一個收獲是學員下課之後，每天都要在家靜坐修習至少30分鐘，專注體會佛陀的每一個功德。將它作了實地的練習，並且要與阿闍梨報備每天禪坐時的心得及問題。而阿闍梨則於每週的講解中，詳細地回答學員的問題。對學員們來說，六個星期的集中訓練，在修行的道路上，是含有極大啟發及利益的。
此次的「佛隨念」網絡禪修班，共兩百多人報名參加。每週五有約一百七十人左右線上共修。學員們來自亞洲，歐洲，及北美各地。而課程的圓滿，離不開來自美國、加拿大、中國、新加坡四個國家的義工積極的籌備和關心。在此，也對所有護持和關心這次活動的僧眾和居士們，說一句「謝謝」。願您們的善行成為美好的菩提資糧。
“每一堂課，阿闍梨都會援引經論、註疏以及巴利文的原義來解釋佛陀的每一種功德的涵義，並寄給大家課程中所用講義。這次課程另一個收獲是學員下課之後，每天都要在家靜坐修習至少30分鐘，專注體會佛陀的每一個功德。”
“Acariya Kaiyin emphasized the importance of recollecting not just the name, but also the meaning behind each of the merits. He presented related discourses, commentaries and sub-commentaries with great care and thoroughness to shed light on ancient Pali texts on each epithet, such that participants could get through to the meaning of the merits.”
Earlier this year, Acariya Kaiyin led two online Introduction to Meditation sessions, in which he outlined two different meditation subjects. During the session-Recollection of the Buddha, Acariya Kaiyin briefly presented the merits of the Buddha embodied in Buddha’s ten epithets. The warm reception of these introductory meditation sessions prompted the Santa Monastery to consider leading a more structured meditation class dedicated to an in-depth explanation of the Buddha’s merits. Since February this year, a coordinating group for such a purpose was formed. Group members met regularly over the ensuing weeks to plan and prepare the content and format of the class. Transforming restrictions on in-person meetings into an opportunity, they conceived turning participants’ living rooms and studies into one vast online meditation hall, over the internet. Utilizing modern technology, they organized Santa Monastery’s first online mediation class on the Recollection of the Buddha.
Over each of the six weekly sessions of the Recollection of the Buddha Meditation, every Friday afternoon from mid-April, Acariya Kaiyin explained in detail on average two different merits of the Buddha each week. They are, namely, Arahant in session 1, Perfectly Enlightened and Accomplished in True Knowledge and Conduct in session 2, Fortunate and Knower of the World in session 3, Unsurpassed Leader of Persons to be Tamed and Teacher of Devas and Humans in session 4, The Enlightened One and the Blessed One in session 5, culminating in Tatāgatha in the final session. Acariya Kaiyin emphasized the importance of recollecting not just the name, but also the meaning behind each of the merits. He presented related discourses, commentaries and sub-commentaries with great care and thoroughness to shed light on ancient Pali texts on each epithet, such that participants could get through to the meaning of the merits. These PowerPoint slides were then shared with participants for revision after each session.
What is also remarkable about this online meditation class is its practical aspect. Each weekly session began with Venerable Chanzhen leading participants to sit for around 15 minutes to collect the scattered mind. From sitting posture, breathing, letting go of tensions, to how to emerge from meditation, Venerable Chanzhen shared all sorts of tips on how to establish good meditation techniques and how to focus on meditation subjects using mindfulness of the body. When participants practiced every day as part of the class activities, both novice and seasoned meditation practitioners alike found these reminders greatly helpful. They practiced recollecting the merits of the Buddha for at least 30 minutes per day, noting their experience, challenges, concerns and progress, and shared with Acariya through an online portal. Acariya set aside half an hour each week to address such challenges and concerns and made recommendations. Such an intensive 6-week training proves to be greatly beneficial and inspirational to practitioners in cultivating mindfulness in their daily rituals.
Over 200 individuals registered for this online Recollection of the Buddha meditation class. Every Friday, around 170 participants logged in from various parts of Asia, Europe and North America. The successful organization and hosting of this online class could not be completed without the active coordination and support of many volunteers from the United States, Canada, China and Singapore. To all of them, and to all monastics and lay followers who participated in this online class, we extend our heartfelt thanks for your contribution and support. May your wholesome deeds be deposited in your stream of consciousness leading to the path of enlightenment.
日期 ： 2021年6月11日
地點 ：美國寂靜禪舍
主講 ：菩提長老
講次 ：1 講
美國寂靜禪舍2021夏季讀經班課程，榮幸邀請到美國菩提長老於2021年6月11日的第一堂課，給與專題開示，講題為「巴利註釋的重要性」。在短短一小時的開示中，菩提長老簡要介紹了巴利註釋發展的階段、其在解經上的重要作用及其鮮明的特色。
菩提長老著作、編譯、編輯上聲譽卓著，出版過許多重要作品，包括上座部佛教四部阿含尼柯耶，《經集》及其注釋等等。其在翻譯佛教經典（巴利文翻英文）著作上的成就，被許多佛教信徒尊稱為「西方的玄奘法師」。菩提長老亦是全球佛教救濟會（Buddhist Global Relief）的創始人，和他的學生及其他熱心人士一起在社會公益事業上默默耕耘。
Date ： 11 June 2021
Venue ：Santa Monastery
Speaker ：Venerable Bhikkhu Bodhi
No. of session：1
The 2021 Summer Sutta Class of Santa Monastery is very hornoured to have Venerable Bhikkhu Bodhi to give us a special talk in our first class on June 11, 2021, with the subject “The Importance of Pāli Commentaries”. In this short 1h talk, Venerable Bhikkhu Bodhi introduced the development stages of Pāli Commentaries, its important interpretation functions as well as its distinct features.
Venerable Bhikkhu Bodhi is very well known as an author, translator and editor, having many important publications such as the translating and/or editing the translation of the Four Nikayas， the Suttanipāta and its commentaries. Venerable Bhikkhu Bodhi is regarded by many Buddhists as the Master Xuan-Zang in the West. Venerable Bhikkhu Bodhi is also the founder of the Buddhist Global Relief, together with his students and others, devoting their time and skills to various social causes.
| Language語言 | Handout講義下載 | Youtube影音 | 百度影音(提取码: ab89) |
|---|---|---|---|
| English | |
|
|
| 中文 | |
|
|
（轉載至馬來西亞寂靜禪林）
感恩您發心加入美國寂靜禪舍的義工團隊，成為推動佛教教育的一份力量，這既是修福修慧，也是回饋社會、利益大眾的好機緣。
