导师的话：研究佛法的立场与方法

导师的话：研究佛法的立场与方法
　　印顺导师
　　法光学坛
　　第五期（2001）
　　页1-24
　　?2001　法光佛教文化研究所
　　台北市
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　　页1 导师的话：研究佛法的立场与方法 法光学坛第五期（2001）
　　诸位（佛光山中国佛教研究院）同学，我这四年来人都病瘦了，大家的好意，到这里来，虽然心里非常欢喜，但是因身体不好，头脑大概也差了，没有什么好的可以讲来贡献给诸位。
　　诸位现在是在学院里修学，是研究佛法的阶段。至于我自己，一般人看来，也是研究佛法的人。我是只有从太虚大师和法尊法师那里，看看他们的文章，或者是随便谈谈，这样子有了一点启发。我是没有福报像诸位这样能够长期在学院里修学，可以说是东翻西翻自己学来的。有人问我怎样学的，我也说不出来，因为自己没有好好的跟人学过，所以我也不会教别人。诸位今天来，我也只有将我从前学的，和我的想法，为什么要学佛，我想学什么样的佛法等问题，随便向大家报告，不一定合用，这总是从我过去修学的构想和过程而来的。
　　我在家乡的时候，在偶然的因缘中，知道有佛法。我们海宁家乡的佛法非常衰微，没有台湾这么好，只是赶经忏。我知道佛法后，就找几部经、论看看，看了以后，我生起两种感想，一是佛法的理论很高深，佛法的精神很伟大；另一方面我觉得佛法是一回事，当前的佛教又是一回事。代表佛教的，如我家乡的出家人，好像与我经上看到的佛法，有相当大的距离。但是我没有像虚大师和你们院长那样要来改善佛教，有振兴改革佛教的心。只是想探究：佛法这么好，这么高深，为什么同我们实际上的佛教距离这么远？这问题在那里？
　　我在没有出家以前，就有了一个反省：佛法这么好，是一切智者之学，最高深的；为什么佛教会成这个样子，只是民间习俗的信仰。
　　页2 导师的话：研究佛法的立场与方法 法光学坛第五期（2001）
　　像现在还有大学生在研究，从前是没有的，至少到那个时期为止，佛教与佛法不太一致，为什么会这样呢？后来，我自己看经，东翻西翻，总之也不好懂。后来父母去世了，自己也没有什么挂碍，跑出来出家。我修学佛法研究经论的意念，除了想要了解佛教究竟是什么以外，还想了解佛法怎么慢慢演变，其原因何在？这是存在我内心当中，推动我一直研究下去的力量。
　　本来在佛法上讲，出家人应该只有三条路：上上等是修行，第二等才轮到学问，第三等才是修福，如广修塔寺之类的事情。在佛法里修学，说佛法好，总要对我们有点好处才好；若自己学了佛法，对自己一点好处都没有，那么我们叫人家学是不对的。我自己很惭愧，没有能够真正向修证的路子走。不过对佛法方面，还是为了真理的追求，追求佛法的根本原理究竟是什么样？佛法如何慢慢发展？在印度有什么演变？到中国来又为什么发展成现在的现象？我是基于这个意义来研究。
　　因此，我的学佛态度是：我是信佛，我不是信别人，我不一定信祖师。有人以为中国人，就一定要信中国祖师的教理，我并没有这个观念。假使是真正的佛法，我当然信，假使他不对，那就是中国人的，我也不信。我是信佛法，所以在原则上，我是在追究我所信仰的佛法，我是以佛法为中心的。
　　我对世界上的学问懂得不多，虽然也写许多文章，我所说的主要是在追究佛法的真理。我要以根本的佛法，真实的佛法，作为我的信仰。了解它对我们人类，对我个人有什么好处，这是我真正的一个根本动机。
　　所以自己虽然没有能够在修证方面用功，但是这和有些人研究佛法的动机不同。有的人研究佛法，好像把它看成什么学问一样，在研究研究，提倡提倡，与自己毫不相干。原则的说，这不是我们学佛之人的态度。学佛的人，佛法要与我们自己发生关系，没有关系你为什么要学呢？你都不晓得好处，为什么要叫人信呢？所以，我们越是能知道佛法的好处，越知道佛法超出世间的特质，越是能够增加我们的
　　页3 导师的话：研究佛法的立场与方法 法光学坛第五期（2001）
　　信心。
　　有人问我是什么宗，我不晓得应该怎么说。照一般人的想法，总该归属什么宗才对。在我觉得，“宗”都是以佛法适应时代，适应特殊文化思想而发展成一派一派的。好像我们到山上，有好几条路一样。我没有什么宗，不过有人以为我是三论宗，有的称我论师，我也不懂他们为何如此，其实我不是这样的。怎么叫都可以，我自己知道不是这样就好了。
　　我是凭这一种意念来研究，渐渐发现到佛法最重要的根本原理，逐渐的了解一派一派的思想之间，有些什么不同。诸位一定以为一派一派复杂得很，据我慢慢的研究起来，才晓得没有那么复杂。大概一个问题提出来的话，不是这样，就是那样，顶多两三个看法。不过问题多了，错综起来，就好像有很多很多不同。我不是从事纯宗派的研究，虽然各宗派也写一点，都是粗枝大叶，没有深刻研究，我不想做一宗一派的子孙，不想做一宗一派的大师。
　　我走的这条路子，可能有人说，是不合潮流，不合时宜的。我写东西时，不管这些，写出来有人看也好，没有人看也好，写好了就印在那里，有人看没人看我都不加考虑。只觉得我对佛法有这么一点诚心，我要追究佛法的真理，想了解佛法的重要意义。在三宝里面奉献这一点，是好是坏，我也不太考虑，长期以来，我对佛法研究的态度就是这样。
　　在这意义上，我学佛法和那开铺子的不太同。像百货公司，样样都有，你要什么就有什么卖给你。我没有这个观念，我之所以东摸一点，西摸一点，只是想在里面找到根本佛法，与它所以发展的情形。这个发展，可能是相当好的，也可能不太好的。佛法有所谓“方便”，方便是有时间性，有空间性，在某一阶段好得很，过了时，时代不同了，也许这个方便会成为一种障碍。
　　‘法华经’有一句话，我总觉得非常好：“正直舍方便，但说无上道”。怎么舍呢？就是达到了某一阶段，有更好更适合的就提倡这个，不适合的就舍掉。所以我研究的，不是样样都在提倡，我也不专
　　页4 导师的话：研究佛法的立场与方法 法光学坛第五期（2001）
　　门批评。我这个人，生来是不太合时宜的，我觉得某些只是方便，不是究竟的东西，我不讲是可以的，你要我讲，我就这样讲，要我讲好听话奉承奉承，那我是不会的。我在原则上，带点书呆子气，总是以究竟佛法为重。自己这个样子，能够怎样发展，能够得到多少的信众，我都不考虑。这许多就是我学佛的动机与态度──甚至可以说是，我就是这样的人。
　　经过好多年以后，大概在民国三十年前，我对佛法有了大概的认识。佛法这样演变发展，对现代来讲，有些是更适合的，更适应现代的；某些，顶好不要谈他，即使过去非常好的，但现在却不太适合。我有了这个认识，当初我就写了一本书叫做‘印度之佛教’。这本书我想到就写，只表示自己的意思而已，虽然引证，引证得很简单，不像现代人写书，受了近代文化的影响，你说的虽能表现你的思想；但总要把你的证据拿出来。所以我就想，把这本书改编写成几本大部的书，详细引证，一切合起来，就可以表示我个人对佛法完整的看法和了解。
　　不过，对印度佛教的研究，我到现在只写了两本，一部是‘说一切有部为主的论书与论师之研究’，一部是‘原始佛教圣典之集成’。其他的，都是有别的因缘，不是我想写的东西。现在病了以后，过去虽然有愿要写，大概也写不成。不过，以我的想法，也没有什么遗憾，我们在这个无边生死当中，能做多少，就做多少，尽自己力量去做就好了。能做多少，要靠福德因缘，以及时代种种关系配合，不是自己想做多少，就能做多少。我没有什么遗憾！假如身体还可以的话，我现在想写最重要的一本书，说明从最初的佛法，演进到大乘佛法的过程。大乘佛法的本来意义是什么？究竟什么叫做大乘？我们不要口说大乘，实际上不是这么一回事。不过能否写成，自己也不晓得。人命无常，没有几天的时间也说不定。以上只是象征性的谈谈自己的研究而已。
　　我以前写过一篇文章，叫做‘以佛法研究佛法’，有的人也许看过。怎样来研究佛法呢？当然是研究经，论，各宗派里面许多的道
　　页5 导师的话：研究佛法的立场与方法 法光学坛第五期（2001）
　　理。但研究时要有一种方法，就是所谓的“方法论”。我的想法很顽固，我是一个佛教徒，我们要用我们佛教的方法。那么我们怎么来研究佛法呢？佛曾经说出一种现实世间的普遍真理，也可以说是，凡事实上的一切存在是离不开的普遍法则。这个法则，就是“诸行无常，诸法无我”。我觉得，我们研究佛法的时候，应该要引用这一方法来处理一切问题。
　　简单的说，诸行无常，是说明现在世间所存在的东西，都是不停的在变化的。比方佛说出来的某句话，经后来佛弟子慢慢宏扬，它自然而然多多少少有了演变。又如佛所订的制度，我们称为戒律，这套戒律也会因区域而慢慢演变，你说完全不变，还是从前那样，是不可能的。就是现在的泰国，他们的出家制度，人人可以出家，有的出家七天，有的出家十五天。严格讲，出家受比丘戒，是要尽形寿受持的。没有说，我发心去受七天的，或两个月的比丘戒，这样发心根本是不能得比丘戒的。那么他们现在的办法，你说好吗？这不是好不好的问题，只要懂得这就是变化中的方便就是了！
　　说到“诸法无我”，是一切没有独存的实体，如一种制度，要考虑到时代因素，考虑同时的环境，如把时代，环境抛开了，讲起制度来是抽象，不实际的。假如有了这个观念，研究什么问题，必须顾虑同时代的其它很多问题。这许多问题，你多一点了解，对研究问题的看法，也就会更加正确一点。
　　有人问我自己研究内容，我说不出来，我只是本著自己的理解去研究。不过，我看别人的书，多数是小范围研究，其他什么也不管。专门研究一个问题，有时候研究得很精细，好得很，可是从整个佛教来看，也许并不正确。我以为要扩大视界，研究才会有更多的成就。
　　如果不管其他的，缩小范围，那么研究出来的只是小问题，对整个佛教的意义，不可能有好的成就。我的研究，是从“无常”“无我”著眼的，无常是时代先后的演变；“无我”是同时的影响关系。将时间空间结合起来看问题，看它为什么演变。所以，我告诉大家没有别的研究方法。世间上的方法很多，我没有看过，我不懂，我只用
　　页6 导师的话：研究佛法的立场与方法 法光学坛第五期（2001）
　　我们佛法的基本方法──无常、无我，做为我研究的方法论。
　　诸位都还在学，将来不一定人人能继续研究，有的出去弘法，或者修行，不过也许有人仍继续研究佛法，所以我提到这点。
　　在研究的过程当中，有一点我看得很重要，佛法究竟有什么不同，比世间其他的更好，可以分二方面来讲。
　　一、释迦牟尼佛时候，有一种完善的制度──戒律。传到中国，后来有丛林制度，到现在也许有新的制度。不要以为制度都是一样，佛的制度，实际上研究的人很少，我自己也没有研究。中国现在讲戒律是什么样的呢？晚上不吃饭，到厕所里去要换鞋子，以为这是最要紧的。对戒律中真正重要的事情，好像不知道一样。所以戒律的真正意义，我们出家人要有人发心去研究。
　　据我的了解，佛教的戒律是一种集体的生活，修行也就是集体生活中去锻炼。依戒律的观点，佛法并不重于个人去住茅蓬修行──这是共世间的，虽然一般都很尊敬这种人。佛教戒律有什么特色？它是道德的感化和法律的制裁，两者统一起来。犯了错误，戒律中有种处罚的规定，但不止于此，而是在充满道德精神感化之下，有一种法律制裁的限制。所以在佛的时代，真正出家的一个个都了不得，就是动机不纯正的，在这里面多住几年，经过师友的陶冶，环境的熏习，慢慢也会成为龙象的。在这个集体生活里，大家都有共同的信念，净善的行为，彼此和睦，这就是佛教戒律的特质，而发生伟大的作用──正法住世。
　　这种组织，与社会上的组织不太相同，它是道德感化与法律制裁相综合的。在这里面，是很平等的、是法治的。每一律制，不是对某些人而订的。如在学院的话，如果是学生不许可，老师也绝对不许可。佛的制度是平等的，即使释迦牟尼佛在世，佛也一样的依法而行。佛的律制，是真正的平等、民主。在这道德感化、法律制裁之下，人人都修持佛法、研究法义，各尽其力去发挥。
　　当然，严格的说，现在并没有这个东西──依律而住的僧团。假使我们去研究，把这里面真正精神原则拿出来，用现在的方式去实践
　　页7 导师的话：研究佛法的立场与方法 法光学坛第五期（2001）
　　的话，我想会比照著自己的想法，搞一套组织，或是参照政治或其他组织，照人家的办法也来一套，我想会更合于佛法。这是佛法伟大的特质，在我认识释迦牟尼佛不像世俗一般那样，我在研究中加深了我的信心。
　　二、另一方面，是理论的。佛一方面用制度，一方面开示，用法来指导。在当时，没有现在那样，研究‘法华经’、‘华严经’，一大部一大部的。不过在义理上，或在修行的方法上，作简单的指导。佛所说明的，著重在什么地方呢？那些与世间不同呢？依我的了解，佛法确有不共之法，与世间法不同。我想，诸位读了好几年，应该对佛法与世间法不太相同的有所了解。我们必须确认佛法的不共之法！世界上的宗教很多，中国的、印度的、西方的，佛教至少有一种与他们不同的地方。又如哲学，从东方到西方，哲学家不晓得有多少？但佛法至少要有与他们不同的地方。假如自以为佛法伟大，而佛法所讲的与他们所说的一样，那就槽了，因为既然一样，有了他的，更何必再要佛法？
　　就世间法所没有的──不共世间的来说──当然就是“缘起性空”。空，这就是佛法的不共之法。“诸行无常，诸法无我”，都是依此而显示出来。缘起是说世间的一切，无论是天文、地理、自然界、动物界，乃至我们个人生理上、心理上的现象，都是依缘而存在的。佛说“缘起”，是最通遍的法则。从这里才会了解佛的制度与其他的所以不同。理论与制度有关，佛法称为“依法摄僧”。把握缘起的原则，在思想上、制度上，及实际的修持上，都会有与世间不同处。世间上有许多进步的思想，有的近于缘起，但他们不能够彻底的完全的达到目标。
　　我们为什么信佛？是因为佛是大彻大悟了的。佛的大彻大悟是怎样呢？你不晓得，我也不晓得。既然不晓得，那怎么生信呢？佛坐菩提树下大彻大悟以后，为了使人也能彻悟，所以说法。佛所说出来的法义，来指导出家人应做的生活轨范──律制，与世间不同；这表示了他证悟的内容与别人不同，这是可以了解的。在心里我们不知道，
　　页8 导师的话：研究佛法的立场与方法 法光学坛第五期（2001）
　　说出来、做出来，总可以看到一点。研究佛教制度的根本原则，从理论事实的统一中，我发觉佛法义理超越世间特殊的地方。佛老人家的证智，我们都不知道，但从他表现出与世间不同的，特别伟大，我是从这些上，深深信得佛真正的证悟。
　　我有很多看法，与别人的看法不大相同，譬如说，某人在修行，某人开悟了！修行、开悟当然是好事情，不过，不只是佛法讲“修行”。世界上的宗教都要修行的，道家有修持的方法，中国儒家也有一点，印度婆罗门教，六派哲学都有修行的方法，西洋的神教也有啦！他们的祷告也是修行的一类。如真的修行，自然会身心有些特殊的经验，这是信仰宗教的人所应相信的，不管你自己有没有得到，这是绝对可信的。在内心当中或身体上得到特殊经验，宗教的终点，就是要靠这种特殊经验。在佛法当中，神通就是其中的一类。
　　所以，单讲修行，并不一定就是佛法，世界上各种宗教都有修行呢！你说你看到什么东西，经验到什么？这并不能保证你经验的就是佛法。那么用什么方法来区别呢？这有两个方法：一、与佛法的根本义理是否相合。二、行为表现是什么样子。且举一件事来说，我们中国人有时候真自觉得骄傲，美国西皮有很多人要学禅，寒山也很吃香，简直崇拜得不得了。然在我的想法，若以此为典型，作为我们学佛的模范，大家这样学，这成什么样子！因为佛教也好，其他宗教也好，都要教你正常，修行的人也要正常。中国佛教过去许多大师，能够组织佛教，能够发扬都是平淡正常的。又如释迦牟尼佛教化，有所谓“神通轮、教诫轮、记心轮”，身业、语业、意业都可以教化，可是佛法的重点是教诫轮。用语言来引导你，启发你，使你向上。现在有些人，稍为修行，就说前生后世，说神通，这不是真正的佛法。从佛的证悟以后，佛所表现出来，对弟子之间的活动的历史事实，不是那些怪模怪样的──寒山式、济公式、疯子喇嘛式的。佛老人家，生在我们人间，主要用教诫来引导，不是侈谈神通。因为外道也有神通，从神通来建立佛教，佛教就和外道一样了。我对佛法的研究著重在这两方面，这两方面的了解，能使我信心增强，推动支持我很衰弱
　　页9 导师的话：研究佛法的立场与方法 法光学坛第五期（2001）
　　的身体，在佛法之中，多少奉献自己的一分心力。
　　我研究的重点是重在根本，假使你们请我讲唯识学，我是讲不好，但若讲唯识的“基本”思想，我倒是知道一些。我读书还有中国人的习性；读书贵识大体。我现在写作，也要引证，那是适应这个时代罢了！
　　我们研究佛法，当然要看古代的书，印度翻译的经论，中国古代的注解。第一步，要读懂他讲些什么，但这是不够的，孔子说：“温故知新”，我们不是看古典的书，不只懂了就好，那就停止了，永远不进步，你要从“温故”中、从古典中，要有一种新的了解。当然不一定每一个人看书，就能写出心得，而且写出来的心得，不一定是正确的，也不一定要去发表，你放在心里，只是你看书的感受。这样研究，我们佛法才能进步，才能发扬起来。
　　如果只是照本宣科，从前怎么讲，我还是这么讲，一点不错，一点不错算得了什么？“没有进步了”。这个世界永远在变，诸行无常，你停止了，就等于退步，学问也是这样。
　　诸位读书，有的人不会读，死读，死记，老师这么讲我也把他记下来，将来我好照著讲。假如研究学问的话，这样连入门都谈不上，岂止没有进步而已。我们读书的时候，要有点新的领会，最初看书的时候，有一点自己的想法，后来知道自己想错了，知道错，就是进步了。假使三年以前以为这样，到现在还是这样，说明你没有进步。我们一定要自己时常想，使理由更充份，这个地方错误在那里？我们在不断的纠正过程当中，不断的纠正我们认识上的错误，那么对佛法的认识就越来越正确，越来越有好的贡献大家。所以，我们要培养温故知新的精神，不仅是看懂，记住，会背会讲。
　　另一点，佛法是宗教的，我们学了以后，你觉得这个理论在你的心里起些什么作用？有没有一点用处？佛法总是要我们减少烦恼，叫我们增长慈悲心，叫我们对佛教有热心，来护持圣教；觉得众生非常苦恼，应该如何救度……。假使我们学了这些，学了以后，自己不起这些观念，那是你纯粹在书本子看见些“概念”，没有变成自己的。
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　　不必谈真正的修证，即使我们在研究学问，或是帮助佛教，从事福德事务，我们也要时常用佛法来指导自己，把佛法的基本原理时常放在心理，时常拿来指导自己，警策自己，那末虽然深的没有，至少对自己仍有点好处。如果你越学越烦恼，一天到晚苦苦恼恼的。或者你学了自己觉得了不得，瞧不起人，看看师父、师兄、师弟都不如我，那你这个人就越来越增加困恼。真正学佛的人，要谅解人家的苦痛，要用佛法来熏陶自己，应该时常在佛法里改变气质，向来时常发脾气，脾气慢慢少发了，向来懒懒的不肯做事，慢慢肯发心了，这至少就有一点好处了！佛法究竟是宗教，不是世间的知识，希望诸位在学习当中，不要忘了这点，忘了这点，就与研究世间的学问一样，变成非佛教的。即使你研究得很好，写了几大部书摆在图书馆里，仍不得用处。
　　‘华严经’善财童子到处参访，他去参访的人，大都不会讲别的，总是讲自己所作的。并不是你想要听禅，就讲些禅给你听，你要什么就讲什么……。我向来没有能够好好做修证的工夫，只是在研究佛法，我也只能在这一方面，讲一点给诸位参考。希望我们学习，研究，能在佛法的领域上研究，能使所研究的，对自己有好处，对佛教有贡献，不只是做学问而已。希望大家记住！学佛是长期性，学菩萨需要经过三大阿僧祇劫，至少我们这一生学佛，也不只是几年的事情，希望大家要继续精进！
　　（本篇录自《华雨选集》第 225-243 页）
　　页11 导师的话：研究佛法的立场与方法 法光学坛第五期（2001）
　　Studying Buddhadharma in Depth: On Attitude and Method
　　Master Yin-Shun
　　Dear Students (of the Chinese Buddhist Research Institute, Fokuang shan): Sick for four years, I have become skinny. Your kind invitation makes me very happy but, lacking in physical health, I am afraid my mind is, too, not longer what it used it used to be and I have nothing worthwhile to share with you.
　　At present, all of you are enrolled in a seminary; this is the time for you to study buddhadharma in depth. As to myself, in general view, I also belong to those who engage in in-depth study of buddhadharma. However, the only instructions I received came from reading the articles written by great master T'ai-hsü and dharma master Fa-tsun or from chatting with them. I didn't have merits like you which would have allowed me to be enrolled in a seminary for some considerable amount of time. One might well say I taught myself by thumbing through various books. Sometimes people ask me how I studied but I don't know which reply I should give since I didn't really learn properly under some mentor. Here, too, lies the reason for my inability to teach others. Thus, though you have come here today, the only thing I can do is to tell you in a loose way what I learnt in the past or what I think today, questions like “Why is the emulation of the Buddha important?”, “What kind of Buddhadharma do I want to learn?” etc. This is not necessarily useful for you but it is something deriving from the concepts and experience of my past studies.
　　In the region where I grew up I came to learn quite fortuitously about buddhadharma which was in extreme decline in this area, Hai-ning, not like in Taiwan. They performed only ceremonies for the dead. After I realized that there is something called buddhadharma, I tried to locate a few texts, and when I had read them two thoughts occured to me. On one hand I sensed that the theory of buddhadharma was very exalted and profound, and that its spirit was really noble, but on the other hand I felt that
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　　buddhadharma was quite different from the Buddhism I saw at that time . There seemed to be a huge gap between the representatives of Buddhism in my home county, the monks for example, and the buddhadharma about which I read in the texts. However, I didn't think about improving the condition of Buddhism like great master T'ai-hsü or the dean of your seminary, I had no ambition to breathe new life into Buddhism or to reform it. I only wanted to understand thoroughly how it could be possible that buddhadharma which was so good, so lofty, so deep differed vastly from real life Buddhism. Where did the problem lie?
　　Before I became a monk, I reflected like that: buddhadharma is so good and most profound, the lore of the omniscient one. But why has Buddhism turned into some belief in folk customs? Today there are university students who study buddhadharma in depth you wouldn't find this at that time. At least up to this period, there existed a certain discrepancy between Buddhism and buddhadharma. What was the reason? Later, when I read scriptures on my own, I did so in an unsystematic fashion. Anyway, the texts were not easy to comprehend. Then my parents passed away and, since I didn't cling to anything particular, I left home to become a monk. The reason for me to practice buddhadharma and study the texts in depth was not only the wish to understand what Buddhism actually was but also the desire to realize how it had changed gradually and for which reasons. This was the force in my mind which gave me the impetus to continue with this in-depth study all along.
　　From the point of view of buddhadharma, there are only three ways for an ordained person: the best one is to practice, the second concerns scholarship, the third engagement in merit making, e.g. building many temples and pagodas etc. If you practice buddhadharma and say it is good, it should be of some benefit to you. If you practice but don't benefit at all it would be wrong to encourage others to have faith in the Buddha. I regret very much that I was unable to really walk the path of practice and realization. However, in terms of buddhadharma, I studied in depth because I wanted to find the truth: what is the basic principle underlying buddhadharma? How did buddhadharma develop gradually in the course of time? What changes did it
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　　undergo in India? How did it turn into its present form after its arrival in China?
　　Thus my attitude towards the emulation of Buddha was that I am trusting the Buddha, not other people. I do not necessarily have faith in the patriarchs. Some people feel that as a Chinese you have to have faith in the teachings of the Chinese patriarchs. I don't think so. If the teachings are real buddhadharma, I accept them of course, but if there are mistakes I don't have faith in them even though they are Chinese. Since I am trusting buddhadharma, I am trying in principle to get to the bottom of the buddhadharma I have trust in. My emphasis is on buddhadharma.
　　As to worldly learning, my knowledge is limited. Though I've written quite a lot most of what I said is trying to probe into the depths of the truth of buddhadharma. I want the object of my faith to be root buddhadharma, true buddhadharma. I want to understand which benefits humankind as a whole and myself as an individual can derive from it. This is my real main motivation.
　　Thus, although I was not able to put forth efforts in terms of practice and realization, there is still a difference to the motivation out of which some other people study buddhadharma in depth. Some do it as if buddhadharma were like worldly learning. They study and study and put forth all kinds of ideas, but all this without any relation to themselves. In principle, this is not the attitude someone who is emulating the Buddha should have. For those, buddhadharma has to relate to oneself. If it does not relate to you, then why do you want to engage in it? If you don't understand its benefits, why should you encourage others to have faith? Thus, the more you are able to understand the benefits of emulating the Buddha -the more you realize that the special quality of buddhadharma is transcending worldly things- the more you will have faith in it.
　　Sometimes people ask me which school I am adhering to which leaves me quite speechless. Generally people think the right thing to do is to belong to some school. I, however, feel the schools arose so that buddhadharma could meet the needs of a specific time or fit some particular cultural concept. It is as if you were climbing mountains and had to choose between a number of paths. I don't belong to any school
　　页14 导师的话：研究佛法的立场与方法 法光学坛第五期（2001）
　　but some people think I am an adherent of the Three Treatises School. Some even call me “master of treatises”! I really don't know why they do this because I am not like that. Yet it doesn't matter what you call me, it is enough that I myself know that it is not true.
　　My in-depth study was based on this attitude and gradually I came to realize the most important basic principle of buddhadharma and began to understand what the difference between the thought of the individual schools were. You might think that the schools are a complicated topic. It took me long-term research to realize that it is not so. Usually when one question is discussed there are only two views or at the most three diverging ideas. However, if the topics debated are numerous and you look at them at the same time, it seems to be a complicated multitude. My research was not limited to the schools. I have written a little bit about the individual schools, but these are only rough outlines, not profound studies. I do not intend to inherit one specific lineage or to become a great master within one specific school.
　　Maybe some people think the path I have been treading does not fit our times. I don't care about this when I am writing. It is fine with me if someone is reading these papers, and if nobody does I don't care either. They are printed when I have finished them and it is not of my concern whether people go to read them or not. I only feel that my attitude towards buddhadharma is honest: I want to get to the bottom of its truth, I want to understand its important meaning. I do not really think about whether it is good or not to make this offering among the three jewels. All along, my attitude towards studying buddhadharma in depths has been thus.
　　In this respect, the way I am studying buddhadharma differs from someone who opens a business. In a department store you will find everything, whatever you need they will sell you. My point of view differs. The reason for me to work a little bit on this and then a little bit on that is that I try to find out basic buddhadharma and its developments. These developments may be positive or negative. You will find the term “expedient means” in buddhadharma but expedient means depend on a specific time and space. An expedient means which on one stage of development is excellent
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　　may become an obstacle at a different time.
　　I always like one quote from the Lotus Sutra-“give up the expedient means and teach only the highest path.” How does one give up? It means that when you have reached a certain level, you will promote what is better and more fitting while discarding what is not useful. Thus I do not promote everything I study in depth, nor do I indulge exclusively in critique. Since birth I didn't fit my times. I feel I need not talk about some things which are not ultimate but only expedient means. If you want me to talk about them I will tell you like this. I will not engage in talk to please or flatter. In principle, I somewhat resemble an intellectual who always emphasizes ultimate buddhadharma. This is my way wherefore I do not care about what kind of career I will have and how many disciples I can gather. All of this just explains my motives and attitudes, or one could even say what kind of person I am.
　　After many years, approximately before 1941, I gained some understanding of buddhadharma: the development of buddhadharma brought some aspects which fit our present, modern times better but some one would prefer to keep silent about since they are out of tune though they may have been excellent in the past. When I developed this understanding I wrote a book entitled Indian Buddhism. I wrote it quite intuitively and it represents only my personal opinion. Quotes are kept to a minimum and simple not like the books written by modern scholars who are influenced by present day culture where what you write still reflects your thoughts but you have to document your sources. Thus I thought about rewriting this book into several larger works with detailed quotation. Together they could represent a complete picture of my view and understanding of buddhadharma.
　　However, as far as the study of Indian Buddhism is concerned, I have only finished two volumes so far. One is A Study on the Treatises and Masters Concentrating on the Sarvāstivādins, the other is The Compilation of the Texts of Primitive Buddhism. The other publications are not what I really intended to write, there were other situations. Now, as I have fallen sick, I might not be able to finish what I was hoped to write in the past. However, in my mind, there is nothing to regret. How much we
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　　can do in this boundless circle of birth and death, this much we do. It is fine to do what is within one's power. How much one can accomplish depends on one's merit and all kinds of historical conditions. It is not up to one's wishful thinking. I don't regret anything. If my physical condition allows, I will write the most important book in order to explain how, from the earliest form of buddhadharma, the development of the Mahāyāna occurred, what the original meaning of Mahāyāna buddhadharma is, what is exactly called the “Greater Vehicle”. We shouldn't call something Mahāyāna while in fact it is something quite different. I don't know, though, whether I will be able to write this work. Human life is impermanent, maybe I have just a few days left. So far it has been a symbolic talk about my own in-depth study.
　　I wrote a paper entitled “In-depth Study of Buddhadharma through Buddhadharma.” Maybe some of you have been reading it. How does one study buddhadharma in depth? Of course, one does research on the texts and the many teachings of the various schools. But when you study you need a method. “Methodology” deals with this. I am quite stubborn in this respect: I am a Buddhist so I have to use the methods offered by Buddhism. So then, how does one study buddhadharma in-depth? The Buddha taught one general real world truth, or one could say a general law which is related to all factual existence. This law is “all conditioned things are impermanent, all phenomena are without self”. I feel that when we study buddhadharma in-depth we should use this method to deal with all problems.
　　To put it simply, “all conditioned things are impermanent” explains that everything existing in the universe now is continuously changing. For example, one sentence uttered by the Buddha will naturally change after being spread by his disciples. Another example is the discipline established by the Buddha which we call “rules.” The rules will slowly change in conformity with different regions. If you say they haven't changed and are preserved as they were in the beginning, this is impossible. Even in Thailand today, their regulation for monks is that everybody can become ordained, so some lead a monk's life for seven or fifteen days. Yet strictly speaking, taking full ordination should be for one's whole life. It didn't happen that someone would
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　　say “I am determined to take the monk's ordination for seven days or for two months.” With this kind of mentality you do not received the monks precepts at all. So do you think the way they do it now is good? Actually it is not a matter of good or bad, it is enough to understand that there are changing expedient means.
　　As to “all phenomena are without self,” it means nothing has something substantial which exists independently. In terms of system, for example, one has to take the time into consideration, the environment at that time. If you don't care about time and environment, it becomes totally abstract and unrealistic to talk about a system. If you accept this concept, whenever you research a problem you have to take many other problems which existed at that time into consideration. The more you understand about these manifold problems, the correcter your opinion will be about the problem you study.
　　Sometimes people ask me regarding the contents of my research. I don't know how to reply. I am only doing in-depth study based on my own understanding. However, when I read the books authored by others, it is generally small scale research and I don't care about the rest. If you concentrate on research of one problem sometimes it is possible to go into great detail which is excellent but in terms of Buddhism as a whole you could still go wrong. I think it is important to broaden one's view. Only then one can accomplish more with one's research.
　　If you don't care about the rest and make the field of research smaller in scope, what you can study will only be a minor problem, it will be impossible to get some good results in terms of the meaning of Buddhism as a whole. Whatever I study, I approach it from the viewpoint of “impermanence” and “selflessness”. Impermanence refers to the changes in time, selflessness points to synchronic influence and relationships. If you combine time and space when you look at problems you can see why they change. Thus I am telling everybody that there is actually no other research method. There exist many methods in the world, I haven't studied them and am ignorant in this respect. In my own research, I only use the root method offered by buddhadharma - impermanence and selflessness.
　　页18 导师的话：研究佛法的立场与方法 法光学坛第五期（2001）
　　You are still students but in the future it is not certain that all of you will be able to continue research. Some may devote themselves to the spread of the teaching or to practice, but maybe some will go on with their in-depth study of buddhadharma. Therefore I would like to mention a few points.
　　In the course of doing research, I pay special attention to one point: what makes buddhadharma different? In which respect is it better than worldly study? This can be discussed from two sides.
　　Firstly, at the time of Shakyamuni Buddha there was a complete discipline, the rules. When Buddhism came to China, it developed into the system of the great monasteries, and maybe now there will be another system. We should not think that these disciplines are the same. There are only a few people who really study the discipline founded by the Buddha, and I am not one of them. But what are the rules now mentioned in the Chinese tradition? Not to eat at nighttime, to change one's shoes when going to the toilet -these seem to be the most important items. It looks as if there were no understanding of what is really important in terms of the rules. Thus some of us ordained people should decide on studying in depth the real meaning of the precepts.
　　As far as I understand, the Buddhist rules are concerned with communal living. Practice is engaged in within the context of communal living. From the viewpoint of the vinaya, buddhadharma does not emphasize that the individual practices living in a hermitage. This it has in common with the world though people like that are generally well respected. What are the special characteristics of Buddhist rules? It is the combination of transformation through ethics and constraint through law. For mistakes committed, there are all kinds of regulations regarding punishment in the vinaya. It doesn't stop here, though. Full of the spirit of ethical transformation, restrictions are placed by law. Thus in the Buddha's times everyone who really left the home life was outstanding. Even if someone's motive was not pure, after some years living there, being guided and influenced by teachers and friends, the beneficial influence of the environment would gradually transform them into outstanding personalities. In this communal living, everyone shared common believes and pure behaviour, staying
　　页19 导师的话：研究佛法的立场与方法 法光学坛第五期（2001）
　　together in harmony. This is the special feature of Buddhist regulations which had an important function -the true dharma remained in the world.
　　Such an organization is quite different from other organizations in society since it is a combination of ethical transformation and legal restriction. In it, equality and the law reign. Each arrangement has been made not in response to some people. In a seminary, what the students are not allowed to do, the teachers are forbidden also. Buddhist regulations are equal. Even Shakyamuni dwelt in accordance with the system. The Buddha's regulations are truly equal and democratic. Under this moral transformation and legal restriction, everybody was practicing buddhadharma and studying the meaning of dharma in depth, developing one's potential as much as one could.
　　Of course, strictly speaking, an order living in accordance with the vinaya does not exist any longer but if you go and do some research to find out its true spiritual principle and then put it into practice in a modern way, this would, in my opinion, conform more to buddhadharma than to develop an organization according to one's personal ideas or by copying political or other organizations. This is the great peculiarity of buddhadharma. When I came to understand that Shakyamuni Buddha wasn't like the general worldling I gained more trust from my research.
　　Secondly, the other aspect is theoretical. On one hand, the Buddha used regulations, on the other hand he was teaching and employed dharma to lead. At that time, people didn't study huge texts like the Lotus Sutra or the Avatamsaka Sutra. They taught in terms of theory or practical methods in a simple way. Where was the emphasis of what the Buddha had explained? What was its difference compared with the world? As far as I understand, buddhadharma contains indeed something uncommon which you cannot find in worldly dharmas. I guess you must have been studying for many years and thus understand what the difference is between buddhadharma and worldly dharma. We have to gain a clear understanding of what makes buddhadharma different! There are many religions in the world, in China, in India, in the West. There must be at least one thing in which Buddhism differs from those. Like in philosophy, from the East to the West, there have been so many philosophers! But still, bud-
　　页20 导师的话：研究佛法的立场与方法 法光学坛第五期（2001）
　　dhadharma must have something not in common with them. It would be a mess if you think buddhadharma is great but what it is teaching does not differ from what others said because, if it is the same, then it would be enough to have those and there would be no need for buddhadharma.
　　What is lacking in worldly dharma or what is different from it is of course “empty of nature due to dependent arising”. Emptiness, this is the special teaching of buddhadharma. The concepts of “all conditioned things being impermanent and all phenomena without self” are all developed from this basis. Dependent arising means everything in the world, from the sky to the earth, from inanimate nature, the animals up to our own physiological and psychological phenomena, exists based on conditions. Dependent arising taught by the Buddha is the most common law. Based on this one can realize why the Buddha's regulations differ from the rest. Theory and regulations are connected. This is what is called “gather the congregation based on the law” in buddhadharma. If you have a grasp of the principle of dependent arising, then the thought, the regulations, and practical cultivation will differ from worldly ones. There is much progressive thought in the world some of which comes close to dependent arising but still fails to reach its goal in a thorough and comprehensive way.
　　Why do we believe in the Buddha? Because the Buddha is completely awakened. In what does his complete awakening consist? You don't know, nor do I. How can we have trust if we don't know? After the Buddha attained awakening under the bodhi tree he started to teach so that other people, too, could awaken completely. The teachings he gave showed a proper way of living for the monks, i.e. the regulations which differ from worldly ones. It is easily comprehended that this showed that what he had awakened to differed from that of other people. Something in the mind, we cannot know. But as soon as you say it or do it, it is possible to get some impression. If you do in-depth research on the basic principle behind the Buddhist system, from the unity between theory and fact I discovered the special place where the principals of buddhadharma excel worldly ones. The wisdom realized by the Buddha
　　页21 导师的话：研究佛法的立场与方法 法光学坛第五期（2001）
　　we have no way of knowing, but judging from his expression of greatness which differs from the world I firmly believe that the Buddha was really awakened.
　　Many of my ideas are not shared by others. For example, to say someone is practicing, someone has awakened. Of course, it is good to practice or to become awakened but not only buddhadharma talks about practice. All the religions in the world want you to practice -the Taoists have practices, even the Confucians in China have some, the Brahmins and the six philosophical schools in India, all of them practice, even Western religions which believe in God. What they call prayer is also a kind of practice. If you really practice, of course, you will have some particular bodily or mental experiences. Everybody who believes in a religion will accept this; no matter whether you yourself have this achievement, it can be absolutely trusted. In the end, religions rely on this, that you have some special physical or spiritual experience. In buddhadharma, supernatural powers belong here.
　　Thus just to talk about practice doesn't mean it deals necessarily with buddhadharma since every religion in the world has its practices. If someone says he saw something or experienced something this is no guarantee that what he experienced was buddhadharma. So how can one differentiate? There are two ways. First, to see whether it is in agreement with the basic teachings of buddhadharma; second, see how his behaviour is. Let me give an example: we Chinese are sometimes really proud that American hippies want to learn Zen. Han-shan is quite popular and revered very much. However, as I see it, if you take this as a norm, a paragon we should emulate when training to be a buddha, and everybody follows in their footsteops then how would this be like? Buddhism like the other religions wants you to be a normal person. As a practitioner, one should be normal. Many of the old Chinese Buddhist patriarchs were able to organize Buddhism and develop it because they were simple and normal. Also the teaching of Shakyamuni Buddha includes the so called “wheels of supernatural powers, instructions, and direct transmission to the mind”. He could teach with his body, speech and mind. The emphasis, however, has to be on the instructions. Using language to lead you, give you insights, let you move upwards.
　　页22 导师的话：研究佛法的立场与方法 法光学坛第五期（2001）
　　Nowadays there are some people who practice just a little bit and then begin to talk about this life and past existences, about supernatural powers -this is not real buddhadharma. After the Buddha's awakening whatever he demonstrated, the historical facts of how he worked among his disciples, there is nothing strange and abnormal about it, nothing like Han-shan, Chi-kung, or the Crazy Lama. Buddha was born among us human beings and mainly relied upon instruction to guide. He did not indulge in chatter about supernatural powers. Also non-Buddhists do have these. If you want to establish Buddhism on the basis of supernatural powers, then there will no distinction between Buddhism and non-Buddhists. My in-depth study of buddhadharma emphasizes these two aspects. Understanding in both these regards helped me to strengthen my trust, supported my weak body to go on and make some trifling contribution to buddhadharma.
　　In my research, I placed the emphasis on the root. If you want me to talk on Mind Only, I will do a miserable job. But if you want me to talk on the basic thought of Mind Only I have some knowledge. I am following the Chinese tradition in my studies, which means I regard the understanding of the main frame to be most important. When I'm writing now, I cannot but quote the sources, but this is only in response to the present times.
　　Of course, we have to read the old texts if we want pursue in-depth study of buddhadharma, the ancient translations from Indian texts and the old commentaries written by the Chinese. The first step is to understand what is written there, but this is not enough. Confucius said one should review the old to know the new. It is not enough for us to read the classics and understand them and then stop there. Thus there would never be progress. From reviewing the old, the ancient texts, one should develop some new understanding. Of course, not everybody who is reading something will be able to formulate his impressions and not every written reflection is correct. There is also no need to publish that. Keep it in your mind, since it is your response to your reading. Only if you can study thus, buddhadharma can progress and be spread.
　　If you are teaching by slavishly reading from the textbook and just repeat how it
　　页23 导师的话：研究佛法的立场与方法 法光学坛第五期（2001）
　　was taught in the past without the slightest mistake, what is this “without mistake” worth? There will be no progress. The world is changing all the time, “all conditioned things are impermanent,” but you are standing still. This means regression. It's the same with one's studies.
　　You are still studying. Some people don't know how to study. They study and memorize mechanically, the write down whatever the teacher says so that in the future they can repeat. If you want to do research, being like this, you will not be able to begin, let alone make some progress. When we study we need some new insights. Right at the beginning you have to have your own opinion. If you later realize that the opinion was wrong, this knowledge in itself means progress. If three years ago you were thinking like that and haven't changed in the meantime this proves that you have made no progress. We have to think often so that we have more reasons at hand in order to prove that here is a mistake. In this process of continuous correction we straighten out our own misunderstandings. Thus our understanding of buddhadharma becomes more and more correct and we can improve our service to others. Thus we have to cultivate the spirit of gaining new insights by reviewing the old. It is not enough to be able to read and to memorize and to speak about.
　　One more point. Buddhadharma deals with religion. What influence do you feel does this theory have on your mind after you have studied it? Is it helpful? The aim of buddhadharma is to reduce our mental afflictions, to increase our compassion, to be enthusiastic about Buddhism so that we are willing to protect the noble doctrine, to empathize with the suffering of sentient beings and think about ways to save them, etc. If you study these things but do not give rise to these thoughts yourself it means that you've read only about some “concepts” in the books but they have not become yours.
　　This is not necessary related to actual realizations. Even if we only pursue indepth studies or support Buddhism, or engage in some meritorious activity, we still should all the time use buddhadharma to guide us, keep the basic principles of buddhadharma all the time in our mind to give ourselves direction and impetus. Though
　　页24 导师的话：研究佛法的立场与方法 法光学坛第五期（2001）
　　you don't get to the profound, still it is of some benefit for you. If you become more emotional the more you study and are engulfed all day long by mental afflictions, if you have studied and feel you are something special and look down upon other people, if you are under the impression that the master and the dharma brothers can't compare with yourself, this means that you are more and more caught up in mental misery. Someone who is really emulating buddha has to have understanding for the suffering of others, has to use buddhadharma to transform himself, has to work on his character all the time and through dharmic means. If he was prone to explode in the past, now his fits of range decrease; if he was lazy and not willing to work, now he is gradually becoming happy to get involved. These are at least some benefits! Buddhadharma anyway is a religion and not worldly knowledge. I hope all of you who are still studying will not forget this point. If you forget it then there is no difference with the pursuit of worldly scholarship and it turns into something which is not Buddhism. Even if you studied very well and wrote a couple of books which can be found in the library, still you didn't benefit from this all.
　　In the Avatamsaka Sutra, the young Sudhana is looking everywhere for mentors. Most of the teachers he is visiting don't talk about anything else but what they themselves do. This means it is not the case that you want to hear something about ch'an he will talk with you about ch'an. It doesn't mean that you get to hear what you want to hear. I never had a chance to really practice, I spent all my time on research. So it is only in this respect that I am able to share a little bit with you. I hope that if we study and research we do so in the field of buddhadharma and cause what we have learnt to be not mere learning but beneficial for oneself and a contribution to Buddhism. Please, remember this. Emulating buddha is a long term commitment. As a bodhisattva, you have to work for three countless kalpas. But at least in this life we emulate buddha and not only for a few years. May all of you continue with your efforts!