上座部的四眾弟子聚首鹿頸

佛陀的四眾弟子是比丘, 比丘尼, 男居士, 女居士。佛陀為四眾弟子的福利而與魔羅講數, 四眾弟子若沒有智慧、成熟、自信、多聞、持法、隨法行法、正向、依法而行; 學了老師的法後, 未能向人講解、宣說、教導、建立、揭示、分析、清楚解釋時; 未能以正法來駁斥錯誤的見解, 駁斥之後, 宣說非凡的法義時, 佛陀不會入滅。

細香港居然亦有佛陀的四眾弟子, 香港顯示了與大陸與台灣的不同。細香港, 又居然可以有四眾弟子聚在一間小屋供僧及談法, 真是很出奇。看來我是最得益那位了。既如願在大長老與比丘尼一起共修, 看反應, 又跟大長老對談, 大長老問了我些問題, 我倒覺得很深, 長老居然會談到那麼的深, 很令我意外。不過我的問題嘛, 倒也拿了大快樂金牌的, 盡情快樂, 哈哈哈。

聖悅師父(Ven Uttaranandi)的功力深, 我領教了。阿贊平(Ajahn Paen)的功力也很深厚, 我亦領教過。那若一起共修, 會如何呢? 我想看身體的反應。所以我請聖悅師父一起去鹿頸。

去前一至兩日, 知道會有另一位比丘一起去, 是但啦。我上星期留言給另一位朋友, 問他有無興趣去供僧。他下午要返工, 但他很有心, 還是決定去。
約聖悅師父及該師兄在大圍等, 聖悅師父有個袋, 裝了她的缽及一罐有機提子粉及兩罐剃蘇糕。師兄想幫手拿, 比丘尼說不用了, 還是由我來拿。到了太和, 見到Sandra兩大袋, 好彩有位男士。Sandra有樽蜜糖亦放到我那裡, 我的背袋就有一把傘, 菜, 兩樽水, 一樽蜜糖, 一個缽, 一罐有機提子粉及兩罐剃蘇糕。

到粉嶺, 寶珠叫我們, 在小巴站與比丘Sampanna及Scott會合。小巴到中途, Sandra接了個電話, 有兩位泰國人會來。
今日有點陽光, 顯得沿途很美, 我繼續影相。聖悅師父又沿路講那些值物可以食, 我總感到好驚奇。到要爬樓梯那段, 其他人一枝箭拋離我們, 我等Sandra, 師兄亦在前面。我們三個稍後才到達。

一來到見到一位光著頭, 綁了件黑色圍裙, 黑色褲, 右腳黑色褲腳捲起而露出內裡的白色褲。原來是花花。花花做了香港美棋, 別樹一格的, 好像沒有人教她該如何照顧好威儀般。
到了居士屋後, 我問聖悅師父要不要飲水, 她說好, 溫水。那個凍水塑膠儲水箱, 我也不太會弄, 我開了整個蓋, 花花卻叫我蓋那個蓋先, 接著她幫一半又不幫到尾的, 只把那個塑膠儲水箱四十五度的平放後就離開, 我轉那個蓋, 才有水出。但那裡沒熱水。不知誰說阿贊那裡有。於是我拿著水杯到阿贊平那裡, 對他說可否給點熱水比丘尼。大長老要我進去將整個水煲拿去, 我不太想除鞋又穿鞋的, 望着Scott, 他拿出來給我。所以整個水煲就拿了下來。

師兄沒什麼東西好做, 我叫他去阿贊那裡吧。廚房好多事未處理好, 食飯前共修是沒可能的。那飯後坐一會吧。
我幫手切紅蘿蔔及一個大青辣椒及一條節瓜, 找不到針板, 算啦, 不用針板也可切啦。Sandra在門口洗菜芯, 水引到門口, 大家好, 不用晒太陽, 較方便。寶珠在裡面炒菜。花花叫寶珠做什麼, 寶珠叫她自己做回。後來Sandra幫我找到個針板。
花花叫寶珠留一晚, 寶珠不願, 花花繼續叫, 寶珠說她怕鬼, 花花說她一個人住都得, 不怕鬼。我插口, 你不怕鬼你的事, 他人是他人的事。Scott拿著水壺下來要裝熱水, 我說那個煲的水是熱的, 你去倒。他進屋子遇到花花, 花花叫他整個煲拿走, Scott很猶豫, 花花叫他整個煲拿走給師父。他出到來, 我說你在此倒吧, 那個煲給比丘尼的。他就在那裡倒水, 倒完水, 拿回個煲入去, 花花又叫他拿走個煲。他還是很猶豫, 我進去接過煲, 他離開, 我放下個煲。費事跟花花說什麼。她也沒說話。
個煲拿得下來, 當然不會無緣無故啦, 樓上有位比丘尼。花花不承認比丘尼是她個人的事。但大長老既然將個熱水煲給比丘尼用, 居士當遵從大長老的說話。我就認為聖悅師父飲不飲那煲水, 是她的事, 個煲就放在那裡, 反正食飯時, 她亦需要那個熱水的。

香港八戒光頭女對僧團規距的無知, 正是源於個人習性令到無人肯教她啦, 這位光頭女連泰國大美棋的說話亦不聽, 對香港的大美棋亦不敬。知一點而總愛扮代表的, 所說的話, 亦無人去聽。
聖悅師父後來要去供僧, Sandra亦帶了一位北傳比丘尼供南傳僧的食品, 就一齊過去大長老那裡。供完大家出屋, 接着聖悅師父去拿她的缽, 再過去時, 要般個低於比丘又高於居士的平台給比丘尼坐。於是我又落去, 旁邊那間屋有個這樣的四方平台, 點知好重。我去叫俊師兄下來幫幫忙。
上到去, 阿贊平在掃地, 我覺得奇怪, 做什麼阿贊平在這個時候去掃地呢? 點解不是那位在緬甸出家的香港比丘Bodhi Sampanno去掃? 屋裡只有比丘Sampanno及阿俊, 他們在對話。聖悅師父叫聲Bhante, 阿俊也望過來, 我打手勢叫他出來, 請他幫幫忙。
上到去, 阿贊平指揮那個平台怎樣放, 大長老預留了一些範圍沒放舖地的席, 那個平台剛剛好就是放在那裡。大家都方方便便的。
長老決定在長老間屋供僧食飯。於是飯菜就般上去。此時, 泰國人兩位也到了。
拿了菜上去後, Ivan也來了。
所以這一日, 好多人啊。阿贊平, 新比丘, 聖悅師父, 阿俊, Scott, 寶珠, Sandra, Ivan, 花花, 兩位泰國女人, 我, 共十二位。
花花亂叫人去拿水, 那位泰國女人是不知情下來到的, 她的朋友沒對她說要走一小時路的。花花好像是人就可給她叫去做事般, 亂叫一通, 那泰國女人將桶給了阿俊, 阿俊接過去拿水。
到了供僧, 念供僧文, 由花花領誦, 她只念供比丘僧團, 我中途插入念比丘尼, 她才念比丘與比丘尼。如果全程沒念比丘尼的話, 我是會要求阿贊平從新誦過的, 大家就延遲去供僧吧。
當花花供水果時, 阿俊在旁邊。長老對花花說: kapiyam......花花答一句: kapiyam Bhante。接著花花就去教阿俊, 長老立即說: 你都還未學習到。於是再來一次。
聖悅師父提醒Scott學嘢啦。
聖悅師父在食療, 剩食紅豆粉加薏仁粉。當聖悅師父在攪粉時, 大長老留意聖悅師父在攪粉。大長老亦對比丘尼說: 吃點水果。聖悅師父就拿了一粒提子。
接著兩位泰國人要供利是, 全部人就指向Ivan。花花又自以為是的在那裡說會分開, 但就是沒人聽她的話。全部就是交給Ivan。
供僧完後, 居士就落回去。花花此時又對新來的泰國女人說泰國傳承沒有比丘尼。但那位泰國人也沒答話, 故花花也沒有話說得下去。
吃完飯, 兩位泰國居士洗碗。兩位泰國居士又問起那些利是, 因為有個比丘尼, 花花又再說會分開, 我就話比Ivan就得啦。後來, 我帶那兩位泰國居士到大長老那裡坐, 我是要共修嘛, 那兩位泰國居士要問法。
他們以泰語對話, 我就襌坐啦。
長老一講野, 身體就震動, 但好開心舒服的震動。整座於是也是超快樂的襌坐。
長老給比丘尼茶葉, 於是我在Sampanno比丘前沖茶葉, 拿給聖悅師父。
到泰國居士與長老談完。就到我問了。
我對大長老說: 當師父一講話或誦經或祝福時, 身體就震動, 很舒服, 快樂的, 有時興奮也會震動。我見到自己喜歡這樣的舒服, 那要不要止著這個貪還是怎樣?
大長老說: 身體頂不順, 頂不順佛法。會這樣子, 從三果到四果, 四果, 一是出家, 一是七天會死。不需要講到貪, 我們還在苦海, 只是有船。快樂是煩惱嗎?
我: 不是
大長老: 佛陀七天住在那裡?
我: 解脫的快樂
大長老: 佛陀的身體跟我們是一樣的。
我: 我覺得不同, 佛陀可以食一點點過六年。那是不是知道就可以了? 生起喜歡, 知道就可以了, 不用理它? 總之什麼生起, 知道就是了, 不用理它?
大長老: 是。
聖悅師父補充說: 一講到貪就已經是概念。
大長老問我: 剛才說的, 你會懷疑嗎?
我: 沒有。
(聽完大長老的解答, 真是好開心的)
接著輪到Scott問:
Scott: 出家與在家修行, 是不是出家會更好?
大長老: 有時候在家人修得更好。
大長老: 海是苦海, 有佛法是船, 定是油, 有慧就有方向。佛法在這個方向, 有慧的人不會走到另一邊。
我: 會走正確的路。
大長老: 是, 會走到正確的方向。

時間到一時, 大家都離開了。由比丘尼頂禮兩位比丘先, 接住居士頂禮以大長老為首的出家眾, 接住新比丘頂禮大長老。他們行先, 我與聖悅師父隨後。聖悅師父將紫菜及什麼的給Ivan供給新比丘, Ivan半跪着雙手接收。我當下有點驚訝他會這樣, 那就學了堂課啦。

離開時, 我幫聖悅師父拿她的缽, 不用短期出家都有緣拿個缽, 都真是有福兼有樂的。

(隨阿贊平)阿贊平長耆 -- 下午茶時的問法與開示

師父: 阿贊平長老 Ajahn Paen from Malaysia
時間: 下午茶, 四時 afternoon tea, time of Q&A
地點: 鹿頸

問: 襌修方法很多種, 如何知道自己適合那一種?
答: 那種令你舒服、快樂的方法, 就是與你有緣。
Q: There are many meditation methods, how's to know which one suitable oneself?
A: Which method makes you feel comfortable and happy, this method is suitable for you.

問: 在行路時觀呼吸, 是單純的觀呼吸還是看呼吸的長短?
答: 知道呼吸就好, 不要看長短。
Q: While walking and doing anapanasati, does it only observing breathing in and out or observing breathing long and short?
A: Only know breathing is enought, don't observing long or short.

問: 在來時有隻瘦狗跟着行, 想吃東西, 但食物是供師父的, 該如何?
答: 迴向功德給牠, 叫牠跟着來, 來到這裡就可以有大利益, 你們供了師父後, 師父捨出食物, 你們給牠吃, 牠就可以有大利益。那狗也有財富的, 肥與瘦沒關係。
說: 牠跟到半路, 見另一婆婆行出去, 牠就沒再跟我們, 而跟那婆婆出去了。
答: 牠跟你們的緣很短。有緣, 牠是會來的。
問: 但這樣會否引來更多狗?
答: 牠們來會有大利益。
Q: When we are coming, there is a dog following us and want to eat something. But the food is for Venerable. How should we do?
A: Transferring merit to it and ask it following you to come. If it comes to here, it will get great merit. After you offer food to me and I give back to you, then you give it to eat, it will get great merit. That dog has wealth, not related to its fat or lean body.
one says: it follows us half way and it sees an old lady, following her to go back, not following us.
A: Its nidana with you is short. If there is nidana, it will come.
Q: If it comes here, will it let many dogs to come?
A: They come will get great merits.

問: 不喜歡那個人, 一見對方就不喜歡, 應該避開對方還是去面對對方?
答: 過去生, 做善緣或惡緣, 現在就有果報, 這是結果, 要知道。有兩種方法: 一是修慈悲觀, 一是迴向功德給對方的護法神及自己的護法神, 剪斷惡緣。
問: 心接受對方是不是就可以了?
答: 不是。它是惡緣, 要剪斷它。每日二次修慈悲觀, 迴向給對方的護法神及自己的護法神; 要快就每日五次或十次。
Q: Don't like that one and when I see that one, just don't like that one. Should I escape that one or face to that one?
A: In the past, we do good or bad behaviour and then we get result now. This is the result and you should know it. There are two ways: One is metta bhavana and the other is transferring merit to that one's protecting deva and your own protecting deva, cut the link.
Q: Can mind accept that one, that's ok?
A: No. it is bad nidana, need to cut it. Metta bhavana twice everyday, transferring merit to that one's protecting deva and your protecting deva; if you want quickly, 5 or 10 times everyday.


問: 我想帶個仔過來, 但他不願來。
答: 可以叫他做伴。
Q: I would like to come with my son but he is not willing to come.
A: you can ask him as a companian.

問: 修到知道他人的心, 知道很多人好苦, 這種能力可不可以不要? 是不是一定要過這過程才可以前進?
答: 不是。有這個杯, 可以不拿來用。
問: 但它自己來。
答: 對, 知道, 每個人都很苦, 拿它來教自己。
問: 那是不是不理那個人, 他苦他的事?
答: 你一手拉他, 一手游泳, 是不是很辛苦?
說: 是呀, 就是覺得很辛苦。
答: 每個人都有自己的因緣果報, 見到他人的苦, 要教自己, 要游上岸。沒有佛法的人在游泳, 會浮會沉, 有佛法的人會在船上, 船大小沒關係, 但也是在海中, 遇到風浪還是會沉的。
Q: bhavana to know other mind's status and know so many people in suffering, is it able not to have this ability? Is it a process one must pass it to move forward?
A: Not. There is a cup and one is able not to take it for use.
Q: But it comes itself.
A: Right. Just know everyone is suffering and let it to teach self.
Q: So not take any action for that one, his suffering is his matter?
A: You give one hand to save that one and the other hand to swim, do you feel exhausting?
one says: Exactly, just feel exhausting.
A: Everyone has their cause and result. When we see other in suffering, need to teach ourself, swim to the shore. One without Buddhism as one swims, will be float and sink; one with Buddhism as one is in a ship, big ship or small ship doesn't matter, still at sea. When the ship meets great wave or storm, sometimes, sink also.

阿贊平說:
讀書的佛法是想, 是記憶力, 當下是法。
修得幾高, 都是會翻船的, 要上岸, 在岸上的人是與我們不同的。
慈悲是要對自己先, 一手拉人, 一手游, 會很辛苦, 也會沉。
正念是電筒, 照到什麼就見到。
在當下就是知道呼吸。
住在村屋做窮人是減低我慢。佛陀離開皇宮後, 與馬及車夫離開, 脫了衣服給車夫, 就做窮人。
問: 佛陀脫了衣服不是修行了嗎?
答: 未, 做窮人減少我慢先。
Ajahn Paen says:
- Study Buddhism from book is saññā, memory only. The present is dhamma.
- Like a ship at sea, not arriving the shore, meeting dangerous will be sink. So one should step on the shore. People on the shore is different with us.
- Compassion is for self first. One hand pulls the other and one hand swims, one will feel exhausting and will drown.
- Mindfulness is like a torch, to shine on what one sees.
- In the present is to know breathing.
- Living in village as a poor is to deduce conceit. After Buddha left royal palace with horse and chariot, he took off the cloth to the chariot, to be a poor.
Q: After Buddha took off the cloth, was he not to bhavana?
A: Not, he was to be poor to deduce the conceit first.


問: 什麼方法可以減低我慢?
答: 布施可以減低我慢, 持戒可以減低我慢, 高一點是止襌, 然後是觀襌, 觀襌可以斷我慢。要逐點斷。
問: 是不是觀的力量來斷我慢?
答: 是, 止襌是磨刀, 將刀磨利, ñāṇa斷我慢。
Q: What method we can deduce the conceit?
A: Donaion can deduce the conceit. Taking precepts can deduce the conceit. More higher is to practicing jhana meditation, then is vipassana. Vipassana can cut the conceit, cuting a little bit progressingly.
Q: Does it the power of vipassana to cut the conceit?
A: Yes. jhana meditation is like to sharpen the knife, then ñāṇa put an end the conceit.

這段與師父的對話, 大部份是不純正的普通話, 兩個人輪流做翻譯, 師父又提及兩個巴利詞, saññā與ñāṇa。
各自得益。
The conversation with Ajahn Paen is using not quite right Mandarin, two persons translate in turn.

感恩十方因緣, 迴向父母與眾生離苦得樂。

(隨阿贊平)阿贊平長老-問與答

師父: 阿贊平長老 Ajahn Paen from Malaysia
時間: 下午茶, 四時 afternoon tea, time of Q&A

問: 襌修方法很多種, 如何知道自己適合那一種?
答: 那種令你舒服、快樂的方法, 就是與你有緣。
Q: There are many meditation methods, how's to know which one suitable oneself?
A: Which method makes you feel comfortable and happy, this method is suitable for you.

問: 在行路時觀呼吸, 是單純的觀呼吸還是看呼吸的長短?
答: 知道呼吸就好, 不要看長短。
Q: While walking and doing anapanasati, does it only observing breathing in and out or observing breathing long and short?
A: Only know breathing is enought, don't observing long or short.

問: 在來時有隻瘦狗跟着行, 想吃東西, 但食物是供師父的, 該如何?
答: 迴向功德給牠, 叫牠跟着來, 來到這裡就可以有大利益, 你們供了師父後, 師父捨出食物, 你們給牠吃, 牠就可以有大利益。那狗也有財富的, 肥與瘦沒關係。
說: 牠跟到半路, 見另一婆婆行出去, 牠就沒再跟我們, 而跟那婆婆出去了。
答: 牠跟你們的緣很短。有緣, 牠是會來的。
問: 但這樣會否引來更多狗?
答: 牠們來會有大利益。
Q: When we are coming, there is a dog following us and want to eat something. But the food is for Venerable. How should we do?
A: Transferring merit to it and ask it following you to come. If it comes to here, it will get great merit. After you offer food to me and I give back to you, then you give it to eat, it will get great merit. That dog has wealth, not related to its fat or lean body.
one says: it follows us half way and it sees an old lady, following her to go back, not following us.
A: Its nidana with you is short. If there is nidana, it will come.
Q: If it comes here, will it let many dogs to come?
A: They come will get great merits.

問: 不喜歡那個人, 一見對方就不喜歡, 應該避開對方還是去面對對方?
答: 過去生, 做善緣或惡緣, 現在就有果報, 這是結果, 要知道。有兩種方法: 一是修慈悲觀, 一是迴向功德給對方的護法神及自己的護法神, 剪斷惡緣。
問: 心接受對方是不是就可以了?
答: 不是。它是惡緣, 要剪斷它。每日二次修慈悲觀, 迴向給對方的護法神及自己的護法神; 要快就每日五次或十次。
Q: Don't like that one and when I see that one, just don't like that one. Should I escape that one or face to that one?
A: In the past, we do good or bad behaviour and then we get result now. This is the result and you should know it. There are two ways: One is metta bhavana and the other is transferring merit to that one's protecting deva and your own protecting deva, cut the link.
Q: Can mind accept that one, that's ok?
A: No. it is bad nidana, need to cut it. Metta bhavana twice everyday, transferring merit to that one's protecting deva and your protecting deva; if you want quickly, 5 or 10 times everyday.


問: 我想帶個仔過來, 但他不願來。
答: 可以叫他做伴。
Q: I would like to come with my son but he is not willing to come.
A: you can ask him as a companian.

問: 修到知道他人的心, 知道很多人好苦, 這種能力可不可以不要? 是不是一定要過這過程才可以前進?
答: 不是。有這個杯, 可以不拿來用。
問: 但它自己來。
答: 對, 知道, 每個人都很苦, 拿它來教自己。
問: 那是不是不理那個人, 他苦他的事?
答: 你一手拉他, 一手游泳, 是不是很辛苦?
說: 是呀, 就是覺得很辛苦。
答: 每個人都有自己的因緣果報, 見到他人的苦, 要教自己, 要游上岸。沒有佛法的人在游泳, 會浮會沉, 有佛法的人會在船上, 船大小沒關係, 但也是在海中, 遇到風浪還是會沉的。
Q: bhavana to know other mind's status and know so many people in suffering, is it able not to have this ability? Is it a process one must pass it to move forward?
A: Not. There is a cup and one is able not to take it for use.
Q: But it comes itself.
A: Right. Just know everyone is suffering and let it to teach self.
Q: So not take any action for that one, his suffering is his matter?
A: You give one hand to save that one and the other hand to swim, do you feel exhausting?
one says: Exactly, just feel exhausting.
A: Everyone has their cause and result. When we see other in suffering, need to teach ourself, swim to the shore. One without Buddhism as one swims, will be float and sink; one with Buddhism as one is in a ship, big ship or small ship doesn't matter, still at sea. When the ship meets great wave or storm, sometimes, sink also.

襌師說:
讀書的佛法是想, 是記憶力, 當下是法。
修得幾高, 都是會翻船的, 要上岸, 在岸上的人是與我們不同的。
慈悲是要對自己先, 一手拉人, 一手游, 會很辛苦, 也會沉。
正念是電筒, 照到什麼就見到。
在當下就是知道呼吸。
住在村屋做窮人是減低我慢。佛陀離開皇宮後, 與馬及車夫離開, 脫了衣服給車夫, 就做窮人。
問: 佛陀脫了衣服不是修行了嗎?
答: 未, 做窮人減少我慢先。
Ajahn Paen says:
- Study Buddhism from book is saññā, memory only. The present is dhamma.
- Like a ship at sea, not arriving the shore, meeting dangerous will be sink. So one should step on the shore. People on the shore is different with us.
- Compassion is for self first. One hand pulls the other and one hand swims, one will feel exhausting and will drown.
- Mindfulness is like a torch, to shine on what one sees.
- In the present is to know breathing.
- Living in village as a poor is to deduce conceit. After Buddha left royal palace with horse and chariot, he took off the cloth to the chariot, to be a poor.
Q: After Buddha took off the cloth, was he not to bhavana?
A: Not, he was to be poor to deduce the conceit first.


問: 什麼方法可以減低我慢?
答: 布施可以減低我慢, 持戒可以減低我慢, 高一點是止襌, 然後是觀襌, 觀襌可以斷我慢。要逐點斷。
問: 是不是觀的力量來斷我慢?
答: 是, 止襌是磨刀, 將刀磨利, ñāṇa斷我慢。
Q: What method we can deduce the conceit?
A: Donaion can deduce the conceit. Taking precepts can deduce the conceit. More higher is to practicing jhana meditation, then is vipassana. Vipassana can cut the conceit, cuting a little bit progressingly.
Q: Does it the power of vipassana to cut the conceit?
A: Yes. jhana meditation is like to sharpen the knife, then ñāṇa put an end the conceit.

這段與師父的對話, 大部份是不純正的普通話, 兩個人輪流做翻譯, 師父又提及兩個巴利詞, saññā與ñāṇa。
各自得益。
The conversation with Ajahn Paen is using not quite right Mandarin, two persons translate in turn.