隨佛法師 演講 及 內覺三日禪


一、印度佛法之源流與變革史要

2008,10/30 印度佛法之源流與變革史要(7:30-9:30PM

(萬聖節;Halloween

2008,10/31 佛法與佛教教法的演變(7:30-9:30PM

 

二、佛法之真義

2008,11/1 佛法之史承與教法精義(9-11:30AM1-5PM

2008,11/2 佛法之史承與教法精義(9-11:30AM1-5PM

三、抉斷學法之猶豫

2008,11/3 部派佛教之教法與流變(7:30-9:30PM

2008,11/4 部派佛教之教法與流變(7:30-9:30PM

2008,11/5 北傳菩薩道三系思想之源流與演變 7:30-9:30PM

2008,11/6 北傳菩薩道三系思想之源流與演變 7:30-9:30PM
(或加小參、個別請益,
5:00-7PM,視情況決定)

四、內覺三日禪

2008,11/7-9 8AM - 6PM 地點聞思修居士林 聯絡人 Jen Tsai 650-3872283

 

隨佛比丘簡介

隨佛法師為華人,出家於緬甸上座部僧團,僧號Bhikkhu Vūpasama烏帕沙瑪比丘,為緬甸三藏大法師Baddanta Zagara Bhiwuntha長老的弟子,現為台灣內覺禪林、紐約內覺禪覺會導師,相近共學的僧團為奉守原始佛法的「中道僧團」。

隨佛法師修學佛法至今已三十餘年,曾修學漢傳佛教約十多年,不僅對隋唐以後之佛教各宗宗義有著深入的學習與體會,同時對於公元一世紀以後流傳之菩薩道,當中的「般若」、「瑜伽」與「如來藏」等三系思想,亦有著極為深入的了解。特別是對『般若經』、『中論』的思想與「禪宗」的禪法,有著相當深入的體會與教學經驗。

隨佛法師對佛教教法的探究與修行,主要的義旨在於「從佛教傳承的最古老教義中,探尋佛教初始時期的教法,並致力於 釋迦佛陀教法及禪法之原貌的探究、闡揚與實踐,以此作為自覺與利他的菩提正道」。經過三十餘年的修學,隨佛法師對 佛陀的教法已有清晰、完整與深刻的了解,同時具有深入的禪觀體驗及明見。宣揚的禪觀修行次第及重點,在於根據漢譯『雜阿含經』與南傳『相應部』當中的七事『修多羅』,也就是佛教「第一次結集」所集成的教法,來抉擇、探究佛陀教法及禪法的原貌。隨佛法師以此為主軸,來闡明佛陀教法的核心――因緣法、菩提正道,以此確認佛教菩提道與禪觀的修證次第,在這當中以「因緣觀」為最重要的所在。常年教導佛法及止觀,目前致力於『因緣法之奧義』、『內覺禪法』、『相應菩提道次第』、『正覺之道與空之探究』等著作。

法師依止 佛陀之禪觀法為教導:先守護根門,住根律儀,再由「安那般那念」入門,修習於初禪定,及四種息障禪法,後依「觀四念處集與滅」修因緣觀,而後再深觀因緣觀中極重要之「七觀智」,而得覺見緣生法無常、苦、非我我所,明見五蘊是緣生法、敗壞法、苦法、患法、離欲法、滅法,故得正知「於五蘊當生厭、離欲、滅盡」,如是如實智見五蘊緣生與滅盡,亦得如實明見十二因緣之集與滅,此即 佛陀所說:「先知法住,後知涅槃」。若已如是覺見「生死緣起與生死滅盡」者,當得以如實正見生死滅盡之道跡──八正道,如是已得具足四聖諦的明見,是謂:「於聖道如實知見」,斷無明及三結,成須陀洹。若已於「聖道如實知見」者,當依八正道精進而行,住不放逸,修習具足五根,得正向於苦滅。此則當「於四念處善繫心住七覺分」,次第圓滿擇法、精進、喜、猗、定(成就四禪)、捨覺分,修習「七覺分」滿足。如是修習「七覺分」滿足者,得諸漏永盡,生、老病死苦永盡、解脫、涅槃。

隨佛法師既不受取、不使用、不積蓄錢財,也無有「專為僧人管理金錢供養的『淨人』」,近學的僧眾也是如此修行。隨佛法師除經律、缽、具、袈裟及少許文具、貼身衣物外,身無餘物,強調「遠離俗念,戮力實踐,老實修行」的學風,極少與人私交、攀緣,即使是近學多年的弟子也不例外。弘法化眾唯以經教、禪法,不談高論與俗務,說法率直、懇切,待人真實、慈悲,戒、禪精勤。教導禪修除有坐禪、行禪及臥禪等方法外,另有諸多調身、調氣的善方便。


A Brief Introduction to Venerable Bhikkhu Vūpasama

Ven. Bhikkhu Vūpasama is a Chinese Theravada monk ordained by Burmese Theravada Sangha. He is a disciple of Ven. Baddanta Zagarabhiwuntha, a great Tipitaka master in Burma. Bhikkhu Vūpasama is the chief mentor of the Bodhagaya meditation center in Taiwan and the Original Buddhism Meditation Society of Enlightenment in New York, USA. His Sangha, the Middle-Path Sangha, follow the practice of the Original Buddhism.

He has studied and practiced the Buddha’s doctrine for over thirty years, including the Chinese Bodhisattva Path for over ten years. He not only is knowledgeable is each lineage of the Chinese Bodhisattva Path after Sui dynasty, but also has deep comprehension of the fundamental thoughts behind the three Bodhisattva Schools, “Praj?ā, Yogācāya, and Tathāgata-garba, that appeared after the first century AD. In addition, he has an extensive teaching experience in the thoughts of “Praj?ā-Pāramitās Sutras and Mādhyamikā, as well as Chinese Zen meditation.

After studying and practicing the Buddha’s doctrine for over thirty years, Bhikkhu Vūpasama has attained a complete and profound understanding of the doctrine and deepened meditation experience and clear insight. His main objectives in the exploration and practice of Buddhism are to “investigate and discover the original doctrines of early Theravada Buddhism, make every effort to advocate and practice “the Buddha Sākyamuni’s original teachings and meditation methods, and apply the teachings as the Awakening path to benefit self and others. The criteria for selecting appropriate doctrine for investigation are based on the seven categories of the “Sutras” from the Chinese translated ““Samyukta-āgama and Theravadin Samyutta-Nikāya, which originated from the oral collection of the first Buddhist Council. He uses this principle to expound the essence of the Buddhas doctrine Dependent Co-arising and the Awakening Path, and to ensure the stages of meditation practice. The essence lies in the “Insight into Dependent Co-arising”. Presently he focuses his effort in writing books on “The Profound Meaning of Dependent Co-arising”, “Insight Meditation Method”, “The Stages of Practicing the Awakening Path”, and “Investigation of the Awakening Path versus Emptiness”.

His instruction for the insight meditation starts with the practice of “anapanasati” (mindfulness of breathing in and out) in order to first attain the first Jhana. He also teaches four types of meditation to subdue the mental hindrances. Following that is the observation of “the origination and the cessation of the Four Foundations of Mindfulness” to assist in the realization of Dependent Co-arising. With the further practice of “Seven Wisdom Stages of Realization”, and “Eight Entries to Realization “, the essence of Dependent Co-arising is realized. This allows for the meditator to clearly knowing and seeing that every dependently co-arisen phenomenon is impermanent, suffering, no-self and no-mine, and the five aggregates are the dependently co-arisen phenomena, and can subject to decay, suffering, danger, and cessation. Thus, one can attain the right view of “the five aggregates shall be detested and the craving for the five aggregates shall be abandoned in order to lead to the cessation of the five aggregates.” Accordingly one will realize the origination and cessation of the five aggregates, and also the twelve factors of Dependent Co-arising as what they really are. The Buddha once said, “there is the knowledge of regularity of the Dhamma (dependent co-arising), after which there is the knowledge of Nibbana.” One who realizes the origination and the cessation of birth-&-death can see the path leading to the cessation of birth-&-death – the Noble Eightfold Path. A person who attains clear vision for the Four Noble Truths, “clearly knowing the Noble Path as it really is,” a Sotāpanna (stream-enterer), has eradicated ignorance and three fetters, and completed the cultivation of the first two factors for Awakening, “Four Foundations of Mindfulness” and discernment of phenomena. A Sotāpanna further practices persistently according to the Noble Eightfold Path to complete the Five Faculties in order to lead to the cessation of suffering, and cultivate successively the rest factors for Awakening, namely persistence, rapture, serenity, concentration (development of four Jhana stages), and equanimity. Consequently, those who have completed all seven factors for Awakening will attain the cessation of mental effluents, the cessation of suffering of birth-aging-sickness-and-death, and finally liberation and Nibbana.

Bhikkhu Vūpasama does not accept money offerings, not even through a dayaka. He owns nothing but sutras and books of monastic code, an alms bowl, bedding, robes, and devices for writing. He emphasizes “the avoidance of unwholesome mental states and places the importance on sincere self-effort, without taking short-cuts in practice”. He seldom engages himself in any social activities. Even conversations with his intimate disciples do not become idle chatter. When speaking of Buddhist truths, he always gives detailed references to the sutra passages from which his teachings can be found. He does not appreciate any empty talk or worldly joy. His preaching is directly and sincere, with compassion for the welfare of all beings. He is very serious about keeping disciplined, and training the mind.

He gives instructions on meditation for sitting, walking, and lying down. He is also skilled tuning students’ breath and posture during meditation.

 
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