簡體 佛陀正覺後2449年 / 西元2017年

隨佛尊者

Ven. Bhikkhu Vūpasama 隨佛尊者簡介

Ven. Bhikkhu Vūpasama 隨佛尊者為華人,出家於優波離師承分別說系錫蘭銅鍱部傳化於緬甸的南傳僧團,為緬甸承續及傳揚雷迪大師(Ven. Ledi Sayadaw 1846-1923)禪法及道場系統之 BADDANTA ZAGARA BHIWUNTHA 長老的弟子,現為中華、馬來西亞、美國原始佛教會及臺灣、馬來西亞、紐約等地的中道禪林的導師,相近共學為奉守原始佛法的「中道僧團」。

隨佛尊者

隨佛尊者修學佛法至今已近四十年,不僅熟習漢傳佛教各宗宗義,以及印度菩薩道之「般若」、「瑜伽」與「如來藏」等三系思想,特別是對『般若經』、『中論』的思想與「禪宗」的禪法,有著深入的體會與教學經驗。除了後期「(大乘)菩薩道」的教義以外,隨佛尊者相當深入原始佛法及部派佛教的探究,不僅完成了阿難系漢譯《雜阿含》及優波離系南傳《相應部》的比對研究,更「依經證經」的還原了 佛陀親教的「菩提道次第」及「十二因緣法」的原貌,更重新顯現了「修七覺分,圓滿四聖諦三轉、十二行,成就正覺、離貪、慈悲喜捨、解脫、阿耨多羅三藐三菩提」的「中道禪法」。此外,在佛教部派分裂史的考證研究,還有部派佛教在教法上的演變始末,部派佛教與原始佛教的差異,都有極為深入及確實的發現、證驗。

隨佛尊者對於佛教教法的探究與修行,主要的義旨是「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、禪法及菩提道次第原貌的探究、闡揚與實踐」。根據佛滅當年「第一次結集」的集成,即漢譯《雜阿含》及南傳《相應部》之『因緣相應』、『食相應』、『聖諦相應』、『界相應』、『五陰(蘊)相應』、『六處相應』及『念相應』等道品,經過多年的探究與努力,已清礎、正確的還原,被曲解而隱沒於世近二千三百年的正覺禪法──十二因緣法與十二因緣觀,復歸於 佛陀之菩提道次第,重現自覺、利他之「一乘菩提道」

隨佛尊者常年教導「原始佛法」及止觀,宣揚「十二因緣法」、「四聖諦」,體現「自利利他、自覺覺他」之「一乘菩提道」,落實世間、出世間等齊並進之「人間佛教」。目前已出版的著作有《相應菩提道次第》(2008出版)、《原始佛教之確證及開展》(2010出版)、《嫉妒的覺知與止息》(2011出版),《原始佛法與佛教之流變》(即將出版)、《因緣法之原說及奧義》(將出版),又致力於《中道禪法》、《因緣觀與三三眛》、《解脫與三藐三菩提》、《四無量心之修證》、《正覺之道與空之探究》等著作,還有阿難系師承漢譯《雜阿含經》的還原及整編。

隨佛尊者強調「遠離俗念,戮力實踐,老實修行」的學風,弘法化眾唯以經教、禪法,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、買辦事宜的『淨人』」。教導原始佛法及禪觀,除坐禪、行禪及臥禪等方法外,另有諸多調身、調氣的善方便。常年遊化十方,在美國、台灣、馬來西亞開辦原始佛法及禪法的共修禪林,致力於興隆佛陀的真實教法,確立原始佛教僧團。

隨佛尊者傳承「中道禪法」之修證根據,修證次第及方法

  隨佛尊者教導的禪法,是完全的依循 釋迦佛陀的正統菩提禪法。先由「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」修十二因緣觀,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「若於五受陰生貪愛,則有生死苦的繫縛」,「若於五受陰當生厭、離欲、滅盡,則有生死苦的滅盡」,如是如實智見五受陰生法與滅法,也就是如實明見十二因緣之集法與滅法。此即 佛陀所說:「先知法住,後知涅槃」,如是七菩提支之「念菩提支」的修習滿足,已得正覺,成就法眼淨。若已覺見「生死緣起與生死滅盡」者,當如實正見「當於緣生、無常、苦之五受陰,依遠離、依無欲、依離貪、向於捨」,是為生死滅盡之道跡──八正道,如是「擇法菩提支」修習滿足,已具足四聖諦的明見,是謂:「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(精進菩提支),住不放逸,於勝妙出離饒益隨喜,隨喜已生歡喜(喜菩提支),歡喜已生輕安(猗菩提支),輕安已覺受樂,樂已其心則定(定菩提支),正定生已,聖弟子得解脫貪、瞋、癡(捨菩提支)。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(依正覺、離貪而成就四禪)、捨覺分,修習「七菩提支」滿足。如是修習「七菩提支」、八正道滿足者,具足五根、五力,「慈悲喜捨」四無量心滿足,得諸漏永盡,生死永盡、解脫、成就阿耨多羅三藐三菩提。

 

英文簡介
A Brief Introduction to Venerable Bhikkhu Vūpasama

Ven. Bhikkhu Vūpasama is a Chinese Theravada monk ordained by Burmese Theravada Saṅgha. He is a disciple of Ven. Baddanta Zagara Bhiwuntha. Bhikkhu Vūpasama is the chief mentor of the Sambodhi Monastery in Taiwan, and the”Original Buddhism Society in Taiwan”, ”Original Buddhism Society in Malaysia”, and ”Original Buddhism Society in America”,”Original Buddhism Society” in New York, USA. His Sangha, “Sambodhi Saṅgha”, follow the practice of the Original Buddhism.

He has studied and practiced the Buddha’s doctrine for near forty 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, “Prajñā”, “Yogācāya”, and “Tathāgata-garba”, that appeared after the first century AD. In addition, he has an extensive teaching experience in the thoughts of “Prajñā-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 Buddha’s 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”.

Ven. 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.

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.