精进佛七与金刚经
The Vigorous Recitation Session and the Vajra Sutra
培德高中学生 吴适有
Franklyn. S. Wu, Student of Developing Virtue High School
俗话说：「万事起头难」。不管是修行、读书、写文章或其他各种事，起头都是最难的。举个例子，这次参加精进佛七，就感觉到头一、二天是最难熬的，后几天就慢慢好了。再说《金刚经》，我们刚开始只要起一个信念，去接受经中的道理，慢慢地自能明暸。这可反映到修行上，最难是起头，假如能发菩提心皈依三宝，将来终能究竟成佛。
从我个人的观点来看，《金刚经》和精进佛七虽是两个不同的法门，但却是殊途同归，而且本质上也都是一样的，是为度化种种不同的众生而产生的法门。念佛法门一方面，是对佛起尊敬心，并且祈请阿弥陀佛加持以往生西方净土；另一方面就是清心寡欲、增长智慧。在七天的法会中，有一些规矩，像禁语、日拜一千拜、日行七炷香和守八关斋戒，都是对人身心有好处的法门。禁语可减少大量的外务，俗务少了，烦恼也少了，贪瞋痴也会少了，戒定慧自然会慢慢增长。念佛七炷香和拜佛千拜可以增进禅坐的定力。最重要的是，念佛若能念到一心不乱，可往生西方极乐世界，享无量寿、无众苦，而且没有做恶事的机缘，证佛果就容易多了。
《金刚经》是另一种法门，是空的法门，一切都是空的，连法都是空。《金刚经》有偈：「一切有为法，如梦幻泡影，如露亦如电，应作如是观。」一切世俗美妙的事物，都是梦，都像露水和闪电一样，虽然美丽，但只是假相，一闪即逝，是给世人一个警示—纵有家财万贯，百年之后，一样粪土一堆。依照《金刚经》的教导，世人应该将所有世俗外务都放下，世上所有的烦恼，都是因众生执着于一切外务，产生贪瞋痴所引起的。
众生需要佛法来洗涤心灵，像唐朝神秀大师的偈语：「身如菩提树，心如明镜台，时时勤拂拭，勿使惹尘埃。」这是我们凡夫俗子的境界。在《金刚经》最后的境界是无我，佛果只是一个名，他们并没有证到甚么，只是发现自性，像六祖惠能大师的偈：「菩提本无树，明镜亦非台，本来无一物，何处惹尘埃？」甚么都没有，怎么会弄脏呢？到了最后连法都要放下。
这两个虽然是两个不同的法门，但是在实行上都需要一个原动力，那就是信心。《金刚经》中有强调信心的重要：若有人以恒河沙等身布施，但是功德却比不上一个听闻《金刚经》后信心不逆的人。由此可知《金刚经》是比较令人难信，尤其是此经叫人放下一切，世俗的人假如没有一点智慧，很难去相信和实行，再加上此经较为抽象，所以在经中特别强调信心的重要。
而信心对实行念佛法门的人也是最重要的。念佛法门是很殊胜，却又挺容易做到，只要一句「南无阿弥陀佛」不离口和虔诚的礼拜就是了。但是也许就是太容易了，而且功德又那么殊胜，所以有时会有人不相信，或是相信却有一点怀疑的心理。所以事实上这是外表看似简单，但是要持续却需要有很坚强的信心与毅力才能完成。
It is said, "Everything is difficult at the start." Whether cultivating, studying, writing an article, or doing anything else, the most difficult part is always at the beginning. Take my participation in the Vigorous Recitation Session. I felt the first two days were the most difficult to get through, while the last few days went well. Similarly, when we first start reading the Vajra Sutra, if we believe in the principle it expounds, then we will gradually understand its meaning. In cultivation, the most difficult part comes at the start: if we can bring forth the Bodhi mind to take refuge with the Triple Jewel, then eventually we can accomplish Buddhahood.
From my point of view, although the Vajra Sutra and the Vigorous Recitation Session are different Dharma doors, they lead to the same destination and they have the same function -- to teach and transform all the different kinds of living beings. By reciting the Buddha”s name, on the one hand, we grow to respect Amitabha Buddha and we pray that he will help us be reborn in the western Pure Land. On the other hand, we purify our minds, reduce desires, and increase wisdom. In the seven-day Dharma Assembly, the rules of not talking, bowing one thousand bows a day, reciting for seven periods, and upholding the Eight Lay Precepts all benefit our body and mind. By keeping silent, we greatly reduce our external involvements. Fewer involvements results in fewer afflictions, greed, hatred and stupidity. Our power of precepts, concentration and wisdom then grows. The daily schedule of seven recitation periods and one thousand bows increases our samadhi power in meditation. Most of all, if we can reach the state of reciting with an unconfused mind, we can be reborn in the Land of Ultimate Bliss in the West where we will have endless life, no suffering, no chance to do evil, and a much better chance to realize Buddhahood.
The Vajra Sutra is another Dharma door, that of emptiness. Everything is empty, even the Dharma itself. One verse in this Sutra says, "All conditioned dharmas are illusory, like dreams and bubbles, like dew and lightning. We should contemplate them in this way." All the wonderful things in the world are nothing but dreams, like dew and lightning, beautiful but unreal, gone in an instant. This serves a warning - Even if a person is a millionaire, after he passes away, his wealth will be like a pile ofexcrement. The Vajra Sutra instructs us to put down all mundane business. All the afflictions in the world come from …
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