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Saddhāloka bhikkhu (Heinrich Knote, 1938-2013)
Ven. Saddhāloka Mahāthera
信光比丘 Xinguang biqiu
Thích Tín Quang
Remembering “The German Monk”
By Graham Lock
Buddhistdoor Global | 2015-01-02
https://www.buddhistdoor.net/features/remembering-the-german-monk
It is already more than a year since Saddhaloka Bhikkhu passed away. He is still greatly missed by all his students, past and present, and by all his friends. His loss is felt particularly keenly by Hong Kong’s Vietnamese community, whom he dedicated many years of his life to serving. On 23 November 2014, the Vietnamese Buddhist community held a memorial ceremony for him at the eponymous Saddhaloka Temple on Hong Kong’s Tsing Yi Island. They have also compiled a bilingual (Vietnamese and English) book in memory of him, full of photographs and moving recollections.
“The German Monk,” often known simply as “Venerable,” lived in Hong Kong for decades, and even many who knew little or nothing about him will remember the striking sight of a tall foreigner in saffron robes striding purposefully through the streets of Sheung Wan, Central, or Yuen Long. He was born in Munich in 1938 and christened Heinrich Knote. When he was two years old his mother died, and he lived with his father and paternal grandmother. At the age of 18 he resolved to devote his life to the Buddha-Dharma, despite the strong disapproval of his Christian family.
In 1964, Heinrich Knote was ordained Samanera Saddhaloka by Venerable Saddhatissa at the Sri Lankan vihara in London. The newly ordained Samanera stayed on in the UK for several years, continuing his studies of the Buddha-Dharma and studying Chinese, first with Archie Barnes (a lecturer in Chinese at Durham University) and then on his own. He also spent some time in a small Buddhist community at Johnstone House in Dumfries, Scotland, later to become the Kagyu monastery of Samye Ling, established by Chögyam Trungpa and Akong Rinpoches. He then went to Thailand, where he studied Pali, Sanskrit, and meditation, and in 1967 received full bhikkhu ordination, with Buddhadasa Bhikkhu, the influential Thai Buddhist reformer and founder of Suan Mokkh, as his preceptor. He also spent time in Chinese monasteries in Malaysia, studying Buddhist texts and Chinese medicine.
Venerable Saddhaloka came to Hong Kong in 1969, hoping to travel on to monasteries in China to continue his studies. However, as at that time the Cultural Revolution was raging throughout Mainland China, he was unable to obtain a visa and stayed on in Hong Kong. He lived for a time in monasteries on Lantau Island and elsewhere, studying with Chinese masters, and then moved to the city, where he taught the Buddha-Dharma and treated people with Chinese medicine.
During this period, when large numbers of traditional Chinese books were entering Hong Kong from across the border as people tried to save them from the destruction of the Cultural Revolution, he built up an extensive library of Buddhist texts, Chinese classics, and books on traditional Chinese medicine. Out of these, he selected certain texts that were very hard to obtain and either arranged for old editions to be reprinted or prepared new editions. The late English bhikkhu Venerable Abhinyana who, in his memoirs (Not This, Not That), recalls meeting Venerable Saddhaloka in 1983, describes him as “operating a small Buddhist printing press, above which he slept in a windowless attic.” Venerable also translated texts from Chinese into English himself, including The Discourse on the Ten Wholesome Ways of Action, The Discourse on the Questions of the Deva, The Discourse on the Foundations of Mindfulness, and A Dialogue between Han-Shan and Shih-Te.
In 1982, Venerable Saddhaloka began visiting the Vietnamese “boat people” in the Hong Kong government refugee camps. At that time Christian groups were active in the camps, but no members of the Buddhist sangha were visiting them, despite the fact that many of the Vietnamese were Buddhists. Venerable Saddhaloka spared no effort to help the refugees, getting up at 3 a.m. to make the long journey to the camps, bringing, food, drink, medicine, books, and other things. Inmates of the camps from that time recall how “Thay Tay Duc” (“The Master from West Germany”), as they affectionately called him, came daily to the camps for 16 years, on rainy days, on cold winter days, and on hot, humid days, his brown robe damp with sweat. In those dark days, he not only ministered to their material needs but inspired in them hope, and, in many, a renewed faith in the Buddha-Dharma. However, unlike some of the other religious groups, he insisted that gifts should be shared and everyone helped, irrespective of religious affiliation. He also never engaged in proselytizing activities.
During this period, Venerable Saddhaloka often worked closely with the late Pam Baker and the many others who assisted her over the years in providing the refugees with legal advice. These included Peter Barnes, who recalls how “Dear Monk,” as they knew him, would frequently visit their tiny office in Mongkok ferrying letters from the Vietnamese, asking for assistance. His impression of Saddhaloka Bhikkhu was that of a “true gentleman, with the emphasis on gentle, despite his stern exterior.”
In 1998, when the last of the refugee camps finally emptied, Venerable Saddhaloka continued to serve the Vietnamese community in Hong Kong. He rented a small temple in Yuen Long where the Vietnamese could meet, and he continued his work of teaching the Buddha-Dharma, treating people with Chinese medicine, and helping people whenever he could. He lived extremely simply and gave away most of what he received.
Venerable Saddhaloka also taught and led meditation sessions for Westerners and other English-speaking residents of Hong Kong. He often said that he followed “the teaching of the Buddha,” not Buddh-“ism,” and he recognized no distinctions among “yanas.” His ways of teaching were sometimes described as “old-fashioned”—a description that in fact seemed to rather please him. He expected his students to read sutras and traditional commentaries preferably in Chinese or another of the traditional languages of the Dharma, or at least in English translations that followed the original texts as closely as possible. Sometimes he would himself translate extempore passages of Chinese or Pali. He also insisted that students should know a text thoroughly before engaging in debate about its content. However, even those of his students who may have gone on to align with more “modern” or “secular” forms of Buddhism feel extremely grateful for the thorough grounding in the tradition his teaching provided.
In the years leading up to his death, Venerable became progressively thinner and weaker. It was obvious that he was often in a great deal of pain. However, he bore it with great patience and endurance, never complained, and never took painkillers. He died in Hong Kong on 9 December 2013. The ceremonies for his funeral on 4 and 5 January 2014 were attended by hundreds of people.
As a scholar, Saddhaloka Bhikkhu had a broad and deep knowledge of the Buddhist canon, as well as of the Chinese classics and Chinese medical texts. However, as his life story shows, his engagement with the Buddha-Dharma was far from being mere book learning. His life was an example of compassion in action.
LIFE AND WORKS OF VENERABLE SADDHĀLOKA
by Phạm Thu Hương (Upāsika Kusalaguṇa)
Ven. Saddhāloka Mahāthera
Cộng Đống Phật tử Việt Nam Saddhāloka / Saddhāloka Vietnamese Buddhist Community
Tín Quang Workshop 12. 10/F, Block A Vigor Industrial Building, nos 14-20 Cheung Tak Rd. Tsing Yi, New Territories - Hong Kong
https://www.facebook.com/Saddh%C4%81loka-Vietnamese-Buddhist-Community-648433798580691
Translations from the Chinese by Saddhāloka Bhikkhu:
In: 慈航 Tze Hang, Buddhist Quarterly, Autumn, 1967, Manila, Philippines, pp. 118-105 [sic!].
In: 佛友 Buddhist Friendship 12/13, World Fellowship of Buddhist (世佛友會港澳分區總會), Hong Kong, 1983, pp 9–18.Note (8) Literal meaning is "coarse and fine skin", I chose to, render it as texture of skin, since this comprises coarseness and fineness, The Chinese "Ts'u1 Hsi4 Po2 P'i2" may be rendered too as, ''outer skin and mucose" as Professor Dr. S. Palos kindly suggested to, me.
"The Discourse on the Ten Wholesome Ways of Action" (十善業道經 Shi shan ye dao jing)
The Giving Rise of the Ten Kinds of Mind of the Bodhisattva / The Discourse on the Ten Wholesome Ways of Action
http://mbingenheimer.net/tools/bibls/saddhaloka.1996.Mind%20of%20Bodhisattva.T600.pdf
Daśabhadrakarmamārga-sūtra [Dasa-kusala-kammapatha Sutta]
Translated to Chinese by the Tripitakacarya Sikshananda from Khotan during the Tang Dynasty
Translated to English by Saddhaloka Bhikkhu
Thus have I heard. At one time, the Buddha stayed in the palace of the Dragon King of the Ocean together with an assembly of eight thousand great Bhikshus and thirty-two thousand Bodhisattvas and Mahasattvas altogether. At that time the World Honored One told the Dragon King saying:
Because all beings have different consciousness and thoughts, they perform too different actions and as a consequence there is the turning around in all the different courses of existence. Oh Dragon King, do you see the variety of shapes and appearances in this meeting and in the great ocean, are they not different from one another.
Thus among all of them there is none which is not made by the mind, whether it is brought about by whole-some or unwholesome bodily, verbal, and mental actions, and yet the mind is formless it cannot be grasped or perceived, but it is the unreal accumulation and arising of all dharmas which are ultimately without owner, withoutI and mine. Although that which is manifested by each (being) according to its actions is not the same, there is nevertheless really no creator in these (actions). Therefore all dharmas are inconceivable and inexpressible, their own nature is phantom like. The wise ones knowing this ought to cultivate wholesome actions. Through this the aggregates sense-bases and elements that will be given rise to, will all be upright and those who will see them will not grow tired of them.Oh Dragon King, when you behold the body of the Buddha born from a hundred thousand of Kotis of merit, with all the marks adorned, the splendor of its radiance covering the whole of the great assembly, even if there were immeasurable Kotis of Ishvara and Brahma devas they all would not come again into appearance.
Those who look with reverence at the Tathagata's body how can they but not be dazzled. You again behold all these great Bodhisattvas of marvelous appearance, dignified and pure. All this comes into being entirely through the merit of cultivating wholesome actions. Again all the powerful ones like the eight classes of devas and dragons, and suchlike they also come into being because of the merits of wholesome actions.
Now all beings in the great ocean are of course and mean shapes and appearances, they all whether small or large performed unwholesome bodily, verbal, and mental actions out of all kinds of thoughts from their own minds.
Thus is that each being receives its own result according to its action.You ought to practice and to study constantly in this way, and also to bring beings to a thorough understanding of cause and effect and to the practice of wholesome actions. In this you must have unshakable right view and you must not fall again into the views of annihilation and eternity.
As to the fields of merit you rejoice in them, respect them and support them because of this you will also be respected and supported by men and devas.Oh Dragon King you must know that Bodhisattva has one method which enables him to cut off all sufferings of evil destinies. What kind of methods is this? It is constantly, day and night, to recollect, to reflect on and to contemplate on the wholesome dharmas so as to cause the wholesome dharmas to increase from thought-moment to thought-moment, without allowing the least unwholesome thought to mingle in. This will then enable you to cut off all evil forever, to bring the wholesome dharmas to completion and to be constantly near all the Buddhas, Bodhisattvas, and other holy communities. Speaking about wholesome dharmas, the bodies of men and devas, the Illumination of the Shravakas, the Illumination of the Pratyekas, and the Highest Illumination, they are all accomplished depending on these dharmas which are to be considered as fundamental. Therefore they are called wholesome dharmas. These dharmas are the ten wholesome ways of actions. What are these ten? They are the ability to give up forever killing, stealing, wrong conduct, lying, slandering, harsh language, frivolous speech, lust, hate, and wrong views.
Oh Dragon King, if one gives up taking life hen one will accomplish ten ways of being free from vexations. What are the ten?
i. One give universally to all beings without fear
ii. One always has a heart of great compassion towards all beings
iii. All habitual tendencies of hate in oneself will be cut off forever
iv. One's body is always free from illness
v. One's life is long
vi. One is constantly protected by non-human beings
vii. One is always without bad dreams, one sleeps and wakes happily
viii. The entanglement of enmity is eradicated and one is free from all hatred
ix. One is free from the dread of evil destinies
x. When one's life comes to an end one will be born as a deva
These are the ten. If one is one who is able to turn-towards the Highest Perfect Illumination, one will later at the time one becomes Buddha attain to the ability peculiar to the Buddha, to live as long as one wishes.Again, oh Dragon King, if one gives up stealing then one will attain to ten kinds of dharmas which can protect one's confidence. what are the ten?
i. One's wealth will increase and accumulate and cannot be scattered or destroyed by Kings, robbers, floods, fires, and careless sons.
ii. One is thought of with fondness by many people.
iii. People do not take advantage of one.
iv. Everywhere one is praised
v. One is above the worry, that one oneself could be injured.
vi. One's good name spreads
vii. One is without fear in public.
viii. One is endowed with wealth, long life, strength, peace, happiness, and skill in speech, without deficiencies
ix. One always thinks of giving
x. At the end of one's life, one will be born as a deva
These are the ten. If one is one who is able to turn towards the Highest Perfect Illumination, one will later at the time one becomes Buddha, attain to the realization of the purified great illumination wisdom.
Again the Dragon King, if one gives up wrong conduct one will attain to four kinds of dharmas which are praised by the wise. What are the four?
i. All one's faculties are tuned and adjusted.
ii. One is free from turmoil and excitement.
iii. One is praised and extolled by the world
iv. One's wife cannot be encroached upon by anybody
These are the four. If one is one who is able to turn towards the Highest Perfect Illumination one will later at the time one becomes Buddha, attain the mastersign of the Buddha, of a concealed organ.
Again, oh Dragon King, if one gives up lying then one will attain to the eight dharmas which are praised by the devas. What are the eight?
i. One's mouth is always pure and has the fragrance of a blue lotus flower.
ii. One is trusted and obeyed by all the world.
iii. What one says is true and one is loved by men and devas.
iv. One always comforts beings with loving words.
v. One attains to excellent bliss of mind and one's actions, speech, and thoughts are pure.
vi. One's speech is faultless and one's mind is always joyful.
vii. One's words are respected and are followed by men and devas.
viii. One's wisdom is extraordinary and cannot be subdued These are the eight. If one is one who is able to turn towards the Highest Perfect Illumination, one will later at the time one becomes Buddha, attain to the true speech of the Tathagata.
Again, oh Dragon King, if one gives up slandering one will then attain to five kinds of incorruptible dharmas.
What are the five?
i. One attains to an incorruptible body because no harm can be done to one.
ii. One gets an incorruptible family because no one can destroy it.
iii. One attains to incorruptible confidence because this is in line with one's own actions.
iv. One attains to an incorruptible spiritual life because what one cultivates is firmly grounded.
v. One gets incorruptible spiritual friends because one does not mislead or delude anybody.
These are the five. If one is one who is able to turn-towards the Highest Perfect Illumination, one will later at the time one becomes Buddha, gets a holy retinue which cannot be corrupted by any Mara or heretic. Again, oh Dragon King, if one gives up harsh language then one will attain to the accomplishment of eight kinds of pure actions. What are the eight?
i. One's speech is meaningful and reasonable
ii. All that one says is profitable.
iii. One's words are bound to be truthful.
iv. One's language is beautiful and marvelous.
v. One's words are accepts (by others).
vi. One's words are trusted.
vii. One's words cannot be ridiculed.
viii. All one's words are being loved and enjoyed (by others)
These are the eight. If one is one who is able to turn towards the Highest Perfect Illumination, be endowed with the perfect characteristic of the Brahma voice of the Tathagata.
Again, oh Dragon King, if one gives up frivolous speech then one will attain to the accomplishment of the three certainties. What are the three?
i. One is certain to be loved by the wise
ii. One is certain to be able to answer questions with wisdom and according to reality
iii. One is certain to have the most excellent dignity and virtue among men and devas and one is without falsehood.
These are the three. If one is one who is able to turn towards the Highest Perfect Illumination, one will later at the time one becomes Buddha, attain to the Tathagata's (ability) to predict everything, none (of the predictions) are ever in vain.
Again, oh Dragon King, if one gives up lust, then one will attain to the accomplishment of the five kinds of freedom. What are the five?
i. Freedom of bodily, verbal, and mental actions because one's six faculties are perfect
ii. Freedom as regards property because all enemies and robbers cannot rob one.
iii. Freedom with regard to merit because whatever one wishes one will be provided with.
iv. Freedom of being in the position of a King, because precious, rare and marvelous things will be reverently offered to one.
v. The things one will get will surpass in excellency by a hundred times that what one is looking for, because in times by-gone one was neither stingy nor envious
These are the five. If one is one who is able to turn towards the Highest Perfect Illumination, one will later at the time becomes Buddha, be especially revered in all three realms all (the beings of the three realms) will all respectfully make offering to one.
Again, oh Dragon King, if one gives up hatred then one will attain to eight kinds of dharmas of joy of mind. What the eight?
i. One's mind is free from (the want) to injure and to annoy (others)
ii. One's mind is free from hatred
iii. One's mind is free from (the desire) to dispute and to argue
iv. One's mind is gentle and upright
v. One has attained to the mind of loving kindness of a saint
vi. One is of a mind that always acts beneficially giving peace to beings
vii. One's bodily appearance is dignified and one is respectfully by all
viii. Because one is kind and forbearing, one will be born soon in the Brahma World.
These are the eight. If one is one who is able to turn towards to the Highest Perfect Illumination, one will later at the times one becomes Buddha, attain to the mind of the Buddha that is free from obstacles. People will not become tired of looking at him.
Again, Oh Dragon King, if one gives up wrong views, one will attain to the accomplishment of ten meritorious dharmas. What are the ten?
i. One attains to genuinely good bliss of mind and one gets genuinely good companions
ii. One has deep confidence in (the law of) cause and effect and one would rather lose one's life than do evil.
iii. One takes refuge in the Buddha only and not in devas or others.
iv. One is of a straight mind and right views, and leaves behind the net of doubts about good and evil fortune.
v. One will not be born again in an evil course of existence but will always be born as a man or deva
vi. Immeasurable blessings and wisdom will increase sublimely from turn to turn
vii. One will forever leave the wrong path and tread the holy path.
viii. The view of a personality will not arise (in one) and one gives up all evil actions.
ix. One will abide in unobstructed understanding.
x. One will not fall into any difficult conditions.
These are the ten. If one is one who is able to turn towards the Highest Perfect Illumination, one will later at the time one becomes Buddha, realize quickly all Buddha-dharmas and accomplish the mastery of the higher spiritual powers."
At that time the World Honored One further told the Dragon King saying:
"If there is a Bodhisattva who is able to give up killing and harming, and practice giving, follow these wholesome actions at the time he treads the path, he will therefore always be rich in wealth, without anybody being able to rob him. he will have a long life and not die untimely, and he will not be injured by any robbers or enemies.
Because he gives up taking what is not given and practice giving, he will always be rich in wealth without there being anybody who can rob him. He will be most excelling beyond comparison (in this respect), and will be able to collect completely all the store of Buddha-dharmas. Because he gives up the impure way of living and practices giving, he will always be rich in wealth without anybody being able to rob him. His family will be virtuous and obedient. There will be nobody who can look at his mother, wife, and daughter with a lustful mind.
Because he gives up false speech and practices giving, he will always be rich in wealth without anybody being able to rob him. Giving up all slandering he takes up the true Dharma. That which he does according to his vows will certainly bear fruit.
Because he gives up speech hat causes dissension and practices giving, he will always be rich in wealth without anybody being able to rob him. His family will be harmonious and they (all the members of the family) have the same aspirations and joys in common and will never unreasonably dispute (with one another).
Because he gives up coarse evil speech and practices giving, he will always be rich in wealth without anybody being able to rob him. At all gatherings people joyfully accept him as their teacher. His words will be received with trust without opposition.
Because he gives up meaningless speech and practices giving, he will always be rich in wealth without anybody being able to rob him. His words are not spoken in vain, but are received with respect by all people. He is able and skilled in solving doubts and uncertainties. Because he gives up the greedy mind and practices giving, he is always rich in wealth without anybody being able to rob him. All he has he gives (to others) with kindness. His confidence is firm and his understanding well grounded. He is endowed with great authority and strength.
Because he gives up the angry mind and practices giving he is always rich in wealth without anybody being able to rob him. He quickly accomplishes by himself the wisdom of the mind that is free from obstruction. All his faculties are well dignified and all those who see him respect and love him.
Because he gives up the perverted mind and practices giving, he is always rich in wealth without anybody being able to rob him. He is always born in family which is possessed of right views, reverence and confidence. He sees the Buddha, hears the dharma and supports the Community of Monks. He never forgets or loses the great Illumination Mind.
These are the great benefits obtained by a Great Being (Mahasattva), who at the time he cultivates the Bodhisattva path, practices the ten wholesome actions and adorns them without giving.
Thus, oh Dragon King, I am summarising. Because one adorns the practice of the ten wholesome ways of action with morality, the meaning and benefit of all the Buddha-dharma can arise and the great vows are brought to completion.
Because one adorns (the practice of the ten wholesome ways of actions) which patience, one attains to the perfect voice of the Buddha and all the marks will be lovely.
Because one adorns (this practice) with effort, one is able to destroy the Mara enemy and enter into the store of Buddha-dharmas. Because one adorns (this practice) with meditation, therefore mindfulness, wisdom, shame, conscientiousness and calm will arise.
Because one adorns (this practice) with wisdom one is able to cut off wrong views arising from discrimination. Because one adorns (this practice) with loving kindness no (thought of) anger or harming will arise in oneself towards any being.
Because one adorns (this practice) with compassion, one will have sympathy towards all beings and will never get weary of and indifferent to them.
Because one adorns (this practice) with sympathetic joy, one's mind when seeing somebody cultivating the good will be free from envy and jealousy.
Because one adorns (this practice) with serenity, one will not have a mind that is neither attached to favorable circumstances or that resents adverse circumstances.
Because one adorns (this practice) with the four ways of helping (others), one will always be diligent in helping and teaching all beings.
Because one adorns (this practice) with the foundations of mindfulness, one will be able to be skillful in the practice of the contemplation of the four foundations of mindfulness.
Because one adorns (this practice) with the (four) right efforts, one will be able to cut off and remove entirely all unwholesome dharmas. Because one adorns (this practice) with the (four) roads to power, one's body and mind will always be calm and at ease.
Because one adorns (this practice) with the five faculties, deep confidence will be firmly established, there will be unremitting effort, one is always free from confusion and from delusion, one is at peace and well balanced, and all the defilement will be cut off.
Because one adorns (this practice) with the (five) powers, all enmity will be entirely destroyed and one cannot be harmed.
Because one adorns (this practice) with the (seven) factors of illumination, one will always well awake to all dharmas.
Because one adorns (this practice) with the Noble (eightfold) Path, one will attain to perfect wisdom which will always be present before oneself.Because one adorns (this practice) with calm meditation, one is able to wash away all the bonds and (latent) tendencies.
Because one adorns (this practice) with insight meditation, one is able to know the self nature of all dharmas according to reality.
Because one adorns (this practice) with the means, one will quickly attain to the fulfillment of the conditioned and unconditioned happiness.
Oh Dragon King, you should know that these ten wholesome actions can lead up to the completion of the Ten Powers (of the Tathagata), of the (Four Kinds of) Fearlessness, of the Eighteen Dharmas that distinguish (the Buddha) and of all Buddha-dharmas. You should therefore practice and and train with diligence.
Oh Dragon King, it is like the towns and villages, they all depend on the great ground where they stand. All the herbs, grasses, flowers, trees, and woods also depend on the ground for their growth. With these ten wholesome ways of actions it is the same. All men and devas are established (in their human and deva nature) depending on them. The illumination of all the Shravakas, of all the Pratyekas, the way of the Bodhisattva, all Buddha-dharmas they all are attained and come to fruition due to these ten wholesome great grounds. After the Buddha had spoken this discourse, the Dragon King of the Ocean, together with the great assembly, all the devas, asuras, and so on, all rejoiced greatly, received it with confidence and put it reverently into practice.
---o0o---
A DIALOGUE BETWEEN HAN-SHAN AND SHIH-TÊ (寒山拾得詩 Hanshan Shide shi)
From the book of the daily recitations of the Ch'an School (Ch'an men tih sung)
Translated from the Chinese by Saddhaloka Bhikkhu
Visakha Puja, Annual Publication of the Buddhist Association of Thailand, Bangkok, May 1971, pp. 64-65.In former days Han-Shan asked Shih-tê saying: "The world is slandering me, cheating me, humiliating
me, laughing about me, treating me lightly, despising me, disliking me and swindling me. How can I
deal with this?"Shih-tê said: "Only endure it, let it be, let it have its way, avoid it, beat it, be reverent towards it, you
do not need to care for it... Wait for a few years and then have a look at it again."Han-Shan asked: "What other secret art is there to get away from it?"
Shih-tê replied: 'In the past I read the stanza of Maitreya Bodhisattva. You now listen to me. I will
recite the stanza to you: 'Old fool that I am, I wear a monk's cassock, with poor food I fill the belly. The
patched ragged garment is good enough to protect from the cold. All things follow their own conditions.
If somebody abuses this old fool, then this old fool only says 'it is well'. If anybody hits this old fool,
then this old fool will himself fall down asleep. The tears and the saliva on the face will dry by itself
and on its own.' I will also save strength and breath and he will be without defilements as well. This
kind of perfection is then the jewel within the marvel. If these tidings are known why should one
worried about not knowing the way? Man is weak and the mind is strong. Man is poor, but the way is
not poor. One ought to practise with a one-pointed mind and always act according to the way. Worldly
people love splendour, however I don't care to look at it. Fame and wealth are all void. The mind with
an 'I' is insatiable. With gold amassed in piles as big as mountains, it is difficult to buyout the limitations
due to impermanence. Tzu-Kung(1) was good in oratory. Chou-Kung(2) was endowed with the divine
reckoning. Kung-Min(3) had great wisdom in scheming. Fan-K'uai(4) rescued his lord out of difficulties.
Han-hsin's(5) efforts and toils were great and yet at the point of death it was only one swordstroke. Of
the many people of olden times and now who is there that lived for a few thousand years?This one displayed himself as a hero, that one was a brave fellow. But look, both their temples are
white. Year by year the appearance changes. Days and months are like the going to and fro of the
weaver's shuttle. Time flies like an arrow that has been shot. In no long time disease comes to encroach
upon one. With regret one grieves and laments to oneself thinking of the time when one was young and
did not take to the way of practice. But King Yama(6) does not extend the time limit set. When the
breath has come to an end just what argument is there then to take up? There's no arguing of right and
wrong, neither a discussion on family matters nor a dispute of others and me. Neither is there a brave
fellow. There is also no speech to abuse with. If one asks him it's a dumb fellow. Beat him and he
does not care either. Give him a push and the whole body will turn around. He is not afraid of being
laughed at by people nor does his face blush. Sons and daughters are sobbing, yet they do not get to see
him again. In order to contend for fame and wealth one has to take companions from the graveyard.I look at the people in the world: they are all engaged in useless things. I urge you to mend your
ways and only take to the work of practice to become a 'great man'(7) and with one swordstroke cut off
the two and jump out of the fiery pit and become a cool and pure fellow. When you awaken you will
attain to the immortal truth and the sun and the moon will be your neighbourly companions.
NOTES
1. Tzu-Kung was one of the main disciples of Confucius. His name is Tuan Mu-Tzu and he was known for his
outstanding talent of oratory.
2. Chou-Kung, that is the Duke of Chou, the son of King Wen, who was the first roles of the Chou dynasty. He
composed a commentary to the I-Ching, the Book of Changes. It is to his understanding of this book which deals with
the processes of life that the reference divine reckoning is made.
3. Kung-Ming was one of the main heroes of the period of the three kingdoms (A.D. 222-265). Known as a brilliant
tactician, strategist and planner. His name is Chu Ke-Liang and he is known to every child in China.
4. Fan-Kuai lived during the reign of Emperor Kao Tzu (A.D. 206-194) of the Han dynasty. He was originally a dog
butcher and was made a soldier by the emperor. He advanced rapidly and became threatened by a plot.
5. Han-hsin was a man of the Han dynasty too. In his youth he underwent great poverty. Later he became a
successful command or to Emperor Kao Tzu, but was executed later on being accused of treason.
6. King Yama is the King of the Underworld. Yama means twin or two in Sanskrit, because he is ruling on the one
hand with his sister and on the other hand he confers happiness or punishment by judging beings after death according
to their own deeds. He keeps records on the lives of being.
7. By a great man is meant a spiritually great man (maha-purisha).
佛哲書舍 期刊 菩薩藏 第五十九期 2013 年 12 月
3. 迷失的佛陀使者 - 信光比丘
http://buddhist-bookshop.com/buddachong/psc590.pdf
http://www.buddhist-bookshop.com/buddachong/psc593.pdf
在佛法中求福，做功德，通常有兩種目
的，一是為自己，一是為弘揚佛法。大多數
人以自己為主，這無可厚非，當體諒眾生苦
，實在吃不消，才急於求福，以減輕苦楚，
請別高調說不為求福，成佛需福慧兩足尊，
求福是必需的，只要不執著便可，福德不夠
，智慧難開，佛法難聞，經義不解。專在字
義上理解，不從為眾生的菩提心上下功夫，
只會是教條式的不實在理論。求福除減輕苦
楚外，更是學佛初階，慢慢會轉進，不應深責。求福最佳的功德莫如法供養，從佛法道
理上供養他人，是離苦得樂的最佳途徑，亦
是最釜底抽薪的方法，最根本之道。法供養
的功德，經典上多有提及。法為尊，法華經
開顯為十法行：即書寫、供養、施他、諦聽
、披讀、受持、開演、諷誦、思惟、修習。
因此，印經結緣成為熱門的功德，沒有一個
佛徒不曾捐資印經，大家皆掌握到功德途徑
。結緣書充斥各道場，素菜館等，要接觸佛
教，認識佛教一點不難，若能好好管理，有
系統地傳播，將產生很大的效果。沒料到如
此簡單的事情，竟弄至流弊百出，神憎鬼厭
，本來是功德，可能變成惡業。首先是對某
些小部份經典大量印製，各人認為某些經典
功德特別大，因此一窩蜂印製，導致泛濫，
到處堆塞；有些經書被捐資者青睞，大量印
製，可是書本艱深，非一般人看得懂，最後
做成堆塞；更有一些人偶有心得，將書本或
經典斷章取義，以單張形式印製結緣，不但
外觀不佳，流通的地方難以放置，亦乏人取
閱。拿往素食館的義工為求功德，不管他人
地方是否足夠，不管該區的人能否接受他們
拿去的經書，甚至沒有徵求同意下，大量塞
往架上，或放到地上，將自己的經書遮蓋別
人拿去的，弄至雜亂不堪，店員不斷整理，
疲於奔命，最後忍耐不住，只有拒收，或是
索性不設置地方安放。法的傳播很重要，需要全盤規劃，才不
會到處堆塞，做成對法的不尊重。不應將佛
法「賤賣」，不應將珍貴的佛法硬推他人。以下的數點程式必需關注，不要產生流
弊。一、資金：籌集資金應開放管道，讓任
何人皆可積功德，與佛法結緣，但不可勉強
他人或要求很多款項，應隨喜，更要藉機解
釋印製該書本的內容，好處，讓參與的人清
楚自己所做的好事。二、書的內容：當然需
要正信，更要考慮是否適合當代潮流，大眾
所需，文字或道理是否過於艱深等。三、製
作：在富裕的社會不應製作粗糙的書本，缺
乏吸引力或包裝不好亦有礙傳播。四、渠道
：書本拿到那裏派發亦很重要，最好是全港
各區皆有派發點，甚至推展到大陸及國外去
，這應好好構思，作長期的部署。五、對象
：書本內容的對象該是那類人，應好好預估
及往那方向下功夫。六、市場：預估市場有
多大，能吸納多少才製作合適的數量，切忌
過多或過少。更要分類初、高級，切合不同
根機、程度的人，讓不同的人能循序漸進。有些書本特別喜愛，不釋手，可是當程
度提昇後對該類書再沒有興趣，隨便丟放或
是不管有沒有人接受而亂放。就如對待寵物
般，喜歡時百般呵護，不喜歡時抛棄到街外
，讓牠自生自滅。這不單殘忍，更忘恩忘本
，那畢竟是曾經的法乳深恩，沒有當初的階
梯，亦沒今天的進步，何況對法的尊重很重
要，如果對法不尊重，始亂終棄，不管大法
、深法、淺法，皆會對將來的修學做成障礙
，當修學屢有困難時，應反躬自問，是否曾
對法不尊敬？是否過於自私？是否過於我執
？請千萬小心，別讓做功德變成做惡業。佛陀的使者，溫文爾雅，談吐有禮，不
會吰喝，凡事禮讓，不你爭我奪。當然，更
有少欲無為，身心自在，安貧守道，惟慧是
業的內涵。他如郵差般背著沉甸的背包，帶
給人們佛陀的訊息。任何時候，任何地點，
隨時將書本、格言書法、報紙、佛牌、佛教
飾物等掏出來贈給老朋友，或是初相識的人
。偶爾拿出遠方來鴻，朗讀鼓勵祝福的訊息
，一起分享。信仰之光，光照香江，光照大地。信，
信佛陀的教導，是佛陀的好學生，佛陀的使
者，嚴守戒律，持午，甚至全素食，不求人
，不可以暗示要錢、要食物、要幫助、要照
顧。不浪費，甚至珍惜每一張廢紙屑，不亂
丟，拿去循環再造，許多看似過份，矯枉過
正的行為常被誤解，原來是為表達惜福、環
保的訊息，以身作則去教導，傳達，盡一己
的棉力去實踐佛陀精細的教誨。光，本身的
學養，禪觀，持戒，通曉梵文、中國古文、
英文、越南文、普通話(北京正宗音)，當然
還有德文，因為是德國人，尚有古典英語及
其他方言，如廣州話，巴利文等，走遍天下
無障礙。這些皆能發出光和熱。光照眾生，
雖然受的訓練是小乘，但行持卻是大乘，關
懷眾生，救苦救難，心懷聖教，教導經典，
印製佛經，捐贈十方，這些皆能遵佛教誨，
光照眾生。他彷似從時光隧道掉下來，錯配時空。
本來屬於古代，單純、典雅、有禮、道風，
可是卻身處繁華、喧鬧、功利、自滿之都。
本來屬於中國，熱愛中國文化，經史子集，
儒道百家，樣樣皆通，可是流落中不中，西
不西的香江，英雄無用武之地，飽受歧視，
飽受異目眼光。初到香江時，正是出家人被
社會敵視之時，嚴守戒律，持護出家人威儀
、本份，被社會誤為乖異怪癖。孤身流浪、
言語不通、文化不合，仍能不失道心，不退
菩提，乃至為眾生奴役，發出使者的光輝。
本來屬於西方，人慾橫流，物質至上的享樂
主義，卻接受保守、傳統、利他的大乘精神
，更出家了。本來屬於淨土，佛陀座下的使
者，卻誤落凡塵，經歷生老病死，惡法，不
義的怨憎會，抱負不展的求不得苦。他比古
代人更古代，比中國人更中國，比小乘人更
小乘，比大乘人更大乘。當然，比淨土更淨
土。一位地道的西方人比丘，「紅鬚綠眼」
，在外奔波，自然令人側目，好奇。偶有在
旁以廣府話竊竊批評，沒料到他竟通曉，以
當地語言回應，嚇唬批評者。眾批評中，「
鬼佬」的稱號他最不滿意，常糾正他不是「
鬼」，應稱作西方人，或是外國人，但批評
者屢勸不改。晚年時，他亦以「鬼佬」自嘲。曾詢問何以一個西方人，那麼年輕便出
家？本期待一個傳奇曲折的答案，那知他的
答案只是：佛法那麼殊勝，當然要作一個忠
誠的佛弟子，就這樣出家了。既簡單亦重要
。問他何以在香港居留？原來他熱愛中國文
化，本擬到北京修學，可是因為簽證遲遲未
批，只得暫留香港，但這一暫留卻是他的下
半生；問他可喜歡香港？他總搖搖頭，雖沒
說不喜歡，決計不會喜愛，也許是他與香港
的深厚因緣吧。到後來雖有機會可以去中國
，已沒有當年的熱情，不想再踏足，主要是
大陸不時傳來的負面訊息叫他擔憂不安，心
情陷於矛盾，他那麽賞識中國文化，看到身
為炎黃子孫的香港人，竟不去好好學習自家
的國粹，甚至連普通話也不會說，當然感到
可惜，難免在言辭上有怪責之意，加上常糾
正別人錯誤的發音，顯辭用句等，自然惹人
討厭，處處不受歡迎。但仍有一小撮人對他
恭敬，尊重。尤其一班在香港居留的越南
人，對他特別敬愛，任勞任怨，噓寒問暖
，當他病重時，悉心照料，這因緣肇因於
上世紀越南發生戰亂，很多人投奔怒海，
避難於東南亞各國，有被當地國家拒進國
境，有將他們的難民船強拖出公海，更有
加以屠殺，獨香港本著人道立場，以小小
一個海島，容納龐大數量的難民，並照顧
食宿，後來實在無力應付，只有將他們安
置在難民營內，不許外出。信光比丘就是
當年極少數進入難民營的義工，在精神及
物質上接濟他們，直至多年後難民營關閉
，有移居海外，有返回越南，亦有在香港
落地生根的。他與本地的越南人一直保持
著極良好的關係，而移居外地的越南人，
亦不時來鴻問候，他總如小孩般孜孜自喜
，到處示人。雖然他的直率使很多人遠離，但亦有
很多高僧大德對他敬佩，讚仰他的學識，
這可見於他曾在各名寺道場掛單，與各高
僧大德深厚的因緣可知。此外，為了保存
經典，弘揚佛教，他以古老的手法，整理
經典，印行流通，送贈各界及各寺院道場
、藏經閣等，更拿到市面的書局去，懇求
代為銷售。此外，他更翻譯，授課，指導
禪修等。他外表嚴肅，硬朗，可是充滿悲
心，每慨嘆世道日下，眾生造罪，世間災
難頻繁，國際間盡是陰謀爭鬥，對於弱勢
社羣，同情憐憫，有機會定施以援手。他
對書本跡近狂熱，常於背包放著書本，方
便隨時閱讀外，更有一份親切感，家中藏
書比一般小型圖書館還多；每次搬遷必需
找一所大屋才能安置，可是沒有積蓄，沒
有定期收入，只能找一些年久失修的工業
大廈讓書本安居，自己卻忙於整理，不讓
打進來的風雨破壞。每次搬家必需找貨車作
十多次的穿梭，才能搬完。曾有一次搬運公
司嫌辛苦拒絕搬運，最後增加工資才勉強把
工作完成。當然，他還有很多「密行」，平凡的傳
奇不為人知，但迷失的佛陀使者，不免被命
運嘲弄，使永遠的壯志未酬。他的抱負：宣
揚中國文化，救苦眾生，弘揚佛教，留存經
典，總教人肅然起敬。對迷失，被歧視，被
命運折磨的佛陀使者，我們心有不忍，但願
快快回到佛陀座下，承佛威神，引導眾生。
