1-啟壇結界》水陸法會 玉佛寺

http://kmspks.org/events/featured/shuilu

 

1-啟壇結界》水陸法會 玉佛寺

 

 

http://www.youtube.com/watch?v=-BtOMgn6W50

 

 

《2-發符懸旛》水陸法會

 

http://www.youtube.com/watch?v=t1MXI5UKCbc&feature=g-hist

 

上海 玉佛禪寺恭錄


[內壇結界]

內壇佛事主要與四聖六凡交流，是整個水陸法會的心臟，加上內壇佛事繁重，主法者要承擔整個法會的因果，必須專心觀想，因此內壇必須結界，同時，為防止外人闖入壇場，以莊嚴­壇場，故由部份功德主，代表所有功德主參加禮拜佛事。

 

 

 

從天台圓觀論水陸儀軌之真法供養精神 ．

81．

On the Spirit of Making Offerings of the True Dharma in

Water and Land Liturgy From the Perspective of Tiantai

Perfect Meditation

Shi, Yin-Lung

Master of Arts in Religious Studies

Department of Buddhist Studies, Dharma Drum Buddhist College

 

Abstract

The Water and Land Dharma Function (also known as “Waterland Dharma

Function”, “Liberation Rite of Water and Land”, and “Shuilu Fahui” in Pinyin

Romanization) is one of the grandest dharma assemblies in Chinese Buddhism.

It has the characteristics of being large, long-lasting, and producing a myriad

of unequalled merits. The spirit of Water and Land Dharma Function is to

“practice unobstructed offerings with an impartial mind.”

 

However, impartiality and non-obstruction cannot be attained without resorting to the

cultivation of oneself.

 

If the spirit and meanings of Water and Land DharmaFunction are neglected, the dharma function is reduced to a mere formality.

The currently-used version of “Water and Land Liturgy” (“Shuilu Yigui” in

Romanization) is a compilation of essence of various repentance rituals based

on the theory and practice of the teachings and observation of Tiantai School.

The core of the “Water and Land Liturgy” is the practice of the perfect sudden

meditation (hereafter “perfect meditation”). Therefore, this study is trying to

explore the spirit of making offerings of the true dharma in Water and Land

Liturgy, from the perspective of the perfect meditation of Tiantai School by

researching into the “Compilation of Water and Land Liturgies (Shuilu Yigui

Huiben),” which was edited by Master Fayu in 1920’s and is used most

commonly nowadays, while referring to the text of “Fajie Shengfan Shuilu

．

82． 中華佛學研究 第十二期（民國一百年）

Shenghui Xiuzhai Yigui” written by Master Zhipan in Song Dynasty and

revised by Master Lianchi in Ming Dynasty.

“The offering of the true dharma” is used as the core doctrine to penetrate

the whole Water and Land Liturgy, which conveys the spirit of impartial

offerings contained in the motto

—“Practice unobstructed offerings with an impartial mind”

— of Water and Land Dharma Function. Master Zhiyi’s

interpretation of “making offerings of the true dharma” is to have perfect

insight into all dharmas and thus fully realize the logic of middle-way reality.

 

We know from the Water and Land Liturgy that the abstinence practice in the

Water and Land Dharma Function is to allow participants to practice perfect

meditation with the words in the liturgy through various rituals, in order to

capture the spirit of great compassion and impartiality

—the real character of all dharmas.

 

The theoretical foundation of Tiantai’s perfect meditation is that the truth of the dharma-realm is the perfect interfusion with the three truths, so as to manifest the truth of non-duality of matter and mind, as well as the fact that all dharmas are marvelous.

 

Therefore, an offering can be made to pervade the ten directions and ten dharma-realms, to achieve the goal of making offerings of the true dharma.

 

The abstinence practice in the Water and Land Dharma Function is to practice perfect meditation through various rituals of the dharma function.

 

If we understand that all dharmas are marvelous, perfectly penetrative and without obstruction, and phenomenally identical with their underlying principle, we are able to complete the supreme dharma

offering and rediscover our real self.

 

The whole Water and Land Liturgy is the implementation of perfect meditation, as well as the six perfections in myriad actions of the Mahayana bodhisattva’s path.

 

The purpose of the study is to manifest ancestral teachers’ compassionate wishes in their compilation of  water and land liturgies, allowing participants to understand the Buddha’s intentions in his teachings through the content of the liturgy.

 

The characteristics of Water and Land Liturgy are to “practice unobstructed

offering with an impartial mind, and make donations to all with great

compassion.” To actualize impartiality and compassion, one must concentrate

從天台圓觀論水陸儀軌之真法供養精神 ．

83．

and practice perfect meditation, and cultivate, according to the Buddha’s

teachings, oneself sincerely with great devotion, in order to capture the spirit

of impartiality and great compassion, and attain self- and others-benefiting bodhi.

Keywords

Water and Land Dharma Function, Water and Land Liturgy, Perfect

meditation, Middle-way reality, Offerings of the true dharma