淑茹《楞严新粹》p264-284 - 心得报告

佛法常被认为深奥、抽象，似乎只属于经典、寺庙或修行者。然而，在学习与反思的过程中，我慢慢体会到，佛法的价值并不在于懂多少，而在于能否把它带入生活、带入当下的每一个选择与互动里。在行愿茶会中，法师常提醒我们知道不算，做到才算。这句话也成为我实践佛法的重要方。这星期的楞严提到想蕴，让我有很深的触动。原来我们心中升起的各种形象、念头，大多不是刻意而来，而是过往习气在适当因缘下浮现。若这些习气遇上我们的贪欲、执着，或知见不正，就会让心偏离正道，甚至被外界的诱惑牵动。在这个追求速度与效率的时代，人们容易迷信快速的心灵方法，却忘记修行的本质是反观自心。作为讲师的前几年，我的重心常放在课程内容、教学进度和学生表现上。后来在佛法的指引下，我开始学习观照当下和慈心的力量，并尝试将它带进课堂。我提醒自己：看见学生的状态，而不是自己的期待；先聆听，而不是急着批评；先理解，而不是马上纠正。当我愿意以更柔软的心面对学生，奇妙的事情发生了，学生变得更愿意敞开心学习，课堂气氛也更温暖、更顺畅。佛法提醒我：每个人都有自己的因缘与速度。当教师能接受差异、给学生空间，就会建立起更长远的信任与成长关系。课堂不仅是知识的传递，更是一个生命陪伴生命的场域。最近我的车被撞坏了，需要重新买车。这件看似简单的事情，却让我再次看到欲望如何悄悄影响我们的选择。我本来想买一辆国产车，但朋友、同事纷纷说：“驾国产车会被看不起。这些声音确实动摇了我，让我不知不觉陷入比较、面子和社会框架中。佛法教我中道与知足，不是压抑欲望，而是清楚地看见它。于是我停下来问自己：我真正需要的是什么？这个决定是合适，还是攀比？它会让我更自由，还是更有负担？当我这样回到自己的心，我发现：心变得安稳，念头更清明，也不再被物欲牵着走。原来，简单不是委屈，而是一种清醒、轻安的幸福。学习佛法后，我越来越明白，修行不是逃离生活，而是用更柔软的心面对生活。佛法并没有改变外在世界，却慢慢改变了我看世界的方式。当心不着相，不随境转时，一切魔境也就失去力量。在教学中，我学到慈悲与耐心；在选择里，我拥有更多清明与智慧。当心清净，脚下的路自然清楚。佛法其实一直都在 - 在每一次呼吸、每一个决定、每一场互动之中。而我，也愿意继续练习，把佛法活在生活里，让自己与身边的人都更轻松、更自在。

【继续保持这样的觉照力，那就一定能心越来越轻安、越来越自在。祝福你！】

淑茹《楞严新粹》p216-228 - 心得报告

这星期的楞严新翠是关于三无漏学(戒、定、慧)和四清净明诲(不淫、不杀、不盗、不妄语)的部分。过去总觉得戒律是出家人的事，和现代人的生活有点遥远。但慢慢体会 后才发现，这些教导其实非常贴近日常生活，无论在家庭、工作还是人际关系中，都 有很大的启发。经中说因戒生定，因定发慧。放到生活里却很实际。 戒，好比生活中的交通规则，提 醒我们什么该做、什么不该做，避免偏离方向。定，是一种安稳的力量，让我们在纷 乱中依然保持清明，不被情绪牵走。慧，则是在这种稳定中自然生起的洞察力，帮助 我们看得更透彻，做出更合适的选择。在家庭中，戒律的提醒往往能化解冲突。当孩子犯错时，情绪容易上来，语气严厉。 但想到不妄语的提醒，我尝试用更温和的方式沟通，结果不仅问题解决了，亲子关系 也变得更亲近。戒律让我学会收住脾气，家庭氛围因此更温暖。在网络时代，我也常 面临另一种考验：沉迷八卦、无谓刷屏。此时，不妄语与不淫就像一盏灯，提醒我少看八卦或少说无意义的话，把时间放在阅读和陪伴家人身上。这样一来，生活反而更 自在、轻松。戒律并不是束缚，而是保护。它像一道护栏，让我们在诱惑面前懂得分寸，在矛盾冲 突中保持冷静，在人际关系里更真诚。下心得报告我再分享在家教协会遇到的各种状 况。三无漏学就像一条修行之路：先从「戒」开始守持，心才能渐渐安定；有了安定 ，智慧便自然生起，帮助我们分清方向，不再盲目。无论是在家庭中处理亲子关系， 在工作中面对压力，还是在日常生活里与人相处，这三步都能成为安顿身心的力量。 当我们把戒、定、慧应用在当下，不只是自己获得轻松自在，也能让身边的人感到安心和温暖。这或许就是佛法最珍贵的礼物。

【能在当下收住脾气，就是戒定慧的力量，愿你时时刻刻保持这份清明。】

淑茹《楞严新粹》p249-262 - 心得报告

今天，我想分享一个生活中的小故事，也谈谈我从佛法中得到的体会。我们常常听到一句话修行不是坐得多直，而是遇事不乱。佛法不只在经书里，不只在寺院里，更是在生活的每一刻。只有在生活中用得上，才是真修。上个星期五早上，我遇到一件意外：开车等红灯时，后面一辆车为了闪摩托车突然撞上来。第一念，本来可以生气、可以责骂，也完全有理由去发脾气，因为我的车伤的还蛮严重的。但当下我想起佛法

里一句话 - 境随心转，心不随境乱。我深吸一口气，对自己说，事情已经发生了，人没事就好，生气只会让心情更糟。于是我选择先安住情绪，再冷静处理。我下车，没有呵斥，也没有质问，只是确认大家都安全，了解情况。 对方司机也明显带着紧张和愧疚，看到我和另外一辆司机没有恶言恶语，他反而松了一口气，我们和平解决了。更让我感动的是，那时刚好是从孩子的学校出发不久要往大学的方向，有许多爱心父母陆陆续续经过，大家纷纷停下来关心、帮忙。那一刻，我感到特别温暖，也特别感恩， 生活不是只有意外，还有很多善意。

事后我回想，却给了我一个深刻的提醒。我们在行愿茶会不是常说，讲不算，做到才算。所以佛法不是用来讲的，而是用来用的。在生活里，我们都可能面对不顺 - 被误会、被批评、孩子不听话、工作压力大，甚至一场交通事故等等。如果这个时候，我们还能保持清清楚楚、柔和安稳，这就是佛法在心中真正生根。

心乱了，看什么都不顺；心静了，任何情况都能处理。不是压抑情绪，而是看到情绪、接受情绪、不被情绪带着走。当换位思考时，很多冲突自然化解。修佛，不是为了改变别人，而是为了成就更从容、更慈悲、更自在的自己。愿我们都能在生活中，一点一滴落实佛法，从日常的撞一跤，受一次气里修自己的心、长自己的智慧。

谢谢大家，祝福各位行者平安吉祥。

【能在境界中安住当下，就是最真实的修行，祝福你。】

振明《楞严新粹》pg249-264 - 心得报告

 Shurangama Sutra Session 15

1. In the 4 days zen retreat, there are many images and thinking where I tried to cut off by switching from open eyes to closed eyes alternatively to intervene the thinking mind from the 8^th consciousness. Too much rubbish in my mind from daily life after so many years of living habits.

2. Now after the retreat, “I” can see my delusions more and easier to observe my likes and dislikes. “I” am more aware to observe my fore leg while walking to continue practice in daily life. It is easier to cut off my like and dislike mind. Chanting time chant. Bowing time repent or Don’t Know reflect what is seen and cut off the thinking.

3. “I” am able to withheld my words and sometimes to speak less or keep silence when dislike mind appear and ask what is necessary to communicate for the benefit of the others and filter off my dislike and anger. This helps to avoid blowing up the situation out of proportion unnecessarily. The ego has reduced with less “I”.

4. “I” just need to continue practice “Don’t Know” mind in daily life by Just Do It with a clear mind.

Ching Meng Hapchang

【禅修让心更加沉淀时才能清除垃圾，清楚当下。看见自己的不喜欢，且能恒顺众生，这是毕生续修的功课。行者，加油！】

振明《楞严新粹》pg228-248 - 心得报告

 Shurangama Sutra Session 14

1. Zen Master Sheung Shan has simplified Buddha’s teaching into very simple direct version of practice. Since the start of learning of “Don’t Know” mind was a puzzle until now a deeper insight, I can see everything is rooted from my “I”.

2. All the fundamental dharmma teachings from the 3 poison of greed, hatred and delusion as the source of suffering to upholding the precepts are just to break my thinking habits and physical habits in life to practice to know the terrible delusion of my “I”. Peeling of my attachments and wrong understanding layer by layer.

3. Now my conclusion of my next step in practice is “Don’t Know” mind in every situation in daily life to become one with the situation before I can move to reflect the correct situation. This is my insight on how to become no self. When “Don’t Know” in life is practice then there is no more “I” or self

4. Then I recalled Zen Master’s teaching when you start thinking, you and I is different. When you cut off thinking, you and I become one. I only understood on the words last time. After all the Saturday classes and self investigation in my life and now this is the fundamental of the fundamental in all practices. That is my homework from now onwards.

Ching Meng Hapchang

【好，期待你的学习分享。】

振明《楞严新粹》pg217-228 - 心得报告

Shurangama Sutra Session 13

1. I believe that Buddha has taught us in a simple way on the 3 dharmma inca (san fa ying) namely :

a. All matters are impermanent (zhu xing wu chang)

b. All dharmma isn’t any self (zhu fa wu ngwo)

c. Nirvana is the ultimate peace and just like this (niea pan ji jing)

2. The 3 dharmma inca are the underlying working principles in nature and everything in the universe. It is our swallow understanding on the universe and nature where we attached to form and substance that we can see, feel, hear, etc.

3. Due to poor understanding on :

a. impermanence, we attached to self, our opinions, things outside etc cause greed, hatred and delusion.

b. dependent origination (xhi er yin yuan), we thought there is a self, we attached to people, love ones and cause greed, hatred and delusion.

c. nirvana, we attached to name and forms and cause us cannot accept things or matters “as it is” then become conflict with each other and nature because they does not fit into what we can accept or want.

4. Take for example why I use to have conflict with my wife. It is because both of us have an “I”. The bigger the “I” the more serious our argument / conflict. Each of us are holding to our opinion and what we want but not acceptable to the other. Most of the time it is due to the future that we want. The future that we want is similar i.e. want a good and happy marriage and family life without financial worry when retired but not the same method to achieve it.

5. We do care for each other’s welfare but in our own way that is acceptable to oneself but not acceptable by the other. Each insist on our own method to achieve our common goal but the methods are not align hence conflict arose due to our deluded “I”

6. If one party compromise to the other’s method then he / she won’t be happy because there is still an unhappy deluded “I”. The leading party will be happy because follow my way and there is a happy deluded “I”. The challenge is how both of us can put down our deluded “I” and observe “who” is this deluded “I” in conflict. How to blend in 100% with the situation before can become one to see the correct situation, correct relationship and function correctly with a harmonious and happy resolution.

7. If we can resolve our conflict and live a happy and harmonious life together then enlightenment is not necessary. If we cannot resolve our conflict and ends up in separation then “I” need more repentance and strong practice.

8. Who am “I” ??? What am “I” ??? Who is in conflict ??? Really Don’t Know. Just no words and thinking in the mind and reflecting Shurangama lesson paper and car keys

Ching Meng Hapchang

【当看到“谁在矛盾中？”，多一步去看回自己的出发点是为了自己，为了太太，或是为了双方？只有放下己见才没有你我，才能回到3C。不一定每次都能做到，只是去尝试。】

振明《楞严新粹》pg177-195 - 心得报告

 Shurangama Sutra Session 11

1. Sakyamuni Buddha detailed explanation on dependent origination in 12 stages as below

2. From explanation of Just Do It by Daebong Zen Master is Substance, Truth and Function. I link it to diagram below

3. This topic is difficult for me to link from root to 7^th consciousness then the seed karma in 8^th consciousness. I recalled few classes ago did mentioned that our 8^th consciousness created everything around ourselves including mountain, earth etc. I guess this is why Buddha said everything is mind made when we have super natural power we can create anything. The issue is how can I link from my consciousness (6^th sense) to the sub-conscious (7^th consciousness and 8^th consciousness) in order to breakthrough.

4. I tried just to focus on my hearing sense already difficult during meditation, when hearing a car sound,  I will imagine a car and the word ”car sound” appear in my consciousness. Hearing people talking will start to divert attention to understand the story and words people talk. My consciousness is attached to words and forms which is not “Don’t Know Mind” Hence, it is difficult to cut off all thinking and just reflect just on the sound or no sound and link to deeper level of my consciousness.

5. I just have to continue practice and cut off all thinking that tainted with all kinds of attachment after so many years of living and learning in this life. It is not easy just to accept everything as it is without I, mine, me mind from past experiences and learnings especially the vocabulary learnt.

6. When a guitar string vibrates, it can cause another string with the same frequency to vibrate (resonate) without plucking on the other string. I guess this is how Buddhas and Bodhisattva can travel from one Buddha’s land to another Buddha’s Land or anywhere in the universe in a spit second using resonance. Maybe this is achieve using the 8^th conscious mind like 6^th sense (conscious mind) where it can observe the past, present and future but cannot do it with the other 5 senses (eyes, ears, nose, tongue, body).

7. I have so much thinking to understand this topic and hopefully not confusing myself. I just need to meditate more and cut off all thinking in order to link my 6^th conscious to the 7^th and 8^th conscious mind

Ching Meng Hapchang

【第六，七和八识本来就互相链接。禅修是帮助我们观照前六识，不被第七识的分别执著牵引，并转化第八识成大圆镜智。】