有相修行=practicing with form; 法性=dharma nature; 自性=self-nature
摘要
梁乃崇教授曾對眾修行者提出一修行地圖，他是運用一直角座標，Y軸表自性開展程度，X軸表法性開展程度，原點的位置表示（我相，名色）。如果修行在有相的範圍內，頂好的狀態應在（壽者相，無明）的點上，從（我相，名色）修到（壽者相，無明）應屬可述說的範圍。若是我們把它當做修行者的成績單，使用得當時將會使修行者較有本可循，不斷改善，提升修行的水準。沿著Y軸向上走，若超過無明，表示某生靈突破無明，可能走向阿羅漢境界，獲得本明。沿著X軸向右走，若超過壽者相，則表示生靈突破壽者相，離四相而達到無相之境界而可成為菩薩。我們可以將（我相，名色）和（壽者相，無明）兩點連結起來形成一對角線，再將此線延伸到（無相，本明）之點，這個點可以代表無上正等正覺（成佛）。不過從（壽者相，無明）至（無相，本明）的這段發展已超出言說範圍，修行成績單已不再重要，若過度重視成績單，反而成為一種執著罣礙。成績單可依時間的長短不同做不同的設計，對一個人我們可以做每天、每月、每年、每十年或一生甚至累生來考察。在六道內的眾生，其修行大都在有相的階段，成績好的或許可以換到較高層的道去，成績差的或許就得留級降道。因此，善用修行成績單亦是眾生修行應注重的大事。 Dr. Liang had proposed a practicing map for a multitude of Buddhistical practitioners. He used a rectangular coordinate system with y-axis epresenting the degree of expansion of self-nature, x-axis representing the degree of expansion of dharma nature, and the origin representing the (ego, name and form). The best status of practicing with form is at the point of (longevity, ignorance). Practicing from the field of (ego, name-and-form) into the field of (longevity, ignorance) is within the interpretable scope, which may be served as a kind of transcript for the Buddhistical practitioners to follow in proper sequence so as to improve the quality of their practice. Up along the y-axis until reaching ignorance means that one has broken through ignorance and is going toward Arahan and possible self-bright. While going on rightwards along the x-axis until beyond the point of longevity, it indicates that one has excelled longevity and renounced four states of ego, people, all beings and longevity to be a Bodhisattva in the state of non-form. With this, we can connect the point of (ego, name-and-form) with that of (longevity, ignorance) to get a diagonal and then extend it to the point of (non-form, nlightenment), which could be presented as the unsurpassed wisdom (or a Buddha). However, the development between the point of (longevity, ignorance) as well as that of (non-form, enlightenment) is already exceeding the interpretable scope, so the transcript is no more important for practitioners. At this stage, verstressing the transcript turns out to be a kind of attachment and obstruction. The design of credit report can be varied based on different length of time. For a person, we can evaluate his practicing performance by every day, every month, every year, every ten years or a lifetime or even several lives. For the sentient beings in the six realms, their practicing almost fall into the state of form; those ones with good performances can be upgraded to the higher realms while the poor ones may be downgraded into the lower realms. Therefore, how to make good use of transcript is a matter which Buddhistical ractitioners should pay much attention to.
