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大曹王寺

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大曹王寺座落在曆史悠久、風景秀麗、古迹衆多的江南古城嘉興南湖區,始建于北宋年初,距今已有壹千多年的曆史。蔣薰詩曰:“望得江南十裏春,曹王寺外踏青頻”。每逢春節,清明,廟會仍是人山人海,是南湖區主要景點之壹。

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广钦法师法语 " 修行"1  

2007-05-02 10:21:31|  分类: 佛学知识 |  标签: |举报 |字号 订阅

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 广钦法师法语

" 修行"

1     我们从无始以来,所造的业就像山那么高,如今来修行,就是要消这些业。若不好好修,反而更造新业,这座业障山就越堆越高,会使我们永远无法跳出生死圈。

The negative karma we haveaccumulated in the eons has grown as high as a mountain. Thepurpose of practice is to eradicate such karma. If we fail topractice diligently and continue to create more negative karma,that mountain of obstruction will grow to ever more formidableheight, barring us from escaping the cycle of birth anddeath.

  

2    修苦行就是在洗头脑,换种子——洗掉贪、瞋、痴的凡夫种子,换上慈悲喜舍的佛菩萨种子。

Ascetic practice meanscleansing our minds, or replacing the bad seeds within us: washingaway the seeds of greed, anger, and ignorance common people clingto, replacing them by lovingkindness, compassion, sympathetic joy,and equanimity, which are the seeds of buddhahood andbodhisattvahood.


3   苦行不是简单的!修苦行是修心,一切都不计较,日常生活中不起分别心,就是修苦行。

Ascetic practice is no easy matter! In ourdaily lives, we must train our minds to abstain from calculationsand from discrimination. That is the essence of asceticpractice.

 
4     修行谈何容易?要想当一个修行人不是那么简单的。我们贪、瞋、痴、慢、疑未断,现在知识藉着领执事来磨练我们的心智,等断了贪、瞋、痴才能算入道。

To practice, or be a practitioner, iseasier said than done. As we are all subject to the common ailmentsof greed, anger, ignorance, pride, and doubt, let us carry outmonastic duties with a purpose to train our minds and untieourselves from such fetters. Only if we have attained that can weset out on the path of practice. 
     
5 修道是要去除贪、瞋、痴,使身、口、意清净。

The purpose of practice is to eliminateour greed, anger, and ignorance so that our deeds, words andthoughts will be pure and clean.     

6 不去除贪、瞋、痴的人,无法开智慧。

Wisdom will not unfold for those who donot eradicate their greed, anger, and ignorance.
7 如果贪着于(色)、声、香、味、触、法,也是不能开智慧的。

Likewise, those who cling to the pleasureof the six gunas (sense objects, i.e. sight, sound, smell, taste,touch, and ideas) can not unfold their wisdom.

8 带来的业,善少恶多,所以才要修苦行,以期消业障。

Most of the karma we are born with arenegative, few are virtuous. Therefore, we must practice asceticismto eradicate our karmic obstructions.
9 唯有去掉坏念头,正念才会现前,才能断烦恼。

Only after we have expelled evil thoughtscan right mindfulness come to the fore and steer us away from klesa(vexations, i.e. attitudes, views, emotional states, or conditions,arising from attachments, that cause suffering ordisharmony).
10苦行是修道的助缘,所以历代祖师、文殊、普贤、观音、地藏菩萨等,无不以苦行为行愿。今天我们来修行,就应该学菩萨的愿力,依菩萨苦行的愿心去修。

Asceticism is a great help in support ofpractice. Thus the great patriarchs and Bodhisattvas Manjusri,Samantabhadra, Avalokitesvara, and Ksitigarbha all took asceticismas their vow and practice. Now, in our practice, we ought to followtheir determination, treading the paths of thebodhisattvas.
11虚云老和尚朝山时,赤足、一只椅、背包袱,度饥过日,朝到那里算那里,明天的事明天再说,心无罣礙,所以龙天护法都在护持。我们就是没有愿力,如果有的话,什么事都可以做得到。

   WhenMaster Hsu Yun set out on his pilgrimage, he left bare-footed, tookalong only a stool and a simple bundle, and passed many a day withscanty food. He would just follow his path, never worrying aboutthe next day. Since his mind was free of clinging, all the dragonkings and devas safeguarding the Dharma protected and maintainedhim. We simply lack such determination; or else there should benothing we might not accomplish in our practice.
12  “野鹤无粮天地宽”,它随处而飞,飞到那里就停到那里,是最“自在”的一种鸟;修行就是要像这样,随处而安,动静无罣礙;心能寂静,如如不动,才是真“定”。

   “Wild cranes seek no fodder: the wide world is theirs.” They flyand rest as they please and are truly “free.” Our practice oughtto be like that: tranquil wherever we are, free and easy whether atrest or in action. Come what may, our minds should remain still andunmoved. Such is the state of “samadhi (perfectabsorption).”  

13        修行要有境界来才有得修,要能自己去参悟,去断除烦恼,才能开智慧。譬如有人刺激我们时,心中自然平静、不起烦恼,这就是修行。

Expect and embrace obstacles! For withoutthem, we can not make progress in our practice. Only when wecomprehend the true nature of adversity and be free of vexationswould our wisdom unfold. For example, when provoked by someone, ourminds nevertheless remain tranquil, clam, and free of vexations.That is the essence of practice.
 14 修行要“做人不做的”,才能消业增福。所以要发心,要勇猛精进,不要和人计较“这不是我的事,我不愿意做”,和世俗人一样斤斤计较。修行不是“算行”,不是用算的,计较的,算算人家做多少,我做多少,这样不是修行的意思,不能修福慧。

Practice means “doing what otherswon’t” only in this way will we be able to eradicate karma andraise merit. Therefore, we should vow to practice diligently. Letus not argue with others and refuse to take up tasks because “Thatmatter is no concern of mine,” bickering as worldly persons arewont to do. Practitioners do not haggle, do not calculate how muchwork “they” have done as opposed to “I.” Such behaviorundermines practice and would not facilitate the advance of meritand wisdom.


 15 修行是要找回我们本来的面目,也就是父母未生我们以前的“那个”。这你们还不能了解,因为智慧还没有开,就像月亮被乌云遮住了,本来的面目就显不出来。

Practice aims at retrieving our truenature: “that certain state’ in which we were before we wereborn. You fail to understand this now because your wisdom has notyet unfolded. It is like the moon veiled by dark clouds: its truenature, although shining, can not be seen.   
16 修行不争对不对,即使自己对,人家说你不对,你也要接受。凡事能承认自己不对,就不会起烦恼,否则心不安,烦恼立刻跟着来。

Practitioners should not quibble over whois tight or wrong. When accused of being in the wrong, accept iteven though you know you are right. If you are ready to admitmistakes, you will remain untroubled; if not, your mind will bedisturbed and vexation will follow.    

17    修苦行是要训练能舍身,要体会出这个身是假的,一定会坏,再怎么照顾不好,所以不要过于执着这个身体。再说“舍身”,舍身是什么?就是要粗衣淡饭,生活简单,不追求吃好穿好。修行要先从这些衣食住的放下,淡薄修起。

Ascetic practice means training yourselfto “renounce your body” (i.e. renouncing physical desires andcravings). You should realize that no matter how well you take careof it, this body is unreal and will eventually decay. What does itmean when we speak of “renouncing the body?” It means to dressunobtrusively, to eat plain fare, and in general to to live amoderate life. Stop craving for lavish clothes, meals, and livingconditions is the first step into practice.

18 修行的路要越苦,才会开智慧。不是希望人家对我好,否则和世俗没两样。

The harder the path of practice, thecloser to enlightenment you will be. Do not expect people to treatyou well, otherwise you shall be no different from a layperson.
19  修行要学吃亏,凡事忍让不计较,才会有进步。

Learn to take losses or be taken advantageof without resentment. Strive to be tolerant rather thancalculating so that you may progress in practice.

 
20     “常自见己过,与道即相当。”——一个越有修行的人,越会发觉自己的缺失而觉得惭愧忏悔。

“Keep constant watch over our owntransgressions, and we will not stray from the right path.” Themore we practice, the easier it will become for us to discover ourown shortcomings and feel remorse.

 

21       修行要修到动静无罣礙。什么叫做动静无罣礙?就是在动境中心不动,不被“动”转;而静时也没有“静”念头,不执着“静”相。

Practice to remain tranquil and unfetteredwhether in action or at rest. What does this mean? It means thatwhile you are active, your mind should stay calm and unswayed byyour concerns; but while you are at rest, you must not cling to theidea, or to the appearance, of “motionlessness.”

 

22    “念佛扫尘埃,莲花朵朵开。”就是说修行的人要有正念,随时以念佛转我们的心,把恶念都转为正念。

“Sweep the dust by reciting the name of(Amitabha) Buddha, and the Lotus will flourish.” This stanza meansthat we practitioners ought to be guided by right mindfulness,purify our minds and turn all evil thoughts into proper ones byincessant recital of the Buddha’s name.

 23                凡事要随缘,任何事都不能扰乱我们修道人的心。所有衣食住行、是非荣辱,皆要放下;如此外缘清净,心中智慧自然开朗。平常心就是道!每天保持不起烦恼,也不起欢喜心,对人不好也不坏,随缘和人结善缘,但不要变成攀缘。时时刻刻注意自己的起心动念,有坏念头马上要提醒自己。

Take everything as it comes; nothing oughtto disturb the mind of a practitioner. Forgo your cravings forworldly goods such as lavish clothes, meals, housing, cars, as wellas all your sense of judgment, praise, or blame. Once you haveuntied yourself from physical and mental distractions, wisdom willunfold. Conduct your daily lives in an unobtrusive fashion ~~ thepath is the wisdom of ordinariness. Also, abstain form bothvexation and exultation. Treat others neither overly kind nor tooharsh. Foster good karmic affinity with others when occasions arisebut do not court their favor. Be forever on the watch over your ownthoughts and take note whenever an evil notion arises.

 

24        修行要自己亲身修,修到有体悟了,悟到婆娑世界的苦、轮回的苦时,智慧就会开显,悟到一条,就是一个灵灵觉觉的智慧光明。

The only way to grasp the essence of theDharma is to practice in person. Once you have truly understood thebitter misery of both living in this world and the perpetualwondering through the cycle of rebirths, your wisdom will unfold.Increasing awareness will then lead you on to the path of supremeenlightenment.

 
 25     修行修到有智慧时,头脑自然很清晰灵敏,无论碰到什么事,都能做得圆满无礙。所以要度化众生,必须自己先自度,才不会误导众生,同时别人也会欢喜接受。

Once you have obtained wisdom throughpractice, your mind will become clear and keen, then you shall beable to complete all your tasks satisfactorily and withoutobstacles. Therefore, to deliver other beings, you must firstliberate yourself lest you should lead them astray. Then, peoplewill more readily accept your teaching.


 
26 修行要有恒心,非一蹴即成,若没有下点工夫,以念佛来除妄念,要想开悟成果是没有那么容易的!要从日常生活中去行持,信、愿、行,一句佛号执持下去,自然会明心见性。

Practice requires perseverance; do notaspire to any instant enlightenment. Without reciting the name ofthe Buddha continuously thereby removing omnipresent illusions, howcan you hope for any attainment? But if you exercise faith,dedication, and practice reciting the name of the Buddhacontinuously, even during your daily round, you will quitenaturally arrive at an enlightened mind and at the realization ofthe Buddha ~ nature immanent in all beings.

 
 
27     修行人不管到那里都要保持平常心,都能无罣无礙,清净自在,而修行就是要修这一点“自在”。

Come what may: the mind of a practitionerought to remain calm, unfettered, and unobstructed. Indeed, it isat the attainment of such “complete freedom” that our practiceaims.

     

28      修行要靠自己去行,才会有真实的领悟,所谓“如人饮水,冷暖自知。”要自己去行,才会有真工夫。

In order to attain true comprehension ofthe Dharma, you must practice yourself. Just as they say, “He whodrank it knows whether the water was cold or warm.” Go ahead andpractice yourself; only then may you have genuineattainment.

 

29      好的学起来,坏的搁一边,自己心里明白就好,借境修忍辱。因为修行不论是与非,有理与无理,是要看你碰到境时有没有烦恼。

Emulate the good (examples given byothers), ignore the bad. Keep your sense of right and wrong toyourself. Unpleasant circumstances are propitious for the practiceof forbearance. Practice is not about judging who is right or wrongor who has more reason. Rather, the strength of practice lies onwhether you can remain undisturbed under challenge.


 
30      若你已将地扫干净,师长却说你没扫干净,这时你若辩解,就是在论是非,争对错,还没有脱俗。如果你能接受说:“好!我再把它扫干净!”这就是修行。

It may come to pass that the master blamesyou for nor having swept the floor even after you have indeed doneso. If you object, debating right and wrong, you will nor yet be inany way different from a lay person. If, however, you accept thereproach, answering, “Fine, I shall sweep it again,” you have setout into practice.

 

 

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