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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"2  

2007-05-02 10:43:56|  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"

31        依“忍辱”修行才是根本,依此去做,到那里都能感化人,因为修忍辱能生德行,能度瞋恚,故人见生欢喜,自然能摄化众生。

“Forbearance” is fundamental to practice. Ifyou forbear with others, you will be able to reform people whereveryou go because forbearance brings forth moral conduct andforestalls resentment. As people enjoy your company, you will quitenaturally attract them toward practice.


32     要修忍辱!“忍”是我们修行的根本,如果不能忍,则徒具出家人的外表,所以不要以为自己做的都是对的。“我见”不除,无法修忍辱。

Practice forbearance! This is the root and foundation of ourpractice. If you lack forbearance, you are a monastic practitionerin name only. Therefore, do not presume that you are tight inwhatever you do. If you don’t abstain from seeing everything your“own way,” you can never practice forbearance.

 
33    修行是向内修学,不是向外追求,要内心自然法喜,而不是外面环境好才生欢喜。所以要关照自己的心,不要让这个“心猿意马”去攀缘外面的环境;要修到“我没有怎么样”,才是老实修行。

Practice means looking inward and gain awareness of your ownmind, not going after matters of the outward world. Instead oftying your happiness solely on agreeable circumstances, your mindshould naturally fill with dharmic joy from practice. Guardyourself against capriciousness and indecision lest your mindshould come under the sway of conditions. If you can abstain fromattachment to the form and sense of “self,” you are honestlytreading the path of practice.

34    修行要修到慈悲相,眼神让人看起来很和蔼慈悲,这样才能吸引众生前来信佛、学佛修行。

In your practice, strive to personify lovingkindness andcompassion. This must radiate from the expression in your eyes andlet people sense that here, indeed, is a kind, compassionateperson. Only then will you be able to summon people toward faith inthe Buddha, learning and practicing Buddhadharma.

 
 35   如果有一个人修成就了,那么其他人也会得到福荫,而且人人都会起勇猛心向他学习。所以既然每个人都想修行,有缘聚在一起共修,就应该彼此互相提携勉励;否则是非、嫉妒、愚痴心起,不但会扰乱众人的“道心”,自己也不能安定修行。

In group practice, if one attains a certain level, all othersbenefit. They will be inspired to follow his/her example andpractice vigorously. Since all of you wish to practice and karmicaffinity has brought you together, you ought to help and encourageeach other along the way. If, however, you allow sentiments ofjudgment, jealousy, and delusion to flourish, it will not onlyaffect your companions’ resolution but will also impede your owntranquility in practice.

 
36        修行要修智慧,但也要修福。常存慈悲心,尽量方便帮助别人的困难,布施接济,与人广结善缘,福、慧双修。

Practice aims at unfolding wisdom, but you ought to cultivatemerit as well. Be forever merciful and compassionate, try your bestto help those in need and foster good karmic affinity with others.This, then, is the dual practice toward gaining both merit andwisdom.

 
37     修行要福、慧双修,修到老时,福、慧具足,一切自然成就。

Set out with the dual practice toward gaining merit and wisdom.As you get on in life, gradually attaining both, you will quitenaturally reach the ultimate goal of practice.
    

38       要怜悯一切众生,要想到他们和我们一样,也是来修行、来种善根的,所以要发慈悲心,行菩萨行,愿:“情与无情,同圆种智。”

Be merciful to all being. Remember that they, like us, were borninto this world so as to practice and plant good seeds. Therefore,be merciful and compassionate. Tread the bodhisattvapath and wishthat: “May all beings, sentient or otherwise, acquire Buddha ~wisdom.”


39    信徒拿东西到寺里布施供奉,是为了求福,不管拿的东西是好是坏,即使只是摘一根草来,我们也要以欢喜心接受。最重要的是不能对东西起分别,因为一分别,就会对好东西起贪念,对坏东西嫌弃起烦恼,甚至造口业而障道修行。应该随缘处理这些东西,运用智慧把不好的东西做适当调理或处置,如此则福、慧双修。

Worshipers bring offering to the temple with the intention ofseeking merit. You must not assess these offerings at theirmaterial value. Whatever is offered, if only a blade of grass, weshould accept with joy. Most important of all: do nor distinguishthe offerings; for as soon as you do, you would desire the goodones and despise the bad. You might become vexed or even createnegative karma through sneering at them hence spoil your practice.Handle the offering as they come, use your wisdom to make the bestout of them. Such will then be in keeping with the dual practicetoward attaining merit and wisdom.

 
40     要做一为菩萨,不可以存着“自己好就好,别人不管他”的心理。凡事以利益别人为前提,自己就吃亏没关系,如果事事只想利益自己,无明烦恼就会一大堆。

Those who wish to tread the bodhisattva ~ path must never think,“As long as I myself am doing fine ,what are the others to me?”It is indeed the others whose welfare should always be foremost onyour mind ~~ even at your own expenses. On the other hand, if youonly look after your own concerns, endless delusive vexations willfollow.


41     出家人慈悲为本,方便为门,一切菩提道果都是从慈悲中生出来的。

Monastic practitioner ought to be kind and compassionate to allbeings while providing them with expedient guidance for practice.Remember, all bodhi fruits grow out of lovingkindness andcompassion.
 
42    以后师父不在,不必担心修行没有人指导,只要照师父的话——念佛修苦行,道心坚固,不执着六尘好坏,一切随缘。能这样做,就如同师父在时一样。

After I am gone, there is no need to wrong that no one wouldguide you in your practice. Just remember what I told you in your:reciting the name of the Buddha; practice diligently and with firmdetermination; abstain from the pleasures of the six sense; adaptyourselves to circumstances (rather than insisting on your ownway). If you are able to do so , it will be as if I were stillamong you.
 

43    听师父开示,觉得很好,但这个“好”是师父的境界,至于我们自己的道行,还是需要依照师父的开示,自己去体会、去实修、去实证。

You might enjoy a great deal listening to your Master’sexpositions and feel them quite agreeable. However, such“agreeableness” reflects the stage reached by your Master. As foryour own level of attainment, it depends on how much you put thoseteaching into practice. Only through such a process will you beable to fully comprehend and verify their truthfulness andusefulness.

 
44    听开示不在于听得多不多,而是在于听得进或听不进。即使听进去了,也还要会随境应用,才能得到法益。

True listening does not rest in how much you have listened toyour Master but in how well you have listened. Even if you havelistened well, you would benefit only if you can apply properlywhat you have heard to the circumstances you come across.


 
45    我们修苦行,是在藉各种事境,磨练我们的身心,破除无明烦恼,洗涤俗染习气,锻炼各种能耐,并不是做了一点劳力事就叫做苦行。出家不要怕吃苦,不要怕逆境!只有在苦中才能历练我们、开发我们的智慧。

We who chose the path of ascetic practice ought to regard allcircumstances and hardships as good opportunities to discipline ourminds and bodies. Such training will help to cut habitual patterns,and to toughen us against all resistance. Merely performinglaborious tasks in the temple certainly does not turn us intoascetics. Therefore, you who have left home for practice ought notto be afraid of hardships. Only through overcoming continuousadversities can we discipline our minds and unfold our wisdom.

 
 
46    “无苦不成道”——修苦行要有真切愿力,而有愿力必能行,自然对一切粗贱的工作,不会去分别计较,都会很尽心的去做,甚至不感觉痛苦,而这一切也都是在磨我们的傲气,消我们的业障。所以修行不要怕苦,有苦才有行好修,无苦就没有道行可言。

“Without hardships, there can be no attainment in practice.”Walking the path of asceticism requires firm determination. Withsuch will power, you naturally will not discriminate against tasksassigned to you. Instead, you will carry them out devotedly withouteven considering them as menial, for such tasks will wear down yourpride and help to reduce your karmic obstructions. Therefore, apractitioner ought not to be afraid of, nor try to escape from,hardships, for without them there is nothing to practice on henceno attainment to speak of.

      

47    人生有八苦——生、老、病、死、爱别离、怨憎会、求不得、五蕴炽盛苦,及一切贪、瞋、痴的苦毒逼恼。一般人每天就是被这些无明烦恼业转来转去,痛苦不已,如果没有以佛法来对治,从修行上下工夫,是无法得到解脱的。

There are eight kinds of misery from which we constantly suffer:birth, aging, disease, death, separation from loved ones, companyof hated ones, failure to obtain what we desire, and all the illsof the five skandhas (form, sensation, perception, volition, andconsciousness). In addition, we are also vexed by our greed, anger,and ignorance. Unenlightened as we are, we totter from day to dayunder the full sway of such delusive and afflictive karma,suffering immensely. Without diligent practice under the guidanceof Buddhadharma, we can never be liberated.


48    我们人道是四生中最灵的,若不懂佛法因果,为了一己的贪欲,想吃肉就任意宰杀,这样会造下很严重的恶业。你看!当我们在杀那些动物时,他们也知道死苦,哀哀而鸣,而这哀鸣就是怨恨,杀了它,我们就与它结下了冤业,将来冤冤相报,生生相杀,永脱不出生死轮回。所以学佛的人要戒杀、长养慈悲心,即是这道理。

Among the four forms of birth, the spiritual level of humanbeings is the most elevated. However, if we do not understand theDharma and the principle of causality, we might kill animals justto satisfy our desires of eating meat. This will create very severekarmic obstructions. Listen! As we butcher those creatures, they,too, know the pangs of death and will scream out miserably, andthose are screams of resentment. If we kill them anyway, we shallcome under the sway of this negative karmic affinity. This willstart a vicious cycle of killing and revenge, barring us foreverfrom escaping samsara. For this reason, a Buddhist shouldfaithfully keep the precept against killing, cultivating acompassionate mind instead.

 
49    人身难得!我们得到了这个人身,是要用来修行的,要藉这个人身来了生死、成佛做祖;不要再依这个人身又造贪、瞋、痴的恶业,贪好吃、贪美服、贪享受、贪子孙儿女,在六根尘中做梦,不知回头修行,等到失去这个人身的机会时,轮回就有我们的份了。要知道,畜生道中,牛、马、猪、狗等都是我们人去做的,地狱、恶鬼道也是我们人去投的,一切都是我们这个心所造成的,所以说,由这个人身可修行成佛做祖,亦可造业堕六道轮回。既已出家,就该依着佛法,找到一条修行的途径,看能不能由此超出生死轮回,脱离婆娑之苦。

Among the six divisions, our human existence is by no means easyto attain! The idea, though, is that we should grasp this uniqueopportunity for practice so as to break out the cycle of birth anddeath and ultimately reach buddhahood. Do not accumulate additionalnegative karma through our greed, anger, ignorance, and endlesspursuits of tasty food, lavish clothing, worldly pleasures,children and grandchildren, etc. if, instead of diligent practice,we remain attached to the six sensual objects and lose thisprecious opportunity of human existence, we will be foreverconfined to samsara. Be aware that human beings can easily bereborn as animals like cows, horses, pigs, dogs, etc., hell beings,or hungry ghosts. Where we end up depends on where we put our mind.We either utilize this human existence to practice in the hope ofattaining buddhahood, or to create more negative karma henceconfine ourselves in the six divisions of rebirth. Since we allhave chosen to leave home for practice, wouldn’t it be wise for usto follow the Dharma and find a suitable way to escape theentanglement and torment of mamsara?

 
50    我们出家,是身心都要出家,真正发出离心,不要与世俗过分攀缘。譬如俗家父母亲人来探望,我们应与之谈论佛法,以佛法接引、度化他们,不可流于俗情,否则爱别离苦的情执不断,俗心便不能除,以致僧不僧、俗不俗,成为障道因缘。

When leaving home for practice, both your body and your mindshould “leave.” In other words, genuine renunciation means youought to have as little secular entanglement as possible. In caseyour parents or relatives come for a visit, discuss with them onlyBuddhadharma so as to convert and deliver them. Do not indulge inthe sentiment of parting from loved ones. Otherwise, you will be amonastic practitioner in name only. And such attachment will surelybecome a great impediment to your practice and to your attainmentof total liberation.

51   这世间,什么都要看破,不但财不能贪,明也不能贪,婆娑世界没有一样东西是可留恋的。我们出家人更要舍下世俗的一切,粗衣淡饭修苦行,身做常住的事,利益大众,心要寄托在道业上,才能妄念不起,业障自消,心无罣礙。能够这样安分地一天过一天,就是老实修行。

Relinquish all aspirations to secular gains! Not only must wepart with our greed for wealth, but likewise with our hankeringafter fame. In fact, there is nothing in this world with which weshould be reluctant to part. We monastic practitioners should goeven further: consuming only plain food and clothing, devotingourselves to our tasks in the monastery for the benefit of allbeings, and keeping our minds solely on practice. Only through suchascetic practice can we eradicate our karmic obstructions and freeour minds of illusive ideas as well as other disturbances. If welive our lives, day in day out, in this manner, we are trulytreading the path of practice.
 

 
 52   修行要修心,心要怎么修?就是不去分别,没有执着,没有烦恼。一般人不晓得这个道理,凡事论好论坏、分是非、别爱憎;而我们修行人,不论是对、是错、是好、是坏,不管是耳朵听到的,还是眼睛看到的,心都不可以起分别、执着,也不可以起烦恼,这才是修行修心。出家人如果还一天到晚说这个人好,那个人不好,论是论非,则徒具修行的外表而已。像这个样子身出家,心未出家,与道不相应。其实不管对不对、好不好,只要我们会感到别人不好,这个不对,那个不对,就是我们的眼根不清净,耳根不清净,在分别好坏,而这种“分别好坏”直接人心,会使我们起烦恼,不能了生死。

The essence of practice is to train the mind. How, then, shallwe proceed? First, train our minds to abstain from discrimination,attachment, and vexations. Most people, not realizing thisprinciple, are prone to distinguish good and evil, right and wrong,love and distaste. Practitioners on the other hand, ought toabstain from discriminating what we see or hear, not to becomeattached to, or vexed by, them. Such is the practice of trainingthe mind. If a monastic practitioner carries on the habit ofgossiping around and judging people, then he/she is a monasticpractitioner in name only. Such behaviors are not in tune with theDharma; in fact, they only reflect the impurity of our eyes andears. Such “discrimination” through involuntary, willnevertheless defile our minds, create vexation, and lead us astrayfrom the path pf liberation.

 

53  菩萨的度化众生是没有色相的,都是在默默之中,自自然然的感化。至于众生能不能受到菩萨的度化,就端看众生能否真实信愿皈依。因为菩萨有慈悲度众生的“因”,而众生要有受度化的“缘”,“因缘和合”,这就是所谓的“感应道交”。就像观世音菩萨,每日端坐佛殿,似无所为,却以大慈大悲,摄受了无数信心祈求的众生,由信而入佛法大海。

Do not anticipate any specific form through which bodhisattvasdeliver sentient beings. The process (of deliverance) often occursquietly and naturally. Whether sentient beings can be delivereddepends on the degree of their faith, resolution, and willingnessto take refuge in the bodhisattvas. While the compassion ofbodhisattvas to deliver is the primary cause, deliverance can nottake place without the secondary cause, i.e. the vow and dedicationof those who wish to be delivered. In other words, only when thetwo causes correspond will deliverance be possible. TakeBodhisattva Avalokitesvara (Kuanyin) for example. Sitting high upon the altar, the Bodhisattva appears to be motionless. However,her compassion and mercifulness have been providing relief to manywho prayed for help and, in response to their faith, guiding themthrough the practice of the Dharma.


 
 54 修道人不谈佛法,而谈俗事,这非出家人的本分。把在家的俗事——分别、计较、竞争拿来出家用,拿到佛门来论是论非,俗气未断,怎谈得上修行?

Instead of chattering on worldly matters, we monasticpractitioners ought to discuss only about the Dharma. Otherwise,how can there be any “practice” to speak of if we carry on thediscriminating, calculating, and competitive demeanor and gossiplike lay people do?


 
  55   一般做父母的,总是希望子女长大成人以后有一番作为——读大学、攻博士、赚大钱、吃好、穿好、住好,最儿女企望得很深切。可是等到做儿女真的有所成就,却常见他们抛弃父母不顾,这时做父母的,希望就落空了。但很多人仍然不能就此觉悟,甚至到最后一口气快断时,还想着:“我的儿子,我的孙子!”哀哀怨怨地罣礙着儿孙。由于这种爱情爱别不能放下,六道轮回之苦也就逃不了。所以说做父母的人,对儿女的这种期待、执着、罣礙,就是生死轮回的根源。

Most parents wish for their children to grow up to have a brightfuture: college education, doctoral degree, wealth and success,etc. unfortunately, many turn their backs on their parents afterattaining success. But these parents, failing to realize itsfutility, continue to place their hope on their children. For many,their concern of, hence attachment to, their children andgrandchildren would never cease, not even to the moment of theirlast breath. They do not realize that such deep affection willconfine them to the six divisions of rebirth. Their expectations,attachments, and concerns are the very cause of their lingering insamsara, hence the sources of their perpetual misery.

 

 

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