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广钦法师法语 " 修行3  

2007-05-02 10:47:20|  分类: 佛学知识 |  标签: |举报 |字号 订阅

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                                             " 修行



Buddhists believe that “Craving for just ablade of grass, and it will guarantee your remaining in samsara.”A blade of grass stands for an object of this world, and desire ofwhich will result in your rebirth into it. A blade of grass alsorepresents a thought, and possession of which will prevent you fromtranscending the three realms of sentient existence. Even if theobject you desire or the thought you have is as trivial as a bladeof grass, it is nevertheless powerful enough to confine you in thecycle of birth and death.


57   做人要惜福,不可蹧弃任何可吃可用的东西,要以智慧、耐心,将损坏的东西做适当的处理,这样来用心培福修功德,才是修福、慧。

  Regard everything you comeacross as a blessed reward and conserve it mindfully. Do notsquander anything edible or useful; rather, use your wit andpatience in handling things broken or worn. Put your mind into it,then you will set out into the dual practice of gaining both meritand wisdom.



“Before attaining buddhahood, be sure tofoster good karmic affinity with people.” As practitioners, weought to help others the best we can, be patient and notcalculating, joyfully foster good affinity with all beings ~~ evenwith an evil person or an animal. If, unfortunately, you sense thatpeople don’t really like you or feel unpleasant seeing you, it isbecause you did not foster good affinity with them in previouslives. Therefore, be sure you may later enjoy blessed rewards andfavorable affinities. By then, you will have the good karmicconditions necessary to deliver other sentient beings.


59 你看弥勒佛、布袋和尚、他的肚量有多大、多慈悲!如果一个人没有肚量,吃不了一点点亏,受不住别人的一两句话,就是没有修行!

  How magnanimous andmerciful Maitreya Buddha and Putai Hoshang (Cloth-bag Monk) are! Ifwe can not emulate them, i.e. we would take no losses, nor tolerateany criticism, then we have not attained any level in ourpractice!


60  一个修行的人,如果不精进修持,不为常住、众人效力,不修福德,不修戒、定、慧,则龙天护法必定远去,自然业障现前,使身心不能安定自在,致滋生种种事端。相反的,如果守本分,精进用功,则善神戒神、天龙八部来相护持,自然心得清净、安详自在,才能真正安心办道。

  If a practitioner does notpractice diligently, does not work for the benefit of others, doesnot accumulate merits, does not keep his precepts, practicemeditation, or foster the growth of wisdom, then the dragon kingsand devas safeguarding the Dharma will not watch over him. He willthen be under the full sway of his karmic obstructions and allsorts of problem will arise. On the other hand, if he keeps himselfwell and practices attentively, all devas will come to hisprotection. With the mind pure and free, he will then be able topractice without distraction.

61  什么叫做庄严?不起无明,身心清净,是名庄严。慈、悲、喜、舍,行止如仪,是名庄严。

   What doesit mean when we say that someone looks solemn and dignified? Whenone does not act upon ignorance and delusion, when one constantlypurified one’s body and mind, he/she will acquire a natural solemnand dignified manner. When one enacts the ideas of lovingkindness,compassion, sympathetic joy and equanimity, when one conductshim/herself in good manners, he/she will look solemn anddignified.



常  自

乐  在



62  修行人要有“上求佛道,下化众生”的愿力。但在行愿当中必须要先求自度,才有力量广度众生,所以对衣、食、住、名利、世间情爱、执着等等,都要看破、放下。而身心清净,无所罣礙了,才谈得上宏法利生。否则自身未了,尚受世间名闻利养种种束缚,焉能教化别人、普利众生?

We practitioners should dedicate ourselves to ‘attainbuddhahood and deliver all sentient beings.” However, we must workon our own salvation first so that we may acquire the ability todeliver others. The first step is to forgo our desire to eat,dress, and live lavishly, and to forsake our secular affections,attachments, and our incessant pursuit of wealth and fame. Onlywhen our minds and bodies become pure and free of hindrance can webegin to talk about preaching Buddhadharma for the benefit of allsentient beings. Otherwise, with our own minds enslaved by secularattachments, how can we help to free others from such bondage?


63  做为一个修行人,对于日常生活的食、衣、住、名利等,各方面都要看破、放下,也就是要断色、声、香、味、触、法,从这五蕴里面来修,这样才不会受欲望需要的束缚羁绊,而我们的“道行”就是从这里增长出来的,所以出了家要安于清苦、淡泊,才好修行,也才能让众生自然的生信心、恭敬心,才堪作一位真正的人天师范,度化众生,自利利他。

  As practitioners, we ought to relinquish allcravings for good food, nice clothing, comfortable housing, wealthand fame, etc. In other words, we can begin our practice by curbingdesires stimulated by what we see, hear, smell, taste, touch, andthink, thereby shake off the fetters of sensual passions. This ishow the strength of our practice may grow. Therefore, we monasticpractitioners ought to content ourselves with a simple life andreally devote ourselves to practice. Only by so doing can we hopeto win the confidence and respect of all beings and become genuinemasters who, while liberating ourselves, can guide them out oftheir misery.



  We ought to recognize that “Only throughendurance can we transcend hardships, and only through forbearancecan we gain blessed rewards.” The amount of karmic obstructions wecan reduce is proportional to the hardships we endure and theefforts we put into practice. Similarly, merits can only be earnedthrough diligent practice, not external pursuirs.


65   静坐不是枯坐,更不能执着“我在静坐”、“我在念佛”、“我在参禅”等,这些都是“我相”、“着相”修行。如果还有一个“我怎么样”,仍是妄想,不得自在;纵使枯坐千年,就像煮食蒸沙,仍如顽石,不能了生死。必须离一切相,心无所着,没有“我在做什么”。行、住、坐、卧也要如此,不着一切净,不着一切法,心地清净,远离分别,才能超出三界,跳出生死轮回。

Do understand that sitting meditation does not mean sittingthere idly, doing nothing. Most important of all, do not cling tothe ideas that “I am meditating,” “I am reciting the name of theBuddha,” or “I am practicing Zen,” otherwise, you will bepracticing with the omnipresence of the sense of “self.” If youcontinue to dwell on the idea that “I am doing this and that,”you are still clinging to erroneous and illusive thoughts and cannever be genuinely free. In this way, even if you meditate forthousands of years, the effect will be the same as cooking rocks orsteaming sands ~~ all useless in terms of getting yourself totranscend the cycle of birth and death. Forsake all forms, attachyour mind to nothing, and think not of what you are doing. Also,conduct your daily activities (be It moving, staying, sitting, orsleeping) without clinging to any idea of purity, or dwell on anydharma. Only by steering clear of all discrimination anddifferentiation can you transcend the three realms and break out ofthe prison of samsara.



 66   这个人生就像演电视剧一样,每个人都扮演着各自不同的角色,随着剧情悲欢离合,喜怒哀乐的变化,情绪也随之忽喜忽乐,忧悲无常。而这些喜怒哀乐,其实不过是我们在分别而已。我们看婆娑世界也是这样,无论是顺境、逆境、善的、恶的、好的、坏的,心境常随之起伏不定。再加上我们无始劫以来的染习深重,总是见恶易随,见善难徒。所以看到恶的、契合自己习性的缘境,就心生欢喜,恣心纵意,随顺而去;而听到佛菩萨“难忍能忍,难行能行”的作为,却心生为难,认为那是佛菩萨们的境界,自己只是个凡夫,如何学得来,因此心生退却,对佛菩萨只有空赞叹。结果最可惜的是,好的没学到,坏的却越染越深,这就是凡夫见地,本身没有坚定愿力的缘故。

Real life is very much like a soap opera in which everyone playsa role. We all have the experience of following the emotionalswings of the characters of soap operas. However, we rarely sensethat the ensuing sentiments of joy, anger, sorrow, and happinessare but distinctions made by our own minds. It is much the same inreal life. More often than not, we allow our distinction ofcircumstances or judgments of people to take charge of our emotionswithout even being conscious about it. Furthermore, it seems thatwe always find it easier to emulate bad examples than good ones.This is because our delusions accumulated through the eons caneasily overwhelm us. Hence, we are often swayed by circumstancesbefitting our sinister desires. On the other hand, how often havewe claimed that “to tolerate the intolerable and practice theimpracticable” is the attainment of buddhas and bodhisattvas,thereby excusing ourselves for not following their examples butmerely praising them with empty words? The most unfortunate resultis that we keep on ingraining bad habits while shunning the good.This is what we called the misconception of an ordinary person, andit is due largely to our lack of firm resolve (to practice).


67  有人不了解佛法,就随便批评修行的出家人,也会病苦,也有灾厄,也是生死无常。殊不知这色身外表的病痛,与外境上的灾厄,虽然与世俗人等受无异,但是这灵性的昏与明则大不同。世俗人在这般病厄灾难时痛苦不已,怨天尤人,命终后灵光昏昧,为业所牵,轮回于四生之中。而修行人却能自在的舍下这一身业尘,一点清澈灵明的心光,超越六趣,直往西方,这是大不相同的。

Many people, having no real understanding of Buddhadharma, areapt to comment that monks and nuns are no different from the laity:they get sick, run into troubles, and will eventually die. Whatthey do not recognize is that even though disease and calamityattack monastic practitioners as they do ordinary people, thedegree of spiritual enlightenment of the former is immenselydifferent from that of the latter. Ordinary people, with anunenlightened mind, suffer gravely and complain bitterly uponmisfortune; when they die, they are driven bu karmic forces andcontinue to roam among the four forms of birth. When practitionerspass away, however, they would readily forsake their karmic-drivenbodies and, guided by their inner light to transcend the sixdivisions of rebirth, go straight to the Pure Land.

  68  今生能得富贵,是过去生中布施而得之福报。而此生在享受福报时,如果没有无常的磨难,种种的挫折来历练,会很容易沉迷其中,不知醒悟,不知求出世解脱之道。等福报享尽时,便随所造作的其他业缘,再受永无休止的轮回了。

The reason that some people are affluent and prestigious isbecause they have accumulated a great deal of merits throughgenerous giving in previous lives. However, there is a catch takingpleasure from such rewards. Without suffering from impermanence andall sorts of frustration, people may easily indulge in them,unaware of the need, nor searching for the means, to escape theprison of samsara. When time comes that they have used up all theirrewards, they will be driven by other karmic forces and continue toroam in the eternal cycle of rebirths.

    69 修行要利他,因为利益别人就是利益自己,这样才能使我们脱出人我的限囿,远离执着我相、一切颠倒梦想、贪、瞋、痴等。而那些“我相”所引起的种种烦恼,也才能渐渐得到解脱,自性中的无量三昧自然开显。也惟有如此,一切以利他为前提,一切以度脱众生苦厄为本怀,则自身得无事,心胸渐宽广。

Keep reminding ourselves that we are practicing for the benefitof all beings, and this will in turn bring us immeasurable rewards.Only by so doing can we transcend the captivity of discriminationbetween self and others, and let go all our attachments, inverteddreams, as well as our greed, anger, and ignorance, etc. We canalso gradually be free of the vexations caused by the attachment to“the form of self,” and the infinite samadhi of our true naturewill then unfold. Therefore, the premise of our practice shouldalways be for the benefit of others, and the foundation thedeliverance of all beings. Only then can we expand the horizon ofour concern and attain genuine liberation.


  70 出家修行不要怕逆恶的环境,修行就是要修这些“坏的、恶的、不能适应、不得自在”的境。因为这些逆因缘,会启发我们的智慧,成就我们的忍辱行,使我们愈来愈无罣礙。而当我们的智慧开启到某一程度时,就能折服那一个程度的烦恼,所以懂得修行的人,是不害怕逆境的。

We monastic practitioners ought not to have fear of adversecircumstances, for it is exactly those “baffled, confounded,unfitting, and uncomfortable” conditions that we practice totackle. These adverse courses will help, along our way of practice,to unfold our wisdom, enhance our tolerance, and gradually free usfrom all fetters. And as our wisdom develops to a certain level, wewould naturally overcome vexations of that level. Therefore, thosewho really know how to practice never feel apprehensive aboutadverse circumstances.


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