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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"4  

2007-05-02 10:49:48|  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"


 

71修苦行是从各种执事中去磨练,在工作中要能吃苦、能忍耐。一次、两次之后,就不觉得苦,这就是业障渐渐在消除。若是越修越觉得痛苦烦恼,那就是业障在翻绞。就像佛菩萨已从苦行中磨得业障尽除,没有苦恼的感受,做什么事都很自在,而不觉得在做什么,也不觉得自己在度众生。

  Ascetic practice means to train our mindsthrough our daily chores about the temple. In carrying out ourtasks, we should learn to bear hardships and extend the level ofour tolerance. After a while, we may find the tasks lessunbearable, indicating the waning of our karmic obstructions. Onthe other hand, if we feel growing pain and impatience, we areunder the full swing of our karmic obstructions. As we know,buddhas and bodhisattvas, with all their karmic obstructionseradicated through ascetic practice, are free of vexations andpain. They have attained perfect freedom hence having no sense thatthey are “doing something” or “delivering sentient beings.”

 
 77以前的祖师总是安分守己,不求闻达。因为越是默默无名,不攀缘的人,越是好用功。若是心多攀缘,则意根散乱,心常骄满,易致失败,而道障不得成就,也枉费我们来出家。

It is clear in Buddhist history that the great patriarchs alwayskept a low profile and pursued no fame. As we know, those whodesire less of worldly fame and gains are more apt to practicediligently. Too many secular concerns distract our minds and makeus pretentious. Under these circumstances, no attainment ispossible and our efforts of leaving home for practice will all bein vain.

 

72太阳对万物一视同仁,普照一切,好人也照,恶人也照。我们就是要像这样:别人的好坏,是他个人的事,我们自己却一定要心存平等慈悲,如果因为对方不好,我们就和他计较,那我们自己也就半斤八两了。

The sun does not discriminate: it shines on virtuous people aswell as on immoral ones. This is how we should treat others. Themorality of others is their concern only; we ought to treateveryone with similar compassion and lovingkindness. If wediscriminate against some people because they are immoral, then weare not that much different from them.

 

73我们在做事时,不要认为是在为佛菩萨做事,或是为师父做,实际上是在为消自己的业障而做。老和尚说:“在我这里没有什么给你们学的,只是叫你们扫扫地,做些苦行而已。”不过扫地也不是一件简单的事,如果扫不好,扫得起烦恼,无明业障反而缠上来。所以不仅要扫得好,还要能高高兴兴的扫,扫得三障无明烦恼清净,扫得智慧开朗,法喜充满,才是真扫地。修行就是从这些日常生活当中用功夫、断烦恼、了生死。

  When carrying out our daily tasks about thetemple, do not feel that we are doing id for the buddhas, thebodhisattvas, or the Master. In fact, we are doing it solely forthe reduction of our own karmic obstructions. As I often tell you“There isn’t much to learn here; all I do is asking you to sweepthe floor and do other laborious chores.” However, do not thinkfloor-sweeping is an easy matter. If not doing it right, you mayfeel vexed and come under the sway of your delusive karma.Therefore, not only should you sweep the floor clean, nut also doit gladly: feel that you are at the same time sweeping away alldelusive vexations, all obstructions of arrogance, envy, andignorance, and all dusts clouding your wisdom, and, while doingthis, fill your mind with dharmic joy. Were you able to do so, youcan claim that you truly know how to sweep the floor. Practice,then, means mindfully carrying out daily tasks and, through which,eliminating all vexations so as to break out of the cycle of birth and death.

 

74修行是在修心,心若清净,则一切都无障礙。度众生也是一样,是用这个“心”在度,不必攀缘强求,既不分别选择,一切众生胎、卵、湿、化、贫、富、智、愚,都平等度之,也没有感觉“我在度众生”!

  The key to practice is the mind. When themind is pure, there shall be no hindrance on the path of practice.Likewise, the key to deliverance of all beings is also the“mind.” When attempting to deliver others, put your mind into itbut do not be forceful, selective, or discriminating. Whateverforms or shapes beings take, be they rich or poor, smart or dumb,help and guide them just the same. Moreover, do not attach to thesense that “I am delivering these sentient beings!”

 

75晓得自己是凡夫才好修行,这样才会很惭愧地发勇猛精进心,接受善知识的教诲。否则自视过高,自以为了不起,贡高我慢,就很难入道。修行就是要脚踏实地,从“一切境”中去调整自己、磨练自己,去除无明、烦恼习气,要心能转境而不被境所转,才能入圣流。所以修行从心修,是在“修自己”,这是别人无法代替的事。若能调得自在,自能明心见性,智慧开朗。

Your practice will be enhanced by the realization that you arebut an ordinary person. It makes you humble hence more willing toembrace teachings of masters and practice diligently. Otherwise,you might be too arrogant to learn and, consequently, unwilling topractice. Practice means to walk the path step by step, to adjustand discipline your mind through challenges. Only when your mindbecomes its own master, free of all delusions and vexations,unsusceptible to the swing of circumstances, can there be hope forany attainment in practice. Therefore, practice should begin withthe training of “your own mind,” which no one else can do foryou. If you practice to the extent that your mind is free of allfetters, your intrinsic nature will manifest and wisdom unfold.

 

76修苦行是去除妄念最好的方法。在难行难忍中,一切看破,万缘放下,一心做去,就没有分别,没有烦恼,自然业障消除,无明不起,而法喜充满。功夫日久,一切事情都会明明朗朗,无不通晓,智慧大开。

Ascetic practice is the best way to expel erroneous and illusivethoughts. When facing impossible and unbearable circumstances, letgo of all aspirations and attachments and practice with anundivided mind. With our minds gradually free of discrimination andvexations, your karmic obstructions and delusions will naturally bereduced and our hearts filled with dharmic joy. Keep on suchpractice and the degree of our awareness will grow and our wisdomunfold. By then, everything will become crystal clear thus easilycomprehensible.

 

 
 78智慧胜过神通,神通只是智慧的妙用。智慧是光明,能善巧分别,明了一切事理,破除一切无明烦恼,了脱生死。若求神通而没有智慧,就不能成就佛道,仍然落在三界之内,六道轮回当中。 

Wisdom is much more powerful than supernatural capability, forthe latter is but the ingenious application of the former. Wisdomis the inner light that enables us to discern and comprehend theessence of everything; it helps us eliminate all vexationsgenerated by our ignorance and escape the cycle of birth and death.Therefore, if you covet supernatural capability rather than wisdom,you will have no hope of attaining buddhahood. Instead, you willremain in the three realms and be confined to the six divisions ofrebirth.
 
   
    79修行不是修给别人看的,表面功夫是不会有道行的,深浅别人一试便知晓。《金刚经》云:“若有我相、人相、众生相、寿者相、即非菩萨。”所以修行是“密行”,是修自己的心,向内关照自己的起心动念,不是向外攀缘追求得到的。然而即使自己真有功夫,也不必故意让别人感觉出来,这样才好真实办道。

The purpose of practice is not for others to see. Ostentationspractice gains no strength and lack of substance, and will beeasily detected by others. As the Diamond Sutra puts it: “Nobodhisattva who is a real bodhisattva distinguishes forms of self,of others, of sentient beings, and of life.” Therefore, practiceis a very “private” business. It is a training of your own mindto introspect the incipience and motivation of your each and everythought, which can never be attained through external pursuits.Even if you have attained a certain stage, do nor show off lest itshould hamper your practice.

 
     
  80真正修行的人,“道心”很坚固,“愿力”很坚强。当境遇越坏时,越能深刻去体认,反而能培养坚忍的道行。所以说:“无苦不成道。”出家和在家大不相同,出了家是越苦越好修。

  Genuine practitioners ought to have firm“faith” and strong “resolve.” The harder the situations become,the deeper their understanding of the Dharma will be hence thestronger their perseverance in practice. That is why “noattainment is possible without hardship.” Monastic practitionersshould expect a lifestyle vastly different from that of laity, andrealize that, the more arduous the circumstances are, the betterfor practice.
 

81修行和世俗不一样,不是在争对不对。以前有两个徒弟在打坐,一个坐得很庄严,一个坐得东倒西歪,可是师父拿起香板,却打那个坐得庄严的徒弟,目的是要看他心中是否也庄严。如果不是很庄严,就一定会起无明瞋恨,而生烦恼;如果内外都很庄严的人,然而会很虚心惭愧地请求师父开示教导。所以说修行不是在争对不对,而是要看自己有没有真功夫——即使你做的都没有错,人家却硬说你部队,你也能接受

Unlike the laity, practitioners should not argue about right orwrong. Once there were two disciples practicing meditation. One satin a very solemn and dignified manner, the other quite at ease, noteven keeping his posture. However, the master hit the former withincense board to test whether his mind was as solemn and dignifiedas his posture indicated. If not, he would resent the master andbecome vexed. On the other hand, if his mind were solemn anddignified, he would humbly request the instruction of the master toimprove his practice. So, as you see, instead of quibbling overright and wrong, what you really should do is constantlyintrospecting whether you yourself have gained genuine strengththrough practice. Here is a good measurement of strength: whenothers insist you are wrong even though you have done everythingcorrectly, you can sincerely accept such criticism.

 

 
 82修行一定要在大丛林,人多的地方,才会有参学磨练的机会。否则一、两个人住在一起,没有丛林规矩的约束,很容易变成我行我素,随心所欲,而失去了磨练的机会。

When leaving home for practice, be sure to select a largemonastery. The experience of living together with more peopleprovides ample opportunities to practice against diversecircumstances. When practitioners live in a small group without therestraint of monastic rules, they may easily indulge themselveshence forfeit the opportunities to discipline and train theirminds.

 

83在世俗社会里,有分贫、富、贵、贱,但佛门中就没有这种分别。无论是贫、是富、是贵、是贱,一律以慈悲心平等对待,因为“未成佛要先结人缘”,要与众生广结善缘,将来度众生才有法缘。

It may be inevitable that, in the secular world, people areclassified as rich or poor, prestigious or humble; however, thereshould be no such distinctions among Buddhists. Whatever people’sfinancial or social status may be, you ought to treat them equallyand with similar lovingkindness and compassion.” Before attainingbuddhahood, be sure to foster good karmic affinity with allpeople.” Only by fostering good relations with as many sentientbeings as possible will you create the dharmic affinity to deliverthem in the future.

 

84“三皈依”要好好去体会。譬如皈依法“智慧如海”,什么是“智慧”呢?智慧是空性,是从修行中自然修出来的,不是想出来的,而且也没有一个具体的东西可以指出来说那是“智慧”,因为智慧是“无色相”的,譬如佛陀所说的经典就是智慧。在日常行持当中,我们所做的一切事能达到圆满,就是智慧的运用。

Be sure to contemplate thoroughly about the meaning of the“Three Refuges.” For instance, we take refuge in the Dharma where“wisdom is as immeasurable as the sea.” What is “wisdom?”According to Buddhadharma, the nature of wisdom is “emptiness,”and it can only be developed through practice, not thinking.Furthermore, wisdom has neither form nor color, so there is noconcrete object that can be called “wisdom.” The teachings of theBuddha, as recorded in the sutras, represent “wisdom.” If we canmanage everything in our daily lives satisfactorily withoutgenerating vexations, such is wisdom at work.

 

85社会的“境”很多,但“境”从哪里来?从我们的“心”所生。你若不去感觉它,就什么“境”都不存在。

We know that there are all sorts of “situations” or“circumstances,” but where do they come from? They originate fromthe distinction in our minds. Make no distinction, then nocircumstance exists.

 

86我们现在都是在婆娑世界的六道轮回当中,真艰苦!因为做人“艰苦”。但是也只有在六道轮回当中,从这个人身来修,才能成佛;若是没有经过六道这个“苦”,没办法修行。然而六道中虽然很苦,但我们自己苦,可以去体谅别人的苦,体谅一切众生的艰苦,可以让我们来行菩萨的“六度万行”,慈悲忍辱,自利利他,就是来过这个苦劫,这样渐渐修,积功累德,而究竟了生死,证无上道。

 It is a great agony that we are now allconfined to the cycle of birth and death, transmigrating among thesix divisions of sentient existence. Indeed, life is tough.However, it is only through rebirths and practice as human beingsthat we can hope to attain buddhahood; no practice is possiblewithout this ordeal. Our suffering enables us to appreciate morethe pain of all beings hence helps to strengthen our resolve totread the bodhisattva-path and practice myriad methods of the sixparamitas (giving, ethics, forbearance, diligence, meditation, andwisdom). With compassion and forbearance, we can advance ourselveswhile benefiting others. And via the ordeal of samsara, we canaccumulate merits for our ultimate liberation and supremeenlightenment.

 

87修行要怎么修才会有正念呢?就是先从衣、食、住方面来简单化,不去贪它、执着它,无好无坏,可以过就好。虽然这衣、食、住,三岁小孩都会讲,但行起来较困难。我们修行人一定要从这方面下工夫,去除我们的贪念,这样自然会产生正念,大临命终时,意不颠倒,才会“灵灵觉觉”地现出光明。

How can we attain right mindfulness in practice? We can start bysimplifying our demands for food, clothing, and living conditions.Do not desire or be attached to material comforts, nor makedistinctions about their qualities as long as they are sufficientto sustain our lives. This might sound easy, but is by no meanseasy to carry out. We must practice vigorously to eliminateavarice, which in turn will bring forth right mindfulness. Then,when our time in this world is up, we can avoid the distractions ofinverted ideas and be guided by our inner light.

 
 
 88“住山修行”要有住山修行的工夫,这个工夫就是不会去想吃的,衣、食、住方面能够随缘,这就叫做“天人供养”,山上有什么就方便吃,所以不会有贪念。

If you choose to practice in the monastery, there is a basicrequirement, i.e., you should desire no lavish food, clothing, andliving conditions, just live on whatever is available. This is whatwe call “to be sustained by the nature.” And because you takewhatever comes to you, greediness will not arise.

   
    89有的人虽然用功修行,但走偏差了,一直“着相”修行,执着“人、我、众生、寿者”四相,不但引起烦恼、颠倒想,到最后竟说自己很有修,说自己“得到什么,得到什么……”,其实已经错误了还不自觉,甚至影响别人,这些都是没有佛法的正知正见。

Some people, though practicing vigorously, deviate from the pathbecause they remain attached to the “forms” of self, others,sentient beings, and life, which only induce vexations and invertedideas. These people might claim to have attained a certain stage,but in fact are unknowingly treading the wrong path. Worse, theymight lead others astray. This deviation results from a lack ofcorrect understanding of Buddhadharma.

 
 
     
  90出家修行不要“好事相”,要真正为修行而修,这样道心才会坚固,每天心才会安定。修行也不是求相安无事,要能吃苦。但这个苦不是只有做事情的苦,还包括修行过程中所遇到的种种考验。所以当你有感觉“艰苦、烦恼”的时候,就是在考验了。这时你必须运用智慧来降伏心念上的障碍,拿出修行的精神来克服万难,因为“有境才好修,无境不成道”。

Monastic practitioners ought to avoid distractions. Practice forthe sake of practice itself so as to strengthen your resolve andstabilize your mind. Do not plan on being uneventful and beprepared to endure hardships ~~ not just of laborious tasks, but ofall kinds of challenges. Hardships and vexations are tests of yourstrength. Use your wisdom to subdue impediments of the mind andyour determination to overcome all difficulties. “Adversecircumstances are good for practice. Without them no progress willbe made toward ultimate liberation.”
 

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