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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"5  

2007-05-02 10:54:42|  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"


 91  老和尚一生都在念佛。出家时,方丈转尘上人看老和尚的根基很好,就教他念佛。有一次寺内在听学讲经,当时老和尚亦趨前要学,转尘上人却对他说:“去!去念佛,去做你的苦行,要听什么?”老和尚当时听了心里很难过,想着:“出家就是要学佛,竟然不让我听!”不过老和尚毕竟是有根基,有善根的人,虽然感觉难过,但心里会转境,立刻说:“好啊!师公叫我怎样,我就怎样!”所以直心就是道场,老和尚就去做他的苦行,去念佛!就这样一门深入,边做事边念佛,福、慧双修,才有今天的成就。他一心专注地念佛,所以也教我们念佛,教我们对净土深入的修行法门,这是最直接、最稳当,也是最契合我们现代人根基的修行法门。

The Old Master practiced reciting the name ofthe Buddha all his life. When he first became a monk, MasterChuan-chen, the abbot of the temple, recognized his potential andtaught him this method. Once, another Master was expounding thesutras in the temple, the Old Master wished to attend. MasterChuan-chen nevertheless said to him: “Why listen? Go recite thename of the Buddha and carry on your ascetic practice!” the OldMaster was upset, thinking: “The purpose of becoming a monk is tolearn the sutras. Now the Master would not even let me listen!”however, the moment he realized what went through his mind, hechanged his perception and said: “I will do whatever the GrandMaster has told me to.” So the Old Master continued his asceticpractice and reciting the Buddha’s name, accumulating both meritand wisdom. In this way, he was able to attain an exalted stage inpractice. Therefore, he taught us to concentrate on reciting thename of the Buddha as he did himself. The doctrine of the Pure Landis the most direct and secure one among all disciplines; it also isthe most suitable method for contemporary people.
 

 
 92《心经》里面讲“观自在菩萨”,“自在”是什么呢?就是观这个心让它“自在”。不管什么境界来,或是妄念纷飞时,同样保持“寂静”,佛号抓紧,没有好,没有坏,没有“好”念,也没有“坏”念,没有“高兴”,也没“生气”,时时观住这个心,就是“观自在”。所以说“观”不是“一直去观”,一直去想“怎样、怎样”?而是当我们“心猿意马”,妄念纷飞,坏念头起来时,我们就把它“观去”,不可以被这些幻化的妄念转走,就是在观这些东西,让这个心能时时都“自在”、“清净”。所以在行、住、坐、卧方面,不论是念佛、礼佛或在禅堂内外都一样,这个自在心不可以被“境”转走,就是“观自在”了。

The Heart Sutra describes the practice ofBodhisattva Avalokitesvara, “Kuan-Tzu-Chai,” the SovereignRegarder. What does “Tzu-Chai” mean? It means reflecting on themind so that it will attain “perfect freedom.” Whatevercircumstances emerge, or whenever illusive thoughts arise, the mindshould remain tranquil. Continue to recite the name of the Buddhawhile making no distinction between, nor even think of the idea of,“good” and “bad.” Do not feel “happy” or “agitated,” justkeep a watchful eye on your own mind. Such is the state of“Kuan-Tzu-Chai.” But being introspective does not mean that youshould keep ponderings: “how is it?” Rather, just be alert andtake note of illusive thoughts or evil ideas at their incipience,lest they should take control of your mind. Such practice willensure that your mind is “free” and “pure” at all times.Wherever you are and whatever you do, be it reciting the name ofthe Buddha or performing prostration, within or outside of theremple, if your mind is free of the sway of circumstances, you haveattained the state of “Kuan-Tzu-Chai.”

 

93  修行一切法门都是讲这个心,我们行持也是在“行”这个心。这个心若有定力,就会像清净的水静静的时候一样,如如不动,物影投映,无所不现。所以当我们的心很清净的时候,自然能明了一切真相;我们念佛就是要将这个心念到像水一样的清净寂静。心若散乱,不清净,就如同浊水般的污秽,坏念头很多,会去分别好坏,什么东西好吃、不好吃、或香、或臭,着在这些“色、声、香、味、触、法”里。因此念佛念到这个心很清明,无杂无染时,自然不会执着“五蕴”;这样六根对六尘不起作用,烦恼断尽,无蕴皆空了,自能度一切苦厄,县出自性光明智慧,通达甚深微妙法。

All methods of practice as taught by theBuddha focus on the mind; when we practice, we are also learninghow to discipline our minds. A well-composed mind resembles clearand placid water that truthfully reflects whatever appears aboveit. Likewise, when our minds attain absolute tranquility, we willbe able to grasp the essence of everything. The purpose of recitingthe name of the Buddha is to help still our mind so that they maybe as pure and tranquil as placid water. A restless and scatteredmind resembles muddy water from which evil and discriminatory ideaseasily arise. When our minds are in such a state, we are prone tomake distinctions of what we see, hear, smell, taste, touch, andthink, thereby indulge in the pursuit of sensual passions.Therefore, we must recite the name of the Buddha to the extent thatour minds become absolutely clear and pure, neither defiled by norattached to sense objects. When we reach that stage, naturally wewill not cling to the five skandhas (form, sensation, perception,volition, and consciousness). With our six organs untainted by thesix causes of impurity, we can truly realize the emptiness of thefive skandhas thus be free of all vexations. Then , we cannaturally help to relieve all sentient beings from their misery.And with the essence of our minds enlightened and our wisdomunfolded, we ca easily comprehend even the most abstruse part ofBuddhadharma.

 

94  我们出家就是要来断这“七情六欲”,但要断这“七情六欲”不可执着。如果执着不吃不睡,会造成虚火上升,扰乱我们的身心,使我们身心散乱、四大不调、体衰气弱,甚至会吃不下、睡不着。当不能吃、不能睡的时候,如果没有正念,很容易走偏路。所以我们在修行受持当中,不要执着“不吃不睡”,或要“怎样、怎样”。毕竟还要靠这个身体来修行的,应以“平常心”来行持,行、住、坐、卧取“中道”,这样来保持我们的身心,安养我们的身心。因为修行取中道,就可以行持我们要走的路程,自然在修行的路程上比较不会有障碍。

We chose to leave home for practice so that wemay concentrate on eliminating our physical and psychologicaldesires. However, do not become attached to any particular asceticmethod. For example, some insist on giving up food and sleep, whichmight result in a physical disorder causing mental and/or physicalaberrations and weaknesses. In the end, they might nor be able toeat or sleep at all. Under the circumstances, they can easily goastray if they have yet to attain right mindfulness. Therefore, donot insist on, or be attached to , the method of “no food, nosleep,” or to any specific austerity, after all, it is necessaryto sustain this physical body so that we may continue our practice.What we should do is not to stray from ordinariness; adopt a“middle way” in our daily activities so as to maintain ourphysical as well as mental strength. This middle way will sustainus in the long path of practice and help us avoid unnecessaryhindrances.

 

95  信佛要怎样信?就是要皈依三宝,因为佛、法、僧三宝是一体的,有佛才有法,有法才有僧。而法是什么呢?“法”就是正法,是佛祖修行所悟出来的道理。而佛祖悟出道理以后,再来度我们,让我们依随这个法来修,使末法众生有依靠。“迷者众生,觉者佛。”如果时时保持我们的心是念佛的心,就是“悟”,就是“佛”。心心都在念佛,就是时时在“悟”。

 How can we be Buddhists?Just take refuge in the Buddha, the Dharma, and the Sangha. TheTriratna (Three Jewels) are an integral whole: without Buddha,there will be no Dharma, without Dharma, no Sangha. What, then, isDharma? Dharma represents the truth realized by the Buddha. It iswhat the Buddha learned from his practice and he taught it to usfor our salvation. We can practice according to the Dharma toattain enlightenment. As we know, “Those unenlightened areordinary beings; the enlightened ones are buddhas.” If weconstantly keep our minds in the state of reciting the name of theBuddha, we will be “enlightened” therefore are “buddhas.” Inother words, if each and every thought of ours is a recitation ofthe Buddha’s name, then we are constantly in the state of“enlightenment.”

 

96  众生从无始劫以来轮回生死,一直到这一世虽然得到人身,但还是在六道当中,而无始以来的坏念头、坏种子,依然如影随身,所以我们要勤求忏悔,忏悔过去的业障。受戒也是一样,尽量求忏悔,忏悔往昔所早诸恶业,才可以得到清净戒。众生皆有佛性,但必须要靠修行并忏悔业障,才能成就佛道。

For eons, we have been roaming through thecycle of birth and death. Despite this life’s human existence, weremain in the six divisions of rebirth with all vicious ideas andevil seeds accumulated through the eons following us like shadows.Hence, we must repent unremittingly for our past karmicobstructions. This is exactly what we should do when we receive ourprecepts because it is the only way we can attain pure and cleanprecepts. Indeed, with Buddha-nature immanent in all beings, itnevertheless takes diligent practice and sincere repentance toattain buddhahood.

 

97  丛林以规矩为宝,出家修行要依规矩来修,不可依世俗法,把世俗的念头再拿来佛寺绕圈子。一个守规矩的人,身心会自在、宽涵而无所罣礙。

What makes a monastery invaluable is itsstrict discipline imposed on all its members. Therefore, as soon asyou enter the monastery, you should act according to the monastic,rather than secular, rules. Do not continue to get tangled inthoughts and ideas of a layman. Those who strictly follow themonastic rules will find their minds at ease andunfettered.

 

98  西方极乐世界的一切都是“无色相”的,都是自然的,不像我们婆娑世界这里所有的衣、食、住,都是“有色相”,所以不要把种种有相的吃、穿“观想”到西方去,因为这也是贪,就是“着相”。如果着相修行,在静坐时,你所想的念头就会现出这个“境”来,若没有定力就会出问题,很危险!所以不要把“有色相”的一切拿来执着,“无色相”的境界不是我们所能想出来的。

Unlike things in this world, everything in thePure Land has neither color nor form. Do not project the ways inwhich we live in this world, such as what we eat, wear, etc., tothe Pure Land because such projection reflects our sense of greedas well as our attachment to the form. If you are attached to theform, your cravings will create disturbances in your mind whilemeditating. This can be quite dangerous, especially when you lackthe ability to control and stabilize your own mind, therefore, donot cling to the images derived from “color and form,” for theworld “without color and form” is beyond ourimagination.


 
 99  我们无始劫以来所早的业无量无边,而冤冤相报、相缠,使我们在修行过程中产生许多障碍。所以每天都要忏悔业障,更要发愿,发愿要了生死,要普度众生,才能成就无上道。

We all have accumulated immeasurable and illimitable negativekarma over the eons. These entanglements are the cause of thetremendous obstacles we encounter during our practice. Therefore,we must repent every day; further, we should vow to break out ofthe cycle of birth and death and to deliver all sentient beings.Only through such practice can we attain ultimateenlightenment.
 
   
    100   修行人在修行的过程当中不可能不会有事情;有人就会有是非、有烦恼,有一切种种的事情、种种的念头。所以遇到境时,“愿”要更加坚强,要拿出愿力来!不去感觉它,就能不起烦恼、执着,而心开意朗。

The path of practice can never be free of obstacles. Where thereare people, there are disputes, annoyances, conflicts and all sortsof disagreeable circumstances. Rather than expecting a smooth path,you ought to strengthen your willpower when confrontingdifficulties. Remember, when your attention does not focus onadversities, you will neither cling to them nor be vexed by them.Then, you will be able to practice with an unfetteredmind.

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