開山祖師惟覺安公老和尚 – 智慧法語

Wisdom Words from the grand master

2020

修菩薩道,以廣大願心普度眾生,所以要博學,增進個人學養,充實弘法度眾的資糧。就像醫生一樣,熟悉每一種處方,才能醫治眾生種種毛病,而這些處方必須從現在努力學起。

Cultivating the bodhisattva way means making the great resolve to liberate all sentient beings. Therefore, we need to study extensively to enhance our knowledge and skills, develop our integrity, and nurture our ability to deliver the Dharma. Just like a doctor needs to be familiar with every kind of prescription to treat various illnesses, we need to learn the Dharma prescriptions starting now.

「隨」是隨順、不違背;「喜」是歡喜、無瞋。隨喜讚歎,一方面能除去自己的嫉妒心,另一方面能成就大功德。幫助他人成就功德、福報的同時,也在成就自己的功德、福報。

When we react to others’ accomplishments with heartfelt joy and praise instead of envy and interference, we are getting rid of our own jealousy and gaining great merits at the same time. When we help others to accomplish good deeds, we are bringing merits and blessings not only to others but also to ourselves.

這念心通達因果、無為的道理,了解今生的苦惱是過去所造的惡業成熟,甘心甘受,業障就能消除。進一步,能夠識達、知道逢苦不憂,知道的這念心現前,不隨境轉,就沒有苦惱、取捨,當下就與理相應,得到解脫。

When we thoroughly understand the principle of causality and the unconditioned, that the suffering we face in this life is the karmic consequence of our past transgressions and therefore accept adversities willingly, our karmic obstacles will dissolve. Furthermore, when we deepen our insight and know to face hardships without distress, recognizing this mind that knows is not swayed by any conditions—right then we will be free from attachments and afflictions, be in accord with the Way and attain liberation.

遇到境界時,要觸物起照。觸,就是接觸;物,是指色、聲、香、味、觸、法。當六根接觸六塵境界時,馬上就能起覺照──「凡所有相皆是虛妄」,這就是智慧。

When facing any situation, we need to stay mindful in using our senses. When the six senses come into contact with the six sense objects—sight, sound, smell, taste, touch and dharma (mental object), immediately contemplate—“all appearances are illusory”—this is wisdom.

信,有深、有淺,信事、信理,信因、信果。要時時刻刻以智慧水、大悲水灌溉,使信生根,就能八風吹不動;假使信沒有生根,遇到外面的境界,就容易退失菩提心、退失道心。

Faith can be deep or shallow, based on principle or practice, on cause or effect. We should always irrigate faith with the water of wisdom and compassion so it can take root and withstand the eight kinds of wind. Without deeply rooted faith, we will easily lose our bodhisattva resolve and the will to attain the Way whenever we encounter external influences.

古德云:「行如山,願如海。」願與行,如鳥二翼,有願,還要有行。每天發願、禮拜以後,還要在日常生活上來用功,這就是真正在修廣大願行。所以,以願導行,用行來滿自己的願。

The ancients said: “Action is like a mountain; vow, an ocean.” Actions and vows are two wings of a bird. Everyday, after affirming our vows with prostration, we should take steps to fulfill them in our daily life—for vows guide actions; actions fulfill our vows.

十法界都是這一念心所生,平時心中所想,屬於理上的輪迴;假使不知道悔改,最後果報現前,就是事上的輪迴。真正了解這個道理,就知道事理不二、事理一如。

The ten Dharma realms arise from this very mind. Whenever we conceptualize anything, our mind is already trapped in the cycle of rebirth through the Dharma realms. If we do not recognize this and turn our mind around, our karmic consequences will result in the cycle of physical rebirth. If we truly understand this, then we will understand the nonduality of physical form and mind, that principle and phenomena are one in suchness.

持戒可分為事上和心上持戒。口說錯話、身做錯事,知道要慚愧、懺悔,就是事上持戒。把心安住在戒法上,不散亂、不顛倒,藉由持戒達到身口意三業清淨,與空性相應,契悟戒體,就是無為法。事上持戒清淨,理就現前。

There are two aspects of observing the precepts, with action and with the mind. When we commit verbal and physical transgressions but feel regretful and repent afterwards—this is to observe the precepts with action. When we are mindful of the precepts so we have no scattered thoughts or false views, when we purify our action, speech and thought and accord with the empty nature of reality—this is to realize the essence of precepts—the unconditioned Dharma of the mind. Through upholding the precepts with pure actions, our pure mind will manifest itself.

隨緣盡分,修一切善,不執著一切善,始終安住在不生不滅的真實自性。雖然知道世間一切都是假的,也不妨假戲真做。悟到這些道理,就能修菩薩行,所謂「宴坐水月道場,大作夢中佛事」,這才是真實的佛法。

Practice adapting to conditions with our best effort; cultivate all good deeds without any attachment; always abide in our non-arising and non-ceasing true nature. Although we know all worldly things are illusory, we should still play our roles in life sincerely. When we realize this truth, we can cultivate the bodhisattva path—“sit at the water-moon monastery in serenity, do dream-like buddha works wholeheartedly”—this is the true Dharma. 

眾生不知道心念是虛妄不實的,就會跟著虛妄的念頭起惑、造業;如果知道心念生滅無常,能觀之心覺察、覺照,虛妄的心念就沒有了。這時一念相應,契入寂滅,這就是般若智慧,就能得到解脫。

Not knowing thoughts are illusory, sentient beings follow their deluded thoughts and generate afflictions and bad karma. However, knowing thoughts are impermanent, ever-arising and ceasing, our mind reflects on and stays mindful of itself, then deluded thoughts will gradually cease. At that time, the mind instantly realizes its intrinsic state of absolute stillness—this realization, or prajna wisdom, will liberate us.

禪宗祖師說:「只貴汝知見,不貴汝行履。」修行學佛最重要的就是知見。修行的法門有八萬四千種,為什麼要修行?為什麼要持戒?為什麼要打坐?正確地了解其中的道理,就是正知見。

A great Chan master said: “Realizing the right view is more important than just doing the practice.” In Buddhist cultivation, the most essential thing is to have right views. There are 84,000 Dharma gates or methods, but why do we practice them? why observe the precepts or sit in meditation? The correct understanding of the goal and meaning behind our practice is what is meant by “right view.”

回向就好像點了一支火把,把火傳給他人,一傳十、十傳百,不但自己的光明沒有減損,反而光光相照,功德再增功德。

Dedicating merits is like lighting a torch and passing it on to others—from one to ten, from ten to hundreds. The brightness of our own torch not only does not diminish but keeps illuminating one another; in the same way our dedicated merits continue to grow and multiply.

2019

佛法講緣起,一切事物都必須因緣和合才能成就。要成就好事,就要具足善緣,緣不是等待而來的,必須要自己去努力、創造、開發,所以說「未成佛道,先結人緣」。

Buddhism teaches Dependent Arising, which means everything happens due to the coming together of specific causes and conditions. To accomplish anything, the right conditions must be present. However, we do not wait for this to happen; we should strive to create and develop them ourselves. Therefore, we say, “before we become a buddha, first make good karma with people.”

心定了,自心的力量自然能夠顯現。所謂「能忍自安」,能忍,就不會為煩惱所縛,心得自在,也能夠產生禪定力,令菩提心不退失。這種力量,才是真正的大力。

When the mind is calm and still, its power will manifest naturally. “Tolerance brings peace;” a mind of tolerance frees us from the bonds of afflictions. It can also bring forth the power of samadhi and enable us to attain non-regression from our bodhisattva resolve. This power is true power.

佛法所講的因果,就是要在我們平時做人做事、起心動念處下手,只起善念,不起惡念,時時刻刻檢討反省,嚴以律己、寬以待人,這樣這一生的福德就會增長。

The principle of causality in Buddhism teaches us to be mindful of our conduct and relationships, starting with our motives and thoughts. Give rise to good thoughts only, never bad thoughts. Always reflect to improve ourselves from within. Be strict with ourselves but kind to others. In this way our merits will continue to grow.

佛法中提到,語言文字有如「標月之指」,「指」的目的在於示「月」。月,就是師父說法、諸位聽法這念心,契悟到這念心,這輪明月自然會放光耀地。

Words and speech of the Dharma are like a finger pointing to the moon. The finger merely points the way, while the moon is this very mind, with which Shifu is speaking and everyone is listening. Once awakened, this mind will naturally illuminate everything like a full moon.

外面的境界千變萬化,然而「萬變不離其宗」,只要這念心能作主,就有能力把外面的境界轉過來,逢凶化吉、遇難呈祥。

External conditions are ever-changing, yet all changes follow one underlying principle. As long as our mind is in command, we will have the power to transform external conditions, turning misfortune into blessings, difficulties into opportunities.

老子云:「為學日益,為道日損。」學習知識和技能,是一個加號;修道,則是一個減號,要經常檢討反省,使煩惱減少。這念心真正達到平靜、寧靜了,心當中就有無量無邊的功德和智慧。

Laozi said: “Studying is a daily accumulation; cultivating the Way is a daily subtraction.” Through studying, we accumulate knowledge and skills, whereas in cultivating the Way, we constantly reflect inwardly, gradually diminishing our afflictions. When this mind has truly attained peace and tranquility, its infinite virtue and wisdom will naturally manifest.

有智慧的人,就能照破愚癡黑暗。所謂「千年暗室,一燈即破」,不是以電燈來照破黑暗,而是以智慧之燈照破愚癡迷惘。智慧之燈,就是「師父說法、諸位聽法這念心」,這念心要安住正念、如如不動、了了常知。

“A room in darkness for a thousand years is lit just by a single lamp.” The wise are able to shatter the darkness of ignorance and confusion, not by an electrical lamp, but by the light of wisdom. This wisdom light is just this very mind with which Shifu is speaking and everyone is listening. This mind should always abide in right mindfulness, be still in suchness, and be clear and aware.

修行的目的在見性,「性」就在煩惱當中,隨著這念心性而修,就能轉煩惱成菩提、就能見性。小乘稱為「斷煩惱、證菩提」,大乘稱為「轉煩惱成菩提」,無上乘則是「煩惱即菩提」。

The goal of cultivation is to see our true nature, which is actually within our afflictions. When we practice by following the nature of our mind, we will be able to see our true nature and transform affliction to enlightenment. In Hinayana, one eradicates afflictions to attain enlightenment. In Mahayana, one transforms affliction to enlightenment. In the Ultimate Vehicle, affliction is enlightenment.

真正的無為,是指我們當前這念心不想過去、不想現在、不想未來、沒有妄想,這就是定;清清楚楚、了了分明,這就是慧。定慧一如,就是無為。無為當中不妨礙有為,有為不執著,就是無為。

When this present mind does not think about the past, present and future, and is without delusive and wandering thoughts, it is a mind of samadhi; when it is clear, lucid and aware, it is a mind of prajna wisdom. The nonduality of samadhi and wisdom is the unconditioned. However, the unconditioned mind does not hinder the arising of conditioned phenomena, and without attachment to conditioned phenomena, the mind is unconditioned.

「水能載舟,亦能覆舟」,「水」是指我們的心水,水面風平浪靜,船就能順利到達彼岸;如果波濤洶湧,船可能就會翻覆。心水也是如此,心起善念、口說好話、身做善事,這一生就愈走愈光明,這就是「水能載舟」。

“Water can carry a boat; it can also overturn a boat.” When there is no wind and the surface of water is calm, the boat will sail smoothly to the other shore. But when waves surge, the boat may overturn. Our mind is like water. If we give rise to wholesome thoughts, speech, and deeds, our life will become brighter and brighter, like water carrying a boat smoothly forward.

佛法不外乎是因果和心性,因果屬於事,心性屬於理,事理是一如的。執事廢理,就成為眾生境界;執理廢事,就會落空;事理圓融無礙,就是菩薩。

The Dharma teaches causality and the original nature of mind. While causality deals with phenomena, the nature of the mind is their underlying principle; they are two aspects of one unifying truth. If we get attached to things and ignore their principle, we become the mundane. When we focus only on the principle and do not put it into action, we fall into an empty state. However, when we realize the nonduality of phenomena and principle, we are in the realm of bodhisattvas.

所謂「心淨佛土淨」,這念心清淨了,這個世界就是淨土;「心安國土安」,我們的心安了,社會、世界自然就安定;「心平世界平」,我們的心達到平等一如的境界,全世界就太平。

It is said: “When the mind is pure, the land is pure”—when our mind is purified, this world will be a pure land. “When the mind is peaceful, the world is peaceful”—when our mind is calm, our society will naturally be stable. “When the mind is even, the world is even”—when our mind achieves the absolute equality of nondual suchness, the whole world will be at peace.

2018

佛法告訴我們,心就是法界,心黑暗,整個法界都黑暗。善與惡都在這念心,只要念頭一轉、心燈一照,過去幾十年、幾百年、幾千年的黑暗立刻消失得無影無蹤

The Buddha Dharma teaches us that our mind is the Dharma Realm; a dark mindset fills the entire Dharma Realm with darkness. There is both good and evil in our mind; however, within a single thought, the mind is enlightened, and the darkness of tens, hundreds and even thousands of years will be dispelled without a trace. 

禪宗祖師說要「站得住、站得長」,「站得住」就是悟到一念不生,自己在悟境中找到一個落腳處,不管在順境或逆境,都能保持這種心境;「站得長」就必須經常薰修,繼續安住在無生的境界,這才是功夫。

The Chan patriarchs said: “stand firm and stay firm.” Standing firm means after one has realized and found a footing in the “non-arising mind” in which no thought is raised, one firmly dwells in this realization, whether things are going well or getting rough. Staying firm means to practice regularly so one can maintain the state of non-arising. This is cultivation.

要避免未來的惡果,就要知道因緣果報的道理,知道是善,就積極去做;知道是非,就要馬上改過。了解這個道理了,不憂愁煩惱、不患得患失、不起惡念,心當中一片光明,身體就會健康。

To avoid bad karma, we must understand the principle of causality. Be diligent in doing good deeds and correcting misdeeds. This is the way to free our mind from bad thoughts, from affliction and worries, from gains and losses. Our mind will shine in radiance and our health will improve.

所謂「靜則一念不生,動則萬善圓彰」,要堅住正念,心無善念不起,口無善言不說,身無善事不行,靜也靜得,動也動得,修善而不執著善,回歸無念。相信這個道理,具足信心,這一生修行絕對不會退轉。

“When at rest, rest all thoughts; when in action, perfect all actions.” We must abide in right mindfulness: think only good thoughts, say only kind words, do only good deeds. Rest when it is time to rest; act when it is time to act. Practice good deeds without attachment, and then return to the state of no-thought. With confidence and commitment in this teaching, we will always make progress in our practice.

我們做事要「真」,做學問也要「真」,修福報也要「真」,聽經聞法、靜坐禪修都要認真,能夠把這些道理運用到日常生活、運用到修行,真正就是福慧雙修。

Be true in all our endeavors. In studying, cultivating merits, learning the Dharma, or Zen meditation, be honest and sincere. When we apply this principle in our daily life and Buddhist practice, we are truly cultivating merit and wisdom.

布施,能夠去除自己的慳貪、瞋恚,消業障、增福慧,對方得到我們的幫助,能夠度過困難,乃至得以聽聞佛法、去除煩惱。所以,布施法門既能自利、又能利他、又能莊嚴菩提之道。

Giving can eliminate greed and hatred, remove karmic obstacles, and increase merit and wisdom. Giving can also help others overcome their difficulties, leading to the opportunity to hear the Dharma, and eventually uproot their afflictions. Therefore, giving not only benefits ourselves and others, but also fulfills the bodhi path.

菩提之道一方面要有福德,一方面要有智慧。福德就是善法,修了善法而不執著善法、修了慈悲而不執著慈悲,無我相、無人相,這就是智慧。有了智慧,菩提心就現前。

The bodhi path is a path of merit as well as wisdom. Merit is doing good deeds. Wisdom is doing good deeds and cultivating compassion without attachment, without the notions of self and others. With wisdom, the bodhi mind will manifest.

修行沒有別的,就是生處轉熟、熟處轉生。把過去的妄想、是非慢慢看淡,打坐、誦經等修行的方法要慢慢熟悉,發長遠心,慢慢練習,先苦後甜,這就是最好的理路。

Cultivation is simply to “become skillful with the unfamiliar and become unskillful with the familiar.” Learn to disengage from past delusions and conflicts, and become skillful at various forms of cultivation such as meditation and sutra recitation. Step by step, through commitment and patience, the sweet fruit will come with hard work. This is the best way to cultivate.

隨喜讚歎,一方面可以去除自己的嫉妒心,另一方面則能成就大功德,受施者、能施者和助施者,都能分享很大的功德和福報。

Giving praise and rejoicing in others’ merits not only eliminate envy but also generate great virtue and blessings, which are shared by the givers, receivers and supporters alike.

凡夫眾生不但有習氣,而且言行舉止也經常有過失,所以不但要戒除習氣,還要改正一切不良的行為。行為怎麼改?就是要持戒,持一條戒就能改變一個習氣;改正一個惡習,就解脫一個煩惱;煩惱戒除,道就會現前。

Ordinary beings have many karmic habits and make frequent missteps in speech and behavior. The way to rectify this is to observe the precepts. By observing one precept, we overcome one karmic habit; by overcoming one karmic habit, we purge one affliction, and with the purging of all afflictions, the Way will manifest.

所謂「敬人者,人恆敬之;愛人者,人恆愛之」,慈悲心能泯除人我、化解對立。修行人更應該養成慈悲心,如經云:「等念冤親,不念舊惡,不憎惡人」,要心量廣大,行菩薩道,普度一切眾生。

“One who respects others will always be respected. One who loves others will always be loved.” Compassion helps us transcend the notions of self and others, and resolve hostility. As Buddhist practitioners, we especially need to cultivate compassion. As a sutra states, “Behold the friendly and the hostile equally; neither harbor grudges nor despise malicious people.” Let us broaden our minds to practice the bodhisattva way and liberate all sentient beings.

日常生活當中,我們的六根時時刻刻都在跟外境接觸,遇到順境,容易產生貪愛,所以要時時返照、反省檢討自己的心念。煩惱一起,很快就能察覺,把煩惱轉過來,保持當下這念心常在定慧當中。

In our daily life, our six senses come into contact with external objects every moment. When we encounter objects to our liking, greed and craving immediately arise. Therefore, we need to always reflect and examine our thoughts. When an affliction arises, detect it and turn it around right away, so we can maintain this present mind in constant samadhi and wisdom.

2017

「一年之計在於春,一日之計在於晨,一生之計在於勤」,凡事都要經過一番努力才能有所成就,天下沒有白吃的午餐。不只要努力,還要找對方向,不要走錯路、走遠路。 

“Spring is the time to plan your year. Morning is the time to plan your day. Diligence is the way to lead your life.” Success is achieved only with effort; there is no free lunch in life. Not only should we work hard, we should also put our efforts in the right direction, so  we do not detour or take the wrong path.

「萬里途程,不離初步」,離開這念心,哪裡還有第二念心?一個是迷,一個是悟,都在當下這念心。

 “A thousand-mile journey begins with the first step.” The first step is the present mind; apart from it there is no other mind. Deluded or awakened, it is just this mind.

想要修道,先要悟道,悟到這念心,行住坐臥、動靜閒忙都能作主。有了煩惱就要化掉,煩惱慢慢化除,菩提心、清淨心就能現前。

To cultivate the Way is to realize the Way. This begins with awakening to the present mind. Then we practice being the mind’s master, whether we are moving or sitting, resting or working. When afflictions arise, transform or dissolve them. As afflictions are eradicated in due course, the bodhi mind, the pure mind, will manifest.

起心動念這一念心,一個是「客」,一個是「主」。「客」是指我們的妄想,像空中的灰塵一樣,始終是來來往往的,來也好、去也好;而能知道妄想的這念心,像虛空一樣,始終是寂然不動的主人。

When thoughts arise in our minds, we need to distinguish between the “visitors” and the “master.” The visitors are our delusive thoughts, coming and going endlessly, like dust in the air. The “master” is that which recognizes the delusive thoughts, like the empty space in which the dust floats, boundless, always unmoving.

所謂「小不忍則亂大謀」、「能忍自安」,對於修行來說,「忍」更是重要。日常生活中,時時刻刻都有順境、逆境,要用「忍」字來觀照,這樣就會有所進步。

There is a saying: “If one cannot tolerate the small aggravations, one will upset the whole plan.” Tolerance brings peace; it is a crucial Buddhist practice. In our everyday life, we may encounter positive or negative situations any time; face them with tolerance and patience, then we will progress in our cultivation.

信心與智慧兼備,就是正信,如同鳥有了翅膀,可以從生死的此岸飛到涅槃、菩提的彼岸,從黑暗飛到光明。

Right faith is faith grounded on wisdom. Like a bird with two wings, right faith can fly us from the shore of samsara to the shore of nirvana, from the darkness of ignorance to the light of bodhi.

禪定的道理,就是要經常保持這念覺性存在,人在哪裡,心就在哪裡;為人處世更要做到「靜坐常思己過,閒談莫論人非」,隨時檢討自己的過失,有過失就要馬上改過。

To attain samadhi means to always maintain mindfulness. Wherever you are, that is where your mind should be. Adhere to this principle in life: “In quiet meditation, reflect on our own deeds; in conversation, never gossip about others’ faults.” Always examine our own mistakes and correct them as soon as we discover them.

修行就是要自我檢討,不去計較別人的過失、不評判別人的是非;假使自己受到他人的誹謗,也不要惱怒、抱怨,所謂「謠言止於智者」,時間一久,終會有水落石出的一天。

Cultivation is a process of self-examining, and not of quibbling about others’ faults, or judging others’ right and wrong. If we are being slandered, do not get annoyed, angry, or complain. Remember “rumors are stopped by the wise”; the truth will surface in time.

富貴莫若知足,不知足的人,雖然很富有,卻始終在苦惱當中;知足的人,時時刻刻心都能安然自在,這就是真正的富貴。

Being content is superior to being rich. The discontented, albeit having wealth, are always in distress. The minds of the contented are at ease and peace every moment—this is true wealth.

中道,就是指這念心達到禪的境界,雖然不可說,但一說出來就恰到好處;雖然不可思,卻是無思而得,信手拈來無不是道,這就是禪的妙用。

The Middle Way means the Zen mind. It is inexpressible, yet what is spoken is right to the point. It is inconceivable, yet the wisdom flows without rumination. Whatever one effortlessly touches is the Way. Such is the wondrous power of Zen.

讚歎,能夠滅除我們的口過;隨喜,能夠去除我們的嫉妒心。假使每個人都能淨守口業,多觀察、學習別人的優點,多稱讚他人的長處,常行布施、愛語,這個社會就能充滿和諧。

Giving praise to others help eliminate impure speech. Rejoicing in others’ success or good deeds overcomes our jealousy. If we all uphold pure speech, learn from and commend others’ merits, and practice charitable giving and kind words, our society will be filled with harmony.

修行學佛必須要發長遠心,修六波羅蜜乃至八萬四千法門,持續不斷地努力,才能有所成就。假使沒有長遠心、精進心,一曝十寒,無論做什麼事情都不會成功。

Buddhist cultivation requires long term commitment. Buddhahood is attained through persistence and mastery of the six paramitas and the eighty-four thousand Dharma teachings. If one is motivated for one day and slack off for ten days, lacking commitment and diligence, nothing can be accomplished.

2016

福報,是由廣修善法、廣結善緣而來的。假使知道自己過去修的福報不夠,現在努力地廣結善緣、廣積福德資糧,就能遇難呈祥、逢凶化吉,重新開創出一番天地。

Blessings come from doing good deeds and making beneficent connections with others. If our past deeds have brought us hardships, now is the time to be diligent—turn misfortune into blessings, and open up a world of new opportunities for ourselves.

菩薩「無緣大慈,同體大悲」,假使具足慈悲,觀音就在你的心中;如來平等、智慧,「但願眾生得離苦,不為自己求安樂」,本著這個精神做人做事,如來就在你的心中。

“Great is the kindness that is unconditioned; great is the compassion when all are one”—this is the bodhisattva way. Practice loving-kindness and compassion, then Guanyin Bodhisattva is in your heart.

佛法不講情愛,並不是無情,而是把情愛提升成慈悲,對自己、對別人的子女一樣關愛,因為心行平等,所以慈心廣大無有邊際。

Buddhism does not advocate love and passion. It is not apathy but rather an elevation of love to loving-kindness, to care about others’ children as if they were your own. With a mind of equality, this loving-kindness is infinite and boundless.

古德云:「聖人過多,賢人過少,凡人無過。」如果每個人都能自我檢討,而不去計較別人的過失,不評判別人的是非,自心就是一片無諍的淨土,無時無處不清涼。

A Chinese proverb says, “Saints have many faults. Sages have fewer faults. Ordinary people have no faults.” Reflect inward and discover your own faults instead of judging and criticizing others’, then your mind is a pure land without strife, cool and peaceful every moment.

修行不是言教,但是也不離開言教。假使離開言教,就容易走錯路、容易錯認消息;心裡起了煩惱,藉由研讀經典或聽聞佛法,端正知見,心安住下來,煩惱馬上就轉過來了。

Cultivation is not the study of doctrines, nor should it do without the doctrines. Without the teachings as a guide, we can easily stray from the right path or mistake some small insight as true enlightenment. When our minds are troubled, studying sutras or attending Dharma lectures can correct our views, calm our minds, and quickly turn our afflictions around.

要改變命運,必須從「因」上努力,而不是從「果」上去追求。佛法中所說的因果,就是告訴我們,一切要靠自己去努力。知命則能立命,明白這些道理,就能了解命運,創造命運。

The change our fate, we should focus on the cause instead of the outcome. The Buddhist teaching of causality tells us that what happens in our lives come from our own efforts. Understanding causality means we can create our own destiny.

所謂「未成佛道,先結人緣」,跟人結了惡緣,將來就是怨憎會苦,徒增煩惱。所以,平時要多讚歎、欣賞他人的好處,不要嫌棄別人的缺點,乃至阻撓別人做事。

It is said that “before you become a buddha, make good connections with people first.” The foes we make now will return as difficult people who create trouble for us in the future. Therefore, make it a habit to appreciate and praise others’ good points instead of disparaging their shortcomings or making things difficult for them.

「不怕念起,只怕覺遲」,起了惡念,當下照破;造了惡業,馬上停止,改過向善,發願不再重蹈覆轍,人生步步都是光明,最後必能得到究竟解脫。

“Fear not a thought arising, but a thought undetected.” When a bad thought arises, see through it right away. Having committed bad deeds, turn around immediately onto the path of virtue, vowing never to make the same mistakes again. This way, every step will take our life toward a brighter future, leading ultimately to liberation.

希望做任何事業都能成就,就要先修身、修心,這就是因。有了因,還要有好的外緣。善因加上善緣,事業一定會成功,這就是「有因有緣事易成」。

The right cause for being successful in all endeavors is the cultivation of person and mind. Equally important are helpful external conditions. When both come together, success is ensured. Thus the saying “things are easily accomplished with the right cause and conditions.”

禪宗祖師說:「喜風吹不動,瞋風吹不生。」觀一切都是因緣、都是假相,心不隨外境所轉,當下這念心就有定力、就有智慧,就得解脫、得自在。

A Zen master once said, “Be unmoved by the wind of joy, unstirred by the wind of anger.” Observe that all phenomena are illusive manifestations of causes and conditions. Unmoved by external circumstances, this present mind will have the power of stillness and wisdom, attaining self-mastery and liberation.

修行人要往內照,時時刻刻看自己的心念,是善念?是惡念?是雜念?是無念?反省自己還有多少習氣、過失要去除;有了過失,馬上就要知慚知愧。

A practitioner should reflect inward and examine each thought. Is it a wholesome thought? An unwholesome thought? A mixed thought? Or is there no thought? Check how many faults and bad habits we still need to remedy. If we have done wrong, repent and amend right away.

修行學佛,首先要學習「放下」──放下一切煩惱、執著。放下了以後,我們的心就能得自在。得自在,就是解脫。

Foremost in the Buddhist practice is learning how to let go. When we can let go of all our afflictions and attachments, our mind will be free. Freedom of mind is liberation.

2015

佛法以人為根本,人以心為根本,心以覺悟為根本,要掌握這三者;掌握住了,無論是人生也好,做任何事情也好,這一生就不會空虛、不會煩惱,找到了人生的方向。

The core of Buddhism is human beings; the core of human beings is the mind; the core of the mind is pure awareness, which makes enlightenment possible.  With this understanding, life has direction and purpose; it is no longer occupied by worries and meaninglessness.

做人做事要知進知退,假使該進的時候不進,就坐失良機;該退時不退,就自取其辱。要了解什麼時節該進、什麼時節該退,就要靠智慧去掌握。

We should act mindfully, knowing when to advance and when to retreat. If we do not advance when conditions are right, we lose opportunities.If we do not retreat when it is time, we invite disgrace.  Making the right decision requires wisdom.

要堅住這念心,不要讓它跑掉了,不要想過去、不要想現在、不要想未來。過去的已經過去了,再想也沒有用;未來的事情還沒到,也是妄想;想現在的事,這個心又成了生滅。

Be mindful each moment. Do not dwell in the past, present or future. The past is past, to linger on it is pointless.  The future has yet to come, to speculate on it is wishful thinking.  To worry about the present is to be trapped in fleeting, inconsequential thoughts.

這念心不生分別,保持不動,要清楚、要明白。不動就是定,清楚明白就是慧,定慧不二這念心就是無上菩提心。

這念心不生分別,保持不動,要清楚、要明白。不動就是定,清楚明白就是慧,定慧不二這念心就是無上菩提心。

靜坐,要沉澱這念心,不落昏沉、不打妄想。這念覺心念念分明,看到好的,不歡喜;看到恐怖的境界,不理它,「凡所有相,皆是虛妄」,只保持這個覺性,不著有、無兩邊。

In meditation, we let our thoughts settle.  Do not let the mind wander or become drowsy.  Be aware of each thought.  Neither delight in something good nor worry about something frightening.  Remember, “All forms are illusions.”  Maintain mindfulness without clinging to the duality of existence and emptiness. 

這念心不生,當下這個心就是不滅,不作垢想、不作淨想,不作得想、不作失想,這念心法爾如是,所以「一法不立萬法生」,就是實相。

Harboring no thoughts, the mind of the present is unborn and undying.  Do not give rise to thoughts of purity or impurity, gain or loss.  This mind is as it is.  “The myriad phenomena all derive from this mind of non-dwelling.”  This is the true reality.

所謂「念佛有個自性佛,誦經有卷無字經」,念佛和誦經都是在對治我們的煩惱、無明。最重要的是要明白自心當中有一卷無字經──本具的覺性。

“Be mindful of the buddha of our original nature.  Read the sutra that is wordless.”  Whether we are chanting the Buddha’s name or reciting a sutra, the purpose is to overcome our afflictions and ignorance.  What is most important is to realize that there is a wordless sutra within each of us—our intrinsic, pure awareness. 

經云:「佛法在世間,不離世間覺」,佛法就在日常生活上,面對任何境界都要作主,時時刻刻覺察、覺照、覺悟。

The sutra says, “The Buddha Dharma is here in this world.  There is no enlightenment apart from this world.”  Practicing Buddhism empowers us to deal with any circumstance through observation and mindfulness, leading to enlightenment.

經常檢討、反省、改過,要有慈悲心、恭敬心、忍辱心、和合心,凡事退後一步,海闊天空,這就是真正地莊嚴自己,日日是好日,時時是好時,東西南北,無往不利。

Frequently peer inward, reflect, and reform with a mind of compassion, respect, tolerance, and harmony.  By taking a step back, you instead expand your horizons.  Truly transforming yourself in this way, you will discover that everyday is a good day, any time is the right time, and that there is reward in every endeavor.

這念心不染著,人家讚歎你不要歡喜,人家毀謗你也不要煩惱,不貪不愛,不取不捨,這念菩提心始終都在,這就是真正的菩薩行。

Maintain a mind free of attachment.  Neither enjoy praise nor resent defamation.  Do not crave, cling, grasp, or reject.  Let the bodhi mind manifest at all times—this is true bodhisattva practice. 

悟,就是悟到本心,一切都是現成的。修,是對治,要修而無修。無論動、靜,順境、逆境,白天、晚上,都要用功,都能夠修行。

Enlightenment is the realization of the original mind, that all is just as it is.  Zen cultivation is the practice of overcoming defilements, to ultimately just letting be.  Therefore, true cultivation is non-cultivation.  No matter what the circumstance, at work or at rest, facing prosperity or adversity, during daytime or nighttime, we can always practice Zen.

真正契悟到這念心,時時刻刻安住,就是最高的懺悔,無論什麼罪業,統統懺悔得乾乾淨淨,這就是「千年暗室,一燈即破」。

The ultimate repentance is to realize the true nature of the mind and abide by it each moment.  This will cleanse all sins. Hence the saying “one light dispels the darkness of a thousand years.”

2014

「禪」好比水的源頭,把水的源頭找到了,水始終是用不完的。但這是一潭活水,不是死水,找到本心,就等於找到水的源頭。

Zen (Chan) is like a fountainhead.  Once the source is found, this water will be inexhaustible.  It is a pool of living water, not lifeless, nor stagnant.  Discovering this  original mind is like finding the fountainhead.

佛法就是在告訴我們要轉念頭,時時刻刻念佛、念法、念僧,以善念對治惡念,等到惡念消殞,最後連善念也完全放下,歸於無念,無念也就是中道、就是實相。

Buddhism teaches us how to transform our thoughts by always being mindful of the Buddha, the Dharma, and the Sangha. Use good thoughts to overcome bad thoughts. When all bad thoughts are extinguished, then completely let go of even our good thoughts,  until we finally return to the state of no-thought.  No-thought is the Middle Way; no-thought is the Reality.

隨時保持慈悲、平等、恭敬、謙卑的心,念念都是幫助別人的善念,這一念心隨時就是安詳、自在、光明的淨土。

Maintain the mind with compassion, equality, respect, and humility at all times.  Continuously think about helping others, this mind then, is always the pure land of peace, liberty, and brightness.

所謂的「無念」並不是糊里糊塗,也不是像石頭般毫無知覺,而是心裡清清楚楚、明明白白的,沒有一點一不清淨的妄念。

“No-thought” is not “blanking out thought,” nor is it like an unfeeling rock. It is a mind of clarity and awareness, absent a single delusive thought.

任何一件痛苦或煩惱的事情,只要透過智慧清楚地認識與觀察,並將「痛苦、煩惱」的觀念轉換成快樂、自在與安詳,則「煩惱」與「快樂」其實也是在一念之間而已。

Whenever we encounter a painful or distressful situation, all we need to do is wisely, clearly observe and understand what is happening, and then turn our concept of suffering and distress into a state of joy, liberation and tranquility.  Actually, vexation or joy exists only in a single turn of thought

古語說道:「塞翁失馬,焉知非福。」眼前的壞事情,並不一定就是壞事。懂得這個道理,凡事只要沈得住氣,就有可能改變自己的命運。

古語說道:「塞翁失馬,焉知非福。」眼前的壞事情,並不一定就是壞事。懂得這個道理,凡事只要沈得住氣,就有可能改變自己的命運。

隨時檢討自己有沒有過失和不好的地方,有的話就要馬上改過,並且經常去除心中的垃圾──煩惱、無明等,讓我們的心清淨得像一面鏡子、一潭止水。

Always examine yourselves for any faults or shortcomings.  Immediately correct our faults if we have any.  Constantly sweep away the garbage—the defilement and ignorance, in our mind. Let our mind be as clear as a mirror, a pool of still water.

智慧德相是人人都有的本心本性,只要不打妄想、不執著,當下便能契入心性,因為心性本具、一切現成,這是釋尊於菩提樹下所悟的真理。

“The wisdom and virtues of the Tathagatha” are everyone’s original nature. If one does not raise a thought of delusion and attachment, one can realize at this very moment, this true mind because it is intrinsic and omnipresent. This is the Truth realized by Shakyamuni Buddha under the Bodhi Tree.

有情、無情皆是緣起性空,所謂「緣聚則有,緣去歸空」,沒有因緣和合,就沒有一切法與現象。

Sentient and non-sentient beings arise from causes and conditions; emptiness is the nature. When conditions come together, things manifest; when conditions fall apart, things return to emptiness. Without the confluence of causes and conditions, no phenomenon can be manifested.

不論得意、失意,好境界、壞境界,這念心都要絲毫不動,隨時保持平常心、智慧心。平常心是如如不動,智慧心是了了分明。

Whether the condition we face is gratifying or frustrating, good or bad, this mind should remain totally unperturbed.  Always keep this, as our every-day mind, our wisdom-mind. Every-day mind means the mind unmoved; just as it is.  Wisdom-mind means this mind is perfectly clear.

佛法中有八萬四千法門,就如同八萬四千支鑰匙;我們每個人的心都被塵勞封鎖了,所以用八萬四千支鑰匙將心門打開。

There are eighty-four thousand dharma doors in the Buddha’s teaching. They are like eighty-four thousand keys. Our mind is locked by the dirt of defilements. Therefore, we need eighty-four thousand keys to unlock the doors of our mind.

世上一切形形色色都離不開生滅,修行學佛,就是要在生滅當中找不生不滅的道理,在所有生滅的萬法中,唯有心性才是不生不滅。

All phenomena arise and cease.  The Buddhist practice shows the Way to sorting out that which is nonarising and nonceasing within arising and ceasing.  Amidst all the arising-ceasing phenomena, only this true mind is neither arising nor ceasing.

2013

學習佛法,首先透過「初信」;慢慢建立正確的知見,即是「正信」;有了正信,透過確實履踐便能達到「深信」,就不會退失菩提心。

In practicing Buddhism, we begin with “initial faith.”  When we have gradually established “right view, ” we will have “right faith.”  Having the right faith, our cultivation will be fruitful so we will attain “deep faith”; then our bodhi mind will never regress.

修行不可始終往外馳求,要反求自心是否不起煩惱,時時要有慈悲心,待人以寬,克己以嚴,經常檢討反省。

In cultivating the Way, we should not seek and grasp externally; instead, we should probe within to see whether our mind has given rise to afflictions.  We should constantly harbor a compassionate mind, be lenient toward others, yet be self-disciplined, frequently reflect upon and examine ourselves.

這念心能夠作主,日常生活所作所為,就能恰如其分。能夠看得破、放得下,心就能得到安定。

When this mind is master of itself, all the actions of our daily life will be perfectly appropriate.  When we are able to see through our own delusions and let go, our mind will achieve peace and tranquility.

經云:「修行不發菩提心,猶如耕田不下種。」諸佛菩薩以大悲心為根本,因大悲心而生菩提心,因菩提心而成正覺,所以修行首先就是要培養慈悲心。

The sutra says, “If we practice without giving rise to the bodhi mind, it is like farming without planting seeds.” All buddhas and bodhisattvas have great compassion as the foundation. Great compassion gives rise to the bodhi mind, and the bodhi mind gives rise to supreme enlightenment. Therefore, in our cultivation, we must first develop a mind of compassion.

大慈悲心就是佛心,佛法的精神就是慈悲與平等。要想達到慈悲、平等的心,第一要不殺生,第二要救生,第三要吃素;能夠做到,慈悲心就會現前。

A great compassionate mind is the Buddha mind. The spirit of Buddhism is compassion and equality. To achieve a mind of compassion and equality: first, we should not kill; second, we should save lives; third, we should practice vegetarianism. If we carry out all these, our compassionate mind will manifest.

面對順境和逆境,應該保持一個「忍」字,保持一個正定。遇到好的事情,忍下來,就不會得意忘形、樂極生悲;遇到不好的事情,忍下來,就不會起衝突、生無明。

When encountering favorable or adverse circumstances, we shall maintain “tolerance” with right Samadhi.  If we can be tolerant with fortune, we shall not become overly conceited; if we can be tolerant with adversity, our mind shall not be conflicted or illusive.

修行不是把道修出來,如果道是修出來的,那就有成,有成就有壞,有得就有失。修道,是修去妄想、煩惱、無明、習氣,本具的心性自然就會現前,這就是道。

The Way is not something that we create.  Whatever is created will perish; it does not last.  To cultivate the Way is to eliminate delusive thoughts, afflictions, ignorance, and karmic habits, then the inherent nature of our mind will naturally manifest.  This is the Way.

悟到禪,任何時刻都圓融、自在,挑柴運米、迎賓送客,無不是道;外境雖然千變萬化,心境卻始終一如、了了常知。

When we are awakened to Zen, we will be in perfect harmony and be free at all times.  Whether we are hauling wood or carrying rice, receiving guests or seeing off friends, is the Way.  Although our outer environment undergoes myriad changes and transformations, the state of our mind always dwells in suchness and is always clear and mindful.

無論做人做事,都要適得其中,做事不可太莽撞,也不能太消極;待人不宜過於卑躬屈膝,也不能趾高氣昂、目中無人;說話不逢迎諂媚,也不可得理不饒人。

We shall be moderate whenever working or dealing with people. In work, we shall be neither too rash nor inactive; with people, we shall not engage in self-abasement or self-adulation; when speaking, we shall be neither flattering nor arrogant.

佛法的因緣果報,是積極而非消極的態度。凡事有因才有果,「因」要靠自己去努力、去開創、去用功,有好的因,將來一定能成就善的果報。

A Buddhist’s attitude towards “causality and retribution” is positive, not negative. In every phenomena, where there is cause there is effect. Only when we make efforts to cultivate “good causes,” will we surely attain “good results” in the future.

透過禪修,契悟自己的本心本性,生命就具足無量的壽命、光明與智慧,超越了無常與生死。

When we realize our original mind and nature through the Zen practice, our existence will be replete with infinite life, brightness, and wisdom, and we can transcend impermanence and the cycle of birth and death.

這念心必須要能作主,人在哪裡,心在哪裡。行住坐臥當中,心不散亂、意不顛倒,時時刻刻保持覺性的存在。

This mind must be the master of itself; wherever we are, that is where the mind is. Whether we are walking, standing, sitting, or lying down, our mind should not be scattered and confused. At all times we shall maintain existing awareness.

2012

修善要在平時,以慈悲心、平等心來做人做事,就是修善積福。因果是真實的道理,廣修善法,增長福報,自然容易心想事成。

Cultivation is done in everyday life. Using a mind of compassion and equality to live and work, we cultivate virtue and accumulate blessings. Causality is a true law. Broadly cultivating virtue and blessings, we will easily accomplish what we desire.

修行即是是淨化自己的念頭、端正心念、轉化心念。當心念維持在絕對平靜的狀態,自然就能啟發本具的智慧。

Cultivating the Way is to purify, to recify, and to transform our thoughts. When we keep the mind in the state of perfect equanimity, our inherent wisdom will naturally arise.

「法生則心生」,我們的心和外面的境兩者互為因緣,透過般若智慧,就能知道這些都是妄想,外面一切境界都是虛妄不實的。

“When dharmas arise, the mind arises.” The mind and the outside world give rise to and condition each other. Through prajna wisdom, we will realize that these are all delusions, that all external phenomena are delusive and have no true substance.

人家讚歎不要高興,人家抱怨不要煩惱,無我相、人相、眾生相、壽者相,即能成就道業。

Do not be happy when others praise us; do not be annoyed when others blame us. Having no notions of self, others, sentient beings, and lifespan, one will soon realize the Way.

人之所以有煩惱,原因在於無法知足。如果常常存著一種「感恩的心」,用這種心念去對待周圍的人與事,時時都會感到愉快與滿足。

People have afflictions because they are not capable of being content. If we always harbor a “grateful mind”, dealing with people and things around us with a mind of gratitude, we will always feel happy and content.

眼、耳、鼻、舌、身、意六根往內收攝,不再對外攀緣,妄想分別少了,自然能與清淨的自性相應。

If we can gather inward the six senses: eye, ear, nose, tongue, body, and mind, and no longer cling to external circumstances, our delusions and discrimination will diminish and we will naturally be in accord with our pure and inherent nature.

外境雖然千變萬化,但將心中的煩惱、妄想、執著破除與放下,心境達到始終一如、了了常知,就是「禪」。

No matter how external circumstances change, if we can see through and let go of afflictions, delusions, and attachments, and have clarity and true understanding, with the mind always in equanimity and suchness, that is Zen.

煩惱與快樂其實是在一念之間而已,關鍵是你面臨事情時,能不能定下心來,有沒有智慧去認識與觀察。

Afflictions and joy are only within one single thought. The key is, when faced with the problems in life, can your mind maintain tranquility, will you have the wisdom to understand and observe accurately?

修行就是一個「忍」字,能忍就能吃苦,吃苦就了苦,就是消業障,便能成無上菩提。

The key word in practicing the Way is to “tolerate” – to endure patiently and accept suffering. By accepting suffering, we eliminate suffering. This eradicates karmic hindrances, and prepares us for supreme enlightenment.

凡事從因上努力,善念是因,則天堂、淨土是果;惡念是因,則惡道、地獄是果。

In all things, work hard from the cause. With good thoughts as the cause, heaven and the Pure Land are the fruits; with bad thoughts as the cause, the evil destinies such as hell are the fruits.

忍就是凡事要退後一步想,心量要廣大。所謂「能忍自安」,忍能對治瞋恚,成就一切大事。

Having tolerance means being always willing to take a step back and be broadminded. “If we are tolerant, we can attain peace within.” Tolerance can overcome anger and lead to great achievements.

只要一步步地落實修行,時時福慧雙修、定慧等持、悲智雙用,就能和佛陀一樣,萬德莊嚴,福德、禪定、智慧都達到最圓滿的境界。

If we practice the Way step-by-step, constantly cultivate blessings and wisdom, unify samadhi and wisdom, and employ both compassion and discernment, we will become just like the Buddha, attaining perfection in all virtues, blessings, samadhi, and wisdom.

2010

「敬」是恭敬、尊重、禮遇。敬的相反就是我慢,以恭敬心對治我慢,就能消除業障,增長福德與智慧。

“Respect” means to revere, esteem, and be courteous. The opposite of respect is arrogance. By using respect to overcome pride, we can eliminate karmic obstacles, and increase our merits and wisdom.

儒家講:「愛人者,人恆愛之; 敬人者,人恆敬之。」以佛法來講,就是因果。我們對人尊敬,別人也會尊敬我們。

The Confuscian sage Mencius said, “Those who love others will be loved by others; those who respect others will be respected by others.” This is the Principle of Causality in Buddhism. If we are courteous and respectful toward others, others will treat us in the same way.

如果對任何人都有恭敬心,家庭就能夠和諧,社會自然就能夠安定,人與人之間也能減少很多的煩惱和磨擦。

If we are respectful toward one another, families will be harmonious, society will be peaceful, conflicts and worries among people will greatly diminish.

慈悲是化除瞋恚的良藥,慈心廣大,大眾自然樂於親近。

Compassion is the medicine that dispels anger. If your mind is compassionate and all-embracing, then people will naturally enjoy being with you.

無緣大慈──就是無論與自己有因緣或沒有因緣的人,都一樣以慈悲心去看待。

Practicing unconditional compassion is to treat all people, whether they have karmic affinity with us or not, with the same compassionate mind.

吃素是慈悲心的展現,具足慈悲,就能增長福德,身體自然健康。

Being vegetarian is a sign of compassion. When we are filled with compassion, our blessings will increase and good health comes naturally.

不但是對一切人一律平等,對動物也一樣以慈悲心去關心。不但是對人、對動物,更進一步,對一草一木都要愛護。

Not only should we treat people with equality and care for animals with compassion, but we should also protect and cherish trees, plants, even a blade of grass.

凡事謙卑和合,就能化解暴戾衝突;對人和悅,自能眾緣和合,成就萬事。

Being humble and harmonious in every action can eliminate conflict and violence. Being amiable and congenial with others will help bring together the conditions necessary to accomplish our goals.

懂得「好事給他人,壞事給自己」,對人生就能有正面的看法。

To “give others what is good, take responsibility for what is bad” is to have the right view of life.

保持「知足常樂」、「好事給他人,壞事給自己」的態度,就是把「禪」落實在生活中。

He who is content is always happy. By giving others what is good, taking responsibility for what is bad, we put the Zen practice into our lives.

和合才能團結,團結才有力量。

Through harmony we find unity. Through unity we have strength.

世間上的事要忍,忍才能和合;當我們心平氣和,就能夠與大眾和合相處,人生的旅程才會順心如意。修行人更要用忍,忍身不造惡業、忍意不動,乃至於達到無生法忍,道業才能成就。

We need to practice tolerance in this world. Tolerance leads to harmony. When the mind is calm and at peace, we can live harmoniously with each other and have a fulfilling life’s journey. Cultivators should especially practice tolerance. Restrain the body from improper conduct, and restrain the mind from any disturbances. When we attain the stage of “tolerance of uncreated dharma”, then we have realized the Way.

「真」就是實在、不虛假。對人真誠,才能擁有真實的情誼;對事以真,才能成就萬事。

Truthfulness means to be genuine and not deceitful. If we are honest and sincere with others, we can maintain genuine friendships. If we are truthful in our endeavors, we can accomplish all things.

順境逆境都是助緣,皆是方便──順境在成就自己,逆境在磨鍊自己。

Prosperity and adversity are both expedient means that facilitate our cultivation. Prosperity fulfills us; adversity disciplines us.

「菩薩畏因,眾生畏果」,做事必須腳踏實地,只問耕耘不問收穫,從因上去努力,則一定會成功。

“Bodhisattvas worry about causes, whereas mundane beings worry about retributions.” We should be truthful in all our undertakings. Ask only how much we cultivate, not how much we shall harvest. Work diligently on the right causes, and you will surely succeed.

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