Master's Teaching
- （01）《瑜伽師地論》是全面地、深入地開示了什麼是禪， ...
- （一）
《瑜伽師地論》是全面地、深入地開示了什麼是禪，我們若能認真地學習，你自己就會有主張：「喔！應該這樣學習禪的！」就不會再隨著別人的舌頭轉了。
- （01）monastic and all Buddhists should always maintain ...
- (01)
As a matter of fact, monastic and all Buddhists should always maintain a peaceful mind and not be affected by likes and dislikes.
- （02）學習教義遇見了難關怎麼辦？ ...
- （二）
學習教義遇見了難關怎麼辦？
可以請教善知識、翻閱參考書；還有一個辦法，就是靜坐。心靜下來的時候，忽然間明白了！所以靜坐也能幫助你學習教義，學習教義也能幫助靜坐，它們是互相幫助的。
- （02）What shall we do when we encounter difficulties ...
- (02)
What shall we do when we encounter difficulties while learning the teachings of Buddhism?
We can ask for clarity from virtuous counselor or study reference literature. Another way is to practice meditation. When our mind is still, Buddhist doctrine are easier to understand. Therefore, meditation helps one learn Buddhist doctrine. Reciprocally, learning Buddhist doctrine will help the practice of meditation.
- （03）佛法裏面所有的修行就是內心的止觀 ...
- （三）
佛法裏面所有的修行就是內心的止觀，這樣思惟觀察，久了就成功了。
- （03）The cultivation of the Dharma is the practice ...
- (03)
The cultivation of the Dharma is the practice of Samatha (serenity) and Vipassana (insight). Accordingly, one will be able to make progress after practicing long enough and have the success of enlightenment.
- （04）Dharma that we have learned speaks of ultimate truth ...
- (04)
The Dharma that we have learned speaks of ultimate truth and the worldly truth. However, when we try to practice Samatha (serenity) and Vipassana (insight), we may be unable to contemplate the Dharma smoothly. Where is the problem? It is due to our insufficient practice of learning and reflecting, and lack of the Right Views. This makes it evident that we have not studied enough. If you can thoroughly and deeply study the Dharma and understand its meanings, you should be able to contemplate the Dharma accordingly. Study sutras and treatises waveringly and focus on reflecting. Start from the wisdom of learning, then to the wisdom of reflecting, then finally to the wisdom of cultivating. Now, you have the ability to practice not only Samatha (serenity) but also Vipassana (insight) and attain the wisdom of the Dharma.
- （04）我們所學習的佛法談到第一義諦、也談到世俗諦 ...
- （四）
我們所學習的佛法談到第一義諦、也談到世俗諦，但我們修止觀時修不來、不能作如是觀，問題何在？就是聞、思慧不足，沒有正見的原故，這證明我們學習得不夠。如果你能深入學習二諦的文和義，應該能作如是觀。不斷地學習經論，專精思惟，由聞慧而思慧，由思慧而修慧，則既能修止、也能修觀。
- （05）佛、菩薩、阿羅漢聖人所講說的就是正法 ...
- （五）
佛、菩薩、阿羅漢聖人所講說的就是正法。法是軌持的意思，它能有軌持的作用，譬如火車在軌道上走就是安全的，否則就會脫軌。佛、菩薩、阿羅漢，一切聖人說的佛法就是軌道，凡夫肯依教奉行就是安全的──從安樂的因到安樂的果。如果認為是戲論，不肯學習，那不見得安全。你自己承認你是佛教徒，但是若不學習聖人的法語，那是有問題的！
- （05）Dharma is the teachings of the noble beings ...
- (05)
The Dharma is the teachings of the noble beings including the Buddhas, Bodhisattvas, and Arhats. It can be regarded as a track to keep one to stay on the right path. For example, a train will be safe if it runs on the track. On the other hand, it will not be safe if it runs off the track. The teachings of the noble beings serve as the track for us to follow. It will be safe for ordinary beings who are willing to follow and practice the teachings – from the cause of happiness to the effects of happiness. It will not be safe if one considers the teachings of the noble beings as frivolous and one does not want to learn. It is a serious problem if you consider yourself a Buddhist, but you are not willing to learn the teachings of the noble beings.
- （06）佛法說生信，這個信是建立在智慧上面的 ...
- （六）
佛法說生信，這個信是建立在智慧上面的。由於你通達了佛法，有了智慧，你才相信佛法是怎麼回事。不是說「我的好朋友叫我相信佛法，我就相信。」這即使是相信了也不牢固！所以，一定要從你自身生出來智慧，觀察世間上一切道理：「哦！佛法是對的，佛法是真理」，你才能有信、有解。
- （06）“To develop faith.” Faith is established based on wisdom ...
- (06)
In the Dharma it says, “To develop faith.” Faith is established based on wisdom. If you fully understand the Dharma and capture the wisdom mind, you will then believe in the true meaning of the Dharma. It should not be the case that I believe in the Dharma only because my good friend asks me to do so. The faith won’t last long if that is the case. Therefore, you will have stronger faith and better understanding only if you are able to develop wisdom. You will then be able to contemplate all the worldly rationale and conclude, “The Dharma is right; it is the ultimate truth.” You will then have faith and understanding of the Dharma teachings.
- （07）《攝大乘論》是「唯識無義」的法門，「於無義唯有識中似義顯現」 ...
- （七）
《攝大乘論》是「唯識無義」的法門，「於無義唯有識中似義顯現」是遍計所執，能讓我們認識執著似義顯現而起貪瞋癡是個錯誤。似義顯現非真實，何必因此起貪瞋癡呢？
- （07）The Mahayana Samgraha Sastra expounds the teaching of the ...
- (07)
The Mahayana Samgraha Sastra expounds the teaching of the “Consciousness-only and without true meaning” school. It teaches that all phenomenal existence is fabricated by consciousness and is, therefore, without intrinsic nature. This is also called the illusory nature of all phenomena and helps us to realize that it is a big misunderstanding to attach to any objects since they only exist as part of our awareness in greed, anger, and ignorance. Since all phenomenal existence is illusory in nature, why do we let greed, anger and ignorance arise in our mind?
- （08）How can one study the Dharma? ...
- (08)
How can one study the Dharma?
The three approaches are learning, reflecting and cultivating.
- （08）怎麼樣學習佛法呢？ ...
- （八）
怎麼樣學習佛法呢？就是聞思修這三個方法。
- （09）修行的事，說了一千、說了一萬 ...
- （九）
修行的事，說了一千、說了一萬，還是要靠自己努力！
- （09）Cultivation is a matter of dedicated self-effort ...
- (09)
Cultivation is a matter of dedicated self-effort, even though one has been taught one thousand or ten thousand times.
- （10）According to the Dharma, flawless precepts ...
- (10)
According to the Dharma, flawless precepts, flawless meditative concentration, and flawless wisdom are the moral codes. We need determined efforts to understand these three aspects.
- （10）按佛法說，無漏的戒定慧是名為道德 ...
- （十）
按佛法說，無漏的戒定慧是名為道德，我們要在這上面努力才可以。
- （11）因緣生法自性空、唯識無義都是般若 ...
- （十一）
因緣生法自性空、唯識無義都是般若。如果能用般若的智慧調心，自然願意安住在第一義諦那裡，不再停留在虛妄分別心的境界！
- （11）The teachings “dependent arising of phenomena which are void of self-nature” and ...
- (11)
The teachings “dependent arising of phenomena which are void of self-nature” and “all phenomenal existence is fabricated by consciousness” are both Prajna wisdom. If we are able to use the Prajna wisdom to regulate our mind, our mind will abide at the state of the ultimate truth. Illusory mindset will not be there.
- （12）人生活在世間，就是小時候憑父母的照顧，然後到學校讀書 ...
- （十二）
人生活在世間，就是小時候憑父母的照顧，然後到學校讀書，然後在社會上做事；或者是成功了，或者失敗了，或者失敗了以後又成功了，成功了以後又失敗了。不管怎麼樣，如果壽命長，那就是老病死；如果壽命短，還沒有老就死了，人的一生就這樣就完了。對於這個生命的以前是怎麼一回事？生命以後怎麼一回事？都不知道，就是迷迷糊糊地來了，迷迷糊糊地走了。若是學習了佛法的話，就像開個窗戶、開一道門，外邊有廣大的世界：我們可以不受老病死的苦惱，我們可以做一位清淨自在的聖人。這樣的事情，唯有佛法才能做到！
- （12）when we were little, we were under our parents’ care. Later ...
- (12)
Living in the conventional world, when we were little, we were under our parents’ care. Later on we grew up and went to school to pursue knowledge. Finally, we had our own career contributing to society. We might have been successful or unsuccessful; we might have failed in the beginning then succeeded or we might have succeeded in the beginning then failed in the end. No matter what the situation, if we have a long life span, we will experience aging, illness, and death. If we have a short life span, we will die even before we get old. A person’s life will always end in death. We have no clue as to what happened before this lifetime and, we have no clue as to what will happen after this lifetime. We came to this life in confusion and we will leave this life in confusion. Learning the Dharma is like opening a window, or opening a door, and experiencing the outside world as a vast space without limitation. We don’t have to suffer the misery of old age, illness, and death. We can have the purity and freedom attained by the noble beings. Only the Dharma can help us fulfill such an achievement!
- （13）Precepts aid the progress of meditative concentration ...
- (13)
Precepts aid the progress of meditative concentration, while meditative concentration aids the progress of wisdom. Using only the wisdom of learning and reflecting without the help of meditative concentration, the full wisdom cannot be developed. The Buddha taught the use of a progressive meditative concentration to help the development of wisdom, which results in liberation.
- （13）戒能增上定，定能增上慧，只有聞思的智慧，而沒有定的幫助 ...
- （十三）
戒能增上定，定能增上慧，只有聞思的智慧，而沒有定的幫助，那個慧還不太有力量。佛是安排用增上心來增上慧，由慧得解脫的。
- （14）Treasure time, Samatha (serenity), Vipassana (insight) and the methods of ...
- (14)
Treasure time, Samatha (serenity), Vipassana (insight) and the methods of practicing Samatha (serenity) and Vipassana (insight). Respect the teachings of Sakyamuni Buddha and make good efforts to practice meditation.
- （14）愛惜光陰、愛惜止觀，愛惜修止觀的方法 ...
- （十四）
愛惜光陰、愛惜止觀，愛惜修止觀的方法，尊重釋迦牟尼佛的教導，要努力去靜坐。
- （15）天臺智者大師說：「眾生意鈍，玄覽則難；眼依色入，假文則易」 ...
- （十五）
天臺智者大師說：「眾生意鈍，玄覽則難；眼依色入，假文則易」。眾生的第六意識歡喜虛妄分別，由於愚鈍的原故，「玄覽則難」，不可能不學習文字的佛法就直接悟入第一義諦。因此要依眼睛、耳根，藉著文字、聲音（色）的幫助，藉著符號悟入離文字相的境界。
- （15）The mind of ordinary beings are dull. Therefore, it is difficult for them to ...
- (15)
The venerable master Zhizer of T’ien T’ai school said, “The mind of ordinary beings are dull. Therefore, it is difficult for them to view things wisely beyond the written characters. It is easier for them in the beginning to rely on written characters to learn since their eyes use forms as visual aids.” The sixth consciousness of an ordinary being likes to discriminate illusory things. Because of ignorance, “it is difficult for an ordinary being to view things wisely;” and it is impossible for them to realize the ultimate truth without learning the written language of the Dharma first. In order to transcend beyond the realm of the written language, we don’t depend on our eyes, ears, written symbols, sounds and forms.
- （16）靜坐時內心也是有文字的，但與直看文字略有不同 ...
- （十六）
靜坐時內心也是有文字的，但與直看文字略有不同。不同就在靜坐時有奢摩他，使毘缽舍那的如理作意更有力量，能更深一層的悟入，那就和只是閱讀文字不同了！
- （16）There are also written characters in our mind during meditation. However ...
- (16)
There are also written characters in our mind during meditation. However, it is different from seeing these characters in an ordinary way. The difference is that during meditation, there is Samatha (serenity), which empowers Vipassana (insight) to reflect according to the true meanings of the principles of the Dharma teachings. An in-depth realization will then be achieved. This is completely different from an ordinary reading of written characters before meditation.
- （17）With regard to the two methods of cultivation ...
- (17)
With regard to the two methods of cultivation, Between Samatha (serenity) and Vipassana (insight); Samatha is easier to learn, but not easier to practice. Vipassana is not easy to learn, yet it is not difficult to practice. Why? Practicing Vipassana is like the mind thinking inattentively. It is to contemplate upon the meaning of the teachings.
- （17）止觀這兩個法門，「止」比較容易學習，可是不容易修 ...
- （十七）
止觀這兩個法門，「止」比較容易學習，可是不容易修。「觀」，不容易學習，但是修的時候不是難事。怎麼不難呢？就和打妄想一樣，就是按照那個文義去思惟。
- （18）只修止，不願意修觀 ...
- （十八）
只修止，不願意修觀，這樣子是不能得聖道的！
- （18）It is impossible to achieve ...
- (18)
It is impossible to achieve the state of Noble Path if one wants to practice only Samatha (serenity) without Vipassana (insight).
- （19）都是凡夫在修行，誰也不要恥笑誰 ...
- （十九）
都是凡夫在修行，誰也不要恥笑誰……。
- （19）We are all ordinary beings trying to cultivate ...
- (19)
We are all ordinary beings trying to cultivate. We should not ridicule each other.
- （20）「解脫」的反面就是繫縛，把這繫縛解開了，就解脫了 ...
- （廿）
「解脫」的反面就是繫縛，把這繫縛解開了，就解脫了。
這個「解脫」，是指內心思想上的問題，內心有貪瞋癡、我我所見，這些都還是粗淺的煩惱，另外還有更微細的煩惱，經論上的名字叫「執實」，執著真實，我們感覺到自己有煩惱，是從這個「執實」的基礎上生出來的。若是我們把這個「執實」的煩惱斷掉了，這些貪瞋癡都沒有了，就是解脫了。
- （20）The opposite of liberation is binding. By unbinding, one will be liberated ...
- (20)
The opposite of liberation is binding. By unbinding, one will be liberated. With regard to “liberation”, mindset is the problem. Our mind contains ample greed, anger, ignorance, self-views and ‘my’ (personal possession) views. All these are considered coarse afflictions. In addition, there are more subtle afflictions. In the Sutras these are called “attachment to reality”. Our afflictions originate from our “attachment to reality”. If we are able to eliminate the afflictions of “attachment to reality”, we will be able to root out all greed, anger, and ignorance, and thus, be liberated.
