Master's Teaching
- （41）As Buddhist students in these modern times, if we diligently cultivate and ...
- (41)
As Buddhist students in these modern times, if we diligently cultivate and practice the teachings of the Noble beings, many will achieve the Noble Path. In this way, the Dharma will naturally flourish.
- （41）我們這個時代的學佛者，若能依聖言量認真的修行 ...
- （四一）
我們這個時代的學佛者，若能依聖言量認真的修行，會有很多人得聖道，佛法也自然會興盛。
- （42）We ought to know that our mind is polluted. We need to constantly self examine ourselves ...
- (42)
We ought to know that our mind is polluted. We need to constantly self examine ourselves, acknowledge such problems, and feel ashamed about them. We shouldn’t be irresponsible and disregard them. If our minds are tainted with greed, anger, and ignorance, and we don’t take responsibility for them - that would be a very serious problem!
- （42）我們要知道，自己的內心醜陋，時時地反省自己有這個問題 ...
- （四二）
我們要知道，自己的內心醜陋，時時地反省自己有這個問題，要生慚愧心；不要無所謂。如果我們的心情是：我心裡面有貪瞋癡的污穢，卻感覺無所謂。這是一個非常嚴重的問題！
- （43）禪師語錄上，有人問：你怎麼樣用功修行？ ...
- （四三）
禪師語錄上，有人問：你怎麼樣用功修行？禪師回答：「如賊入空室！」如賊進入空房子裏，想要偷東西，卻沒有東西可偷。「知所取非有」正好是這個意思：知道所取的一切法都是沒有自性的、空無所有的。
- （43）In the Ch’an (Zen) masters’ teachings, one asked ...
- (43)
In the Ch’an (Zen) masters’ teachings, one asked: “How does one cultivate diligently?” The Ch’an master said: “It’s like a thief entering an empty room.” A thief enters an empty room trying to steal something from the room that has nothing to be stolen. This is the meaning of “knowing what is perceived does not really exist.” All things that can be obtained have no self-nature; they are devoid of true existence.
- （44）嫉妒心在煩惱當中也是很重的一個煩惱。有這種煩惱怎麼辦呢？ ...
- （四四）
嫉妒心在煩惱當中也是很重的一個煩惱。有這種煩惱怎麼辦呢？心一動的時候，就要知道自己有這種心情是不對的，趕快到佛殿去懺悔，在佛前磕頭，跪下來，心念或口言：「我某某人心裡面嫉妒了，願佛慈悲幫助我消滅這個嫉妒。」要多磕頭懺悔。常常這樣做，慢慢地，嫉妒心就輕了、沒有了。雖然不是徹底斷除，但是它就不活動了。嫉妒煩惱不活動，你的心情就自在一點。
- （44）Jealousy is one of the most serious afflictions. What should we do when we are afflicted with jealousy? ...
- (44)
Jealousy is one of the most serious afflictions. What should we do when we are afflicted with jealousy? The moment it arises, we must immediately identify the jealous mind as wrong. We ought to quickly go to the Buddha hall and repent; in front of the Buddha’s image we ought to prostrate; kneeling down we should say these words in mind or aloud: “I have jealousy in my mind, I pray for the compassion of Buddha to help me extinguish jealousy in my mind.” We should do more repentance prostrations. As we continue our repentance, our jealous mind will gradually minimize and fall away. Though it may not be ultimately eliminated, the affliction of jealousy will no longer be active. Thus, the mind will have more freedom.
- （45）Frequently, one should maintain attentiveness and practice with respect to the Dharma teachings ...
- (45)
Frequently, one should maintain attentiveness and practice with respect to the Dharma teachings. Via meditation, [practicing Samatha (serenity) and Vipassana (insight)] and reflecting upon meanings of the Dharma, one will have the ability to face afflictions and purify oneself. This is the critical doctrine of samsara beings making the transition to Noble beings, and attaining the forbearance of no dharma arising.
- （45）時時要如理作意，向道上會。 ...
- （四五）
時時要如理作意，向道上會。要靜坐修止觀，專精思惟法義，才有力量對治煩惱，清淨自己。此亦是轉凡入聖，得無生法忍的下手處。
- （46）要能真實不虛、認真地對待自己 ...
- （四六）
要能真實不虛、認真地對待自己，以戒定慧自莊嚴，內心清淨自莊嚴。
- （46）One should not be deluded; earnestly treat oneself; ...
- (46)
One should not be deluded; earnestly treat oneself; adorn oneself with precepts, meditative concentration, and wisdom; with a purified mind.
- （47）當我們在日常生活中，身體健康、四大調和 ...
- （四七）
當我們在日常生活中，身體健康、四大調和、心情快樂的時候，有什麼事情出現，我們能夠很理智的觀察這件事，很理智的處理這件事，我們可以說：這是不顛倒。但是，當我們煩惱來了的時候，還有沒有理智？可能就沒有理智，就不講道理了──這就是顛倒！
- （47）In our daily life when we have good health, with the four elements in harmony ...
- (47)
In our daily life when we have good health, with the four elements in harmony, and we are generally happy or in a good mood, we can wisely observe and deal with anything that happens. We could say that we are capable of making sound judgments. However, when afflictions occur, are we still able to deal with them wisely? We may become unwise and unreasonable. This is having deluded views.
- （48）We may feel that Chinese Buddhism in modern times is not flourishing ...
- (48)
We may feel that Chinese Buddhism in modern times is not flourishing and actually on the decline. Why is Chinese Buddhism on the decline? It is due to a lack of reflection of the Dharma teachings. We need to make the time, earnest attempts, and find a quiet place to seriously reflect on the teachings. As we do not do the above, hence, our understanding of the Dharma is quite superficial. Due to the fact that we have not undergone reflection of the Dharma teachings, our understanding is relatively meager. This is the reason why Chinese Buddhism is on the decline.
- （48）我們可能都會感覺到：現在的中國佛教不是興盛的 ...
- （四八）
我們可能都會感覺到：現在的中國佛教不是興盛的，佛教很衰微。為什麼衰微？就是思惟得不足！對於所聽聞的佛法，要拿出時間、精神，閑居靜處，專精思惟。但是我們沒有做這件事，所以我們對於佛法的理解都很淺薄。因為沒有經過思惟，所以明白的佛法很淺；明白的佛法不深刻，就是因為沒有經過思惟，所以佛法衰了啊！
- （49）We ought to realize and not forget that we are students of Sakyamuni Buddha ...
- (49)
We ought to realize and not forget that we are students of Sakyamuni Buddha. In this way, when we study the Mahaprajnaparamita Sutra or the Samyuktagama Sutra, we will do so with the utmost reverence.
- （49）我們要知道、要認識自己是釋迦牟尼佛的弟子 ...
- （四九）
我們要知道、要認識自己是釋迦牟尼佛的弟子，不要忘了自己是佛教徒！這樣，我們讀《摩訶般若波羅蜜經》也好、讀《雜阿含經》也好，就對於經論上說的話，會懂得尊重！
- （50）學習佛法，得少為足是不對的。最低限度必須得到正知正見 ...
- （五十）
學習佛法，得少為足是不對的。最低限度必須得到正知正見，達到這個程度，然後才可以用功修行，才不會走岔路。
- （50）While learning the Dharma, it is wrong to be satisfied just to obtain a superficial understanding ...
- (50)
While learning the Dharma, it is wrong to be satisfied just to obtain a superficial understanding. At the minimum, we must develop Right Thinking and Right Views. Only then, will one be able to truly start cultivating and prevent you from walking the wrong path.
- （51）佛教徒有外凡、有內凡，有見道、修道、無學道 ...
- （五一）
佛教徒有外凡、有內凡，有見道、修道、無學道。在這幾個位次之中，我們處於那一個位次？是屬於外凡？內凡？是見道、修道、無學道？如果佛教徒完全不學習佛法，這五個位次裡都沒有我們！
- （51）Buddhists have five levels ...
- (51)
Buddhists have five levels: lower rank of ordinary disciples, higher rank of ordinary disciples (sage), Seeing the Path (stream-enterer), the Path of Cultivation, and the Path of No-Learner. Amongst these categories, which category do we belong to? Are we at the lower rank of ordinary disciples? The higher rank of ordinary disciples? Seeing the Path, Path of Cultivation, or Path of No-Learner? If we, as followers of the Buddha, don’t learn and practice the Dharma, then we are excluded from these five categories!
- （52）When no one pays attention to me ...
- (52)
When no one pays attention to me, this is the best time to cultivate!
- （52）沒人睬我，是最好修行的時候！ ...
- （五二）
沒人睬我，是最好修行的時候！
- （53）四念住裡面，有二個意義：念，慧 ...
- （五三）
四念住裡面，有二個意義：念，慧。念，是明記不忘的意思；實在就是「止」的意思。攝心不亂，名之為念；破除內心的散亂，名之為念。慧，是觀察的意思。破除內心的散亂以後，內心明靜而住，此時用智慧觀察，就能破除內心的顛倒妄想，就可以斷惑證真。
- （53）In the Four Foundations of Mindfulness, there are two meanings: mindfulness and wisdom ...
- (53)
In the Four Foundations of Mindfulness, there are two meanings: mindfulness and wisdom. Mindfulness is to remember and not to forget. Its meaning is “Samatha (serenity).” When mind is not distracted, there is mindfulness. When distraction is eliminated, that is mindfulness. Wisdom is contemplation. After eliminating distraction, the mind will become clear and silent. At this time, use wisdom contemplation to eliminate deluded views, to terminate afflictions and attain ultimate truth.
- （54）一切世間的境界，如果我們不認為那是虛妄分別的，就不能超越世間 ...
- （五四）
一切世間的境界，如果我們不認為那是虛妄分別的，就不能超越世間。因為我們仍與世間一樣，有貪瞋癡的執著。所以，一定要修觀，觀諸法都不真實！
- （54）If we don’t recognize the situations in the conventional world as illusive and discriminatory ...
- (54)
If we don’t recognize the situations in the conventional world as illusive and discriminatory, we won’t be able to transcend the conventional world. We live in the conventional world with the grasping nature of greed, anger, and ignorance. Therefore, we must practice Vipassana (insight) and contemplate all dharma as lacking an inherent nature.
- （55）We have various afflictions such as greedy mind, angry mind, and the doubting mind ...
- (55)
We have various afflictions such as greedy mind, angry mind, and the doubting mind. These are all hindrances to wisdom and are incompatible with the ultimate truth. Therefore, in the beginning, we need to depend on the written language of the Dharma to develop wisdom. After continuous practice, our wisdom will gradually strengthen. Only then, the Prajna wisdom is in harmony with the ultimate truth, causing the elimination of afflictions.
- （55）我們現在有貪心、瞋心、疑惑心等各式各樣的煩惱 ...
- （五五）
我們現在有貪心、瞋心、疑惑心等各式各樣的煩惱，它能與智慧作障礙，而不能契合於真理。所以，初開始要假藉語言文字的佛法去引發智慧。繼續努力學習，智慧就逐漸增長；力量強大以後，般若慧契合真如理，就能滅除煩惱。
- （56）發心修行的人，就是使令這一念心常常不顛倒 ...
- （五六）
發心修行的人，就是使令這一念心常常不顛倒！所以，記住這幾個字──常無顛倒義，無論什麼時候心不顛倒。若有人打我一香板，這時候心忿怒了，就是顛倒；如果他輕視我，我的忿怒來了，就是顛倒。要認為：他不是輕視我，而是給我一個機會教我不顛倒，教我心裡面不分別，讓我得到一個磨練心的機會，使令我成就忍力；如果不給我機會訓練，怎麼知道自己有忍力呢？所以，無論什麼事情都是多方面的，就在你怎麼樣去理會。你向道上會，就生歡喜心；不向道上會，就生煩惱。應該向道上會，這樣使令自己會有進步，在平常的境界上有不平常的聖人的氣氛，那叫做「常無顛倒」。無論什麼事情都在乎自己，真實的要注意這件事！
- （56）One who is determined to cultivate means that one is constantly making sure the mind is non-deluded ...
- (56)
One who is determined to cultivate means that one is constantly making sure the mind is non-deluded. Therefore, one should always remember the following phrase: maintain a non-deluded mind at all times. In whatever moment, the mind should not be deluded. If someone hits me with a stick during meditation and I become angry, this is delusion. If someone despises me and I become angry, this is delusion. We should consider: He did not despise me. Instead, he gave me an opportunity to practice non-delusion and non-discrimination. He gave me an opportunity to train the mind, and achieve greater tolerance. If I don’t have the opportunities to practice, how would I know of my tolerance ability?
Therefore, every situation has many angles and it really depends on how you perceive it. Focusing your mind on the path will help you generate a joyful disposition. Without focusing on the path, the mind will be afflicted with defilements. Focusing your mind on the path will help you improve in dealing with your afflictions; you will develop the exemplary traits of Noble Beings whom is said to have the “constant non-deluded” mentality. In whatever matter, one should always pay close attention to one’s actions. This is something we truly need to focus on!
- （57）心裡沒有煩惱的時候，要常靜坐修習般若波羅蜜 ...
- （五七）
心裡沒有煩惱的時候，要常靜坐修習般若波羅蜜，觀察自己的色受想行識空，他人的色受想行識、語言空。常作如是觀，空慧熟悉，心一動──憤怒的因緣出現，乃至讚譽來時，智慧也同時出現。久之，乃至境界現前而未作如是觀，心也平靜、不執著。
- （57）When the mind is not afflicted, we should frequently meditate and cultivate the Prajnaparamita ...
- (57)
When the mind is not afflicted, we should frequently meditate and cultivate the Prajnaparamita. We should contemplate our forms, sensations, perceptions, mental formations, and consciousnesses as empty. We should also contemplate other beings’ forms, sensations, perceptions, mental formations, consciousnesses, and speech as empty. If we frequently cultivate contemplation in such a way, we will become very familiar with the wisdom of emptiness. Therefore, the moment our mind moves, such as the causes and conditions of anger, as well as the causes and conditions of praise, wisdom will appear simultaneously. As we make progress, in spite of not using contemplation, our mind will remain calm and non-grasping when challenging conditions arise.
- （58）A carpenter who builds a table would prepare each part of the table one by one and make sure each of the measurements is accurate ...
- (58)
A carpenter who builds a table would prepare each part of the table one by one and make sure each of the measurements is accurate. He would then put all the parts together to complete the assembly of the table. Cultivation is comparable to building a table. All necessary conditions have to be prepared in advance. For example, the Mahaprajnaparamita Sastra clearly explains the dedication of merits to Savajna. We rely on the Mahaprajnaparamita Sastra to clearly learn the teachings and then carry out in-depth meditations and reflections. This is the right way of learning.
- （58）木匠製作桌子，完成一一零件，尺寸精準 ...
- （五八）
木匠製作桌子，完成一一零件，尺寸精準，最後接合就是了。修行亦復如是，要先把因緣準備好，譬如學習迴向薩婆若，《大智度論》解釋得清清楚楚，我們依《大智度論》學習得明明白白，然後靜坐、思惟，就對了！
- （59）How can we ultimately eliminate unwholesome karma? ...
- (59)
How can we ultimately eliminate unwholesome karma?
Eliminating afflictions can do it. Afflictions are the ultimate cause of unwholesome acts. By eliminating the causes, we won’t commit any more unwholesome acts, and thus, the problems would be resolved. If we don’t eliminate afflictions, unwholesome karma will never end.
- （59）怎麼樣才能根本地解除罪報呢 ...
- （五九）
怎麼樣才能根本地解除罪報呢？就是要解除內心的煩惱。我們內心的煩惱，是造罪的根本原因，把這個原因解除了，我們不再造罪了，問題也就解決了。如果我們不解除內心的煩惱，罪是沒有完的。
- （60）Wanton desire, angry rage, and ignorance are the “three poisons” in the Buddhist Dharma ...
- (60)
Wanton desire, angry rage, and ignorance are the “three poisons” in the Buddhist Dharma. Poison is capable of harming our lives. Wanton desire, angry rage, and stupid ignorance are called poisons in the Buddhist Dharma because they can harm our virtuous deeds, and prevent our various meritorious deeds from accomplishment. For example: we intend to cultivate but when the unwholesome desire is strong, then it will disrupt or do great harm to our cultivation. In the Sutras, there was once a story about a cultivator who had achieved abstract samadhi, but because he did not root out his desire, a woman was able to ruin his cultivation. However, it is incorrect to say that the woman ‘ruined him’. Actually, it was his afflictions and desires that ruined his merits. The woman was only an aid to the conditions. This is a more impartial explanation. Therefore, this illustrates that wanton desire is poison. Similarly, angry rage and ignorance are also poisons that can ruin your merits. Merits that have already been generated and merits that are to be generated in the future can both be ruined by afflictions. Therefore, wanton desire, angry rage, and ignorance are called “poisons.”
- （60）淫欲、瞋恚、愚癡，在佛法中稱為「三毒」 ...
- （六十）
淫欲、瞋恚、愚癡，在佛法中稱為「三毒」。毒，能傷害我們的生命。現在，佛法中稱淫欲、瞋恚、愚癡為毒，是因為它們能傷害我們的善法，使令我們種種的功德不能成就。例如：我們想修行；但是欲心重，修行就會受到破壞。經典中有一角仙人的典故，他雖然成就了禪定，但因為他沒有斷除欲心，所以女人能破壞他的修行。可是，說女人破壞他，這句話說得不太對。實際上應該說是自己的煩惱、欲心破壞了自己的功德，女人只是一個助緣而已，應該這麼說才比較公平。因此，說淫欲心是毒的原因即在於此。瞋心、愚癡心也都一樣，能破壞自己的功德。已經有了的功德、想要做的功德，都會被煩惱所破壞，所以名之為「毒」。
