和尚法语

摘自 法云杂志-第十一期 / 编辑室集

修行的事，说了一千、说了一万，还是要靠自己努力！

Cultivation is a matter of dedicated self-effort, even though one has been taught one thousand or ten thousand times.

静坐时内心也是有文字的，但与直看文字略有不同。不同就在静坐时有奢摩他，使毗钵舍那的如理作意更有力量，能更深一层的悟入，那就和只是阅读文字不同了！

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 the true meanings of the principles of Dharma teachings. An in-depth realization will then be achieved. This is completely different from an ordinary reading of written characters.

什么是「执实」？就是看见丑陋，认为真实是丑陋的；看见美，也认为美是真实的，遇见一切见闻觉知的境界都认为是真实的。现在我们坐禅就要破这个烦恼，观察它都是假的，没有一件事是真实的，都是如梦中的境界。

What is "attachment to reality"? It is when you see something ugly, you think "ugly" is real; when you see something beautiful, you think "beautiful" is real. Whatever we encounter through seeing, hearing, feeling and knowing, we consider them to be real. The purpose of meditation is to break up this kind of affliction, to see through all of it as not real. Nothing is real. Everything is nothing but a dream.

不是到临命终的时候一心不乱，不是到临命终的时候心不颠倒；而是在平常的时候，我的心就不乱、不颠倒。平常用《瑜伽师地论》的法门、用《大智度论》的法门修四念处的时候，就是这样要求自己！

It is not only at the last moment of our life that our mind should be undisturbed and non-deluded but should be this way also during the daily life. We should reinforce ourselves to have an undisturbed and a non-deluded mind while practicing the Four Foundations of Mindfulness according to the teachings of the Yogacaryabhumi Sastra and the Mahaprajnaparamita Sastra.

当我们在日常生活中，身体健康、四大调和、心情快乐的时候，有什么事情出现，我们能够很理智的观察这件事，很理智的处理这件事，我们可以说：这是不颠倒。但是，当我们烦恼来了的时候，还有没有理智？可能就没有理智，就不讲道理了──这就是颠倒！

In our daily life when we are in good health, the four elements are in harmony, and our mental state is very high, we can wisely observe and deal with anything that happens. We could say that we are not misguided. However, when afflictions occur, are we still able to deal with them wisely? We may become unwise and unreasonable. This is so-called having deluded views.

怎么样才能根本地解除罪报呢？就是要解除内心的烦恼。我们内心的烦恼，是造罪的根本原因，把这个原因解除了，我们不再造罪了，问题也就解决了。如果我们不解除内心的烦恼，罪是没有完的。

How can we ultimately eliminate sin? Eliminating afflictions can do it. Afflictions are the ultimate cause of sin. By eliminating the causes, we won't commit any more sins, and thus the problems will be resolved. If we don't eliminate afflictions, sin will never be rooted out.

给人方便，就是给自己方便。别人给我不方便，我也不给别人方便，那是一般人的境界；别人给我不方便，我不介意！佛法，是上人法，超越一般人的境界。

Treating others with expedient means is treating oneself wisely. When others annoy me, and I do likewise, that is the act of ordinary beings; when I am annoyed by others, I must not be bothered. The Buddhaharma is a sublime Dharma and teaches us to transcend the realm of ordinary beings.

我们做种种利益他人的事情，就在我们心里面栽培了一个因；我们做种种伤害他人的事情呢，也在我们心里面栽培了一个力量的。都是栽培了什么样的力量，就出现什么事情。这里面和其他的宗教不一样，有什么不同呢？就是我们自己创造的。我们自己的思想、行为，你这样栽培了，以后你就得这样的果报，不是其他人给我们的果报，不是！所以这个地方有一点不同。

When we do things to benefit other beings, we have planted causes in our mind. Likewise, when we do something to harm other beings, we have also planted causes in our mind. You reap what you sow. This is different from the other religions. What is the difference? The main difference is that all causes are created by us. Based on our own thoughts and conducts we then receive the consequence, which is not given by other beings, definitely not. This is the primary difference between Buddhism and other religions.

这得了圣道的人，他自己知道自己得圣道的，他知道的。就像人得了财富了，他自己知道他有多少财富。我们常说：不分别，不分别，你不要分别。我们佛教徒常会用这句话。这个不分别是说：你不要有染污的分别。他的大智慧境界对于世间上一切事物，是非常的分明的、更清楚，比我们肉眼凡夫看得更清楚，不是糊糊涂涂的事情。

A well-cultivated being knows when he has achieved the Noble Path. It is analogous to a person who gains a fortune and knows how wealthy he is. We always say, "not to discriminate." The meaning of "not to discriminate" is that you should not have polluted discrimination. The being who has achieved the noble path has the great wisdom to distinguish things clearly. That being sees through things much clearer than ordinary beings that rely on mundane everyday sense perception.

我们记住：不用瞋心同人讲话、不要用贪心同人讲话。我们不能用慈悲心、不能用般若同人讲话，最低限度，把这个贪、瞋的烦恼驱逐出去，用平静的心情同人说话。

We have to remember not to activate the angry and greedy mind as a means of communication. If we cannot use compassion and prajna wisdom to talk to each other; at least we can use the ambience of a peaceful mind and abandon the angry and greedy mind.