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忍辱 Practicing Forbearance
 
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忍辱

Practicing Forbearance

今天在一家星级宾馆看到了一幕令人难忘的情景。一位顾客暴跳如雷、怒发冲冠,硬硬的拳头几乎挥到了女服务员的身上,但女服务员却始终保持着职业性的微笑,令我钦佩不已。

I witnessed an impressive scene today at an all-star hotel. A patron got upset and with fuming rage and bristling hair, he almost punched a female hotel employee. Throughout the rampage, however, the attendant retained her graceful professional smile. Her composure was really admirable.

在六度中最难守持的即是忍辱,作为佛教徒时时熏习的也是要对一切众生修习安忍,佛经云:“持戒及修定,安忍为主因,一切诸善法,因安忍增长。”然而,包括我在内的很多佛教徒却比不上这位服务员。世间的服务员为了前途和饭碗可以将忍辱修到如此地步,作为大乘佛子,为了自他的究竟安乐,却为什么在修持忍辱方面反而不如一位服务员呢?这不能不令我生大惭愧。

Among the Six Transcendent Perfections, the most difficult one to uphold is patience, or forbearance. To exercise patience when dealing with all kinds of sentient beings is every Buddhist’s never-ending practice. The scripture says: “The foundation of keeping pure precepts and attaining quiescence is patience. The growth of all good qualities relies on patience.” However, many Buddhists, myself included, cannot compare with this female attendant. An ordinary hotel employee is able to display such a level of patience for the sake of her paycheck and career. Why does a Mahayana practitioner, who is supposed to work for the temporary and ultimate happiness of self and others, lag behind her in the practice of patience? Shouldn’t I feel quite ashamed?

从理论上我们都知道,众生因各自业力而感受苦乐,遭遇嗔恨对境,应归咎于往昔之恶业,而不应抱怨外境。无垢光尊者曾讲:“众生感受各自之业力,为了父母等亲友、眷属不应生嗔,甚至为了堪布、阿阇黎、上师、三宝等也不应嗔恨他众,如果有受害的宿债,是无法避免的,如果没有宿债,则不会受害。并且,仅由他人的赞毁,也不能造成重大利害。”

On a theoretical level, we all know that what causes us to experience happiness or suffering is the good and bad actions that we ourselves have accumulated. When confronted with an outraged person, we should not blame anything else but our own past evil deeds. Longchen Rabjam says:

All sentient beings have to experience their own karma.
We should not get angry for the sake of our parents, loved ones, friends, or retinues.
Nor should we hate others in defending our khenpos, masters, spiritual friends, or the Three Jewels.
If there is a karmic debt to be repaid, no one can escape its retribution.
If there is no karmic debt, one will not suffer its consequences.
Praise or slander from others carries little weight in benefiting or harming us.

对于打骂我们的人,我们不应像世间人一样视其为冤家,而应将彼视为善知识,世间的人不明因果,但依眼前是非,而为恩怨友敌。这位服务员能将安忍修到如此境界,实在难能可贵,将来也一定能感受安忍所带来的乐果。

When we are punched or scolded by someone, instead of seeing that person as an enemy, as most people would do, we should instead regard the person as a spiritual friend. Worldly beings, ignorant of the effect of actions, often hastily make demarcations between friends and foes according to immediate circumstances. That this attendant has attained such a remarkable quality of forbearance is quite something. She is certain to be rewarded in the future with happiness resulting from her patience.

佛经云:“安忍能断除,一切诸恶根,亦名能断除,责难诤讼者。”若能在菩提心的摄持下修持安忍,将打骂视为消除宿债的良方,就一定能彻底根除恶根,得到究竟安乐。

The scripture says: “Patience cuts off all evils at their roots; it also pacifies all those who are quick to reproach.” If we can practice patience with bodhichitta and understand that forbearing abuses is an excellent means to clear our debts, we will definitely uproot our past evils and attain ultimate bliss.

壬午年五月初三  
2002年6月13日

3rd of May, Year of RenWu
June 13, 2002


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