V 1-13 The Mind and Soul must not change with External and Karmic Conditions respectively

Disclaimer: The translations are not official nor endorsed by 2OR, so please just treat it as a ‘fan-based’ translation. The Buddha-Dharma is profound. No matter how you convey it, it won’t be completely perfect. Because the Buddha-Dharma is an experience, it’s an awakening 【佛法深奥无比,怎么写,都不会是究竟圆满。佛法是一种悟】. Please enjoy, and I hope it serves as a good filler until the official English version comes out.


你们要记住:在人间做一些事情能不能圆满成功,在缘而不在能。主要是缘分,而不是能不能做。如果想做一件事,不论你做多少努力,有多大的能力,也未必能成功。因为人间的福报是因缘和合而成的。你有这个因才能促成这个缘。如果有一个正因正缘合成,那事情一定能成功。要记住:若想要让事情圆满成功,首先要仔细想一想你的因缘是否成熟,而不是你有没有能量和能力来办成或解决。

Please take note: whether you can succeed in a wholesome manner is dependent mainly on your karmic affinity and not your capability. No matter how much effort you put in or how capable you are, you may still fail. This is because blessings and karmic rewards in the human realm are formed from a combination of karmic causes and karmic conditions. You must have a certain karmic cause to precipitate a particular karmic condition. Only in the presence of positive synthesis of causes and conditions could you succeed. Remember, to succeed in a wholesome manner, you must consider carefully on whether the causes and conditions have ripened, not whether you have the energy and capability to manage or resolve the matter in hand.


要记住:时时要念念无常。就是脑子里要经常想世间没有长久的东西,没有长久的东西它就不是真的。世间本来就是无常无我,即没有长久的,也没有我,所以不要执著。

Please take note: We must constantly think about impermanence. In other words, we must constantly remind ourselves that nothing lasts forever in this world, and the fact that they are not long-lasting, they are not real. The world has always been impermanent and the notion of “self” is non-existent. Thus, don’t develop any attachments.


灾难临头要方寸不乱,要有信心,纵然是定业它也能转。定业,就是算命能算出来的事情,即称为“命”。譬如:算命说你多少岁有一个关,这就是定业。定业是可以改的,但一定要有信心。如多做好事,许大愿,多布施,狂念经就一定能改变。所以,纵然是定业它也能转,但是要勤于念经、学佛,不要求神问卜。学佛的人少占卜,要好好修,要相信菩萨能改变你的业力。

When disaster befalls on us, we mustn’t panic. We must have faith; even if it was a pre-determined karmic consequence, you could still change it. Predetermined karmic consequences are the events in your life that can be foreseen by a fortune-teller. It is known as “fate”. For example, a fortune-teller predicts that you are bound to encounter a tribulation when you reach a certain age. This is referred to as a predetermined karmic consequence. Having said that, with unwavering confidence, you will be able to change it. For example, changes will take place if you perform more good deeds, make great vows, be more generous in almsgiving and perform the recitation of scriptures enthusiastically. Therefore, a predetermined karmic consequence can be transformed provided that we are diligent in performing recitations of scriptures and practising Buddhism. We should not ask for divine assistance or seek psychics for help. As Buddhist practitioners, this is something we should avoid. Instead, we should place our focus on our cultivation and have unwavering faith that the Bodhisattvas will be able to change your karma.


另外给你们讲,要真的不动心,一个人嘴巴里讲我不动心,看见钱我不动心,而心里却不这样想,嘴巴里讲的和心里想的是两回事。你们说有几人能做到见财不动心。如一个人走在马路上有钱飘到你的脚下,你捡不捡呢?你动不动心呢?看见有利可图的事情你能做到不动心吗?动了心接下来就会受动心后的这个果报。你可以动这个心,但是果报来了你怎么办?如果碰见人间的任何事,你真的不动心,你就是个高尚的人,到了圣人阶段了,你就入圣流了。八地菩萨才能做到无相无功用。因为只有八地菩萨才有真正的定力,才真正不动。所以,佛亦凡夫到圣流,往上流也是一步步走过来的。也就是今天本来很小气的人,现在不小气了。本来不懂得施舍的人现在懂得布施了。施舍就是克服自己的贪。因为舍是最好的治疗你贪的药,能舍就不会贪了,有贪心的人是不舍得布施的。这就是说学会用什么方法来克服自己身上的毛病恶习。

Also, our mind mustn’t be lured. When we claim that we won’t be lured nor tempted by money, yet our mind thinks; otherwise, it goes to show that our speech and thoughts are not congruent. Tell me, how many people can resist monetary temptation? Would you pick up a banknote that lands on your feet while you walk along the street? Are you able to resist something with good prospects of gain? Once you are lured, you will have to bear the karmic consequences that follow. What are you going to do when the karmic consequences befall? If you can maintain an unwavering state of mind towards all your encounters in this world, you will be regarded as a noble person who has entered into a state of a sage, and on the path to sainthood. Only Eighth Ground Bodhisattvas can achieve the stage of formlessness and effortlessness as they possess the true power of concentration to be resolute. Buddha was also originally a mundane person who had crossed over to sainthood in gradual steps, just like how a petty person can change into a magnanimous person and how a stingy person can change to become generous. The practice of almsgiving is the best remedy to help curb our greed. A person who is generous in giving will be able to overcome their greed. Conversely, an insatiable person will be unwilling to give. We have to learn to apply the appropriate methods to help us overcome our shortcomings and bad habits.


境界不论怎样转,心一定不能转。境界来了,就是指身上不好的东西来了或环境不好了。怎样消除自己的杂念,不动心?

No matter how the external conditions change, our mind must not change. Whenever something bad happens or when the external conditions become undesirable, how do we rid ourselves of distracting thoughts and maintain a state of unwavering?


第一,要慧观。要用智慧观看,要明白一切事物都是暂时的永远不会长久。用智慧看问题得到的就是智慧。

Firstly, you must possess mindfulness of wisdom. That is to observe the things around us with wisdom mindfully. Understand the doctrine of impermanence and that everything around us is temporary and will not last forever. When wisdom is applied in analysing a problem, you will gain wisdom in turn.


第二,观地狱苦。当你要做什么不好的事情时,就要想到果报来了以后会下地狱,要学会克制自己。譬如:我欺骗人家,对人家不好,接下来就要想到在地狱将受什么样的苦。

Secondly, you must possess mindfulness of the suffering in hell. Whenever you are about to commit a bad deed, think about the karmic consequence of descending into hell. Thus, you’ll learn to restrain yourself. For example, if I deceive others or mistreat them, I will have to think about the kind of sufferings that I will have to endure in hell.


第三,持咒忏悔。即念经。当脑子乱想心里烦恼时,要专心念经用心忏悔,烦恼自然就消除了。只有诚心诚意地用心来念经才能离开业障,离开心魔,离开所有给你带来烦恼的东西。念经时思想要集中,不然就达不到效果。如果在念经时胡思乱想一会这个,一会想那个,念出来的经文就会散乱,心也散乱。所以念经要用心来念。

Thirdly, recite Buddhist scriptures and repent. When we are preoccupied with distracting thoughts and feel perturbed, we should concentrate on reciting Buddhist scriptures and repent earnestly. Our afflictions will naturally be eliminated this way. Only with sincerity and wholeheartedness when performing recitations can we distance ourselves from karmic obstacles, inner demons and other sources of afflictions. When performing recitations, we must be focused. Otherwise, it won’t be efficacious. If we are distracted by random thoughts while performing recitations, the quality of our recitations will be adversely affected, and we will be disconcerted. Therefore, we have to be diligent when performing recitations.


念经没有效果,除了心不诚之外,还有一个外界环境问题,吃荤腥,吃五辛。五辛包括:葱、蒜、韭、薤、兴渠,为什么不能吃臭味的东西?因为所有臭味的东西都带有刺激性。有刺激性的东西都会刺激人体的大脑细胞,引发人的食欲和性欲,念诵者就无法成就其道业。

Beside insincerity, the factors that could render your recitations ineffective are external factors like taking non-vegetarian food and the five pungent spices - onion, garlic, leeks, scallion and asafoetida. Why aren’t we allowed to consume foods with a pungent smell? That’s because such foods contain stimulants which can affect our brain cells, triggering our appetite and arousing our sexual desire. Consequently, such effects will impede the reciter’s accomplishment in their cultivation.


念经时需要有以下几点,可以念出更好的效果来:

1)心气合一。念经的时候你的心和你的气要合为一。

2)声气合一。你的声音和你的气场要合为一体。

3)身心气合一。你的身体和你的心和气场要合为一体。

即念经三合一。


Observe the following points for effectiveness in recitations:

1) The synergy of our mind and energy (qi) – During recitation, we must unify our state of mind and energy.

2) The synergy of our sound and energy (qi) – We must unify our voice and energy during recitation.

3) The synergy of our body, mind and energy (qi) – We must also unify our body, state of mind and energy.

These are the three factors for effective recitations.





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