V 1-24 The Wonderful Applications of the Buddha-Nature 佛性的妙用

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.


佛性的妙用。佛性的妙用就是佛菩萨真正来救度众生的一些方法,一些理念,一些行为。救人要有方法,更要有妙法。师父利用广播,利用电脑网络传播应用妙法,使能听到、看到的人一接触就开始学了,就开始念经了,一念经就灵了。

The wonderful applications of the Buddha-nature are the methods, concepts and behaviour taught by the Bodhisattvas that can effectively spiritually awaken sentient beings. An example of a wonderful application is that Master makes use of modern-day technologies like radio broadcasts and the internet to propagate Buddhism so that more people are exposed to it and starts listening. People who encounter it then begin to learn about it. They then start to recite sutras and feel the beneficial effects of it.


师父给你们讲一故事,有一个儿子非常不孝自己的母亲,母亲只要看见儿子就会害怕发抖。但这个儿子信佛,有一天去求菩萨保佑显灵,结果观世音菩萨真的显灵了,菩萨说:其实观世音菩萨就在你家里,是反穿鞋子反穿衣的,你只要求他就可以了。他就急忙赶回家去看,到家门口,就大声呼喊,狠命敲门,妈妈一听到儿子这声音,吓得一紧张把衣服和鞋都穿反了,赶快去开门,门一开儿子吓呆了,知道了,也明白了是观世音菩萨在点化他,要他先把自己的母亲孝顺好再来拜菩萨,你现在连拜菩萨的资格都没有。所以你们要明白其中的道理啊。

Master tells you a story; there was once a son who was very unfilial towards his mother. When the mother sees her son, she quivers with fear. But this son is a Buddhist. One day, he prayed to the Bodhisattvas and wished they would bless him and show their presence. As a result, Guan Yin Bodhisattvas did show her presence. The Bodhisattva said, “Actually Guan Yin Bodhisattva is already in your house, she wears inverted slippers and inverted clothes. Just pray her there, and it’s alright.” Afterwards, he hurried back to his house and check. When he reached the main door, he shouted and bashed on the door so his mum would open the door. Upon hearing his screams, his mum was frightened and accidentally wore her clothes and slippers inverted and rushed to open the door. When the door opened, her son was stunned and understood the message. He knows it was Guan Yin Bodhisattva’s guidance. She wanted him to be filial towards his mother first before praying to the Bodhisattvas. At the moment, he lacks even the basic qualifications of praying to the Bodhisattvas in his condition. That’s why you must understand the underlying principles.


常见本性,本性常住,佛性妙用加起来才等于功德。将佛性用在日常生活中,就是功德,如果把你的佛性用在生活中绝对是有功德的,要记住,做任何好事善事要加一个佛性才有功德。

You must frequently be in tune with your inherent nature. Once you do, by wonderfully applying your Buddha-nature in your actions, then it’s meritorious. To integrate the Buddha-nature into one’s everyday lives, that is merit-virtues. Please take note, when you perform any benevolent deeds and integrate your Buddha-nature with it, then it becomes meritorious.


功德的另一种理解,本性佛,自己本性是佛。见证佛,看到证实是佛,是菩萨。观想佛,你脑子里经常想到佛,你就是佛,看到的都是佛。应用佛,你所做的事情应用在生活当中,完全应用佛的理念去做任何事情,就是功德。如果在开法会时,所做的好事善事都是功德,比如:你一直坚持帮助别人,把自己忘记了,这时人家看你就是菩萨,你自己看自己也是菩萨,这时才是功德无量。

Another understanding of merit-virtues is the following thought process: We awaken and then see that our inherent nature is Buddha. Then we realise Buddha. We become mindful of Buddha, so we are always thinking about Buddha. You become Buddha, and everybody you see also become Buddhas. Manifest Buddha in your everyday lives using the actions and mind of a Buddha to perform deeds, and it will be meritorious. In a Dharma convention, if you are a volunteer worker, then all the benevolent deeds that you do are considered meritorious. For example, if there’s perseverance in your help towards others and you have forgotten about the ‘self’, then everybody who sees you sees a Bodhisattva, and you also see yourself as a Bodhisattva. At this moment your merit-virtues are boundless.


明心开悟,你只要讲“我开悟了”,其实就是没开悟,因为真正开悟的人是不会说自己开悟的,真正明白的人就不说自己明白。明心开悟不是真开悟,因为这仅是在道理上的开悟,明白了这个道理了,在理上的开悟,明白了宇宙万物的真相,如果没有实际应用,你就是不开悟,你们明白这个世界都是假的,都是空的,知道之后在理上开悟,真正应用在实践当中了吗?你若能通过这些道理知道要让更多的人离苦,要把自己明白开悟的真相尽快告诉大家,那你就是菩萨了,如果自己明白了,不去告诉人家,又不去救度人家,这能叫明白吗?能叫开悟吗?真正的开悟要用在实践当中,要实际应用,才能称为明心见性。开悟要应用平等。刚刚给你们讲的是要认识平等,而现在给你们讲开悟要应用,如果认为学佛的理念是不平等的,你就不能很好地应用。比如:人家有钱,而你没钱,你就会觉得不平等了,你有了这个不平等就是不能很好地应用平等。

Explicit awakenment - you only have to say the words, “I’ve awakened”, then it means you have not awakened. It’s because people who have truly awakened will not proclaim that they’ve awakened. People who truly understand will not say that they understand. Explicit awakenment isn’t true awakenment; that’s because if you have awakened and understood all the principles and the truth of the universe, yet you don’t apply your knowledge, then you’re not awakened. You understand that this world is false and empty, so concerning the principles, you are awakened. But have you done anything in reaction to it? If by understanding all these principles, you understand that you should help more people get out of suffering, and do your best to tell others about your findings of the truth, then you are a Bodhisattva. If you understand, but you’re not willing to tell others about it nor spiritually awaken others, can you say that you understand? Can you call this awakenment? True awakenment is about applying and practising their knowledge in their everyday life, that’s known as ‘understanding the mind and seeing one’s nature’. Awakenment must be applied with equality. I recently told you to understand equality; now I’m telling you to apply it. If you think that the idea of Buddhism is not equitable, then you won’t apply it well. For example, somebody has money, but you don’t, then you feel that you two are not equal. When you possess a feeling of inequality, then you can’t effectively practise equality.


贤于外,也就是正常的礼仪。你把自己修行的言行告诉人家,就是德。从内心的理解,卑下平等到外表的礼仪,明白道理后做出的好的行为加起来就是你的功德。菩萨讲自性建立万法是功,自己的本性是建立在万法的基础上,你在人间所有的行为,所有的动作,所有的语言称为万法,也就是说你自己的本性如果是在所有的语言,所有的动作行为中你就有功。一切万法是由自性流露出来的,也就是说所有的法门,所有的在人间的行、住、坐、卧、思维,所有的好的东西,所有的不好的东西都是你自己本性的流露,但是为什么流露到最后不好了呢?因为常年累月转世沾上了不好的东西,而且是在不知不觉中慢慢沾染上去的,所以才会有业障。

‘Be virtuous externally’ - which is to be courteous at all times. If you speak in a refined and cultured manner, this is considered virtuous. On the inside, we must be understanding, humble and equitable while on the outside, we must be courteous. When you combine your understanding of the principles with your actions, then it becomes meritorious. The Bodhisattvas teach that merit is when one establishes all dharma on one’s inherent nature. Our inherent nature is the foundation of all dharmas. Your every behaviour, actions and speech in the human realm are known as dharma. In other words, if you apply your inherent nature in every behaviour, action and speech, then you have merit. All dharma stems from the manifestation of the inherent nature. In other words, all Buddhist practices and actions like walking, sitting, lying down, thinking, all the good that you do are all manifestations of your inherent nature, but in the end, why do the manifestations become distorted and become unwholesome? It’s because it has been defiled after experiencing countless rebirths over a long period of time, and it was gradually defiled unconsciously. That’s why there are karmic obstacles.


世界上的一切事物均是佛性的显现,即世界上所有的一切物质思维全都是佛性的演变,你把世界上所有的东西都认为是佛性,那你就成佛了。比如:今天能坐在这里,感谢天地万物给我这把椅子。今天坐在这里听师父讲课,感谢观世音菩萨给了我师父,引导我修学佛法。回到家能与家人团聚和睦相处,感谢观世音菩萨赐给我这么好的家庭。所有一切你都把它想成具有佛性,都是佛菩萨赐给的,要有感恩心。你若把世界上一切事物都看成具有佛性,而且是佛性的显现,那么你就是佛菩萨了。

Every object in this world are equally the manifestation of the Buddha-nature, and the consciousness of every object in this world is the Buddha-nature’s transformation. If you can perceive everything in this world as the Buddha-nature, then you have become Buddha. For example, when you sit down, you show gratitude towards heaven and earth for manifesting the chair there. You listen to Master’s class; you show gratitude towards Guan Yin Bodhisattva for manifesting Master here to guide you in your education and cultivation of the Buddha-Dharma. When you return home and unite with your family and be in harmony with one another, you show gratitude towards Guan Yin Bodhisattva for blessing you with such a great family. It’s where you perceive everything to be a manifestation of the Buddha-nature, and everything is bestowed by the Bodhisattvas. You must have gratitude. If you can perceive everything between heaven and earth to possess a Buddha-nature and are manifestations of the Buddha-nature, then you are a Buddha-Bodhisattva.





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