V 11-31 The Fundamentals of learning Buddhism is learning the Foundational Wisdom 学佛的基础是学根本智

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.

做善事做到后来要变成自然,修心一定要修在自然当中。对于这个世界上的一切,师父为什么叫你们不要去争,不要去吵?你们真的不知道,因为一切都在缘分当中。要记住,我们做什么事情都是有缘分的,因为缘分有时候会聚集资粮,就是你有功德了。你一直在缘分当中好好地随缘,不闹不吵,你很快地就会有资粮,就是有功德,达到无我的境界。很多人就是不停地在种善根、种福田,他们不讲别人的对错,只是努力地做功德,做到最后他就成功了,所以会达到无我,修成了菩提道。有的人在缘分中种了恶缘,就会累积业障。修菩提道,就是修菩萨的道路的话,人修到后来要修到一切皆空。就是修到最后,觉得人间的一切都是空的了,这个时候,你就是接近了般若悟性,就是智慧的悟性。

Doing wholesome deeds should eventually become natural to you, and cultivating your mind is about doing it naturally. Do you know why Master tells you not to compete or fight for things in this world? It’s because everything is karmic affinities. Take note, everything and anything we do has its karmic affinity. If you could properly and constantly act in accordance with your karmic conditions and don’t complain about things, then you would quickly accumulate wholesome affinities and accumulate merit-virtues. That is because you have achieved a selfless level of spirituality. Many people constantly sow wholesome karmic seeds and till a field of blessings. They don’t talk about the rights or wrongs of others; they only work hard to do meritorious deeds until they finally succeed. That’s why they could achieve a selfless state of mind and gain fruition in the Bodhi Way. Some people sow unwholesome karmic seeds within their karmic affinities, and they would only accumulate negative karma. The Bodhi way is the path of a Bodhisattva; one should cultivate until they see that everything will eventually return to emptiness. When that happens, it means that they are close to comprehending Prajna wisdom.


刚才跟大家讲的是出世法的开头部分,就像一座大桥前面的引桥,现在开始跟大家讲“世出世间法”。就是你在这个世界,你要修出世法,所以叫“世出世间法”。你要修出这个“出世”,那么你在哪里?那么这个“出世”是在哪里?师父首先告诉大家,要修出三界,你才能出世法。师父跟你们讲过很多次三界在哪里,但是估计今天坐在这里的人有一半都讲不出来什么是三界。佛法当中经常讲“跳出三界外,不在五行中”,那么“三界”是哪三界呢?“三界”指的是欲界天、色界天和无色界天。

That is the preface to cultivating transcendental Dharma, which will be explained in this chapter. To cultivate transcendence, where are you trying to go? The answer is that you must cultivate yourself out of the three realms to transcend. In the Buddha-Dharma, it expounds that transcendence is jumping out of the three realms and no longer confined to the five elements. The three realms refer to the Desire Realm, the Form Realm and the Formless Realm.


这个天界都是很厉害的,很多人要修到天界三十三层天内已经是很不容易了,更不要说跳出三界,不在五行中了。三界以外就称之为出世法,就是超出六道了。很多人说自己修的是出世法,实际上只是超出了三界。但是,你要是修入世法,修的就是六道轮回。在六道里轮回的人,千万年间都是会在六道当中轮回的:上辈子做畜生,这辈子做人;这辈子做人做了很多畜生的事情,下辈子又变成畜生……

Heaven is a complicated place. It is already hard for somebody to reach any one of the thirty-three levels of Heaven, let alone jumping out of the three realms and not confined to the five elements. If you can go beyond the three realms, then it means you have transcended and is liberated from the six realms of samsara. When people say that they are cultivating transcendental Dharma, they refer to cultivation to go beyond the three Realms. Whereas when people are cultivating worldly Dharma, they are still confined to the six realms of samsara. In the past life, they might be an animal while in this life, they’re reborn as a human. But because they frequently behaved like an animal, so they might be reborn as an animal in the next life.


举个简单例子,你在六道当中轮回,就好像你在一个大海当中,一会儿沉下去了,一会儿把头伸出来了。头伸出来的时候你就是在人道或者在阿修罗道;你一会儿沉下去了,那你又到了畜生道或者到了地狱道、饿鬼道。六道轮回就犹如在大海中这么反复地沉浮。

To illustrate this, the six realms of samsara could be described as the ocean where you are constantly bobbing up and down in it. When your head is above water level, you’re in the Human Realm or Asura Realm. But when your head is below water level, then you’re in the Animal Realm, Hungry Ghost Realm or Hell Realm.


出世法就是要达到涅槃的彼岸。涅槃的彼岸是什么意思呢?就是出了苦海。借用刚刚用大海做的那个比喻,也就是说,我不在大海里了,我已经跳出来了,我已经离开大海上岸了。所以,我如果跳出三界,就是离开了三界,我就是世出世间法,我就觉悟了,我这个人就不会迷惑。如果一个人看见别人在打架,他在边上劝人家不要打了,这个人一定是一个不迷惑的人;如果他自己已经在打架骂人当中,那这个人实际上还是在迷惑当中。所以旁观者清,当局者迷,就是这个道理。

Transcendental Dharma is about reaching the shore on the other side via nirvana. It’s about finally getting out of the sea of suffering and reaching dry land. That’s why if you can jump out of the three realms and leave them, then you have transcended; you are an enlightened being and is no longer lost. If a person sees somebody fighting and persuades them not to do so, then they are definitely clear-minded. But if they join in the fight, then it means that they’re still lost. Those who are involved won’t see the big picture clearly while onlookers do.


师父希望大家不要迷惑颠倒人生。一个人能够觉悟,不迷惑、不颠倒,这就是一个法门。一个法门是什么?就是我这个人不迷惑、不颠倒,有觉悟心。人家说:“你修什么法门?”“我修不迷惑颠倒。”这也是一个法门。为什么很多人碰到事情就迷惑颠倒?但是有些人真的很有智慧,你不管去问他什么,他总是冷静得不得了,他讲出来的话非常有道理,这个人就是不迷惑、不颠倒、不乱想的人。那么,不开悟就是第二法门。人家说:“你不开悟,你是什么法门?”有“不开悟法门”吗?因为你还没有开悟,你还要修开悟法门,所以这个“不开悟的法门”叫第二法门。一法门是开悟、不迷惑颠倒,二法门是不开悟,所以就会产生出佛法界经常讲的一句话“我们要修‘不二法门’”,现在听得懂了吗?

Master hopes that you won’t remain confused and won’t live an inverted life. There’s actually a Dharma door called ‘Not to be confused and inverted’. Why are there many people who become confused when they encounter something, but there are also people who have a lot of wisdom? No matter what you ask them, they could remain very calm, and everything they say makes a lot of sense. These kinds of people are not lost nor inverted, and they won’t overthink things. ‘Non-awakened’ is the second Dharma door. People may ask how being unawakened is a Dharma door. It’s because you are unawakened, and that’s why you are cultivating to become awakened. That’s why the Dharma door of unawakenment is the second Dharma door. The first Dharma door is awakenment and not to be confused. That’s why there’s a saying in Buddhism that we must cultivate the ‘non-second Dharma door’. Do you understand?


所以,修心要不二法门,就是不要去修不开悟的法门。不二法门就是只有开悟法门,因为你不修第二法门,你修的就是开悟的法门。很多人学佛一辈子东晃西摇,这里学学,那里学学,整天想着是这个法门好,还是那个法门好,他实际上就是迷惑之人,这个人就不是一门精进的学佛人。一门精进的学佛人是不会左晃右摇的。的人就是,碰到家里有事情了,他没有一门精进,凡是巫婆、求神拜仙啊,只要是说能够让他好的,他都求,他不知道做这些事情的后遗症,家里的事情是不会好转的。

That’s why cultivation must be a ‘non-second Dharma door’; in other words, don’t cultivate the Dharma door of unawakenment. Because you don’t cultivate the second Dharma door, you are only cultivating the Dharma door of awakenment. Many people constantly sway around all their life in Buddhism. They learn a bit of this from that Dharma door and learn a bit of that from another Dharma door. They keep thinking to themselves, which Dharma door is better. In reality, they are lost. They won’t be focused and diligent. Those who are will never be swayed. Some people are like that. When they encounter a problem, they would look for a psychic or fortune-teller or go and pray to different deities. As long as they hear that its good for them, they will do so. They don’t know about the ramifications of it. So they won’t get better.


学佛要抓住根本。根本是什么?就是我要不迷惑、不颠倒,那就是要抓住一个法门。这个根就像造房子一样:只要地基打得好,造房子的高低就是另外一个概念;如果今天没有把这个地基打牢,你再怎么造,房子总有一天会倒塌下来。比方说,今天修学心灵法门,我就好好地放生、许愿、念经,我把这三个根本抓住了,其他的都可以慢慢修。如果你今天不放生,单单许愿、念经,你打不成一个好的基础;如果你今天单单放生,你又不念经、许愿,你这个人也成不了佛。这个就叫根基、根本。只要把根本抓住了,你马上就会有成就。很多人刚进来学习心灵法门的时候,什么都不会,他就做放生、许愿、念经这三样事情,他的功德就很大,学佛、拜佛、求佛马上灵验。

Buddhists must grasp the foundation. What’s the foundation? It’s about not being confused; then, you will grasp the Dharma door. It’s like building a house; as long as the foundation is made well, how high you want to build the house is a different matter. If you don’t build your foundation, then no matter how you build the house, it will topple. For example, you are currently practising Guan Yin Citta, so you should perform life liberations, make vows and recite sutras properly. If you could do these three basic things properly, then you could gradually go and learn other things. If you don’t perform life liberations and simply make vows and recite sutras, then it won’t build a good foundation. If you simply perform life liberations but don’t recite sutras or make vows, then you won’t achieve Buddhahood. These are all the foundations. If you can grasp it, then you will succeed quickly. Many people who first approached and learnt Guan Yin Citta knew nothing. All they did was do what they learnt, like performing life liberations, make vows and recite sutras. Their merit-virtues were great, so when they prayed to the Buddhas, their prayers were efficacious.


我们学佛的许愿根本就是要度化众生。那么众生在哪里呢?众生在人间啊,菩萨和佛已经在天上了。萨已经是一地菩萨、二地菩萨,要成为八地菩萨以上,菩萨就能成佛。他想成佛的话,他就要度众生。众生在哪里?在人间啊,天道也有众生。所以菩萨要想成佛,就必须要到人道或者天道度人。因为众生在世间,所以度众生,菩萨就要来世间,离开世间哪有众生啊?所以修出世法,必须要先修入世法。师父讲到现在,不知道你们是否听懂了?表面上说我要修成菩萨,这是出世法,但是你没有入世法的根,你是出不了这个世间的,听得懂吗?你不救别人,你自己成不了佛,所以你必须要在入世法当中好好地来救人,你才能出世。

The fundamental reason why we practise Buddhism and make vows is to save and spiritually awaken sentient beings. Where do you find them? They’re in the Human Realm. The Bodhisattvas and Buddhas are already in heaven. The Bodhisattvas have already achieved the level of the First Ground and Second Ground. If they could become Bodhisattvas of the Eighth Ground, then they have the qualifications to become a Buddha. If they want to become a Buddha, then they must go and spiritually awaken sentient beings. Where could they find them? From the Human Realm. The Heaven Realm also have sentient beings. That’s why if a Bodhisattva wants to become a Buddha, they must come to the Human Realm or Heaven Realm to spiritually awaken sentient beings. If they don’t, where could they look for sentient beings? That’s why in order to cultivate transcendental Dharma, they must first cultivate worldly Dharma. On the surface, if you want to cultivate to become a Bodhisattva, you must cultivate transcendental Dharma. But if you don’t have the foundation of worldly Dharma cultivation, then you won’t be able to succeed. Do you understand? If you don’t save others, you won’t become a Buddha. That’s why you must go into the world and save others in order to transcend beyond the world.

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