V 3-22 Abandon Unwholesome Habits; Focus on Cultivation 舍弃人间恶习,专注人间修为

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.


如果整天把佛菩萨挂在嘴边,而没有认真地去了解 和实践,他的功德几乎是没有的。所以一定要去了解和 实践。实践是什么?就是修行。了解是什么?就是修 心。如果一个人对法门不能深透地去了解它,对于最根 本的基础的佛法没有去了解、去实践,这个人就是没有 功德。比如一个人要摔倒了,如果你是凭着人性一刹那 (没有学过佛)、你没有带着一种慈悲心去感受到这个 老人要摔倒了,而是一个反射动作把他搀扶起来,你只 不过做了一件善事。

If a person constantly speaks about the Buddhas and Bodhisattvas but do not go and understand or try to put their teachings into practice, then there are not merit-virtues from what they do. So you must understand and put it to practise? How do you practise? By cultivating your behaviour. How do you understand? By cultivating your mind. If you don’t thoroughly understand a Dharma Door, or you don’t try to learn more about the fundamental basics of the Buddha-Dharma, and put it to practice, then you don’t have any merit-virtues. For example, when you see a person trip up, if you are just using your basic human nature to try to help them up as a reflex action (but lacks the compassion of feeling this person tripping up), then that is just a good deed.


如果你是感觉到:“哎呀,这个老 人家摔倒了之后会怎么样,我应该怎么样把他扶起来。 他很可怜,他像我的父母亲一样。他是过去佛或未来 佛。”如果你有这种想法,当你的境界提高的时候,去 做任何事情,你就达到了高层次的境界。如果你用心来 做,得到的就是心灵的回报:如果你只是做外表的事 情,你得到的也只是外表的回报。大家都知道,天下没 有不劳而获的事情,不劳动就想得到,那是不可能的。 徒弟小于现在被大家称为老师,因为他回答了那么多的 问题。他怎么会知道这么多东西的呢?

If you thought, “Oh, what’s going to happen after this old person has tripped up? How should I help him get up? How pitiful, he’s like my father. He’s a past or future Buddha.” If you have these kinds of thoughts when you are doing something, then it indicates that you have reached a high level of spirituality. When you have done something sincerely, then you will feel like you’ve received a sense of spiritual reward. If you have only done something superficially, then you would only gain a superficial reward. Everybody knows that there is no such thing as a free lunch. It’s impossible to get something without putting in any effort. A disciple Xiao Yu is now being called a teacher by everybody because he can answer any questions. How did he know so many things?


因为他天天跟着 师父问。他从师父这里学来的东西实际上就是他的东 西。你们今天听进去了就是你们的东西,而你们把学的 东西放在肚子里没有拿出来,就是没有实践。你们现在 从师父这里学来的东西就是你们自己的东西。你们要抢着做功德呀,你们平时要多做功德,多帮助人家,多讲 解。如果你不去讲,不救人家,你们知道这是修的小乘 佛法。

It’s because he asked Master constantly about these questions before. Everything he learnt from Master became his. If you could assimilate his teachings, then it’s yours, but if you don’t manifest it, then you haven’t put it to practise. What you are learning from Master is yours. You must be rushing to do meritorious deeds. You must regularly help others and explain to others. If you don’t, then you’re not saving others, and you are only cultivating Theravada Buddhism.


因为在末法时期小乘佛法是救不了人的,也救不 了自己本人。师父给你们讲一句很清楚的话:如果你们 把师父教授你们的东西能够用在实践中,实际上就是你 自己的东西。我希望你们每一个人都能像师父一样救度 众生。你们每一个人都能够讲出很多的生活道理。师父 要你们在师父的这条航空母舰上来救人,来救度众生。 不然你们在自己的这条小船上看见那么多人在水里,每 个人都说:“哎呀,这么可怜呀,请观世音菩萨你救救 他们吧”,而自己却不动。师父是让你们自己要伸手去 拉呀。如果天天坐在那里念经,什么道理都不懂,什么 事情都不做,只知道给自己念经,而且不用心去念,你 一定得不到菩萨的救度。要懂自度度人。所以念经一定 要用心去念。

Because in the period of Dharma decline, Theravada Buddhism can’t save others, nor can it be used to save oneself. Master has already made himself clear: If you could put everything Master has taught you into practice, then it’s yours. Master wishes that every one of you could save other sentient beings like him, and every one of you could say many useful principles for everyday life. Master wants you to be on board his ship to save others. If you stay on your little ship, then you will only be expressing sympathy and praying for others, but you won’t be taking action to save them. Master wants you to stick your hand out to rescue others. If all you do is seclude yourself and reciting sutras, not knowing anything nor doing anything, and you don’t sincerely recite, then you won’t receive the Bodhisattva’s succour. You must know how to save yourself and others spiritually. That’s why you must be sincere in reciting sutras.


当业力显前的时候,当一个人身上有业障的时候, 首先必须先消除那些业障。消灭业障之后你才能修好 心,否则业力给你捣乱,让你的心定不下来。业力在身 上的时候是乱窜的。师父给你们举一个例子你们就会明 白了:当一个人很烦恼的时候、心定不下来的时候,心 里想“我要念经,我要念经”。虽然嘴巴在念,但是心 里难过又烦恼。那个时候心就根本定不下来,就想站起 来做点什么别的事情,那个时候自己克制不住自己的心 呀。这就叫乱窜。就像有些人家里有一点什么事情了, 人坐在这里,“我要念经,我要念经”,而脑子里全想 的是家里的事。这就是人的业力乱窜。

When a karmic force has manifested itself, when a person is becoming afflicted with negative karma, then they must first eliminate the negative karma. You could only properly cultivate your mind after eliminating these negative karma. Otherwise, the karmic force will disrupt and make it impossible for you to concentrate your mind, as it induces chaos. Master shall illustrate this with an example: When a person is afflicted and they can’t focus, they may think that they must recite sutras. But when they do recite it, although their mouth may be uttering the words, their mind is adrift and is thinking about their problems. At that time, their mind can’t settle, and they may want to stand up and do something else. It’s impossible to control the mind when it happens, that’s why negative karma induces chaos.


然后你用什么样 的心去修心,就得什么样的回报(果报)。如果你用很 慈悲的心去修心,你得到的就是很慈悲的回报;如果你 用这种烦躁不安的心去修心,你修来的心也是烦躁不安 的。能明白吗?人怎么样才能定下来呢?能让人定下来 的最好的方法就是做人要想到知足常乐,但这是对人间 来讲的;对学佛人的一句话就是戒贪瞋痴三毒。当你想 到“在人间我什么都满足了,虽然这个事情让我很烦 恼,但是对我来讲已经很好了。”你的心就会平静下来 了。从心里面挖,那就是戒贪瞋痴。

Your karmic consequence depends on what state of mind you use when cultivating your mind. If you cultivate your mind with compassion, then you will get a karmic consequence of compassion. If you cultivate your mind with anxiety, then the mind you cultivate will be an anxious one. Do you understand? How can one focus their mind? The best method is to be content and happy with what you have, but this saying is for secular people. For Buddhists, the saying is to guard against the three poisons – greed, hatred and delusion. When you have thoughts like, “I’m already content with what I have. Although I’m still afflicted, I’m still relatively well off,” then your mind could calm down. You must be able to dig deep into your mind, and that’s to abstain from greed, hatred and delusion.


因为当你不贪的时候,你就没有这个烦恼了;当你不恨人家的时候,你心 里也没有烦恼了;当你不愚痴的时候,不想得到某些自 己得不到的东西时,你的心也就平静了。如果你的心静 不下来,你只能随着习性。随着习性就是随着习惯、随 着你的恶习堕落到六道轮回当中。举个简单例子:一个 女人嫁三次,为什么会嫁三次?她自己难道没有毛病 吗?身上肯定是有毛病的,第一次这样,第二次还这 样,第三次结婚了又离婚了,所以她就是在轮回呀。她 吃过的苦头又吃了,她找过的麻烦又找了,她不接受教 训,对不对呀?人最怕的是没有悟性。

It’s because when you don’t have any desires, you won’t feel afflicted. When you don’t hate anybody, you won’t feel afflicted. When you aren’t foolish, and not thinking of gaining something that’s out of your reach, your mind will be calm. If your mind can’t remain calm, then you would just follow along with your habitual behaviour, which is normally unwholesome, and so you remain consistently within samsara. To illustrate this with an example of a woman who married three times. Why did she marry three times? Is there no fault with her? Of course, there is. For the first time, it was because of her shortcomings. For the second time, she remained the same, then for the third time, she makes the same mistakes. So her situation repeats over and over again, akin to being in samsara. She repeatedly suffers from the same pain, she repeatedly attracts the same problems she faced, she hasn’t learnt her lesson, is that correct? The most worrying trait of all people is the lack of comprehension.


一个人不修心,犹如一个老人上坡时手想拉旁边一 个杆子,因为两个脚支撑不住自己,就想拉一个扶栏 杆。但是他抓不到东西的时候,会产生恐惧感。犹如我 们在人生行走一样,我们没有这根栏杆,我们就会跌跌 撞撞,也有可能会翻下山崖;我们只有拉住这根栏杆, 而这根栏杆就是你们要好好学佛。试想一下,当一个人 往下掉的时候他的双手最好是能够抓住什么东西,这就 是人间在碰到灾难的时候,家里在出现困难的时候,自 己被宣布生了癌症的时候,你的两个手就想抓一点东 西,你抓不住就往山下滚呀、翻呀。而想抓住的这个东 西是怎么来的?是靠你平时天天要抓得住的。

A person who doesn’t cultivate their mind is likened to an old person holding on to the handrails while walking uphill. Because their legs are unable to support the weight of their body, they have to keep their grip on the handrails. When they’re not holding on to something, they will become fearful. Just like how we are going through life, if we don’t have anything to support ourselves, then it’s easy for us to stumble and fall down the hill. So we must find support for ourselves, and that it to properly practise Buddhism. Think about it, when we are about to trip up, we instinctively look for something to grab on. Like when we encounter our tribulations, familial troubles, or health problems, we seek for something to give us mental and emotional support so that we won’t continue falling into a mental downward spiral. Where does this support come from? It depends on you regularly supporting yourself with it.


所以一定 要学佛法。不学佛法,双手一空你的心就找不到人生的 方向。你们虽然没有从山崖上翻下去过,但是我想很多 人都做过这样的梦,从很高的山上摔下去时怕得不得 了。明白了吗?真的很可怜。所以一定要学佛,坚决不 能三心二意,心一定要专一,选一个目标学佛。

That’s why you must learn Buddhism. If you don’t, then you remain lacking in mental support, unable to look for the right direction in your life. Although many of you may not have experienced stumbling and rolling down a hill, surely you may have dreamt of a similar experience where you have fallen down from high up. Do you understand? It’s very pitiful. That’s why you must learn Buddhism, and you must be stay focused and not get distracted. Your primary and sole goal should be to learn Buddhism.


人的一辈子最后什么都带不走,是无所得的。想一 想我们什么都得不到。举个简单例子:我们把人间分成 三段--少年、青年、老年。少年时你把红领巾、奖状全 部得到了,当年得到的时候你是多么的兴奋,就像你们 大学毕业戴个帽子一样开心得不得了。那么当时的感觉 你们现在还有多少呢?等到你上大学的时候,你还能在 乎中学得到的那些奖状吗?等到你快要死的时候,你还 会在乎你的小学、中学、大学的事情吗?

Nobody can take anything with them when their life ends; nothing can be gained. Think about it, is that true? Let’s illustrate it with an example and divide a person’s life into three periods – childhood, adulthood and old age. When you were still at school and won many awards, isn’t that joy the same when you have finally graduated from university? But that joyous feeling lasted only for that moment of time, how much of that joyous feeling do you still have now? When you were at university, did you still care about the awards you won at school? Then when you are at your last moments of life, how much do you care about the things that happened during your teen and adult years?


你在乎的你的 家人,你不想走也得离开他们。你喜欢的所有的钱财, 你只能放开手。你所拥有的一切都是暂时的,因为你必 须离开他们,你不想离开也要离开。人活得是多么的无奈,而且一旦离开了肉体之后,你究竟往哪里去?很可 怜。所以一定要该舍的就要舍,该抛开的就要抛开。从心中去关心他们,而不是从行为上的关心。你爱一个人 可以用心去爱他,你不一定要天天跟他在一起。你们很 多人到师父这里来学佛学法,坐在这里,实际上你们在 庇荫你们的家人。难道不是吗?

You may care about your family, you don’t want to leave, but you have no choice but to leave. You still have to let go of the money and wealth that you pursued for. Everything you own is temporary because there will be a time when you must forgo it, even if you don’t wish to. It’s a helpless situation. Then when you do leave your physical body, you wonder where you will go. It’s very pitiful. That’s why you must learn to let go what you should be let go. You should show concern on a mental level, not a physical level. When you love somebody, you can love with sincerity from the heart, but you shouldn’t have to keep them constantly by your side physically. Many of you came to Master’s side to learn the Buddha-Dharma, but in reality, you are giving your family protection, isn’t that so?


你们做了师父的徒弟, 家家平安无事,难道不是叫修为吗?难道不是叫修行 吗?难道你们认为坐在这里是浪费时间,应该跟家里人 在一起吗?然而因为你们学了佛了,学了法了,念了经 了,你们家里人自然就受到庇护了,难道不是关心他们 吗?人想在世界上活得长一点,不要浪费时间,要念经 修心,要帮助人家,你才活得有意义。你天天往外面跑 就是在做没有意义的事情,你去做什么?你们想想看, 同样是做一件事情,你们跟着师父出去,那叫弘扬佛 法,是有功德的。如果自己去旅游那是叫浪费时间。

Many of you had become Master’s disciples, and your family had become peaceful and blessed. Isn’t that a kind of cultivation? Surely you don’t think that being by Master’s side is a waste of time, and you should stay at home with your family? Because you are learning and practising Buddhism and reciting sutras, your family will naturally be blessed, isn’t that a show of concern for them? If you want to live in this world longer, then don’t waste your time. You must recite sutras, cultivate your mind and help others. Only then does your life have meaning. If you are constantly busy with your secular things, you are actually doing meaningless things. Think about it, if you are travelling with Master to a foreign country, then you are propagating the Dharma, and that deed is considered meritorious. If you travelled to a foreign country for a holiday, then that’s called a waste of time.


你自己能旅游到天上吗?师父在天上看见的那些美景是你 们一辈子都没有见到过的,那种漂亮的仙境就像电影里 的一样,境界完全可以超脱。你们想想看,旅游的话到 一个国家坐十几个小时的飞机去看看,然后再坐十几个 小时的飞机回来,你们说累不累呀?如果你们是灵体生 活的话,等你们走掉以后,知道在天上看见的是什么? 只要读过《阿弥陀经》的人都知道七宝池、八功德水、 黄金为地。你想想看在天上到处都是黄金,你还会捡一 块黄金藏起来吗?就像马路上到处都是石子,你还会捡 一个石子藏在家里吗?

Are you able to go on holiday to heaven? The beautiful scenery that Master sees in heaven is something that you have never seen in your life. It looks just like the heavenly paradise that’s shown in movies, and it gives a great sense of liberation. Think about it, if you’re travelling just to go on a holiday, and you have to sit in an aeroplane for over ten hours to your destination and return with the same amount of time, isn’t it tiresome? If you are living spiritually, then when you pass away, do you know what you see in heaven? People who have read ‘The Amitabha Sutra’ will know about the Seven-Treasure Pool, the Eight Merit-Virtues Water, and the ground made of gold. Think about it, if the ground is littered with gold in heaven, would you still pick some up and keep inside your house? Just like the pebbles on the road, would you still pick up the pebbles and keep inside your house?


以为人间好得不得了,全是假 的、空的。人间给你带来了什么?没有给你带来幸福, 只给你带来了忧伤、烦恼、痛苦,给你带来的是生、 老、病、死,而且给你带来最大的难以接受的现实,那 就是你必须要死。当你想到要死的时候,这个不舍得、 那个也不舍得的时候,当你躺在床上的时候,那是什么 感觉呀?不要再浪费时间了,要抓紧时间好好修。师父 给你们一个高的要求:你们在做每一件事情时,脑子里 都要想:“我有功德吗?这是在学佛吗?我这个事情做 的对不对?”

You think that the Human Realm is a merry place, but everything is fake and empty. What can the Human Realm give you? It can’t give you happiness; it will only bring you sadness, afflictions and pain associated with birth, old age, illness and death. Also, you will face the harsh reality of unavoidable death. When you think that you’re about to die, and you miss this and that while lying in bed, how would you feel? Don’t waste your time anymore and make use of it by properly cultivating. Master has a high requirement for you: whenever you do something, you must think whether or not that deed is meritorious, whether you are practising Buddhism, and whether what you’re doing is right or wrong.


师父就是这样,在做任何事情时都在想: “我这个是不是在学佛,做的对不对?”师父让你们在 吃饭时要想到“我多吃一顿素菜,就可以少吃一顿荤 菜。”如果做每一件事情都这样想一想,菩萨就会感应 一下--你是一个好孩子,是一个有修为的孩子。希望你 们保持师父这个传家宝,要学会做任何事情都要先想到 人家,后想到自己。师父就是这样的。任何东西都要想 得开。你只要对什么名利、孩子等还有留恋、眷恋,你 就无法自在,你就无法超脱。

Master is like that; whenever he does something, he would think to himself, “Am I practising Buddhism? Is what I’m doing right or wrong?” Master wishes you to have thoughts like, “Eating one more vegetarian dish means that I’ll be eating one less meat dish,” when you have your meal. If you have thoughts like that when you’re doing anything, the Bodhisattvas will sense that you’re a good and cultivated child. Master wishes that you can protect and treasure him and learn to always think of others before thinking about yourself. Master is like that. Always try to think things clearly for anything. As long as you have attachments towards fame, wealth, children, etc., there is no way you can be at ease and become liberated.


将来你的灵魂往哪里跑那 就不知道了。明白了吗?真的要想得开,真的要超脱 了。如果一个人脑子里老是眷恋那些过去的事情,自己 就永远得不到安宁。要学会忘记。师父曾经在白话佛法 里讲过,人要有一个坏记性。有一个坏记性实际上也是 一个好事情。比如当一件很痛苦的事情在脑子里转,摆 脱不了时,最好的办法就是忘记。

It’s unknown where your spirit will go in the future. Do you understand? You must really think things clearly to liberate yourself. If you keep reminiscing all the things that happened in the past, you will never be at peace. You must learn to forget. Master regularly tell others that we must maintain a level of forgetfulness. Forgetfulness is actually a good thing. For example, if somebody keeps thinking about their painful past, and they can’t free themselves from it, the best method is to forget it.

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