以下轉貼自Mu-Hsien Hwang
今生能得富貴, 是過去生中布施而得之福報。而此生在享受福報時, 如果沒有無常的磨難, 種種的挫折來歷練, 會很容易沉迷其中, 不知醒悟, 不知求出世解脫之道。等福報享盡時, 便隨所造作的其他業緣, 再受永無休止的輪迴了。
The reason that some people are affluent and prestigious is because they have accumulated a great deal of merits through generous giving in previous lives. However, there is a catch taking pleasure from such rewards. Without suffering from impermanence and all sorts of frustration, people may easily indulge in them, unaware of the need, nor searching for the means, to escape the prison of samsara. When time comes that they have used up all their rewards, they will be driven by other karmic forces and continue to roam in the eternal cycle of rebirths.
修行要利他, 因為利益別人就是利益自己, 這樣才能使我們脫出人我的限囿, 遠離執著我相、一切顛倒夢想、貪、瞋、癡等。而那些 〔我相〕 所引起的種種煩惱, 也才能漸漸得到解脫, 自性中的無量三昧自然開顯。也惟有如此, 一切以利他為前提, 一切以度脫眾生苦厄為江懷, 則自身得無事, 心胸漸寬廣。
Keep reminding ourselves that we are practicing for the benefit of all beings, and this will in turn bring us immeasurable rewards. Only by so doing can we transcend the captivity of discrimination between self and others, and let go all our attachments, inverted dreams, as well as our greed, anger, and ignorance, etc. We can also gradually be free of the vexations caused by the attachment to "the form of self," and the infinite samadhi of our true nature will then unfold. Therefore, the premise of our practice should always be for the benefit of others, and the foundation the deliverance of all beings. Only then can we expand the horizon of our concern and attain genuine liberation.
出家修行不要怕逆惡的環境, 修行就是要修這些 〔壞的、惡的、不能適應、不得自在〕 的境。因為這些逆因緣, 會啟發我們的智慧, 成就我們的忍辱行, 使我們愈來愈無罣礙。而當我們的智慧開啟到某一程度時, 就能折服那一個程度的煩惱, 所以懂得修行的人, 是不害怕逆境的。
We monastic practitioners ought not to have fear of adverse circumstances, for it is exactly those "baffled, confounded, unfitting, and uncomfortable" conditions that we practice to tackle. Theses adverse courses will help, along our way of practice, to unfold our wisdom, enhance our tolerance, and gradually free us from all fetters. And as our wisdom develops to a certain level, we would naturally overcome vexations of that level. Therefore, those who really know how to practice never feel apprehensive about adverse circumstances.
修苦行是從各種執事中去磨練, 在工作中要能吃苦、能忍耐。一次、兩次之後, 就不覺得苦, 這就是業障漸漸在消除。若是越修越覺得痛苦煩躁, 那就是業障在翻絞。就像佛菩薩已從苦行中磨得業障盡除, 沒有苦惱的感受, 做什麼事都很自在, 而不覺得在做什麼, 也不覺得自己在度眾生。
Ascetic practice means to train our minds through our daily chores about the temple. In carrying out our tasks, we should learn to bear hardships and extend the level of our tolerance. After a while, we may find the tasks less unbearable, indicating the waning of our karmic obstructions. On the other hand, if we feel growing pain and impatience, we are under the full swing of our karmic obstructions. As we know, buddhas and bodhisattvas, with all their karmic obstructions eradicated through ascetic practice, are free of vexations and pain. They have attained perfect freedom hence having no sense that they are "doing something" or "delivering sentient beings."
太陽對萬物一視同仁, 普照一切, 好人也照, 惡人也照。我們就是要像這樣: 別人的好壞, 是他個人的事, 我們自己卻一定要心存平等慈悲, 如果因為對方不好, 我們就和他計較, 那我們自己也就半斤八兩了。
The sun does not discriminate: it shines on virtuous people as well as on immoral ones. This is how we should treat others. The morality of others is their concern only; we ought to treat everyone with similar compassion and lovingkindness. If we discriminate against some people because they are immoral, then we are not that much different from them.
我們在做事時, 不要認為是在為佛菩薩做事, 或是為師父做, 實際上是在為消自己的業障而做。老和尚說: 〔在我這裡沒有什麼給你們學的, 只是叫你們掃掃地, 做些苦行而已。〕不過掃地也不是一件簡單的事, 如果掃不好, 掃得起煩惱, 無明業障反而纏上來。所以不僅要掃得好, 還要能高高興興的掃, 掃得三障無明煩惱清淨, 掃得智慧開朗, 法喜充滿, 才是真掃地。修行就是從這些日常生活當中用功夫、斷煩惱、了生死。
When carrying out our daily tasks about the temple, do not feel that we are doing it for the buddhas, the bodhisattvas, or the Master. In fact, we are doing it solely for the reduction of our own karmic obstructions. As I often tell you "There isn't much to learn here; all I do is asking you to sweep the floor and do other laborious chores." However, do not think floor sweeping is an easy matter. If not doing it right, you may feel vexed and come under the sway of your delusive karma. Therefore, not only should you sweep the floor clean, but also do it gladly: feel that you are at the same time sweeping away all delusive vexations, all obstructions of arrogance, envy, and ignorance, and all dusts clouding your wisdom, and while doing this, fill your mind with dharmic joy. Were you able to do so, you can claim that you truly know how to sweep the floor. Practice, then, means mindfully carrying out daily tasks and, through which, eliminating all vexations so as to break out of the cycle of birth and death.
修行是在修心, 心若清淨, 則一切都無障礙。度眾生也是一樣, 是用這個 〔心〕 在度, 不必攀緣強求, 既不分別選擇, 一切眾生胎、卵、濕、化, 貧、富、智、愚, 都平等度之, 也沒有感覺 〔我在度眾生〕!
The key to practice is the mind. When the mind is pure, there shall be no hindrance on the path of practice. Likewise, the key to deliverance of all beings is also the "mind." When attempting to deliver others, put your mind into it but do not be forceful, selective, or discriminating. Whatever forms or shapes beings take, be they rich or poor, smart or dumb, help and guide them just the same. Moreover, do not attach to the sense that " I am delivering these sentient beings!"
廣 欽 老 和 尚 - 開 示 法 語
Analects of Master Kuang-chin
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