中文
English
因為我們從去年來開禪修班以來
Since we launched the Chan meditation classes last year,
反響比較好
we have received positive feedback.
已經開的12期的
Twelve sessions have been completed.
但是我一直聽說聽到我們東華寺的和尚
I have been listening to how the monks in Donghua Chan Monastery introduce
給人家外面來的居士
to visiting laypeople and
信徒介紹我們覺照禪的禪法
disciples the methods of our “Donghua Awareness-Illumination Chan” (Ch. juezhao chan) (DAIC).
好多人介紹的都千奇百怪
Their introductions come in all sorts of strange ways,
可以說都是用我執來介紹的
which are mostly explained through the concept of “self-grasping.”
所以今天就把它文本給制定下來的
As such, I want to provide an authoritative version of Donghua Awareness-Illumination Chan.
為什麼叫覺照禪
Why is it called the “Donghua Awareness-Illumination Chan” (DAIC)?
其實覺照這兩個詞語
The terms “awareness” (Ch. jue) and “illumination” (Ch. zhao)
已經不是新鮮的詞語了
are not new to us.
在祖師禪裡面
In Patriarch Chan,
這是一個核心的話題
this is a core topic
因為祖師禪他用功的手法
because the techniques in Patriarch Chan
可以說它的核心的手法都是覺照兩個字
can be summarized by the two characters – “awareness” and “illumination.”
你如果能覺能知
If you are mindful and aware,
但是你不能夠照
but cannot “illuminate” [or contemplate your mind],
這個還不是我們佛門達到的最高境界
you still have not reached the unsurpassed state within the Buddha’s door.
我們的最高境界必須你能覺能照
In the ultimate state, you must be aware and luminating.
有的人他既不能夠覺察到
Some people are not conscious of
自己的起心動念和行為舉止
their thoughts and behaviors,
更不能照顧
let alone exerting control
住自己的行為舉止
over their conduct
乃至起心動念
and mind.
那麼我們學禪的人
Thus, for us the Chan practitioners,
既能夠覺察到自己的起心動念
not only must we be alert to our thoughts,
也能夠照顧住自己的起心動念
we must also guard our thoughts.
所以說覺照高於覺知
Hence, it is said that the illumination of the mind is more important than the awareness of the mind.
為什麼說覺照禪呢
What is the purpose of teaching DAIC?
是以人為本眾生平等的
It advocates a people-oriented principle that calls for equality for all.
他本來就是釋迦摩尼佛的思想
DAIC originates from Shakyamuni Buddha’s ideology.
釋迦牟尼佛在菩提樹下悟到道以後
After Shakyamuni Buddha was awakened under a Bodhi tree,
他說眾生平等
he advocated equality for all living beings.
眾生平等皆有如來智慧德性
All beings are equal in that they are endowed with the wisdom and virtue of the Tathagatas.
但是必須把人排在第一位
However, people should be put in the top priority –
以人為本
a people-oriented principle.
覺照禪的手法
The techniques of DAIC
是源於祖師禪的手法
originated from those of Patriarch Chan.
因為祖師禪他整個用功的核心思想
This is because the core ideology of Patriarch Chan
就是這一句話
is summarized in just one sentence.
不怕妄念起
That is, “fear not the arising of delusional thoughts;
就怕覺知遲
only fear the delayed accomplishment of awareness.”
你看我這裡用的是覺知為什麼沒有用覺照
Why do you think I use the word “awareness” here, but not “illumination”?
你要覺照功夫
If you want to achieve illumination,
這個做足之前先要把覺知的功夫做足
you must first master the skill of awareness.
一個人如果不知道自己的起心動念
If you are not aware of your own thoughts,
不知道自己想要什麼再說什麼
and if you don’t know what you want before you speak,
那麼他自己的行為舉止
you will not be able to control your behaviors
肯定也沒有辦法規範的
according to the rules.
那麼覺知覺照在什麼時候用
When should we exercise awareness and illumination?
在我們行住坐臥當中保持覺知覺照
We must maintain the state of awareness and illumination while moving, stopping, sitting, and lying down.
並不是說我們在禪堂裡面保持覺知覺照
It is not the case that we maintain the state of awareness and illumination only inside the Chan hall.
如果說你僅僅在禪堂裡面保持覺知覺照
If you maintain the state of awareness and illumination only inside the Chan hall,
那麼離開了禪堂
as soon as you leave the Chan hall,
你失去了覺知失去了覺照
you will lose the state of awareness and illumination.
那又不是真正的功夫
That is not true mastery of the skills.
為什麼說覺悟人生奉獻人生呢
Why do we call for a life of awakening and a life of service?
你必須要覺悟的高度達到了
You must first reach a certain milestone in realizing awareness,
才能夠奉獻自己的人生
then devote yourself to a life of service.
所以說先覺悟人生
Hence, it is said that you must be awakened first,
後奉獻人生
and then devote your life [to serving others].
因為真正的佛教
The true form of Buddhism
它只有在人間
can only exist in the secular world.
才有它的價值 才有它的意義 有生命力
Only then can it have value, can it have meaning, and can it be a vital force.
試問大家
Let me ask all of you,
當初釋迦牟尼佛如果開悟了以後
if, after awakening, Shakyamuni Buddha
不到人間弘法
did not come to the secular world to promulgate the Dharma,
他一直坐在山上享受他的涅槃
and instead stayed in the mountains to enjoy his nirvana,
那麼今天我們還記得釋迦摩尼佛嗎
would any of us still remember him today?
他今天還活在我們的心中嗎
Would he still live in our heart today?
肯定是不會的
Of course not!
之所以釋迦摩尼佛今天還活在我們的心中
The reason why Shakyamuni Buddha still lives in our mind today
是因為他開悟了以後
is that after he became awakened,
享受了49天的大定
and enjoyed 49 days of complete quiescence,
他就決定下到人間就弘揚他的思想
he decided to come to the secular world to promulgate his teachings.
就為眾生服務了
That is, he wanted to serve living beings.
因為無量眾生從他這裡受益的
It is precisely because countless beings have benefited from the Buddha
所以我們沒有忘記佛陀
that we have not forgotten him,
現在一直還在效彷彿陀
and we continue to emulate him.
一直到今天
Even today,
佛陀還活在我們的心中
the Buddha still lives in our heart.
如果說你把你的信仰不能夠落實於生活中
You may say you cannot apply your faith in everyday life.
你說只是我到廟的這幾天
If you only have faith during the few days you visit the monastery,
我信仰回到工作上我不信仰的
and abandon your faith when you return to daily work,
那說明你的信仰是支離破碎的
it means your faith is fragmented.
沒有成片成勢
[Your faith] is not coherent and unshakable.
成片成勢的信仰
Staunch and unshakable faith
就在他的生活當中
is reflected in a person’s daily life,
就在他的24個小時當中
i.e., in the 24 hours he or she has every day.
那麼一個真正的修行人
A true practitioner
他是落實於當下
lives in the very present moment
他沒有說是把我的修行寄託在未來
and does not wait till the future to practice.
如果當下你都沒有修行好 都沒有把握住
If you cannot seize the present to practice,
你說你未來把握住那也是不現實的
but still claim to control the future, you’d be deluded.
佛法它的生命力如果離開了世間
The vitality of the Dharma, once detached from the secular world,
是沒有生命力的
is lost.
佛法要想源遠流長
For the Dharma to perpetuate,
出家人要想你活得有價值
monastics must lead a meaningful life.
你必須不能脫離世間 脫離社會
You must not be detached from the secular world or society.
必須把你的個人融入到大眾
You must assimilate to the masses
為眾生服務
and serve living beings.
把你的一滴血把你的個體融入到整體裡面
Like a drop of blood, you must dissolve your individuality into the whole.
那麼我們覺照禪提倡的就是在工作中修行
DAIC advocates cultivating while working,
在修行中工作
and working while cultivating.
那麼你想修福報
If you want to accumulate merit,
首先你要有責任心
you must first develop a sense of responsibility.
你的責任心都不具備
If you don’t have a sense of responsibility,
你怎麼會修的來福報
how can you accumulate merit?
一個能夠善於修福報的人 會修福報的人
A person who is skillful in and capable of cultivating merit
他首先是一個責任心非常到位的人
must first and foremost have a proper sense of responsibility.
我們從來沒有聽說一個沒有責任心的人
We have never heard of any irresponsible person
他能夠把福報修到手
who is able to accumulate merit.
真正的責任心
The true sense of responsibility
不是讓你對別人負責任
is not about your being responsible for others.
是讓你對自己負責任
It is about your taking responsibility for yourself.
你能夠做到對自己負責
If you can be responsible for yourself,
才能夠做到為他人負責任
you can be responsible for others.
我們佛教主張提倡自利利他
Buddhism advocates “benefiting self and others.”
自利利他為什麼
Why should we “benefit self and others”?
因為我們在凡夫位
It is because we are just ordinary people.
我們在凡夫地
As ordinary people,
首先必須要能夠自利才能夠利他
we must first benefit ourselves before we benefit others.
你說我是一個凡夫
As an ordinary person,
我所做的一切自己都不能夠利益的
you may claim that you do not benefit yourself,
我光利益他人
and that you only benefit others.
你能夠利益多久那是一句空話一句假話
How long can you benefit others? Such a claim is merely empty words or a lie.
只有在聖位的菩薩們
Only the sagacious Bodhisattvas
他才能夠完全做到利他人不需要自利
can truly benefit others without benefiting themselves.
所謂的利他必須要先自利
The so-called “benefiting others” must be built on the foundation of “benefiting self.”
你自己都不能夠受益
If you cannot benefit yourself,
怎麼會讓他人受益
how can you benefit others?
一個人要想開智慧就要時時刻刻覺知覺照
For a person to develop wisdom, he or she must be aware and illuminating in every moment.
一個沒有覺知覺照的人
A person without awareness and illumination
他哪裡來的智慧，一個人的覺得力量甦醒它才會有智慧
has no way of gaining wisdom. A person must awaken his or her power of awareness before obtaining wisdom.
如果你覺知的力量不甦醒 哪來的智慧
If you cannot awaken your power of awareness, from where would you obtain wisdom?
如何做到我們真正的解脫
How would you achieve true liberation?
你無所求的無慾望
When you seek nothing and desire nothing,
你所做的一切不是為自己做的
you will do everything not for yourself,
為他人做的
but for others.
不是針對自己而做的
If you don’t do anything for yourself,
所以你就解脫了
you will truly be liberated.
我們現在為什麼解脫不了
Why can’t we be liberated now?
你所做的一切都是你自己需求的
Because whatever you do is to satisfy your own needs.
是為你自己做的
You do everything for yourself.
那麼所以就越做越累
That is why the more you do, the more exhausted you become.
凡夫和菩薩的區別
The difference between ordinary people and Bodhisattvas lies in
首先就是一個思想境界的區別
their different frames of mind.
凡夫之所以是凡夫
Ordinary beings are ordinary
他的心放在的凡夫位
because their mind resides in the state of the ordinary,
沒有放在的菩薩的位
and not in the state of Bodhisattvas,
沒有放在聖人的位
or in the state of the sages.
所謂的發心就是把你的心
What we mean by “making a vow” is to take your mind
從凡夫的位放在一個很高的位置上
from a state of the ordinary and place it in a higher state.
就相當於我們所有人說的立的志向
This is equivalent to developing an aspiration.
把心從這個平台
When you move your mindset from this [lower] platform
挪到這個平台的志向立得很高
to a very high place,
你自然就解脫了
you will naturally be liberated.
你自然就虛懷若谷了
Your mind will naturally become as open as a vast valley.
格局心胸氣量都有了
You will be broad-minded, humble, and tolerant.
之所以我們的心量小
The reason why we are narrow-minded
就是因為你的心放在的凡夫位
is that our mind is in the state of the ordinary.
你沒有發心
Without making a vow,
你的菩提心沒有發起來
you cannot develop your bodhicitta (Bodhi mind).
你是一顆凡夫的心在做事
If you act with the mindset of an ordinary being,
你怎麼做你都是個凡夫
you will always be an ordinary person, regardless of what you do.
如果你發的菩提心
If you make vows like the Bodhisattvas,
發的菩提心 你以一顆菩薩的心在做事情
and you act with the mindset of a Bodhisattva,
你就越做越快樂
you will be happier and happier.
越做你的心胸氣量就越來越大
The more work you take on, the humbler and more tolerant you become.
智慧自然就開了
Your wisdom will naturally be developed.
至於解脫那就不在話下的 自然就解脫了
Needless to say, liberation will be within reach.
你的心放在了菩薩位
If you put your mind in the state of a Bodhisattva,
難道還沒解脫嗎
how could you not be liberated?
所以說你要想解脫
Hence, if you want to be liberated,
要想修行首先就要發心
you must first make a vow.
當然你發完心了以後還要去做
Of course, after making a vow, you must put it into action.
不是說我發完菩提心我不去做了
It is not right that you make a vow but take no action.
四無量心指的就是慈悲喜捨
The “four immeasurable states of mind” are loving-kindness, compassion, joy, and equanimity.
一個修行人首先發的是四無量心
A practitioner must first make a vow to realize the “four immeasurable states of mind.”
為什麼不說
Why don’t we say
首先發的是四攝六度
we must first make a vow to practice the “four ways of embracing people” and the “six perfections”?
聽我慢慢道來
Allow me to explain these one by one.
因為四無量心指的是慈悲喜捨
The “four immeasurable states of mind” are loving-kindness, compassion, joy, and equanimity.
慈悲喜捨是利益眾生的
They are for benefiting living beings.
慈能夠給眾生快樂
Loving-kindness brings happiness to living beings.
悲能夠拔出眾生的痛苦
Compassion eradicates the suffering of living beings.
喜是能夠給眾生帶來喜悅
Joy brings delight to living beings.
舍是能夠給眾生帶來快樂
Equanimity also brings happiness to living beings,
帶來解脫
and leads them to liberation.
那麼四攝六度
Then, what are the “four ways of embracing people” and the “six perfections”?
四攝是布施愛語利行同事，
The “four ways of embracing people” are generosity, pleasant speeches, altruistic acts, and collaboration.
六度它指的第一位也是布施 持戒 忍辱 精進
In the “six perfections,” the first one is also generosity, followed by precepts, forbearance, diligence,
禪定和智慧
concentration, and wisdom.
那麼四攝六度它是個人的修為
As such, the “four ways of embracing people” and the “six perfections” are cultivation methods for individuals.
它是針對自身的習氣 毛病
To counter our own habitual energy, shortcomings, and
業力，必須要修四攝六度
karmic obstacles, we must practice the “four ways of embracing people” and the “six perfections.”
如何利益眾生必須要修四無量心
Why must we cultivate the “four immeasurable states of mind” to benefit living beings?
但是你想利益眾生
If you want to benefit living beings,
先也是要先把自身的功夫做足
you must first hone your skills.
四攝六度你如果做不好
If you haven’t mastered the “four ways of embracing people” and the “six perfections,”
你所謂的發四無量心也是一句空話
your vow to achieve the “four immeasurable states of mind” is nothing but empty words.
其實一個人他寧願布施錢財
Actually, a person would rather give away his or her money and possessions
不願意布施自己的面子
than let go of his or her own ego
不願意失去自己的尊嚴
or lose dignity.
那麼我們佛門裡面講的布施
In Buddhism, the kind of generosity we talk about
它主要的針對的就是自己的尊嚴
is mainly to counter our ego,
自己的面子
or our face.
包括一個比較懶惰的人
For a lazy person,
布施自己的勤勞
we ask him or her to exert effort.
一個說話比較尖酸刻薄的人
For a person who speaks nastily,
就要布施愛語
We ask him or her to speak kind words,
讓人聽到比較舒服
which make people feel comfortable.
但是又把真實的含義傳達給對方來的
However, we ask this person to convey his or her true intentions,
絕對不是我們現在說的阿諛奉承
but in no way we want him or her to be sycophantic.
那麼四攝當中的第三攝利行就是利益
The third way of embracing people is to act altruistically, which involves
一些眾生的事情我就去做
engaging in endeavors that benefit living beings
有損眾生的事情我就不去做
and refraining from actions that hurt them.
四攝的第四個就是同事
The fourth way of embracing people is collaboration.
就是我們彼此之間叫做同事
That is, we treat each other as colleagues.
同時需要我們的時候
When they call on us,
我們一定要趕到
we should be there [to help].
所以真正能夠做到四攝的人
Only those who can truly accomplish the “four ways of embracing people”
接著下來才能夠做好六度，六度做好了以後
are ready to practice the “six perfections.”
Only after we achieve the “six perfections,”
我們自身的功夫才能夠紮實
can we hone our own skills on solid foundation.
那麼一個真正的佛弟子
As true Buddhist disciples,
就要做到虛空有壞的那一天
we must strive to realize our vows until the end of time.
我們的心願
Our mind’s volition,
這個心願指的
or our aspiration,
就是我們努力奉獻前面的四無量心
refers to the “four immeasurable states of mind” that we strive to dedicate [to living beings].
奉獻自己的人生是不會停止的
We should never stop dedicating our lives [to serving others].
如果說你的心願還有窮盡的那一天
If your aspiration will exhaust one day
還有結束的那一天
or will come to an end in the future,
你不是一個真正的佛弟子
you are not a true Buddhist disciple.
覺照禪的功法指的就是用功的方法
The techniques of DAIC refer to the methods of cultivation.
目前無法意目前，目指的是什麼意思呢
“The eyes see no phenomena, but the consciousnesses sees.” What does the word “eyes” refer to?
不僅僅指的是我們有形有相的眼睛和耳朵
It does not merely refer to our eyes and ears, which come with forms and shapes.
當然它也包含了，主要的真正目前是指的心目，心眼
Yes, the term includes physical organs, but it primarily points to the mind’s ears, the inner eyes,
心耳，
and the inner ears.
一個人如果能夠管到自己的內心的眼睛
If a person can guard his or her inner eyes,
內心的耳朵
inner ears, and
內心的嘴巴
inner mouth,
才是一個修行的開始
he or she is ready to embark on cultivation.
如果你管不到自己內心的眼耳鼻舌身意
If you can’t guard your inner eyes, ears, nose, tongue, body, and mind,
給你什麼法都沒有用
you will have no use for any technique.
雖然說心目當中沒有法
Although your inner eyes see no phenomena,
但是你必須看守住你的心
you must guard your mind and
守住你的眼睛 不能散亂
eyes so that they do not wander away.
不能被外面的財色名利所轉變
You should not be tempted by wealth, lust, fame, or fortune.
你要做財色名利的主人
You must be in control of them
而不能被他牽著跑
and not be controlled by them.
一個真正的修行人
A true practitioner
雖然他的眼睛閉著的
may close his or her eyes.
外面的眼睛閉著的
His or her outer eyes are closed,
但他的心眼打開著
but his or her inner eyes remain open,
對外界的事物看得清清楚楚
and he or she can still perceive external objects clearly.
那麼我們在用功的時候
When we exert effort,
的確我們外面的眼睛關閉的
it is true that our outer eyes are closed,
但是我們心裡的眼睛是打開的
but our inner eyes are open.
再往外面看
We then look at the outside,
同時也在往內看看自己的起心動念
and at the same time look inward to observe our arising thoughts.
有眼無珠人不識
There is a saying, “possessing the wisdom eye but no eyeball, unbeknownst to ordinary people.”
這是佛教的一個名詞
This is a Buddhist phrase.
它指的是我們眼前慧眼
It refers to our wisdom eye.
，古人形容慧眼打開了以後才一目了然
The ancients described how, after the wisdom eye is opened, “with one glance, one sees a chiliocosm clearly.”
我們社會上罵這個人有眼無珠
In today’s society, we scold others for “having eyes but no eyeballs.”
其實在真正禪宗裡面
Actually, in the true form of the Chan school,
在佛門這是個褒義詞
this phrase has a positive connation in Buddhism.
我們慧眼就是有眼無珠
Our wisdom, in fact, has the eye but no eyeball.
你把它打開了以後
Once you have opened the wisdom eye,
才是所謂的佛眼法眼天眼慧眼打開的
you can say you have opened the Buddha’s eye, the Dharma eye, the divine eye, and the wisdom eye.
＂剔＂就是從裡面往外剝的意思
The character “ti” means “to pluck out,” “to peel off,” or to look out from the inside.
是不是把這東西給剝出來 把東西剝出來
How do you pluck something out?
把肉把從夾縫給它剔出來
Think of the meat stuck in the gaps of bones,
把它挑出來
you pluck it out.
它在這裡比如我們的心
It is like our mind.
守著這個慧眼往外看
You guard your mind and look at the outside from your wisdom eye.
剔目就是把心靈的眼睛透過慧眼往外看
“To pluck out the eyes” means using your mind’s eyes to look through the wisdom eye to perceive the outside world.
＂瞪眉＂就是代表集中的意思
“To stare with eyebrows” means to focus.
集中的意思瞬間可以集中起來
“To focus” means to concentrate your mind.
綿密不絕
“Pliant, dense, and unceasing”
意思指的柔軟而又不間斷
means [keeping your mind] pliant and uninterrupted.
這就是指用功的方式
This is the way we exert effort.
我們打坐真正的核心的就這一句話
The key point of sitting meditation is summarized in one sentence:
柔軟的而又不間斷
“pliant and uninterrupted.”
用一顆柔軟的心 慈悲的心
Use your pliant mind, compassionate mind,
放鬆的心 透過眉間看出去
and relaxed mind to look out from the area between your eyebrows.
綿就是鬆的意思
“Pliant” means “to relax.”
密就是不斷的意思
“Dense” means “uninterrupted.”
不絕也是指的用功成片成勢的
“Unceasing” means exerting effort coherently and forcibly.
不是支離破碎的
Such effort is not fragmented.
就像一根線一樣是個整體的
Like the thread in a reel, it is
所以成綿密不絕
pliant, dense, and unceasing.
那麼到了一個非常高的境界
When your mind reaches a very advanced state,
也可以說最後的境界的時候
say the ultimate state,
就發現能所脫空知已滅
you will discover that duality is emptied and that the knower and the known are both vanquished.
知已滅，就是已經滅掉的意思不是說知己滅
By “vanquishing the knower and the known,” I mean “cessation of consciousness,” not “cessation of your soulmate.”
他為什麼說能所脫空知已滅
Why do we say “duality is emptied and the knower and the known are both vanquished”?
因為一個成就的人到了最後
When a practitioner reaches the final stage,
就是能修的物
the objects of cultivation and
和所修的心
the cultivating mind
全部超越的
are both transcended.
不需要了，所以叫做能所脫空知已滅
There is no need for them; hence the saying “duality is emptied and the knower and the known are both vanquished.”
最後的覺知覺照全部都超越了，沒有了
Even the last modicum of awareness and illumination is transcended and vanquished.
為什麼最後的覺知覺照沒有呢？
Why is there no more “the last modicum of awareness and illumination”?
因為你本身成為一個覺照
It is because you have become the state of awareness and illumination,
就沒有能照的和被照的人
hence no more person who illuminates and no more object to be illuminated.
如果說你有能照的和被照的
Say, while still having the notions of the illuminator and the illuminated,
所以叫做能所脫空知已滅
you claim to have achieved the state of “emptiness of duality and the cessation of consciousness.”
，有的人說最後變成了覺知覺照
You claim that you have transformed into awareness and illumination at the end.
那又錯了
This is wrong.
一個真正成就的人已經沒有二元對立的
A person with true attainment has no more duality.
沒有智慧和煩惱
He or she has neither wisdom nor affliction.
沒有凡夫和聖人的
There are neither ordinary people nor sages.
那就說明了還是在過程當中
[Until then,] you are still in the process of cultivation.
還沒有到達目的地的時候
Before you reach the final destination,
能修的和所修的全部被降服的
and before you completely overcome “that which cultivates” and “that which is cultivated,”
全部超越的都沒有
you have not fully transcended.
後來你才恍然大悟
You will only understand this after you reach the final state and realize it suddenly.
家風依舊 學佛做人 做人學佛
The original lineage tradition remains the same, “one must learn from the Buddha how to behave well and behave well to learn from the Buddha.”
要想學佛先做一個好人
One who wants to study Buddhism must first learn to be a moral person
把人的基本工作踏實做足
and learn diligently the basics of what it means to be a moral person.
那麼你做人的標準
What should be your moral standards?
就拿佛的標準來要求自己
You should apply the Buddha’s moral standards on yourself.
那麼你把八個字學佛做人學佛功夫做足了
Once you have fully implemented the standard that “one must learn from the Buddha how to behave well and behave well to learn from the Buddha,”
在我們的身上才能夠體現出一點樣子
you will project a particular image.
什麼樣子
What kind of image?
你就是個佛弟子
The image of a Buddhist disciple.
就是覺照禪的十字真言
In fact, it is reflected by the ten-syllable mantra of DAIC,
其實十個字是金剛經的核心
which is also at the heart of the Diamond Sutra.
所以在東華寺剃頭的弟子
That is why all the tonsured disciples of Donghua Chan Monastery
最後的1個字全部用善護
have either “shan” or “hu” as the last character of their Dharma name.
善就是時時刻刻的意思 時時刻刻幹什麼
“Shan,” or “careful,” means you know what you are doing every minute, every second.
時時刻刻護住我們的起心動念
You must then “hu,” or “guard” your arising thoughts in every moment.
看護住我們的行為舉止
You should also guard your behaviors.
如果說一個佛弟子
As a Buddhist disciple,
你不能時時刻刻看著自己的行為舉止起心動念的話
if you cannot observe your behaviors and thoughts in every moment,
稱不上一個佛弟子
you cannot be called a Buddhist disciple.
那麼你不能時時刻刻看出自己的念頭
If you can’t observe your thoughts in every moment,
那麼你的清淨心你就培養不起來
you will not be able to cultivate a pure and clear mind.
什麼叫做清淨心
What is a pure and clear mind?
不染為清
What is undefiled is “pure.”
不亂就為淨
What is undisturbed is “clear.”
不染污不亂就是清淨心
A mind that is undefiled and undisturbed is a pure and clear mind.
為什麼說染
What is defilement?
你住在上面就染
If you are attached to something, your mind is defiled.
有所留戀就亂
If you long for something, your mind is disturbed.
所以不染不亂就是清淨心
Thus, a mind that is undefiled and undisturbed is a pure and clear mind
你達到了清淨心
When you attain a pure and clear mind,
就是金剛經講的最高境界的
you have reached the highest state as described by the Diamond Sutra,
就是應無所住而生其心
i.e., “from non-abiding arises the awakened mind.”
其實常覺不住是從金剛經裡面
Actually, the phrase in the Diamond Sutra is “persistent awareness that is non-abiding.”
應無所住而生其心的無所住的心
The mind in the saying “from non-abiding arises the awakened mind”
無所住的心
is a “non-abiding mind,”
就是常覺的心
or a mind that is always aware.
你有了一顆常覺的心
If you have a mind that is always aware,
自然就達到了一無所住
you will naturally come to the state of non-abiding.
從我們東華寺在2000年做規劃的時候
We at Donghua Chan Monastery have been making developmental plans since the year 2000.
東華寺的定位就是一個禪宗道場
The monastery positions itself as a cultivation place of the Chan school.
我是學禪宗的
I studied in the Chan school.
所以東華寺的定位也就是禪宗的道場
That is why Donghua Chan Monastery is positioned as a Chan school venue.
那麼整個硬件的佈局和功能
The layout and purpose of the monastery’s bricks and mortar
都是按禪宗寺院的佈局
are based on the design and
和功能來設計的
functions of a typical Chan monastery.
禪宗傳統的祖師的思想
The philosophy of the Chan school patriarchs
就主張一日不作一日不識食，自給自足
advocates that “a day without work is a day without food.” It also calls for self-sufficiency and
自食其力
self-reliance.
其實現在社會上
In fact, people in today’s society
對我們出家人的誤解非常大
misunderstand monastics to a great extent.
認為佛教是寄生蟲 不勞而獲
They think of us as parasites who reap without sowing.
那隻是現在的個別僧人的確是寄生蟲
This may be true for a small minority of monks who
不勞而獲
do not work and live off others.
但是我們祖師在創立家風的時候
However, when our patriarchs established the lineage traditions,
就是主張一日不作一日不食
they proposed that “a day without work is a day without food.”
我們東華禪寺的
We in Donghua Chan Monastery
思想是遵從祖訓
believe that we should follow ancestral teachings,
是農禪並重
which place equal emphasis on farming and meditation.
把外在的田地種好了
If you plow the field well from the outside,
內在的新田也種好了
your inner field is also plowed properly.
所以我們主張在工作中修行
Thus, we advocate cultivation while working, and
在修行中工作
working while cultivating.
把我們修行的功夫帶到我們日常生活中
We should apply the skills of cultivation in our daily life,
在行住坐臥當中處處都是用功的
and exert effort in practice whenever we move around, rest, sit, or lie down.
佛教從東漢傳到中國以來
Since Buddhism was introduced to China during the Eastern Han dynasty,
曾經有幾個時期非常鼎盛
it has gone through several periods of great prosperity.
他們在佛教的鼎盛時期
During the heydays of Buddhism,
老祖宗提倡的口號
elderly patriarchs made a slogan, which says
人生佛教化，佛教人生化
“infuse Buddhism into life, infuse life into Buddhism.”
我們怎麼理解這句話
How should we understand this saying?
怎麼理解古人對這句話的定義
How should we understand how the ancients defined this ideal?
他說人的一生生活方式
It describes a particular way of life.
就應該用佛教的思想來生活
That is, we should live life with Buddhist ideals,
佛教應該貫穿到我們的人生
allowing Buddhism to permeate our lives.
那麼到了清末民初
When it came to the late Qing dynasty and early Republican period,
也有祖師提倡佛教人間化
some patriarchs also advocated “Humanistic Buddhism.”
的確在那一時佛教得到的迅速的普及
It is true that during that period, Buddhism was quickly popularized.
所以基於前面的兩個時期的提倡
Given the principles advocated in the two periods just mentioned,
所以現在我提倡
I would like to advocate,
包括現在提倡未來我也提倡人本佛教佛教人本
not just now, but also in the future, that we implement a “people-oriented Buddhism” and a “Buddhist-oriented people.”
世間萬物都可以通過一個載體一個渠道
The myriad things in the world may pass through a vessel or a channel
傳遞給大家的
to reach people.
那麼以人為本具體體現在，尊重人
The “people-oriented” principle is reflected in how we respect,
包容人 理解人
tolerate, and understand people.
服務人的基礎上
It is about how we serve people,
以提升眾生的靈性與生命的品質為原則和目標
basing on the principle and goal of improving the spirituality and quality of the lives of all living beings.
真正以人為本的精神就是菩薩的精神
The true spirit of the “people-oriented” principle is the spirit of the Bodhisattvas.
菩薩的確做到了以人為本
Bodhisattvas have indeed followed the “people-oriented” principle.
因為菩薩是完全把自己奉獻給眾生
This is because Bodhisattvas have completely devoted themselves to living beings
服務於眾生的
and to serving others.
他每時每刻所想的
In every waking moment,
都是為眾生想所做的
they think about how to serve living beings.
所以它真正體現在佛法以人為本的精神
Thus, they truly reflect the spirit of the “people-oriented” principle.
一個真正的修行人
As a true cultivator,
你把自己的身口意淨化了
if you have purified your body, speech, and mind,
你就淨化社會了
you can purify society.
你把你自己管好了
If you have managed yourself well,
社會就管好了
you can manage society well.
如果你只是把他人管好了
If you can only manage others well,
你自己沒有管好社會還是沒有管好
but cannot manage yourself, then you cannot manage society well.
誰是社會
What is society?
你就是社會
You are society.
你既是社會的一部分
You are part of society,
又是社會的整體
but also the whole of society.
所以看社會就是看社會的公民
Thus, to observe society is to observe its citizens.
拋開了社會的公民怎麼看社會
How can you perceive society without considering its citizens?
所以根據以上的理念
Based on the thinking above,
我在2000年的時候我就提倡欲修佛道
as early as the year 2000, I advocated that “for one to cultivate the Buddha’s path,
先行人道
he or she must first walk the path of humankind.”
人道修好佛道自成的理念
The motto that “by actualizing the path of humankind, the path of the Buddha is naturally attained”
這句話我在2000年的時候
was first said by me in the year 2000.
就已經提倡了
I advocated such an ideal back then.
這句話我是在什麼時候悟到
When did I have the realization of this motto?
是在99年悟到的
It was in the year 1999.
所以我2000年出關了以後
After I completed the solitary retreat in 2000,
在我閉關紀實上就寫的這句話
I wrote down this motto in my memoir, Seclusion and Awakening.
欲修佛道先行人道
Thus, for one to cultivate the Buddha’s path, he or she must first walk the path of humankind.
那麼後來的12年
In the following twelve years,
又為了落實以人為本的佛教
I wanted to implement a “people-oriented” Buddhism.
所以後來又提倡了這句話 就是安分守己
After that, I advocated another principle, which is to “behave yourself,
各盡其職
fulfill your duty,
以人為本 借事煉心
follow a people-oriented principle, and train your mind through worldly affairs.”
因為為了要踐行人本佛教的理念
Thus, to practice a people-oriented principle,
它具體落實就是靠這四句話
we must implement these four sentences.
東華家風也是我在99年創立的
I established the Donghua lineage tradition in 1999.
我在打坐的時候突然有一天
One day, when I was doing my sitting meditation,
腦袋裡面冒出這三句話
these sentences just popped up in my mind.
2000年出關了以後我也把它寫出來的
I also jotted them down after I came out of the solidary retreat in 2000.
後來形成文字
They were recorded in words,
那麼再後來就刻成碑
and later carved into a monument.
貼在我們家風廣場那一面牆上的
It is now engraved on one of the walls in Donghua Piazza.
有人曾經跟我說 他說師父我是學佛的
Someone once said to me, “Master, I am a Buddhist,
國家跟我沒有關係
so I have nothing to do with my country.”
他說佛教沒有國界
He said Buddhism has nothing to do with national boundaries.
佛教是沒有國界
Indeed, Buddhism is beyond national boundaries,
但是你是個佛教徒
but if you are a Buddhist,
你的內心是有祖國的
you should keep your motherland in your heart.
你不能沒有國界
You cannot be without a country.
佛教是沒有國界
Buddhism is beyond national boundaries,
因為佛教是思想
because Buddhism is a philosophy,
是藝術是文化 它是沒有國界的
an art, and a culture that transcends national borders.
但是你是個公民
However, you are a citizen,
你是中國的公民
a citizen of China.
你是佛教徒 你心中必須要有祖國
You are a Buddhist, and you must keep your motherland in your heart.
有祖國就有國際
If there is a native land, there is also foreign land.
就要有愛國的情懷
You should have affection for your country.
那麼學佛先做人
Before you study Buddhism, you must first learn to be a good person.
具體做人的標準是什麼
What are the specific standards of a good person?
就是我們佛門說的五戒十善
They are the “five precepts and ten virtues” of Buddhism.
不殺生 不偷盜
No killing, no stealing,
不邪淫 不妄語 不喝酒
no sexual misconduct, no lying, and no drinking alcohol.
這我們佛門裡面說的五戒
These are the five precepts of Buddhism.
一個佛教徒把五戒十善做好了
If a Buddhist disciple has practiced the five precepts and ten virtues well,
這就說明他的根本抓住了
it means he or she has mastered the basics.
至於說其他的清戒
As for other types of purification precepts,
他破壞不了我們的菩提心
a breach of them should not destroy our bodhicitta.
如果說五戒十善你沒有修好的話
If you have not practiced the five precepts and ten virtues well,
它就會破壞我們的菩提心
your bodhicitta could be destroyed.
所以說你看一個人的這個行為準則
Thus, to judge a person’s conduct,
先從五戒十善看能不能做到位
you should first evaluate how this person practices the five precepts and ten virtues.
如果說一個人連五戒十善做不好
If a person does not practice the five precepts and ten virtues well,
那麼其他的清戒完全是自欺欺人的
even if he or she practices other purification precepts, he or she would be deceiving himself or herself and others.
那麼修道先發心
Thus, before you cultivate the Bodhi path, you must first make vows.
發心指的就是把自己一生
It means devoting your whole life
奉獻給自己的信仰
to your faith
奉獻給自己的祖國
and to your country,
從凡夫位一下拉到聖位
from the time you are an ordinary person to the time you become a sage.
就是我們所說的立志向
This is what we mean by “developing our aspiration.”
從此以後雖然你的表面是個凡夫俗子
Afterward, you may still look like an ordinary person on the surface,
那麼你的為人處世都要拿聖人的標準
you should uphold the standards required of the sages when you do things and interact with people.
來要求自己
Only by demanding yourself in this way,
所以你才能夠超越
can you transcend yourself,
才能夠解脫開智慧
attain liberation, and develop wisdom.
否則話你沒辦法成長的
Otherwise, you will not mature.