導師法語

 

 

導師法語

【Pear Blossom Song   梨花偶成 】

Realization of the Truth of Impermanence  悟無常理 (一)

Pear tree blossoms paint the pear tree white
Blossoms fill the garden white as snow
Snowflake petals fall to the ground
Now the garden is green once more

梨樹開花滿樹白，滿園梨花白如雪。
片片雪花飛滿地，今日滿園成青色。

Realization of the Truth of Emptiness  悟真空理 (二)

Pear tree blossoms paint the pear tree white
Blossoms fill the garden white as snow
Snowflake petals fall to the ground
Now the garden is green once more.
The myriad things in nature all will cease,
Only true emptiness will not perish.

梨樹開花滿樹白，滿園梨花白如雪。
片片雪花飛滿地，今日滿園成青色。
森羅萬象終歸壞，唯有真空才不滅。

Realization of Distinctive Middle Way Reality  悟但中理 (三)

Pear tree blossoms paint the pear tree white
Blossoms fill the garden white as snow
Snowflake petals fall to the ground
Now the garden is green once more.
Green and white are forms of duality.
Avoid the extremes to transcend birth and death.

梨樹開花滿樹白，滿園梨花白如雪。
片片雪花飛滿地，今日滿園成青色。
青色白色皆對待，不落兩邊非生滅。

Realization of Middle Way Reality  悟實相理  (四)

Pear tree blossoms paint the pear tree white
Blossoms fill the garden white as snow
Snowflake petals fall to the ground
Now the garden is green once more.
Green and white both reveal the true nature,
Spring winds fill the garden with Chan joy.

梨樹開花滿樹白，滿園梨花白如雪。
片片雪花飛滿地，今日滿園成青色。
青色白色皆真性，春風滿園露禪悅。

1.To recite the Buddha’s name is to invoke our original nature. By invoking the Buddha’s name, we bring forth the Buddha of our original nature. That is the true meaning of reciting the Buddha’s name.
念佛即是念自性，透過念佛號來啟發心當中的自性佛，就是念佛的真正意義。

2.We have a wordless sutra within our mind. By upholding and reciting the physical sutra with words, we evoke the sutra of our original nature, uncover our own inherent treasure, and truly attain an unwavering faith in the Buddha Dharma.
我們心當中也有一卷無字真經，藉由持誦有形有相的經典，以啟發我們自性的經典，如此親得自家珍寶，對於佛法就真正達到深信不疑。

3.The aim of practicing Buddhism is to free the mind from the influence of external circumstances and maintain peace and serenity within.
學佛的目的，就是使我們的心在境界當中不受影響，仍能保持平定、寧靜。

4.If we lack samadhi power and wisdom, are swayed by the external environment, and give rise to vexations, we will never clearly see the reality of all phenomena. Therefore, we must cultivate samadhi (meditative concentration). With samadhi, we will always be in command, and have the wisdom to know when to advance or retreat, to engage or let go.
一個人若缺乏定力與智慧，隨境界而動，心生煩惱，常會看不清楚事情的真相。所以必須修習禪定，有了禪定，便能時時作主，具有知進退、知取捨的智慧。

5.If we can gather inward the six senses: eye, ear, nose, tongue, body, and mind, and no longer cling to external circumstances, our delusions and discriminations will diminish and we will naturally be in accord with our pure, original nature.
眼、耳、鼻、舌、身、意六根往內收攝，不再對外攀緣，妄想分別少了，自然能與清淨的自性相應。

6.In practicing Buddhism, we begin with “initial faith.” When we have gradually established “right view”, we will have “right faith.” Having the right faith, our cultivation will be fruitful so we will attain “deep faith”, then our bodhi mind will never regress.
學習佛法，首先透過「初信」；慢慢建立正確的知見，即是「正信」；有了正信，透過確實履踐便能達到「深信」，就不會退失菩提心。

7.An upstanding, unblemished character is the greatest blessing. A purified mind has the highest wisdom. Using blessings and wisdom to live, work, and study, we will succeed in our careers, perfect our virtues, and complete our Buddhist path.
人格完整是最大的福報，心靈淨化是最高的智慧。本著福德和智慧來做人做事、學習，無論事業、功德、道業都能成就。

8.If we practice the Way step-by-step, constantly cultivate blessings and wisdom, unify samadhi and wisdom, and employ both compassion and discernment, we will become just like the Buddha, attaining perfection in all virtues, blessings, samadhi, and wisdom.
只要一步步地落實修行，時時福慧雙修、定慧等持、悲智雙用，就能和佛陀一樣，萬德莊嚴，福德、禪定、智慧都達到最圓滿的境界。

9.The sutra says, “If we practice without giving rise to the bodhi mind, it is like farming without planting seeds.” All Buddhas and bodhisattvas have great compassion as the foundation. Great compassion gives rise to the bodhi mind, and the bodhi mind gives rise to supreme enlightenment. Therefore, in our cultivation, we must first develop a mind of compassion.
經云：「修行不發菩提心，猶如耕田不下種。」諸佛菩薩以大悲心為根本，因大悲心而生菩提心，因菩提心而成正覺，所以修行首先就是要培養慈悲心。

10.By constantly maintaining our mindfulness, we will have wisdom, samadhi power, and always be our own master.
保持覺性的存在，才能有智慧、定力，隨處作主。

11.In cultivating the Way, we should not seek and grasp externally; instead, we should probe within to see whether our mind has given rise to vexations. We should constantly harbor a compassionate mind, be lenient toward others, yet be self-disciplined, frequently reflect upon and examine ourselves.
修行不可始終往外馳求，要反求自心是否不起煩惱，時時要有慈悲心，待人以寬，克己以嚴，經常檢討反省。

12.A great compassionate mind is the Buddha mind. The spirit of Buddhism is compassion and equality. To achieve a mind of compassion and equality: first, we should not kill; second, we should save lives; third, we should practice vegetarianism. If we carry out all these, our compassionate mind will manifest.
大慈悲心就是佛心，佛法的精神就是慈悲與平等。要想達到慈悲、平等的心，第一要不殺生，第二要救生，第三要吃素；能夠做到，慈悲心就會現前。

13.To practice Buddhism is to learn from the Buddha, to emulate his purity of body, speech, and mind. When we have achieved the highest and most perfect standard in our cultivation, we will attain the Buddha’s compassion, wisdom, and samadhi power.
修行學佛就是要向佛學習，學佛清淨的身、口、意。達到最高、最圓滿的標準，就能成就佛的慈悲、智慧、定力。

14.All sentient beings have the Buddha nature within. Therefore, besides cherishing our own life, we should also respect the lives of all sentient beings.
一切眾生皆有佛性，因此，我們除了愛護自己的生命，也要尊重眾生的生命。

15.    朝山是身心精進的行門；身是五體投地、三步一拜，口在念佛，心也在念佛。身口意三業精進就能消業、轉業，福慧增長，處處吉祥。
“Mountain pilgrimage” is a diligent practice of body and mind. The body prostrates every three steps. The mouth recites the Buddha’s name. The mind is also mindful of the Buddha’s name. Diligence of the three karmas of body, speech, and mind can eradicate and transform bad karma. Blessings and wisdom will then increase and everything will be auspicious.

16.The bodhisattva is not just a kind of form or appearance, but is the pure intention to benefit all sentient beings.
菩薩不是一種形相，而是利益眾生的清淨心念。

17.When this mind is master of itself, all the actions of our daily life will be perfectly appropriate.
這念心能夠作主，日常生活所作所為，就能恰如其分。

18.By treating all people with a mind of compassion, respect, and equality, we can share the brightness and joy of the Dharma with everyone. That is the bodhisattva way.以慈悲、平等、恭敬心對待每一個人，使眾生同霑法喜與光明，就是菩薩行。

19.A mind of contentment, tranquility, and clarity is true wealth and honor.
知足、平靜、清明的這念心，便是真富貴。

20.When we are able to see through our own delusions and let go, our mind will achieve peace and tranquility.
能夠看得破、放得下，心就能得到安定。

21.To practice the bodhisattva way means that we act with a compassionate mind in every situation to benefit all sentient beings.
把慈悲心擴展到每一個因緣，運用到每一位眾生身上，就是菩薩行。

22.When we realize our original mind and nature through the Zen practice, our existence will be replete with infinite life, brightness, and wisdom, and we can transcend impermanence and the cycle of birth and death.
透過禪修，契悟自己的本心本性，生命就具足無量的壽命、光明與智慧，超越了無常與生死。

23.To extinguish the vexations in our mind is enlightenment.
將心中的煩惱化除，當下就是菩提。

24.By respecting others, we elevate our own mind, and live in harmony with each other.
對人恭敬，能提升心境；人與人之間也能和諧相處。

25.    When we have developed a mind of compassion, our mind will be filled with harmony and brightness.
慈悲心養成了，心當中就是一片和氣與光明。

26.“With a mind at peace, the thatched hut is safe. With a serene nature, the vegetable roots are fragrant.”If you can harness your ever-clinging mind, abide in the original mind, the original nature, then your mind will naturally be peaceful and serene.
「心安茅屋穩，性定菜根香。」如果能將這念攀緣的心收回來，安住在自己的本心本性上，心自然能安、能靜。

27.“A dharma does not arise by itself, it is born out of the right conditions.” All worldly phenomena arise from the combination of causes and conditions.  Virtuous causes and conditions result in good retribution. Malevolent causes and conditions lead to dire retribution.
「法不孤起，仗境方生。」世間的一切都是因緣和合而成就的。善因善緣就能成就善的果報；惡因惡緣結出來的就是惡果。

28.“When dharmas arise, the mind arises.” The mind and the outside world give rise to and condition each other. Through prajna wisdom, we will realize that these are all delusions, that all external phenomena are delusive and have no true substance.
「法生則心生」，我們的這個心和外面的這個境兩者互為因緣，假使我們透過般若智 慧，就能知道這些都是妄想，外面一切境界都是虛妄不實的。

29.“Bodhisattvas dread the cause. Mundane beings dread the retribution.” We should be true and down to earth in all our undertakings. Ask only how much we cultivate, not how much we shall harvest. Work diligently on the right causes, and then you will surely succeed. Conversely, success is unlikely if you aim too high but overlook the groundwork.
「菩薩畏因，眾生畏果」，做事必須腳踏實地，只問耕耘不問收穫，從因上去努力，則 一定會成功；反之，好高騖遠則不易成就。

30.The Principle of Causality (cause and effect) in Buddhism actually teaches us to depend on our own diligent efforts. If we understand our life then we can direct  our life. If you can perceive these truths clearly, then you can understand your fate and create/establish your fate.
佛法中所說的因果，其實是要靠我們自己去努力，知命則能立命。明白了這些道理，便能了解命運、創造命運。

31.The mind should be lucid and clear, neither thinking of the past, nor of the present, nor of the future; this present mind must always be in command and imperturbable. To abide in “this-mind” is what is called “to live in the present”.
這念心清清楚楚、明明白白，不想過去，不想現在，不想未來，當下這個心要處處做主、如如不動，安住這念心，就稱為活在當下。

32.We should pursue a spiritual life.  A mind of contentment and tranquility is the true
我們應該要追求一種心靈上的生活，心靈得到滿足，心靈得到平靜，才是我們人生真正的一種幸福，一種財富，一種快樂。

33.“Without understanding of the original mind, it is futile to study the Dharma.”      Hence, the Buddhist practice does not merely consist of the recitation of the Sutras (scriptures), or making prostrations to the Buddha.  The true merit of practicing the Way comes from the awareness of our own mind and the discernment of our self nature.  Yet, if one has already attained understanding of the original mind, one should not neglect the practice of virtuous acts either.
「所謂『不識本心，學法無益』，因此，學佛不僅是誦經、拜佛而已，修行真正的功德在於明心見性、見性成佛。然而，若已契悟本心，亦不妨礙修一切善法。」

34.Practicing the Way helps us change our perceptions and purify our thoughts, so that    every thought is a virtuous thought.  When all thoughts are virtuous, one can then maintain “no thought”. This way, all karmic hindrances will have no room to appear.
「修行即是改變自己的念頭、淨化自己的念頭。倘能念念都是善念，善念成就了之後，即保持無念。如此一來，業障就沒有空隙現前。」

35.「佛法五化運動：佛法教育化、佛法學術化、佛法藝術化、佛法科學化、佛法生活化。」
1. (Five Influential Movements of Buddhism) (this is about how to propagate Buddhism, via different convenient means, and also using Buddhism to guide the development in these different areas.)

a.Buddhism in education
b.Buddhism in academic research
c.Buddhism in culture and arts
d.Buddhism in science
e.Buddhism in daily living

36.IN ORDER TO ATTAIN LIBERATION WE MUST FACE AND ACCEPT REALITY
And work diligently towards improving our fate.
How can we change our fate?
First, harbor remorse for our offenses;
Second, exercise patient forbearance;
Third, practice virtue to dispel evil;
Last, apply the Dharma principles to turn knowledge into wisdom.
求解脫的方法就是要面對現實、直下承擔，努力改善自己的命運。如何改善命運？首先須知慚知愧，其次是忍耐，再者要修善去惡，最後以佛法的道理來轉識成智。

37.Why are there birth, aging, illness and death? Because the mind, like the ocean waves, is constantly arising and ebbing. Because the mind is changing and flowing, arising and ceasing, the body follows the mind by coming into and ceasing from existence.Therefore we experience birth, aging, illness and death.
為什麼會有生老病死？因為我們這念心時時刻刻在起波浪。由於心中有遷流、有生滅，身體就跟著這一念心在生生滅滅，因此就感生、老、病、死。

38.Practicing the Way, we must penetrate the nature of all things and learn to let go. This does not mean escaping from them; rather, it is using prajna wisdom and samadhi to pierce the veils of all worldly phenomena. Thus, the mind will not be swayed by the external world; thus, the agitation of the mind-water attains stillness.
修行要將世間一切看破、放下。看破並非逃避，而是運用般若智慧以及定力，將世間上的一切形形色色看破。能夠看破，心就不被外面的境界所轉，心水裡的波浪也就止息了。

39.What does it mean to have the right understanding and right views? That means to cultivate correctly. If our motivations for cultivation are different, then all resulting merits, wisdom and retribution will be different. True cultivation is to practices all good deeds, without any attachment whatsoever.
何謂「正知正見」？就是發心正確。若發心不同，則所得的功德、智慧、果報亦完全相異。真正的發心即是：修一切善，卻不執著一切善。

40.What is true prosperity? Counter evil thoughts with good thoughts, so that the mind has no karmic obstructions, no transgressions, and no delusions, until at last even all good thoughts are given up, and one achieves “no thought”. Arriving at the Middle Way Reality, this is true prosperity.
如何才是真富貴？能以善念對治惡念，使得心中沒有業障、罪過、邪見，最後連善念亦完全放下，歸於無念，達到中道實相，即是真正的富貴。

41.The aim of meditation is to achieve stillness, purity, clarity and awakening of mind.
When the mind has awakened, one is truly practicing the Way. The ancients have said, “Hundred of great awakenings; thousands of small awakenings”. This denotes the progressive expansion of the mind and advances in the understanding of life and the universe.
禪修的目的在於定心、淨心、明心、悟心。悟了以後方為真正的修行。古人有所謂「大悟幾百次，小悟幾千次」，就是指心境的開拓層次，以及對宇宙人生觀念上的提昇。

42.The extraordinary powers in Buddhism are obtained via samadhi. When single-mindedness is achieved, there is instantaneous awareness (such as telepathy). Yet such attainment of extraordinary powers is not the ultimate goal, because one still thinks that the phenomena are external to the mind, that there are external dharmas. The powers coming from having true faith in the Dharma, from practicing the Way, from practicing morality, meditation, and wisdom are the truly extraordinary powers.
佛法中的感應法門，是修定所得的神通；因為心念歸一，立刻就有感應。然而修神通感應並非究竟，因為始終以為心外有境，心外有法。真正對佛法有信心，又能夠修道，由修戒定慧而得的神通才是真正的神通。

43.The problems in the world are no other than suffering and joy. Suffering and joy are opposed and relative. Joy from stimulation of the senses is like clouds or smoke passing before our eyes; it is short-lived and empty. After experiencing joy, unending attachments and vexations follow. Only when we pacify the mind, when the mind is pure and serene, do we experience true joy.
世間的問題不外乎是苦與樂，苦、樂是相對的。感官刺激的快樂如過眼雲煙，短暫而空虛；快樂之後，是無窮的執著和煩惱。唯有將心定下來，心清淨了，才是真正的快樂。

44.People have vexations because they not capable of being content. If we always harbor a “grateful mind”, dealing with people and things around us with a mind of gratitude, we will always feel happy and content.
人之所以有煩惱，原因在於無法知足。如果常常存著一種「感恩的心」，用這種心念去對待周圍的人與事，時時都會感到愉快與滿足！

45. In Buddhism we say, “Vexation is Bodhi (enlightenment).” This means that when we encounter afflictions (distressful circumstances), we must use wisdom to perceive and understand them clearly, turning the afflictive outlook into joy, freedom, and tranquility. “Vexation” and “joy” are, in reality, within one single thought.
佛法上說「煩惱即菩提」，是指面對一件「苦惱」的事，透過智慧清楚的認識與觀察，將「苦惱」的觀念轉成快樂、自在與安詳，「煩惱」與「快樂」其實只在一念之間。

46.”Enlighten the mind and see the true nature;
Seeing the true nature one becomes a Buddha.”
This is equivalent to the “Amitabha Buddha” of the Pure Land School, which means infinite light and infinite life. Realizing this present-mind, one enjoys the same longevity as that of empty space. The empty space never perishes; neither will this mind, which is replete with infinite life, light, and wisdom.
「明心見性，見性成佛。」就是淨土宗所說的：「阿彌陀佛」──無量光、無量壽。契悟當下這念心，就與虛空同壽，虛空不壞，這念心也不壞，具足無量的壽命、光明與智慧。

47. To believe that every one of us, and every sentient being, has buddha nature; that in affliction there is bodhi; in seeing, hearing, feeling, and knowing is our inherent buddha nature. This is right faith. Thoroughly understand that all dharmas are ultimately empty in nature and that all phenomena are as illusory and unreal as a dream, a mirage, a bubble, or a shadow; this is right faith.

所謂  「正信」,信自己有佛性,所有一切眾生也都有佛性,煩惱當中就有菩提,見聞覺知當中,就是自己本具的佛性,這就是正信；了達一切諸法畢竟空寂,一切現象界都是虛妄不實的,如夢如幻、如泡如影,這就是正信。

48. With samadhi, this very mind can always be in command and undistracted by circumstances. With wisdom, we can see things truthfully, and know when to move forward or step back, and what choices to make. With samadhi and wisdom attained, we handle all affairs clearly and properly. As a result, we can be accomplished at school, in our career or in Buddhist cultivation, and we can better follow the various causes and conditions to practice the bodhisattva path.

有了禪定,這念心就能時時作主,不隨境界而動；有了智慧,就能看清事情的真相,知道進退、取捨。由於定慧具足,處事清楚、明達,不僅學業、事業、道業能夠成就,更能隨順種種因緣行菩薩道。

49. Gradual cultivation means to enter [the Way] by practice, in which the principle is realized through the practice. Sudden enlightenment means to enter [the Way] by principle, in which the practice derives from the principle. If there are no conditions for sudden enlightenment, there is always gradual cultivation. Gradual cultivation and sudden enlightenment are seemingly two methods, yet they are interrelated; there is no contradiction between the two.

漸修是從「事」入,由事到理；頓悟是從「理」入,由理到事。如果沒有頓悟的因緣,也可以採取漸修的方式。頓悟與漸修,表面上看起來是兩回事,其實都是相通的,沒有任何矛盾。

50. To realize the Way and attain buddhahood, causes and conditions must come together.  Even though every one of us has buddha nature, realizing the Way and attaining buddhahood requires our sincere determination, for this is the cause.  In addition to our aspiration for attaining buddhahood, conditions must be timely, and we need to learn from a teacher of great knowledge and establish right views.  In this way, we will not be misled or sidetracked from the path.

修行想要成道、證果,必須因緣具足。雖然人人都有佛性,但想要成道、成佛,還是必須靠自己發心,這就是因。除了自己要有成佛的心願以外,還要具足外緣,要親近大善知識,建立正知正見,才不會走錯路、走遠路。

51. The ancients say, “For a peaceful mind, a humble hut is comfortable; for a calm mind, simple food is flavorful.”  As the mind settles, a hut is no less than a palace of the seven jewels, and plain food is more than delightful.  But for an afflicted mind, even the most exquisite dishes can taste like wax.

古人説：「心安茅屋穩,性定菜根香」。心能安定下來,即使住的是茅屋,也勝過七寶宮殿；即使吃的是粗茶淡飯,一樣津津有味。相反地,假使心中有煩惱,即使天天吃山珍海味,也味同嚼蠟。

52. “All the Dharma the Buddha had ever taught is for the purpose of healing our minds.  Of what use is the Dharma without these minds?”  All the many Dharma gates work as antidotes.  To purify the three karmas — physical, verbal, and mental — proper self-discipline and countermeasures are necessary.  A person who can well tame their body, speech and mind and take this very mind to nirvana is called a “Skilled Tamer.”

「佛説一切法,為治一切心；若無一切心,何用一切法？」所有的法門都是對治法門,身口意三業要達到清淨,都需要經過一番管理和對治。能夠調身、調口、調心,使這一念心歸於寂滅的境界,就稱之為「調御丈夫」。

53. Constantly reflect on whether or not we are keeping our three karmas pure. If not, we remain ordinary beings in the cycle of samsara. If so, we are wise beings liberated and at ease. [Just like] turning the hand from one side to the other, affliction is bodhi. Everyone can do this; it completely depends on whether or not we do the work.

時時都要返照自己的三業是否清淨？沒有做到,就是流轉生死的凡夫；做到了,就是解脫自在的智者。翻過來是手掌,翻過去是手背,煩惱即菩提,每個人都能做得到,就看自己做不做！

54. Everyone has a richly jeweled garment. Our practice is to dust it and clean off the stains. Once the stains are removed, instantaneously the jeweled garment is revealed for our endless benefit. Nonetheless, great vows and persistence are required of us to wash off the dirt. This is why we must make great vows, and through our practice our vows are fulfilled.

每個人都有一件寶衣,我們修行,就是要將寶衣上的灰塵、污垢洗掉；污垢洗掉了,寶衣自然顯現,就能受用無窮。但這必須要有大願力、要有恆心,才洗得掉。所以,修行必須要發大願,以我們的行來滿自己的願。

55. A sutra says, “Anything can be accomplished with a focused mind.” This is how the mind works. In every moment observe the six senses to keep them from clinging to any of the six sense objects, and from being carried away by circumstances. If the eyes cling to a form or the ears to a sound, immediately regret and repent. This is the most practical cultivation, which will lead to liberation in this life.

經云：「制之一處,無事不辦。」這就是心意識的作用。時時刻刻注意我們的六根,不要染六塵、不要隨境界而轉。假使眼根攀緣色塵、耳根攀緣聲塵……馬上慚愧、懺悔,這就是最踏實的修行,這一生一定得到解脫。

56. ”Behold the precepts as the teacher.” The precepts are important because they help us stop our transgressions. By way of upholding the precepts, we steer our body, speech and mind away from wrongdoings. Every moment we keep the three karmas pure then we will be able to resonate with the bodhi mind. This is why the precepts are fundamental to the Buddhist cultivation toward enlightenment.

「以戒為師」。戒,很重要。防非止惡就是戒。透過持戒,規範身口意不造作惡業,時時刻刻保持三業清淨,就能與菩提心相應,所以戒是修行學佛的根本。

57. By way of self-reflection, observation, and contemplation, we transform ignorance into nirvana and completely extinguish the three delusions — our false views and thoughts, dharma ignorance and fundamental ignorance — in the mind, which then becomes the bodhi mind, the pure mind, a mind full of brightness and at ease. This is our everlasting Dharma body and life of wisdom.

透過檢討反省、覺察、覺照,把無明化成涅槃,把心當中的見思惑、塵沙惑、無明惑漏盡,化成菩提心、清淨心,心當中一片光明,心得自在,這就是我們永垂不朽的法身慧命。

58. The Diamond Sutra says, “If even the Dharma should be abandoned, how much more so the non-Dharma?” The unwholesomeness of this world and its offenses such as fame, fortune, lust, discrimination and resentment are all the non-Dharma. To say that “even the Dharma should be abandoned” means that we do not cling to any wholesomeness; rather, we let it all go. How much more so, then, should we let go of the unwholesomeness of this world?

《金剛經》云：「法尚應捨,何況非法？」 「非法」指的是世間上的一切惡法、罪過之法,名利財色、是非恩怨⋯⋯這些都是非法。「法尚應捨」,一切善法都不能執著、都要放下,「何況非法」,何況是世間上的惡法？

59. The mind is Buddha. When there are desires, vexations and attachments in the mind, this Buddha becomes a sentient being. When this mind is pure, a sentient being becomes a Buddha.

心即是佛。迷及眾生，覺即菩提。

60. No matter how much external circumstances change, if we can see through and let go of vexations, delusions, and attachments, with the mind always in equanimity and suchness, having clarity and true understanding—that is Zen.

無論在任何境界，都要保持這念心存在，不要迷失，這就是禪。

61. Prosperity and adversity both facilitate our cultivation. They are expedient means for our cultivation. Prosperity fulfills us; adversity disciplines us.

順境逆境都是助緣，皆是方便──順境在成就自己，逆境在磨鍊自己。

62. Cultivation is a process of self-examining, and not of quibbling about others’ faults, or judging others’ right and wrong. If we are being slandered, do not get annoyed, angry, or complain. Remember “rumors are stopped by the wise”; the truth will surface in time.

富貴莫若知足，不知足的人，雖然很富有，卻始終在苦惱當中；知足的人，時時刻刻心都能安然自在，這就是真正的富貴。

63. If we face suffering without worry then we can remove karmic hindrances, settle disputes, turn our enemies into friends, and be united in the Dharma family.

日常生活當中能做到逢苦不憂，自然能夠消除業障、化解是非。將「冤」轉成同參道友、法親眷屬，就能夠彼此容忍與和合，這就是轉識成智，也是報冤行的道理。

64. With respect we eradicate arrogance, with compassion we extinguish anger, with harmony we eliminate violence, with truth and sincerity we eradicate deceit.

「敬」，可以去除我慢的習氣；「慈」，能去除自已的瞋恚心；「和」，可以除去粗暴心；「真」就是實在、不虛假，用真誠的心可以去除虛偽。

65. To be liberated is not escaping reality. It is eliminating vexations, eradicating erroneous thoughts, and opening the knot in our minds. When the mind is opened to true understanding, that is liberation.

解脫不是逃避，而是化除心中煩惱。消除心中惡念，將心中結解開，心開意解，就是解脫。

66. The riches and honor in this life are fleeting, like the dew on the flower, evaporating when the sun rises. The only true prosperity in life is when the mind is pure, clear, and content.

世間的富貴是很短暫的，好像花間的露水一樣，太陽一出來就化掉了;唯有內心真正的清淨、知足，才是人生真正的富貴

67.  Vexations and joy are only within one single thought. The key is, when faced with the problems in life, can your mind maintain tranquility, will you have the wisdom to understand and observe accurately?

煩惱即菩提，煩惱與快樂、自在，只在一念之間而已，關鍵是──面臨事情時，能不能定下心來？有沒有智慧去認識與觀察！

68. The one key word in practicing the Way is tolerance—to endure patiently and accept suffering. By accepting suffering, we eliminate suffering. This eradicates karmic hindrances, and prepares us for supreme enlightenment.

修行就是一個「忍」字，能忍就能吃苦，吃苦就了苦，就是消業障，便能成無上菩提。

69. Purity of mind is to be away from the mind of delusion. The Diamond Sutra says, “the mind moves freely without attachment.” That is the mind of purity.

<金剛經>說:「應無所住而生其心。」就是清淨心。