心靈甘露(四)薰習自勉

 

人的分別念，是從無始以來自我的攀附，因這種積習非常難以改變，這需要一些勇氣及耐性。

剛開始調伏時，內心會比較怯懦，以致於遇到事情，沒有開啟思惟，被境牽著走，這樣自己所修一切諸法，就會成了增長厭煩的因！

    增加信仰的力量，我們應該要有堅固的信念，修心過程中，認真地仔細觀察自己的心。細閱自己生活與修行，雖然修了各種法門，讀誦諸多經典，但自心仍然如狂象一般，並沒有馴服下來。只要自己長期精進和堅定的信心，日日行深，攝伏自己分別的念頭並不是會那麼困難。 

    要精護己心，不要對自己的反應太認真，才能逐漸遠離散亂，看著情緒一再地消融，就能產生信心，直至獲得清淨的禪定，此時寂止的智慧是會越來越增長。 

    堅持持續著…細細去觀察和精進修持，那空、有、無二的智慧，或者究竟的實相，就能現前。經過聞、思、修，對一切諸法就能獲得自在，法喜充滿。 

與大眾共勉

  

資料來源：心靈甘露(四)，隆門圓通法師著。英文翻譯：張惠平。

 

Training and Self-Encouragement

 

People’s mind of differentiation is an adherence since the non-beginning era.  It’s hard to throw off such ingrained habits, and it takes courage and patience to do so.

 

When we are starting to subdue them, we may be so timid that when encountering matters, we will be led by circumstances without thinking.  Thus all the dharmas we are cultivating will make us bored.

 

To enhance the power of faith, we should have a firm conviction and seriously observe our mind during the cultivation of it.  When we carefully examine our daily life and cultivation, we may find that we are like a wild elephant that is not tamed yet even though we have cultivated many kinds of approaches and have recited many sutras.  As long as we are diligent and resolute, and practice deeply every day, then it won’t be that difficult to subdue the mind of differentiation.

 

If we can guard our mind and avoid taking our responses seriously, we will get rid of the chaotic mind little by little.  Seeing our emotions melting again and again, we will give rise to confidence and attain the pure Samadhi.  Then we will increase more and more silent and still wisdom.

 

Keep going, carefully observing, and diligently cultivating, then the wisdom of nothingness, existence, and non-duality as well as the ultimate real form will manifest.  After hearing, thinking, and practicing, we will be unrestrained with all dharmas and will be filled with dharma joy.  

 

Let’s encourage each other with this article. 

 

Source:  Sweet Dew for the Soul (Vol. IV), Written by Master Shih Longmen Yuantong. Translated by Huei Ping Chang.

 

心靈甘露(四)寄語無方

 

我家本住華藏巖  雲光香樹徧大千

舒處清涼無限好  無有一法當現前

 

春時虛空掛桂月  光明萬象鐘鼓和

華果香醇周流徧  泯舒無方處處圓

 

青山古剎法輪峰  眾星羅列無西東

春秋不改山河澗  多少後生續前賢

 

分享大眾  感恩吉祥      

資料來源：心靈甘露(四)，隆門圓通法師著。英文翻譯：張惠平。

 

A Word to Nowhere

 

I dwelt at the Huayan Rock before,

Where the colors of clouds and fragrance of trees were pervasive.

Cozy and cool, it was an infinitely nice place, and

There was not a single dharma that appeared.

 

When I was reading, the moon hung in the sky.

All the bright phenomena were mixed with the sounds of the bell and drum.

The mellowness and fragrance of the flowers and fruits flowed everywhere.

They bring slight coziness to people and all the objects were not square but circular everywhere.

 

The Dharma wheel Monastery is an old temple in the green mountains,

Where the stars spread out without certain directions. 

Years do not change the mountain stream.

How many younger ones have succeeded the precursors?

 

Let’s share this.  Gratitude and auspiciousness to you all.

 

 

Source:  Sweet Dew for the Soul (Vol. IV), Written by Master Shih Longmen Yuantong. Translated by Huei Ping Chang.

 

心靈甘露(四)悲智雙運

 

不壞假名性本空  資用無邊普莊嚴

一真法界非名言  能於名言契法界

 

   以大智為體，以大悲為相，以方便為用，這體相用三者具足。

   悲智和方便合起來，能行利眾之事，就叫做菩提心。所以要具足大悲，才能救渡眾生。具足大智慧，才能斷漏證真。以假修真，不落入輪迴，具足方便才能夠有種種法門來利樂眾生。

 

與眾共勉

資料來源：心靈甘露(四)，隆門圓通法師著。英文翻譯：張惠平。

 

The Dual Operation of Compassion and Wisdom

 

The nature of the immortal false name is innately empty.

It is boundlessly available and universally magnificent.

The one-truth dharma realm is not a saying, but 

Can resonate with the dharma realm under the saying.

 

Great wisdom is the essence, great compassion is the form, and expedience is the use.  A cultivator has to be replete with the essence, the form, and the use.  If he can combine these three and do deeds to benefit sentient beings, he is said to have a Bodhi mind.  In order to rescue sentient beings, he has to be replete with great compassion.  To sever flaws and confirm truth, he has to be replete with great wisdom.  To benefit and delight sentient beings with various approaches, he has to cultivate truth with falseness, avoid falling into reincarnation, and be replete with expedience.  

 

Let us encourage each other.

 

 

Source:  Sweet Dew for the Soul (Vol. IV), Written by Master Shih Longmen Yuantong. Translated by Huei Ping Chang.

 

心靈甘露(四)耕耘菩提（二）

 

     實相念佛的特殊性，需要累積特殊資糧條件，及完善修行方法。修實相念佛的五種資糧，與修空觀同義的實相念佛，如果沒有相應的資糧和條件，普通人是無法修入的。  

    那麼應該具備什麼資糧與條件，才可以修持呢？概況約有五種： 

1. 親近通達空性的善知識，如果沒有合格的善知識，靠自己是無法通達深奧的空觀思想，而不了解空性，是無法修持實相念佛的。

2. 聽聞空性正見的經論，跟隨善知識聽聞闡釋空性正見的經論，一般是以佛陀授記之龍樹論師為代表的中觀經論。

3. 縝密思考所聞道理，由於空性正理的深邃及抽象性，單靠聽聞尚無法完全了悟，因此必須依據教義和邏輯運行、深入的思考。

4. 勤修集資淨障法門，佛教認為，對於高深的空性道理，如果沒有足夠的福慧資糧，無法正確理解。因此集資淨障，也是通過空性必不可少的方法。

5. 祈求善知識及三寶加持，三寶具有無限的威力，如果能虔誠祈請，會獲得加持。

    如將這五種資糧歸納起來，就是兩點，先要具備通達空性正見的思想和累積福慧資糧的互補互輔。但最核心的關鍵，還是要先通達緣起性空的道理，方能在具體修行中實相念佛。      

    所謂緣起，就是說世間上沒有獨立存在的東西，也沒有常住不變的東西，一切都是因緣和合所生起。

    所謂性空，就是說因緣和合所生起的假有，本性是空的，如果自性不空，則是假有。       

    緣起性空是宇宙人生的真理，世間上的森羅萬象，山河大地、花草樹木，乃至微塵沙礫等，都是因緣和合而生，也都將隨著因緣分散而滅。  

    因此，我們眼睛所看到的一切現象∼有，都是緣起而有。因為緣起所生，它的本性都是∼空。因此，學佛之人，所聞所修：  

 

經論∼是聽聞空性正見的經論。

道理∼是縝密思考所聞道理。

善知識∼是親近通達空性的善知識。

資糧道∼是勤修淨障法門為資糧。

三寶∼是祈求善知識及三寶加持。

 

有了五種資糧的輔助，修持實相念佛時，就能夠比較容易到達目的地。 

 

資料來源：心靈甘露(四)，隆門圓通法師著。英文翻譯：張惠平。

 

The Cultivation of Bodhi—II

 

What’s special about the real form mindfulness of Buddhas is that it takes the accumulation of specific sambharas (capitals) and complete ways of cultivation.  When it comes to the real form mindfulness of Buddhas, ordinary people may fail to cultivate and enter it if without corresponding sambharas and conditions.  

 

The required sambharas and conditions for such a cultivation include:

(1) A spiritual practitioner should stay close to virtuous friends who can penetrate the nature of emptiness.  If without qualified virtuous friends, he won’t be able to penetrate the profound ideas of emptiness.  He cannot cultivate the real form mindfulness of Buddhas if he does not understand the nature of emptiness.

(2) A spiritual practitioner should hear the discourse on emptiness and right views which is generally based on the medium view of Nāgārjuna’s Talk on Teachers bestowed by the Buddha.

(3) A spiritual practitioner should carefully think about the principles he hears of.  Because the right principles of emptiness are profound and abstract, one may not completely realize by hearing only.  He has to think about them deeply according to doctrines and logic.

(4) A spiritual practitioner should diligently cultivate the dharma approaches of accumulating sambharas and purifying obstacles.  Buddhism holds that without sufficient sambharas of blessings and wisdom, one cannot correctly understand the deep principles of emptiness.  Therefore, accumulating sambharas and purifying obstacles are inevitable methods to realize emptiness.

(5) A spiritual practitioner should implore virtuous friends and the Three Treasures that are extremely powerful to reinforce.  If he can sincerely do so, he will definitely get the reinforcement.  

 

In conclusion, a spiritual practitioner should be equipped with the concept of penetrating emptiness and right views as well as the sambharas of blessings and wisdom.  But the core thing is to penetrate the reasons of affinity arising and the emptiness of the nature so that he can do the real form mindfulness of Buddhas in his concrete cultivation.

 

The arising of affinities means that nothing can exist independently and nothing can remain unchanged forever in this world.  Everything comes into being by the matching of affinities.

 

The emptiness of nature means that the false existence coming from the matching of affinities is empty in nature.  If the self-nature of something is not empty, then it is false existence.

 

The arising of affinities and the emptiness of nature are the truths in the universe.  All phenomena in this world, including mountains, rivers, earth, flowers, weeds, trees, and even dusts and sands, are formed by the matching of affinities and will be extinct with the separation of affinities.

 

Hence, all the existences we see come into being with the arising of affinities.  Their nature is empty because they are formed by the arising of affinities.  So, what a Buddhist practitioner should hear and cultivate is:

(1) Discourses on emptiness and right views

(2) Principles that need careful thinking 

(3) Virtuous friends that may help stay close to and penetrate into emptiness

(4) Sambharas that may help cultivate the approach of cleansing hindrances

(5) Three Treasures with which as well as virtuous friends one may implore reinforcement

 

It will be easier to reach the destination with the assistance of the five Sambharas in the cultivation of the real form mindfulness of Buddhas.

 

Source:  Sweet Dew for the Soul (Vol. IV), Written by Master Shih Longmen Yuantong. Translated by Huei Ping Chang.

 

心靈甘露(四)耕耘菩提（三）--了解因果

 

    唐朝貞觀末年，并州石壁寺有位老和尚，名叫明度。平日以參禪及誦經為日課，勤持金剛經。在堂廳的樑柱上，有鴿子築巢，且已孵了兩隻雛鴿。明度老和尚每天用剩粥哺養牠們，並且祝禱說：希望仗我誦經的功德力，羽翼趕快成長。有一天，這兩隻雛鴿在學飛時，一同墮地死亡。明度老和尚十分婉惜地將牠們埋葬。過了十幾天，明度老和尚夢見兩個小孩向他說：「兒等先前世時，有少許罪業，遂受鴿身。幸蒙師父您誦金剛經及法華經的功德力，始得轉生人道，將出生在距離此地十里的某家。」

   十個月以後，明度老和尚親自按址造訪，果然有孿生子二人。明度口喊：「鴿兒！」，這對孿生子都回頭應諾，經過一年多，才開始說話。 

我們得生為人，而且能夠有機會得聞佛法，能受持讀誦《金剛經》，是要何等善好因緣，當善珍惜！

當勤精進，冥陽兩利。

分享共勤勉

 

資料來源：心靈甘露(四)，隆門圓通法師著。英文翻譯：張惠平。

 

Cultivating Bodhi--III

 

Cause and Effect:

In the Tang Dynasty in China, at the Shi Bi Temple in Bing Chou, there was an old monk called Ming Du who meditated and recited sutras as his daily task.  He especially upheld the Diamond Sutra.

 

There were doves that built a nest on the pillar of the main hall, and two young ones were just hatched.  The old monk fed them with the leftover congee and prayed that by the merit of his recitation of the sutras they would grow very soon.

 

One day, when the two young doves were learning how to fly, they fell to the ground together and died.  The monk felt very sorry for this and buried them.  After more than ten days, Ming Du dreamed of two kids talking to him, “We committed a few sins in our previous life and thus were reborn as doves.  Thanks to the merit from your recitation of the Diamond Sutra and the Sad-dharma Puṇḍárīka Sūtra, we will be reborn in the human realm in a household ten miles from here.”

 

Ten months later, Monk Ming Du visited this household and found the twin baby boys.  He shouted, “My dove sons!”  Then, the two babies turned around to respond.  After more than a year, they started to talk.

 

What a good affinity it is for us to be born human, to hear the Buddhist Dharma, and to uphold and recite the Diamond sutra!  So we should cherish this and cultivate diligently to benefit both the living and the deceased.

 

Let’s share this and work vigorously!

 

 

Source:  Sweet Dew for the Soul (Vol. IV), Written by Master Shih Longmen Yuantong. Translated by Huei Ping Chang.

 

 

 

 

心靈甘露(四)菩提甘露（九）

 

    阿彌陀佛的前生，法藏比丘成就了殊勝無比的極樂世界，被十方諸佛齊聲稱讚，人人思念持誦佛名。佛的前生是怎樣的人呢？又是怎樣創建極樂世界呢？佛陀在《無量壽經》中做了描述。       

    那是在無法以時間計算的無量劫之前，出現了一位世自在王佛。當時有一妙喜國，國王叫世饒王。他有深厚的善根，為了能救度一切眾生脫離輪迴的痛苦，便捨棄了王位，出家為僧，法號法藏。

     他認為人在世間，苦海無邊，他感受到眾生的苦，是來自內心世界的貪慾所致，而來自外在世界的災難不斷，還有輪迴之苦。他想，如果有一個沒有任何痛苦的世界該有多好！在那裡的人們沒有任何貪慾惡念，外在環境沒有寒暑，永遠是那麼的涼爽舒適、心地清了淨，也沒有輪迴的世界，眾生永遠生活在這樣一個極樂世界該有多好！

    於是，法藏比丘來到世自在王佛前，對佛說：尊敬的佛陀，我已經在您面前發願，為了幫助一切眾生遠離苦難的菩提心，請您教導我快速成佛的修持方法，以及如何成就淨土的殊勝功德力。

    世自在王佛回答法藏比丘說：「一個人如果有堅定的信念及不懈的努力，哪有完成不了的願望呢？我現在就圓滿你的願望。」於是世自在王佛為法藏比丘展示了無量無邊的淨土，並教導菩薩修持的方法。  

    法藏比丘於是開始了長遠無量劫的修持，在三大阿僧祇劫中，法藏比丘有時候轉生為出家比丘，有時候轉生為帝王將相，有時候轉生為大富長者…，以種種身份，默默實踐著菩提大願。在不斷積功累德的修持中，他次第圓滿了成佛所需的各種福慧資糧，逐步經過了大乘資糧道、加行道、見道、修道等五道十地的修證階位，最終成就了三身圓滿的佛陀，開創了集眾多淨土優點為一體的西方極樂世界。 

    在無量劫圓成大願的過程中，阿彌陀佛轉生六道，與眾生結下了深深的緣分。所以西方極樂世界成立至今，就有無量不可計數的眾生往生彼剎土，聲聞菩薩亦難以數計。而現在和將來希望往生到極樂世界的眾生，更是無法計數。

    眾生一心念佛，九品往生，投生西方極樂世界。在極樂世界中沒有三惡道苦，與諸大菩薩俱會一處，能夠聽受佛法，而且壽命沒有窮盡，得到與佛無二的智慧。

感恩分享

 

資料來源：心靈甘露(四)，隆門圓通法師著。英文翻譯：張惠平。

 

The Bodhi Sweet Dew—IX

 

Bhiksu Fa Tzang, the pre-existence of Amitabha Buddha, created the magnificent Pure Land and was praised by the Buddhas in the Ten Directions.  People are mindful of and recite His name.  What was Amitabha Buddha’s previous life like?  How did He create the Pure Land?  The Buddha (Sakyamuni) made a statement in the  Sukhāvatī-vyūhaḥ-sūtra.

 

Countless kalpas ago, there appeared a Buddha by the name Loke·vara.  In those days, there was a nation called Wondrous Joy led by King Loke vara who had the deep root of goodness.  In order to rescue sentient beings from the sufferings of reincarnations, he abandoned his kingship and became monastic with the name Fa Tzang.

 

He thought that people in this world are suffering endlessly.  He felt that the pains of living beings result from the greed within, that the disasters from without never end, and that everyone suffers the pain of reincarnations.  “How nice would it be if there were a place without pains”, he thought to himself.  “People there are not greedy and bear no evil intentions.  The exterior environments there are neither cold nor hot, but are always cool and cozy.  The people there have pure minds.  There are no reincarnations.  How wonderful it is for sentient beings to live in such a blissful world!”

 

Then Bhiksu Fa Tzang came to Loke·vara Buddha and said to him, “Honorable Buddha!  I have made a vow in front of you to bring sentient beings out of sufferings.  Please teach me how to attain Buddhahood soon and how to achieve the magnificent merits in the Pure Land.”

 

Loke·vara Buddha replied, “If a person has firm confidence and works hard continuously, he will surely fulfill his wish.  Now I’m going to make your wish come true.”  Then Loke·vara Buddha showed Bhiksu Fa Tzang the boundless Pure Land and taught him the methods of cultivation.

 

Thereupon Bhiksu Fa Tzang started a long-term cultivation.  During the three Asaṁkhyeyakalpas, he was sometimes reborn to be a monk, sometimes a king, a general or a prime minister, and sometimes a rich elder.  With various identities, he quietly fulfilled his great Bodhi vows.  After continuous accumulations of merits, he completed the requirements for attaining Buddhahood, passed the confirming phases of the Five Paths and Ten Positions, and eventually became a Buddha that was consummate with three bodies.  Thus, the Western Paradise that consisted of various advantages of pure lands was established.

 

In the process of completing His great vows in the past numerous kalpas, Amitabha Buddha was reincarnated in the Six Paths and formed deep affinities with sentient beings.  Therefore, ever since the Pure Land was established, countless sentient beings as well as hearing Bodhisattvas have been reborn there.  Besides, those who wish to be reborn there now and in the future are also too many to count.  

 

If sentient beings can be mindful of Amitabha Buddha attentively, they will be eligible to be born to one of the nine positions in the Pure Land where there are no sufferings of the Three Evil Paths.  You can get together with the Maha-Bodhisattvas and hear the Buddhist Dharma there.  Your lifespan there is unlimited and you can attain the wisdom that is no different from the Buddha’s.

 

Thank you and let’s share this.

 

Source:  Sweet Dew for the Soul (Vol. IV), Written by Master Shih Longmen Yuantong. Translated by Huei Ping Chang.

 

心靈甘露(四)菩提甘露（十）

 

    居住在此山寺中，鐘磬梵唄的音韻…，隨著經聲佛號同時消逝，寺中門外、靜悄悄一片。

    靜…入沈思；從信佛出家直至現今，弘法利生、護持佛法，沒有其它事比此事重要，一路走著、走著…看到眾生之苦。

    為的是能度化眾生離苦，沒有為其它的。要朝著此行願，要有大悲觀世音菩薩的大悲心腸，只為度脫眾生出生死苦。弘揚佛法，令眾生淨化心靈，能依教奉行，向佛陀學習。

    如何傳揚佛法，須會講經說法、住持領眾，人眾多了，就要善巧方便、勸勉調理，安撫大眾、安心辦道。

    住持佛法，要有大悲心腸，還要有維摩詰的口才、辯才。遇上了難調之人，怎麼說也不聽，難辦的事、辦不好事情，須有度量去容忍。謂：須有維摩詰的口才、彌勒的肚皮，能忍、能容，才可以的。

為護持佛法正義，有時必須現怒目金剛相，為令攝受、貫徹始終，才能把事情辦好。身為佛弟子出了家，護佛法教，因佛法式微之際，眾生苦深。如何拔濟，深切用心，佛前明燈、晨光微曦中照著莊嚴的大殿。

感恩 吉祥

            

資料來源：心靈甘露(四)，隆門圓通法師著。英文翻譯：張惠平。

 

The Bodhi Sweet Dew—X

 

In the mountain temple, the sounds of the bell, chimes stone, and Buddhist music cease with those of the sutra recitation and the chanting of Buddhas’ names.  All is quiet inside and outside the temple. 

 

In silence, I fall into deep contemplation:  since I had a Buddhist background and became monastic, I have been expounding the Buddhist Dharma, benefitting sentient beings, and upholding Buddhism.  Nothing is more important than this.  As time went by, I have witnessed the sufferings of sentient beings. 

 

My only goal of life is to rescue living beings from sufferings.  To do this, I have to possess the great compassion of Avalokitesvara Bodhisattva who aims at bringing sentient beings out of the sufferings of life and death.  So I have been devoting myself to propagating the Buddhist Dharma and purifying the mind of living beings in the hope that they will act according to the doctrines and learn from the Buddha.

 

To expound the Buddhist Dharma, a monk or a nun has to be capable of lecturing on sutras and Dharmas, taking charge of the temple, and leading the mass.  When more and more people come, he or she has to encourage, mediate, and pacify them so that they will attend Buddhist activities without worries.

 

To abide by the Buddhist Dharma, one has to be greatly compassionate and as eloquent as Vimala-kīrti.  He has to be tolerant of stubborn people and tough matters.  So he should learn to be as eloquent as Vimala-kīrti and tolerant as Maitreya (Buddha).

 

In order to defend the justice of the Buddhist Dharma, sometimes one has to manifest the appearance of anger to subdue stubborn people and get things done. As a Buddhist has become monastic, he has to defend the teachings of the Buddha because in times of the declination of Buddhism, sentient beings are suffering a lot.

I have given a lot of thought to rescuing them from pains.  In the twilight, the lights in front of the Buddha images are shining on the solemn hall.

 

Thanks, and auspiciousness to you all.

 

Source:  Sweet Dew for the Soul (Vol. IV), Written by Master Shih Longmen Yuantong. Translated by Huei Ping Chang.

 

心靈甘露(四)菩薩修何法

 

直心是菩薩法  深心是菩薩法

發心是菩薩法  降魔是菩薩法

    菩薩雖然有無量法門，而歸納之則有四弘誓願、四無量心、四攝法、六波羅蜜等……。是一切菩薩發菩提心，成就無上正等正覺，所應實踐的法門。 

    略述四弘誓願：

    所謂大乘四弘誓願，即是依苦、集、滅、道，四聖諦而發起的深誓弘願。

一、因為眾生多苦，所以發願眾生無邊誓願度。

二、因為苦由業集，所以發願煩惱無盡誓願斷。

三、為令眾生向道，所以發願無量法門誓願學。

四、為使眾生證果，所以發願佛道無上誓願成。

    修習苦、集、滅、道四聖諦，而發菩提心的大乘菩薩，就要以四弘誓願，來弘揚四聖諦的真義。 

 

資料來源：心靈甘露(四)，隆門圓通法師著。英文翻譯：張惠平。

 

What Dharmas Do Bodhisattvas Cultivate?

 

A straightforward heart is the Bodhisattva Dharma. 

A deep heart is the Bodhisattva Dharma.  

Making vows is the Bodhisattva Dharma.  

Subduing devils is the Bodhisattva Dharma.

 

Bodhisattvas are cultivating countless Dharma approaches, but, to sum up, they are the Four Great Vows, the Four Boundless Hearts, the Four Absorbing Approaches, the Six Perfections, and so on.  These are the approaches that all Bodhisattvas should fulfill when they make up their Bodhi minds to achieve anuttara-samyak-saṃbodhi.  

 

The Four Great Vows are briefly described as follows:

The Four Great Vows are made according to the Four Noble Truths—sufferings, accumulation, extinction, and the Path.

(1) Because sentient beings are suffering so much, I vow to rescue the countless sentient beings.

(2) Because sufferings are accumulated by karmas, I vow to sever the endless afflictions.

(3) In order to make sentient beings face toward the Path, I vow to learn the boundless Dharma approaches.

(4) In order to make sentient beings attain and confirm the fruit, I vow to achieve the supreme Buddha Path.

 

The Great Vehicle Bodhisattvas who practice sufferings, accumulation, extinction, and the Path and make up the Bodhi mind will expound the true significance of the Four Noble Truths with the Four Great Vows.  

 

Source:  Sweet Dew for the Soul (Vol. IV), Written by Master Shih Longmen Yuantong. Translated by Huei Ping Chang.

 

心靈甘露(四)業鏡

 

習氣業障是什麼？習氣人皆有之，但卻難以覺察。假如它堅實可握，當能除卻，但無明習氣，深住人的心中，所產生的障，卻是深厚又無可奈何，想對彼說，是必茫然。

 在一位利根人，原可一點即悟，然愚人，機尚不契，必須細細釋之。云：業障即是汝之習氣，如懶惰人好安逸，是其習氣，因此難以進於道。

修行之人，若是偏執、不能活潑，是其習氣，亦難進於道。或是人多疑，思索過度、我見橫生，是其習氣，亦難進於道，習氣所造不善之業，是障道之業，故曰業障。  

    業是造作意，梵云羯摩，言所作之事業也。但「業」未必一定是惡，如修十善業等等之淨業，皆為善業。

    身、口、意所造業，此三種業，向於善者曰白業，趨於惡者曰黑業。修世間法為有漏業，修出世法為無漏業。入於非善非惡者為不定業，但修六趣者，又為：天業、人業…等等。  

    由因至果、緣滿果熟。若習氣深厚，力強勁不復可制，是為業緣業力，招致不可逃者為業果、業苦、業報。習氣繫縛不脫者，必為業繫，沉淪難出，深陷業海，由此輪轉無盡如同業輪。  

   人臨死時忽現月輪，照見一生善與惡，萬念紛起者為業鏡。然此皆自心造作之定業也，惟能發明心地之人，明白業由心造，知心為幻，業亦不有，一轉即空，是為不思議力。 

  

資料來源：心靈甘露(四)，隆門圓通法師著。英文翻譯：張惠平。

 

 

The Mirror of Karmas

 

What are habitual tendencies and karmic hindrances?  Everyone has his own habitual tendencies that are hard to detect.  If they are solid and tangible, we can get rid of them easily.  But ignorance and habitual tendencies deeply reside in people’s hearts, and the karmic hindrances they bring about are so deep and overwhelming that it is useless to explain these karmic hindrances to people.

 

With just a little instruction, a man of high capabilities will realize.  But the dumb ones need detailed explanations.  Karmic hindrances come from one’s habitual tendencies.  Lazy people enjoy an easy and comfortable life, which is their habitual tendency, so it is difficult for them to enter the Path.  

 

It’s also difficult for a spiritual practitioner to enter the Path if he is prejudiced inflexible, which is his habitual tendency, too.  The same is true of someone who doubts and thinks too much and overflows with self-views.  The bad karmas made from habitual tendencies can hinder the Path and thus are called karmic hindrances.

 

Karmas are what people make and are not necessarily bad.  Some pure karmas like the Ten Benevolent Karmas are good ones.  

 

The karmas made by the body, speech and intention are called white karmas if they are good ones, and are called dark karmas if they are bad ones.  The worldly dharmas are flaw karmas, while the transcendental dharmas are flawless ones.  Those that are neither good nor bad are indefinite ones.  The Six Paths include Heavenly karma, the Human Karma, and so on.

 

From causes to conditions, the affinities are replete and the fruits are ripe.  Deep and forceful habitual tendencies that cannot be subdued are karmic affinities and karmic forces that may bring inevitable karmic fruits, karmic pains, and karmic retributions.  Those who are tied by habitual tendencies will surely be tied by karmas, sink into the sea of karmas, and get reincarnated endlessly like a karmic wheel.

 

The moment one is dying, the moon wheel may appear and reflect all the good and bad deeds he has done.  All the thoughts arising are reflected on the karmic mirror and are regarded as definite karmas created from the heart.  Those who can illuminate the mind fields will know that karmas are created by the mind, that the mind is illusory, and that karmas do not exist and will suddenly turn into nothing.  Such a power is incredible.

 

Source:  Sweet Dew for the Soul (Vol. IV), Written by Master Shih Longmen Yuantong. Translated by Huei Ping Chang.

 

心靈甘露(四)談業

 

    佛法真理是不可思議的，福報有多少，你的智慧就有多高，相信佛法的真實理趣就有多深。

    人出生除了各人累世因果業報之外，最主要是要修行，使自己在有生之年，能有因緣接觸宗教、得聞正法、明理趣，最後修行悟道，因而改善宿世因果命運。

因此能諸惡莫作、眾善奉行、廣利群生。持戒精嚴、清淨者，皆能較早悟道。進而超凡入聖，解脫生死輪迴，回歸自性淨土（故鄉老家），這才是人生最重要的目標。

若今生造業、無修，墮入地府（乃由地藏王菩薩統管，東嶽大帝負責執行，下司：十殿閻羅諸冥府及各諸大小地獄等）受苦輪迴，來生一樣要修行。若來生無修，再來生還是要修，總有一世，你必將要修行，才能脫離輪迴苦。

    宜早修行，早早脫苦，早得安樂。淨土於天界中，有無限多處，眾生各依因緣及所修法門，所成就境界和積功德多寡，得不同之高低果位。

    人死後靈魂（神識），有兩條路可走。一是：行善積德修行者，體內陽氣清，靈魂上升淨土或天界享福逍遙。一是：無功無造業者，體內陰氣濁，靈魂下墜地府輪迴受苦。 

    從理相說明：生於淨土者，淨土是心胸寬大、包容與接受力大，一切不與人計較，時時給人方便、利益眾生，順逆無礙、永保祥和、清淨自在、無煩惱憂苦。

    墮於地獄者，地獄表心地黑暗、行事胡作非為、損人利己，做殺盜淫妄的人，依業往生之處。

    只要行十善、斷十惡，多行善、不造惡，持戒念佛、修行成善魂，自然可往生善處。

    當思：每個人生平累積功、過、善、惡等業，修行與否，福緣、道緣、佛緣、神緣之顯現，因人而異。佛家謂之明光意境，乃是各人歸宿之顯現。 

 

                           

資料來源：心靈甘露(四)，隆門圓通法師著。英文翻譯：張惠平。

 

Talking About Karmas

 

The truths in the Buddhist Dharma are incredible.  How high your wisdom is and how deeply you believe in the real principles of the Buddhist Dharma depend on how much blessing you possess.  

 

People are born with causes and conditions as well as karmic retributions, so the most important thing for them to do is to cultivate so that they will be able to get in touch with religions to hear the right dharma, know the principles, get enlightened, and then improve their fate.  

 

Therefore, those who can avoid doing bad deeds, follow and do good deeds, widely benefit others, and strictly and purely abide by precepts can get enlightened earlier.  Then they will transcend the mundane and enter the sacred, get liberated from reincarnations, and finally return to the pure land of the self-nature (the native place).  This is the most important goal of life.

 

Those who create karmas and do not cultivate will fall into the Hell to suffer and get reincarnated.  They still have to cultivate in the next life.  If they don’t, they still have to in the life after next.  They have to cultivate in a lifetime in order to exempt the pain of reincarnations.  

 

We should cultivate as early as possible so that we can get out of sufferings and gain peace and happiness earlier.  There are numerous Pure Lands in the Heavenly Realm, and sentient beings can attain different positions according to their affinities, the dharma approaches they cultivated, their achievements, and the merits they have accumulated.

 

After people die, their souls have two ways to take.  The souls of those who did good deeds and cultivated, with the pure, positive air within their bodies, will elevate to the Pure Land or the Heavenly Realm to enjoy a free and happy life.  On the other hand, the souls of those who have no merits but have created karmas, with the turbid, negative air within, will fall to the Hell to suffer and get reincarnated.

 

To illustrate in terms of principles, those who are reborn in the Pure Land are broad-minded, tolerant, and acceptant.  They don’t haggle over anything but give conveniences to people. They benefit sentient beings and are not hindered by favorable conditions or adversities.  They are always pure, peaceful, and unrestrained without afflictions.  On the other hand, those who fall to the Hell are amok and ill-hearted.  They may harm others for their personal benefits.  They may kill, steal, and have sexual misconduct.

 

As long as we practice the Ten Goodness, sever the Ten Evils, do good deeds as much as possible, avoid doing evil deeds, abide by precepts, are mindful of Buddhas, and cultivate to be good souls, we will naturally be reincarnated in a place of goodness.  

 

It should be thought through that the accumulated merits and demerits, good and bad karmas, and whether one cultivates or not differ from people to people.  The same is true of the manifestations of the affinities of blessings, principles, Buddhas, and deities.  In Buddhism, the condition of brightness is the manifestation of one’s final destination.

 

Source:  Sweet Dew for the Soul (Vol. IV), Written by Master Shih Longmen Yuantong. Translated by Huei Ping Chang.

 

 

心靈甘露(四)耕耘菩提（一）--完成幫助眾生成佛的承諾

 

根本道場居寂光

化現勝境普陀山

心地壇場羅法界

有情無情同妙湛

學習佛法非常重要的一點是：修行者必須全力專注去完成幫助眾生成佛的承諾，情與無情，同圓種智。   

    如此精進不懈，直到清楚的看到平凡生命中的一切活動，是多麼了無意義，與充滿無謂的困擾。一切眾生在這艱困時代中退化的狀況，不免令我們撼動而悲傷。   

這個覺觀，在心中生起一種強烈的決心，要從娑婆世界中解脫出來。如果這樣的堅定態度真正生根，大乘佛法的功德和成就，絕對會從中生長。   

    修持的過程，如同開挖一口井，當圓鍬挖出了一鍬鍬的泥土，就如同世間因修行悟道，而越過了種種的障礙。各種疾苦，只有一一被挖掘之後，得以疏通，才能看到幸福的甘泉。 

這個過程，即是尋找快樂的旅程，只有親自經歷，才能體會到快樂的真正含義。佛陀給我們的法教，就像是輔助的工具，可以幫助我們早日掘到甘泉。當修持到一定的程度，法喜就如同湧出的泉水，是修行的過程的結果，也是見證。

    法喜時不再追逐世間歡樂，不欲痛苦依法行，斷離苦。無論苦樂，知昔業力所作業，是故於此，毋須懼。

 

資料來源：心靈甘露(四)，隆門圓通法師著。英文翻譯：張惠平。

 

Cultivate the Bodhi—I

 

The principal training center is located in the silent radiance.

It turns into a sacred realm at Mount Pu Tuo.

The heart is like a lecturing place that may contain the dharma realm,

In which both sentient beings and non-sentient beings can enjoy the profound, wonderful dharma.

 

Something very important about learning the Buddhist Dharma is that practitioners have to do their best to fulfill the commitment they made to help sentient beings attain Buddhahood.  Both sentient beings and non-sentient beings can perfect the sarvatha-jnana.

 

We should work hard like this until we can clearly see how meaningless and bothersome the ordinary life is.  The regression of all sentient beings in the difficult times may inevitably shake us and make us sad.

 

With such an observation, we will have a strong determination to get liberated from the Saha World.  If such a firm attitude really takes root, the merits and achievements of the Great Vehicle Buddhism will absolutely grow.  

 

The process of cultivation is like digging a well.  The earth dug out by the shovel is like the hindrance overcome by getting enlightened after cultivation.   Various diseases can be cured after they are dug out, and happiness will come.  

 

Such a process is a journey of happiness searching.  Only when we experience it can we realize the real meaning of happiness.  The teachings of the Buddha are like the auxiliary tool that will help us find the sweet spring as early as possible.  When we have cultivated to a certain degree, the dharma joy is like the flowing spring, which is the result and testimony of cultivation.  

 

Then we won’t pursue the happiness of the mundane world when we are full of dharma joy and won’t painfully do things according to the dharma.  The suffering of separation will be severed.  Whether in pain or in joy, we should know the karma made from the previous life and do not have to fear here.

 

Let us encourage each other.

 

Source:  Sweet Dew for the Soul (Vol. IV), Written by Master Shih Longmen Yuantong. Translated by Huei Ping Chang.

 

心靈甘露(四)耕耘菩提（六）--教理行果圓滿之法

 

染淨無我不住著   如夢幻境無我所

歷歷分明任運作   念佛三昧勤觀佛

   

    世間之事，皆如流水，念念遷流，這就是變易生死苦。我們既然被業所牽，生到這世界上來，就要平心做人。  

    平心處世，諸惡不作，眾善奉行，以期出離。有些人不知不覺，在生死輪迴中，只求享樂，又多所強求。渾然不知，是日已過，命亦隨減，如少水魚，斯有何樂？    

    大眾：修行最為殊勝，法有四種：教、理、行、果。教以顯理，理不能自顯，因教而顯。理所以成教，教不自立，因理而立。

    不可以在文字相上求，僅僅求知見，教理就算你入了，僅僅得到解，在佛法上只是半字教。修行，重點要在行，不要僅僅光求解就算了。如果慧解力行，以行契證，那才是圓滿之教、圓滿之法。                     

 

福慧齊修菩提種    斷漏証真相好容

神變自在無量相   非來非去遍十方

 

                   吉祥感恩 

 

資料來源：心靈甘露(四)，隆門圓通法師著。英文翻譯：張惠平。

 

Cultivating Bodhi—VI

 

Whether in purity or in contamination, I remain selfless and abide in nowhere.

All are illusory and nothing belongs to me.

When things are visible before the eyes, I allow myself to freely operate.

I am mindful of Buddhas to the extent of Samadhi and look at them oftentimes.

 

Matters in this world are like flowing water and may change with our thoughts.  This is the affliction of changes as well as life and death.  Since we are led by karmas, we should behave with an ordinary mind in this world.

 

We should deal with matters with an ordinary mind, avoid doing evil things, and observe all good deeds so that we can get out of afflictions.  Some people, in the reincarnation of life and death, seek pleasure unconsciously and demand things insistently.  But they are completely unaware that “This day has passed, and life has reduced accordingly like the fish that lack water.  Thus, what joy is there?”

 

Everyone!  Cultivation is the most magnificent thing.  There are four kinds of dharmas:  doctrines, principles, actions and fruit.  Doctrines can manifest principles which cannot manifest themselves.  Principles can establish doctrines which cannot establish themselves.

 

Do not seek views literally.  Even if you have entered the doctrines and principles, you just understand them.  But in terms of Buddhism, you just understand half of them.  The key to cultivation is to act, and to understand is not enough.  If one possesses wisdom, understands, and acts vigorously to match his confirmation, then that will be a perfect doctrine and dharma.

 

The dual cultivation of bliss and wisdom is the seed of Bodhi.

To sever flaws and confirm truth is compatible with the form.

The boundless form is changeable and unrestrained, and 

Is everywhere in the Ten Directions without coming and going.

 

Thank you, and auspiciousness to you all.

 

Source:  Sweet Dew for the Soul (Vol. IV), Written by Master Shih Longmen Yuantong. Translated by Huei Ping Chang.

 

心靈甘露(四)寄語無方

 

我家本住華藏巖

雲光香樹徧大千

舒處清涼無限好

無有一法當現前

 

春時虛空掛桂月

光明萬象鐘鼓和

華果香醇周流徧

泯舒無方處處圓

 

青山古剎法輪峰

眾星羅列無西東

春秋不改山河澗

多少後生續前賢

 

分享大眾  感恩吉祥

      

資料來源：心靈甘露(四)，隆門圓通法師著。英文翻譯：張惠平。

 

A Word to Nowhere

 

I dwelt at the Huayan Rock before,

Where the colors of clouds and fragrance of trees were pervasive.

Cozy and cool, it was an infinitely nice place, and

There was not a single dharma that appeared.

 

When I was reading, the moon hung in the sky.

All the bright phenomena were mixed with the sounds of the bell and drum.

The mellowness and fragrance of the flowers and fruits flowed everywhere.

They bring slight coziness to people and all the objects were not square but circular everywhere.

 

The Dharma wheel Monastery is an old temple in the green mountains,

Where the stars spread out without certain directions. 

Years do not change the mountain stream.

How many younger ones have succeeded the precursors?

 

Let’s share this.  Gratitude and auspiciousness to you all.

 

 

Source:  Sweet Dew for the Soul (Vol. IV), Written by Master Shih Longmen Yuantong. Translated by Huei Ping Chang.

 

心靈甘露(四)悲智雙運

 

不壞假名性本空

資用無邊普莊嚴

一真法界非名言

能於名言契法界

 

   以大智為體，以大悲為相，以方便為用，這體相用三者具足。

   悲智和方便合起來，能行利眾之事，就叫做菩提心。所以要具足大悲，才能救渡眾生。具足大智慧，才能斷漏證真。以假修真，不落入輪迴，具足方便才能夠有種種法門來利樂眾生。

 

與眾共勉

 

資料來源：心靈甘露(四)，隆門圓通法師著。英文翻譯：張惠平。

 

The Dual Operation of Compassion and Wisdom

 

The nature of the immortal false name is innately empty.

It is boundlessly available and universally magnificent.

The one-truth dharma realm is not a saying, but 

Can resonate with the dharma realm under the saying.

 

Great wisdom is the essence, great compassion is the form, and expedience is the use.  A cultivator has to be replete with the essence, the form, and the use.  If he can combine these three and do deeds to benefit sentient beings, he is said to have a Bodhi mind.  In order to rescue sentient beings, he has to be replete with great compassion.  To sever flaws and confirm truth, he has to be replete with great wisdom.  To benefit and delight sentient beings with various approaches, he has to cultivate truth with falseness, avoid falling into reincarnation, and be replete with expedience.  

 

Let us encourage each other.

 

 

Source:  Sweet Dew for the Soul (Vol. IV), Written by Master Shih Longmen Yuantong. Translated by Huei Ping Chang.

 

 

心靈甘露(四)菩提甘露（八）

 

問：菩薩化他，不於淨土，而於穢土者，何也？

答：以淨土中人，有善無惡，化度則易。穢土惡多善少，化度則

難，難故，大悲增長，行願堅牢。易故，悲心不深，行願不

廣。菩薩慈憫眾生，以自在神力幻化無窮。 

慳貪者：以財施攝。剛強者，以愛語攝。

為善者：以利益攝。行惡者，以同事攝。

菩薩以種種方便，使其三惑（見思、塵沙、無明）不起，名為離染。三德（法身、般若、解脫）圓證，名為淨心。 

  菩薩如是大願，慈憫眾生，直至眾生界盡、眾生業盡、眾生煩腦盡，悲願無盡。菩薩修行功德，迴施有情，四恩總報，三有齊資，法界眾生，同圓種智。感恩和南。 

     

資料來源：心靈甘露(四)，隆門圓通法師著。英文翻譯：張惠平。

 

The Bodhi Sweet Dew--VIII

 

Q:  Why do Bodhisattvas transform living beings in a filthy land rather than in a pure one?

A:  It is easy to transform people in a pure land because people there are good, not bad.  It is difficult to transform those in a filthy land because most of them are bad and few are good.  Because of difficulty, great compassion will be increased and vows will be firm.  Because of easiness, the compassion will not be deep and vows will not be wide.  Bodhisattvas are merciful to sentient beings, so they can be boundlessly changeable with their own powers.

 

Greedy people should be absorbed with wealth.  

Stubborn people should be absorbed with loving language. 

People who do good deeds should be absorbed with profits.  

Those who do evil deeds should be absorbed by working together with them.

 

With various expedients, bodhisattvas avoid the rise of the Three Delusions (seeing and thinking, dusts, and ignorance).  This is called staying away from contaminations.  They also perfect the Three Virtues (the Dharma body, prajna, and liberation), which is called purifying the mind.

 

With such great vows, Bodhisattvas sympathize sentient beings until the realms of sentient beings have disappeared, the karmas of sentient beings have come to an end, and the afflictions of sentient beings have been severed.  But the Bodhisattvas’ vows will never end.  The merits that Bodhisattvas have cultivated will be turned toward sentient beings, the Four Favors will be paid for, and the Three Existences will all be supplied.  All the sentient beings in the Dharma Realm will perfect the seeding wisdom together.  Thank you!

 

 

Source:  Sweet Dew for the Soul (Vol. IV), Written by Master Shih Longmen Yuantong. Translated by Huei Ping Chang.

 

 

 

心靈甘露(四)三皈依概述

 

    三皈依：皈依佛、皈依法、皈依僧。

    皈依自性三寶、真實修持、了生脫死，自性三寶，即三自歸。 

    佛者，覺悟之義。自性佛者，乃即心本具、離念靈知之真如佛性也。法者，軌範之義。自性法者，乃即心本具、道德仁義之範也。僧者，清淨之義。自性僧者，乃即心本具、清淨無染之淨行也。

    法的修學，是修自性三寶，覺而不迷。皈是回頭。依，是依靠。從迷惑顛倒，回歸依靠自性覺，這叫皈依佛。這並非皈依外面的佛，而是自己內心本具有的大覺佛性。

    每個人要修自性佛，佛經是我們修行的標準，以它來對照我們自己的思想、見解，錯誤的趕緊修正過來，使我們的思想、行為和經典標準一樣，即是正而不邪，捨無明返自性如來藏 此即皈依法。

    僧，這裡所說的僧，不是指出家人，而是六根清淨一塵不染、和睦的意思。也有淨、和之義，淨而不染，和而不爭。佛說我們的心，本來是清淨平等與慈悲，所以慈悲的性德本性就有的。

    住持三寶：從事相上說，釋迦牟尼佛在世，則為佛寶，佛滅度後，所有範金、合土、木雕、彩繪之佛像，皆宜尊如佛寶，看到它就要想到佛，要禮拜、這不是迷信，它的用意是尊師重道。

    佛所說離欲清淨諸法，凡三藏十二部諸經典，皆為法寶。住持法寶就是經典，凡是佛的經典或是祖師大德的佛教論述，即是佛法，也是法寶。佛入滅前囑咐後世弟子，要遵守四依法（依法不依人、依義不依語、依了義不依不了義、依智不依識），就如同在世時一樣，才不會走錯路。

   出家受具足戒、修持清淨行者，皆為僧寶。僧，凡是剃頭染衣的比丘、比丘尼便是僧寶。所謂人能弘道，非道弘人，弘揚法，讓人人皆能明瞭佛法而修行，這就僧寶的重要之處。

 

受持三歸  具足眾戒 不犯威儀

發菩提心  深信因果 修諸淨業

 

資料來源：心靈甘露(四)，隆門圓通法師著。英文翻譯：張惠平。

 

A Brief Description of the Three Reliance

 

The Three Reliance includes reliance on the Buddha, Dharma, and Sangha.  Reliance on the Three Treasures of the self-nature (also called the Three Self-Reliance) and realistic cultivation can help one get liberated from life and death.  

 

A Buddha means an enlightened being.  A Buddha of self-nature possesses the Buddha nature of True Suchness with the replete mind within and knows that he is without intentions and false thoughts.

 

Dharma means standards to follow.  The Dharma of self-nature is replete with the mind within and is the standards of morals, benevolence, and justice.  

 

Sangha means purity.  The Sangha of self-nature is also replete with the mind within and is pure without pollutions.

 

To cultivate the Dharma is to cultivate the Three Treasures of self-nature and to realize without delusions.  The Chinese character皈means turn back, and依means rely.  To turn back to rely on the self-awareness from being deluded and inverted is called rely on the Buddha.  This means not to rely on the exterior Buddhas but to rely on the Buddha nature of Great Realization possessed within  one’s mind. 

 

Everyone has to cultivate the Buddha of self-nature.  As the standard for our cultivation, the sutra can be used to examine our thoughts and views.  Once we find out mistakes, we should correct them quickly so that our thoughts and behaviors will be congenial to the standard of the sutra.  That is, our thoughts and behaviors will be good rather than evil, and we will abandon ignorance and return to the Tathagata treasure of self-nature.  This is called reliance on the Dharma.  

 

Sangha here refers not to monks or nuns, but to purity of the Six Senses that are pure and unpolluted as well as clean and peaceful.  

 

The Buddha said that our minds are originally pure, impartial, and compassionate.  So the character of compassion is innately possessed.

 

Abiding by the Three Treasures:

(1) In terms of course of action, when the Buddha was alive, He was regarded as the Buddha Treasure.  After He entered Nirvana, all the Buddha images made of metals, clay, wood, and paints should be respected as the Buddha Treasure.   Upon seeing it, we should think of the Buddha and worship Him.  This is not superstition, but reverence of the master and his teachings.  

 

(2) All the dharmas of purity and desire-detachment lectured by the Buddha, including the Three Treasuries and the Twelve Divisions, are the Dharma Treasures and are sutras.  All the Buddha’s sutras and Buddhist treatises by ancient sages are Buddhist Dharmas or Dharma Treasures.  Before entering Nirvana, the Buddha instructed His disciples to follow the Four Compliances (compliance with the dharma instead of people, compliance with the meanings instead of the language, compliance with the clear meanings instead of the unclear ones, and compliance with wisdom instead of consciousness) as if He were alive so that they wouldn’t go astray.

 

(3) Those who become tonsured, accept the replete precepts, and cultivate the pure practice are all Sangha Treasures.  The bhiksus and bhiksunis that have their heads shaved clean and wear the civaranis are also Sanghga Treasures.  It is people that expound principles, not principles that expound people.  What’s important about the Sangha Treasures is that they expound Buddhism and make it convenient for people to know Buddhism and practice it.  

 

We should abide by the Three Compliances, be replete with the precepts, and not violate the precept of stately deportment.  Also we should make a Bodhi mind, deeply believe causes and conditions, and cultivate all the pure practices.

 

Source:  Sweet Dew for the Soul (Vol. IV), Written by Master Shih Longmen Yuantong. Translated by Huei Ping Chang.

 

心靈甘露(四)山神請供齋

 

隋朝禪定寺的慧悟法師，平時受持《華嚴經》，他和一位受持《涅槃經》的僧人在終南山結伴隱居，住在山岩上，以樹果為食，各修法業。

    後來有人請應供，兩人互相謙讓，齋主說：「恭請修持華嚴經的慧悟和尚」。這樣慧悟就跟著齋主前去應供。  

    實際上，來邀請的人是個山神，這次齋會有一千位阿羅漢應供，會上，他們都推舉慧悟坐在首位。供齋結束，山神叫一個童子服侍慧悟和尚，童子當時就跳起來飛入和尚口中，和尚因此獲得了神通。慧悟和尚回山中取經本，告別同修後，在虛空中越走越高遠，最後消失在天際。  

   誦經、持修、功德殊勝行，誠摯邀請大德們恭誦華嚴經。  

 

資料來源：心靈甘露(四)，隆門圓通法師著。英文翻譯：張惠平。

 

 

The Mountain God Invites to a Vegetarian Meal

 

Master Huei Wu in the Hsuei Dynasty abode by the Mahāvaipulya Buddhāvataṃsaka Sūtra and did the retreat together with another monk who abode by the Mahāparinirvāṇa Sūtra at Mountain Chuong Nan.  They lived on the mountain rocks, ate fruits, and cultivated their respective Dharmas.

 

Later someone came to invite them to a meal, but they modestly declined.  Then the inviter said, “May I respectfully treat Master Huei Wu who abides by the Mahāvaipulya Buddhāvataṃsaka Sūtra to a meal?”  Then Huei Wu followed this host to the meal.

 

As a matter of fact, the inviter was a mountain god and there were one thousand Arhats coming to the feast where Huei Wu was arranged to take the main seat.  At the end of the feast, the mountain god instructed a boy to serve Huei Wu.  The boy jumped and flew into Huei Wu’s mouth so that the monk gained spiritual powers.  Huei Wu went back to the mountain to fetch the scriptures, said good-bye to his fellow cultivator, walked farther and farther away in the Void, and finally disappeared into the horizon.

 

Reciting sutras and cultivation will bring magnificent merits, so here I sincerely invite everybody to recite the Mahāvaipulya Buddhāvataṃsaka Sūtra.

 

 

Source:  Sweet Dew for the Soul (Vol. IV), Written by Master Shih Longmen Yuantong. Translated by Huei Ping Chang.

 

心靈甘露(四)布施善行

 

布施：財施與法施：                   

(1)以衣服、飲食、田宅  珍寶等…施與他人，稱為財施。 

(2)說法使人聞受，即稱法施。財施有盡，法施無窮。       

前者但得世間之果，後者則得涅槃、必不退轉。  

淨施與不淨施：                    

(1)淨施：即謂不求世間之名聞利養等報，但為資助出世之善根及涅槃之因，以清淨心而行之布施。       

(2)不淨施：為以妄口求福報，而行之布施。 

   諸位大眾，虔誠勤心修習善法， 

   無令失時，福田心耕…共勉之。

 

資料來源：心靈甘露(四)，隆門圓通法師著。英文翻譯：張惠平。

 

Charities, the Good Deeds

 

Charities include the giving of wealth and that of the Dharma.  The former refers to giving clothes, food, property, jewels, etc. to others.  The latter refers to lecturing on the Dharma to people so that they can hear and accept it.  The former has its ending, while the latter is endless.  Those who give wealth can attain the fruit of the mundane world, while those who lecture on the Dharma will enter Nirvana and will not regress.

 

Charities are also divided into purity charity and impurity charity.  The former means that people give with a pure mind in order not to seek worldly fame and wealth but to enhance the transcendental roots of goodness and the cause of entering Nirvana.  The latter means that people give with wishful thinking in order to ask for blessings.

 

Everyone!  Cultivate the Dharma of goodness sincerely and diligently without losing valuable time.  The field of blessings should be cultivated from within.  Let’s encourage each other!

 

Source:  Sweet Dew for the Soul (Vol. IV), Written by Master Shih Longmen Yuantong. Translated by Huei Ping Chang.

 

心靈甘露(四)自除苦惱

 

    修行是在自求自修，自除苦惱、自開智慧，自成佛。學佛之道如問路求醫，求診之行、求藥吃藥，還是要自己。所以佛學參學，有如地圖和藥方，雖取得還是與本病不相干，尚待服用也。 

    學佛者，是學與佛不二，同樣無煩惱、清淨自在，而不是另外有個佛。修學旨在斷一切苦、求究竟樂。修學者先求開智慧，求智慧在定，得定在坐，坐在法。    

    學佛本在去執見，眾生習氣重在見境即被奪，自無主張、流浪生死。是故須練習此心，不被流轉。                                            

    所以二六時中住心定心，不雜用心，先令其開悟。知學佛最初之決定，惟在明心見性，如真見性人，圓轉自如。 

義無定義、答用則得，

直證心源、歸於不二。

 

說教說宗、兩無染習，

塵說刹說、盡得融通。

 

資料來源：心靈甘露(四)，隆門圓通法師著。英文翻譯：張惠平。

 

Eradicate Afflictions by Yourself

 

To cultivate is to study, get rid of afflictions, develop wisdom, and attain Buddhahood by oneself.  To learn how to be a Buddha is like asking for medical aid and taking medicines, which depends on the cultivator himself.  So learning Buddhism is like looking for a map and medications that are waiting to be taken.

 

To learn how to be a Buddha is to learn how to be the same as a Buddha—pure, unrestrained, and afflictions-free, rather than learn how to be another Buddha.  Cultivation aims at severing all sufferings and seeking utmost happiness.  A cultivator should seek developing wisdom first, which depends on Samadhi.  To attain Samadhi depends on meditation, and meditation depends on Dharmas.

 

The basis of learning how to be a Buddha is to get rid of attachment.  With deep habitual tendencies, living beings are at a loss and are without viewpoints when seeing situations.  Thus they wander between life and death.  So the mind has to be trained so that it won’t be on the move.  It has to be kept steady day and night, should not be used miscellaneously, and should be enlightened first.  We should know that the initial thing to accomplish in learning how to be a Buddha is to know the mind and see the nature as a true, unrestrained realizer.

 

Principles have no fixed definitions, and if you make good use of them, you will attain them, directly confirm them in your heart, and return to the non-duality.  

Neither teachings nor schools are contaminated by habits.

One can penetrate everything no matter what realm he is in.

 

Source:  Sweet Dew for the Soul (Vol. IV), Written by Master Shih Longmen Yuantong. Translated by Huei Ping Chang.

 

心靈甘露(四)思維無常

 

世間萬物變化莫測，今有後無，迴旋不定。《無常經》云：「大地及日月，時至皆歸盡，未曾有一事，不被無常吞。」

古往今來，公侯將相輪迴無蹤，人事有代謝，財富與妻兒，不久皆如是。故：世間一切人、事、物，皆難逃無常的大網。 

娑婆中一期的生命長短不一，有的朝生暮死，長壽者亦少有超過三萬六千日的。日月如梭，時間就在不知不覺中流逝，既知壽命無常，當知生死事大，失人身易、得人身難。故：當于靜處，精勤修出離。提持正念、恆不忘失，精進修行。

當思：名譽地位無常故， 言說話語無常故，

因緣聚合無常故，人事萬法無常故。

人易受外境誘惑，難斷迷思，這樣會讓自己耗廢人生。修行勿放逸，不要被無明遮蔽了智慧，應策勵自己精進用功。  

撒手空明無一物

何勞謾說各諍持

悟玄處處遍應心

心心無住本如如

資料來源：心靈甘露(四)，隆門圓通法師著。英文翻譯：張惠平。

 

Think About the Impermanent

 

Everything in this world is changeable and unpredictable.  Being unsteady, it may exist today and disappear tomorrow.  The Anityatā Sūtra says, “The mother earth, the sun, and the moon will all be extinct when their time comes.  There is never a thing that is not devoured by the impermanent.”

 

Since ancient times, aristocrats, generals, and prime ministers have been reincarnated and have disappeared.  Human affairs are changeful, so one’s wealth, wife, and children will soon be gone.  Hence, none of the people, matters, and objects in this world can escape from the net of the impermanent.  

 

People in the Saha World have different lifespans.  Some are short lived, and very few of those who enjoy longevity live longer than 36,000 days.  How time flies!  Since we know life is short, we should also know that the issue of life and death is important.  It’s easy to lose the human body, although it‘s rare to be born human.  Therefore, in order to get out of afflictions, we should cultivate diligently in a quiet place and always keep the right thoughts. 

 

The following are worth pondering:

Reputations and social ranks are impermanent.

Speeches are impermanent.

Affinities and gatherings are impermanent.

Human affairs and all dharmas are impermanent.

 

People are easily enticed by exterior circumstances and misconceptions are difficult to sever.  Your life will be wasted if you are like them.  A cultivator should not seek an easy and comfortable life.  Wisdom should not be obstructed by ignorance and afflictions.  So, encourage yourself to work hard.

 

When things are let go of, there is nothing under the clear skies.

There is no need to take the trouble to deceive and argue.

When mysteries are realized, everything will be congenial to your heart,

Which abides by nowhere and is innately untouched.

 

 

Source:  Sweet Dew for the Soul (Vol. IV), Written by Master Shih Longmen Yuantong. Translated by Huei Ping Chang.

 

 

心靈甘露(四)智慧力

 

    智慧能悟是一種力。智慧就是一種力，在佛經上提到十力，十力（附註）就是十種智慧力，即十種智力。

   在世間聰慧之人叫才，有才必須有德，德又稱為仁，才稱之智，智仁勇，勇就是力行。

    假如努力朝向目標，而達不到，是智力不足。要以智慧莊嚴法身，沒有智慧，不能莊嚴法身，其力未充、其力未足。見生死邊際，但不了生死，就是其力未充、智力未夠，唯有智力可斷生死惑。 

    在明朝正德年間，川西鶴鳴觀有個道士，名叫陳入玄，他向天祈禱求長生之法。有一天，他看到一位自稱是金剛神的神祇告訴他說：「你想求長生之法，可以前往岷山，禮拜智融和尚，他會傳法給你的。」

    入玄依照金剛神的指示前往岷山，向智融和尚懇切的求法。智融和尚告訴他說：「金剛偈云：一切有為法，如夢幻泡影，如露亦如電，應作如是觀。這是我佛長生之法。」   

   入玄問： 「既如幻夢，何謂長生？」 

   智融和尚大聲的說：「諸相非相，三藐三菩提心不入斷滅。」 

   入玄言下大悟，遂告別返回，隱居瓦屋山之虎踞巖。從此每日持誦般若經，始終不輟。

入玄活到九十八歲時，一日，集合所有道友說：「我年少時，立志求仙家的長生，今有幸得到佛家的長生之法，但願諸公也能得到我所得。」說完，即瞑目而逝。

  所以，智慧是以清淨心為種，佛法須踏實去修，實際精勤，必可開智慧的。

附註：

 指如來十力（一）處非處智力（二）業異熟智力（三）靜慮解脫等持等至智力（四）根上下智力（五）種種勝解智力（六）種種界智力（七）遍趣行智力（八）宿住隨念智力（九）死生智力（十）漏盡智力  

十迴向品中菩薩所具足之十種作用。十者即：直心力、深心力、方便力、智慧力、願力、行力、乘力、神變力、菩提力、轉法輪力等。

 

資料來源：心靈甘露(四)，隆門圓通法師著。英文翻譯：張惠平。

 

 

 

The Power of Wisdom

 

Wisdom and the ability to realize is a power.  The ten powers mentioned in the sutra are actually ten wisdom powers.

 

In this world, smart people are called capable individuals.  But such people must have virtue, which is also called benevolence.  And capability is also called wisdom.  Another is bravery, which means practicing diligently. 

 

If one endeavors to move toward his goal, but still cannot make it, this is because he doesn’t have enough wisdom.  One should dignify his dharma body with wisdom.  Without wisdom, he can’t do that, because he still doesn’t possess sufficient power.  When he is on the verge of life and death, he still cannot sever the delusion about it.  That means he doesn’t possess enough power and wisdom.  Only wisdom can help him sever the delusion about life and death. 

 

In the Ming Dynasty in West Sichuan, there was a Daoist priest called Chen Ru Hsien who implored the secret of longevity to Heaven.  Then a deity who self-professed to be a Vajra god came to tell him, “If you want to look for the secret of longevity, go to Mount Min and visit Monk Chu Rong.  He will pass the secret on to you.”

 

Ru Hsien left for Mount Min to implore the secret from Monk Chi Rong as instructed by the deity.  Chi Rong told him, “The Diamond Sutra says, ’all the worldly phenomena are like dreams, bubbles, dews, and lightning.  They should be observed as such.’  This is the secret of how the Buddha stays long-lived.”

 

Ru Hsien then asked, “Since all dharmas are illusory, what is longevity?”  Chi Rong answered loudly, “All forms are not forms.  Anuttara-samyak-saṁbodhi does not enter extinction.”

 

Ru Hsien suddenly got enlightened.  Then he went back to live in seclusion and recited the Prajñāpāramitā sūtra every day non-stop.  

 

When he was 98 years old, he gathered all his fellow practitioners and said to them, “When I was young, I made up my mind to look for the secret of longevity from Daoist immortals.  But now I am lucky to have such a secret from Buddhists.  I hope that all of you will attain what I have attained.”  Then he closed his eyes and passed away.

 

Therefore, a pure mind is the seed of wisdom.  The Buddhist Dharma needs to be cultivated realistically and vigorously.  Then the practitioner’s wisdom will surely be developed.

 

Source:  Sweet Dew for the Soul (Vol. IV), Written by Master Shih Longmen Yuantong. Translated by Huei Ping Chang.

 

心靈甘露(四)菩提心(一)

排開心頭霧 靈山霧本無

現量不分別 誰迷復離悟

    菩提心的本體，是利益一切眾生，這和佛陀教育的本質是一致的。因此，菩提心是成佛的種子，能生起一切佛法。

    關於菩提心，佛教曾用很多譬喻來形容它：菩提心像良田，能生一切善；像清水∼能洗濯掉一切煩惱；像火焰∼能燒毀一切邪見；像大風∼能吹走一切障礙；像日月∼普照一切眾生。可見菩提心的重要。

    為什麼發菩提心很重要呢？因為以菩提心作為堅實的根基，佛法才得以開枝散葉，相繼不滅。

    開枝散葉後的佛法，生長出種種善的果實。就如同樹葉落入大地，滋養曾經誕生了自己的大地。在這種循環滋潤中，雙方的力量都將變得越來越大。 

    菩提心如同大地，為萬物生長提供養分，只付出、不索取，不同的是菩提心這塊良田，成長的是一切善的種子。

諸佛法就如同種子…… 

落入菩提心這塊良田…… 

才能夠茁壯成長。 

乾坤一掌握  片雲蓋宇宙

三界微塵居 心器羅萬剎

     

資料來源：心靈甘露(四)，隆門圓通法師著。英文翻譯：張惠平。

 

The Bodhi Mind (I)

 

Discharge the mist in your heart.  

There is no mist on the Vulture Peak.

There are no differences in terms of direct, non-thinking manifestation of consciousness.

Who is lost, gets out of sufferings, and attains enlightenment?

 

The essence of the Bodhi mind is to benefit all living beings, which is congenial to the intrinsic quality of the Buddha’s teachings.  Therefore, the Bodhi mind is the seed of attaining Buddhahood and can engender all Buddhist Dharmas.

 

As far as the Bodhi mind is concerned, a lot of metaphors are used to describe it in Buddhism:

The Bodhi mind is like a fertile land that can give rise to all goodness.

The Bodhi mind is like clear water that can cleanse away all afflictions.

The Bodhi mind is like a strong wind that can blow away all obstacles.

The Bodhi mind is like a flame that can burn all evil views.

The Bodhi mind is like the sun and the moon that universally shine on all living beings.

We can see how important the Bodhi mind is.

 

Why is it important to make a Bodhi mind?  This is because only when the Bodhi mind is used as a solid basis can Buddhism develop and sustain.

 

The developed Buddhism can engender various fruits of goodness, just like the fallen leaves nourishing the land that used to give birth to them.  Under such mutual nourishment, the power of both sides will become greater and greater.

 

The Bodhi mind is like the mother earth that provides living things with nutrients.  It only gives but does not take.  What’s different is that the Bodhi mind grows the seeds of all goodness.

 

All the Buddhist Dharmas are like the seeds that fall into the fertile land of the Bodhi mind and then grow and become stronger.

 

The universe is held in the hand, and the whole world is covered by a piece of cloud.

The dusts dwell in the Three Realms, and the mind embodies all realms.

 

Source:  Sweet Dew for the Soul (Vol. IV), Written by Master Shih Longmen Yuantong. Translated by Huei Ping Chang.

 

 

 

心靈甘露(四)菩提心(二)

 

    菩提心論曰：「此菩提心，能包藏一切菩薩功德法故。若修證出現，則為一切導師。若歸本，則是密嚴國土。不起於座，能成一切佛事。」 

   「菩提」意譯為覺、智、知、道。菩提心能含藏一切菩薩功德法，如果修行未契入佛性，焉有功德產生？修行以信為根本，信為道源功德母，以信為菩提自性，如果修持至菩提心現前時，則會有無量無邊的智慧產生，可以作為一切眾生的福田。 

    有菩提心可以出生一切功德法，引導一切眾生脫離苦海，作為一切人天之導師。故云：若修證出現，則為一切導師。若歸本，則密嚴國土，不起於座，能成一切佛事。 

    此點含有極深之意義，在修法時，或普渡眾生時、或供養諸佛時、或證入本尊淨土，而施不可思議事時，是否曾有離此座？並未離座，一直都在原來座位上修法，而內心所證得之密嚴國土，比外在風景美緻宜人，這是唯有本人知曉，他人無法體受。  

    而此密嚴世界，乃吾人身、口、意三密所成，也是由於本人依法而修，所產生的覺受。由此引喻為：若歸本則是密嚴國土，不起於座，能成一切佛事。然此並非究竟之義，仍隔一層皮。行者須守護菩提心不退，精進修持不懈。

與眾共勉

                   

資料來源：心靈甘露(四)，隆門圓通法師著。英文翻譯：張惠平。

 

The Bodhi Mind

 

The Treatise on the Bodhi Mind states, “Such a Bodhi mind can contain all the meritorious dharmas of Bodhisattvas.  It can be the mentor of all when it manifests from cultivation or confirmation.  When it returns to the root, it will be in the secret and strict realm.  One will accomplish all the Buddhist undertakings with it without leaving the seat”

 

“Bodhi” can be translated as awareness, wisdom, knowing, or principles.  The Bodhi mind can contain all the merits of Bodhisattvas, but how can the merits come into being if one’s cultivation does not match the Buddha nature?  Cultivation should be based on faith, which is the origin of principles and merits and is regarded as the Bodhi nature.  When one keeps cultivating until the Bodhi mind manifests, there will be boundless wisdom arising that may be the field of blessing for all sentient beings. 

 

The Bodhi mind can give rise to all meritorious dharmas that may lead all sentient beings to get out of the sea of bitterness and serve as the mentor of all humans and heavenly beings.  Therefore, the Treatise on the Bodhi Mind says, “It can be the mentor of all when it manifests from cultivation or confirmation.  When it returns to the root, it will be in the secret and strict realm.  One will accomplish all the Buddhist undertakings with it without leaving the seat.”

 

This carries a very deep meaning.  Have we ever left the seat when we are cultivating the Dharma, transforming living beings, making offerings to Buddhas, or doing the incredible things in the pure realm of the self?  If we haven’t but remained in the seat cultivating, then the secret and strict realm we have confirmed within our mind will be more beautiful and pleasant than the exterior scenery.  Only those who have done so know this and others won’t.

 

Such a secret and strict realm is made up of our body, speech, and intention and is cultivated according to the principles.  From here a metaphor is made:  “When it returns to the root, it will be in the secret and strict realm.  One will accomplish all the Buddhist undertakings with it without leaving the seat.”  But this is not an utmost meaning and there is something lying between.  A practitioner has to secure the Bodhi mind without regression and vigorously cultivates.

 

Let’s encourage each other with this.

 

 

Source:  Sweet Dew for the Soul (Vol. IV), Written by Master Shih Longmen Yuantong. Translated by Huei Ping Chang.

 

心靈甘露(四)菩提心耕（三）

 

無始以來三毒所控制

三門罪障以及諸習氣

所有積累惡趣輪迴因

機為羞愧悔恨發露懺

 

法界周遍現有極樂剎

利生事業福德菩提心

福德智慧利益諸生處

以大歡喜贊賞併隨喜

 

十方剎土微妙諸導師

敦請心中利眾之誓言

無邊虛空妙音遍充滿

敦請常轉殊勝妙法輪

 

誠摯懺罪  隨喜贊請

誠祈請轉法輪……

感恩吉祥

                            

資料來源：心靈甘露(四)，隆門圓通法師著。英文翻譯：張惠平。

 

Cultivating the Bodhi Mind—III

 

I have been controlled by the Three Poisons since the Non-Beginning Era.

The sin obstacles from the body, speech, and intention, the habitual tendencies, and

All the accumulated causes that lead to the reincarnation to evil paths,

I feel ashamed and remorseful, and vow to repent.

 

The Blissful Land is pervasive in the dharma realm.

The undertakings that benefit sentient beings, the meritorious Bodhi mind, and

The wisdom that benefits sentient beings, 

I praise and follow all these with great pleasure.

 

I implore all the wondrous guiding teachers in the realms of the Ten Directions

To give their vows in their minds to benefit sentient beings.

The boundless Void is filled with wondrous music, and 

I implore them to turn the magnificent Dharma Wheel often.

 

I sincerely repent my sins, praise and follow their kind deeds, and ask them to turn the Dharma Wheel.

 

My gratitude and auspiciousness to everybody!

 

Source:  Sweet Dew for the Soul (Vol. IV), Written by Master Shih Longmen Yuantong. Translated by Huei Ping Chang.

 

心靈甘露(四)菩提心耕（四）

 

直至輪迴世間未空時

乃至廣大眾生作利益

 

無邊佛陀導師諸聖眾

祈請長久住世勿涅槃

 

吾之三時所積諸善根

回向無量虛空諸有情

 

堪為無上大乘之法器

浩瀚文武果位愿速證

 

誠摯祈請不入涅槃

回向無上大乘……

感恩吉祥

            

資料來源：心靈甘露(四)，隆門圓通法師著。英文翻譯：張惠平。

 

Cultivating the Bodhi Mind—IV

 

When I am still transmigrating in this mundane world,

I am benefitting the great amount of sentient beings.

 

I implore the Buddha and the countless sages 

To permanently reside in this world and not enter Nirvana.

 

I would like to turn the good roots accumulated in the Three Eras

Toward all the sentient beings in the Vast Void.

 

With the ceremonial implements used in the supreme Great Vehicle,

I wish to confirm the boundless civil and military fruit positions soon.

 

I hereby sincerely implore all the sages to not enter Nirvana, and

Turn my merits toward the supreme Great Vehicle.

 

My gratitude and auspiciousness to everybody!

 

 

Source:  Sweet Dew for the Soul (Vol. IV), Written by Master Shih Longmen Yuantong. Translated by Huei Ping Chang.

 

心靈甘露(四)菩提心耕（五）

 

人根有利鈍 道無南北阻

執事原是迷 契理亦非悟

進步非遠近 迷隔山河固

謹白參玄人 光陰莫虛度

 

     暗夜的流星一弧光飛逝，須知人間一切的差別矛盾，都是本來現象。一切貪瞋癡妄也是人之常情，無可強求，亦無可深責。 

    凡事行多少善是多少善，盡多少心力是多少心力，一切因緣在自己，一切果報也在自己。

    本心須清清明明，不要癡迷愚味，沒有生死、苦樂、賢愚、得失的差別妄情。也不要執著彼此的理念意志，把世事與情理契合起來，便是空有一如的中道。

修行之人，須讓自己清清明明活著，了知一舉一動的業緣，徹悟一言一行的佛心，才是真正參透了生命之人。

    謂：福報因緣，從清淨的心靈裏顯現…… 

 

吉  祥

註：

《大方廣佛華嚴經．入法界品》 

如來智月出世間  亦以方便示增減 

菩薩心水現其影  聲聞星宿無光色 

            

資料來源：心靈甘露(四)，隆門圓通法師著。英文翻譯：張惠平。

 

Cultivating Bodhichitta—V

 

Some people’s capabilities are high, while others’ are low, and

Principles meet no hindrances wherever they are.

It is a delusion to adhere to things, and 

It is not an enlightenment to match truth.

 

Big or small progress makes no difference, and

When one is deluded, truth will be hindered by mountains or rivers.

I sincerely advise spiritual practitioners

Not to waste time on worthless activities.

 

The shooting star in the dark night is fleeting.  We should know that all the distinctions and contradictions in this human world are normal.  Also the greed, hatred, ignorance and absurdity are natural and thus should not be blamed.

 

We should try to do as many good deeds as possible and try our utmost.  All the affinities and reciprocation depend on what we do.

 

We should have a clear mind and avoid being deluded and ignorant.  There should be no differential false thoughts in terms of birth and death, bitterness and joy, virtue and stupidity, and gain and loss.  Neither should we cling to the philosophy and intention of each other.  If we can match human affairs with reasons, we will be on the middle path of nothingness and one suchness.

 

A spiritual practitioner has to be clear about living, know the karma and affinities from every movement, and realize the Buddha mind of words and deeds.  Only by doing so will he really penetrate life.

 

Bliss and affinities manifest from a pure mind.

 

Auspiciousness to you all.

 

The Chapter of Entering the Dharma Realm in the Mahāvaipulya Buddhāvataṃsaka Sūtra states:

 

The moon of wisdom of the Tathagata manifests in the human realm, and

Shows the increase or decrease with expedients.

The water of mind of the Bodhisattva shows its shadow, and

The stars of sound hearers become dark and colorless.

 

Source:  Sweet Dew for the Soul (Vol. IV), Written by Master Shih Longmen Yuantong. Translated by Huei Ping Chang.

 

心靈甘露(四)經典讀誦功德

 

僧彌伽多羅法師，是獅子國證得三果的聖人。有一年，他來到西太原寺，聽到僧眾正在讀誦《華嚴經》，他驚嘆道：「我不知道此處也有大經。」然後合掌歡喜讚歎：「《華嚴經》難思議！」     

西域相傳，有人稱讚讀誦《華嚴經》的不可思議，洗手的水沾到的蟲蟻，死後都升天界，更何況受持、讀誦和思惟、修行，功德不思議。 

華嚴宗三祖法藏和尚，十七歲辭別父母入太白山求法，後來因為母親生病，回家探親。當時華嚴宗祖師智儼和尚，在終南山邊上的雲華寺，開講華嚴經。時至深夜，法藏大師忽然見一道神光，照亮了佛寺屋宇，他知道屋內必有高人，天亮時遇上智儼和尚，就拜他為師，跟隨他學習，深入華嚴的甚深旨趣。 

大德們：我們是否也該一起來讀誦此經典，讀經具有無量殊勝利益。 

                   

資料來源：心靈甘露(四)，隆門圓通法師著。英文翻譯：張惠平。

 

 

The Merits of Reciting Sutras

 

Master Kadolo was a sage who had attained the Three Fruits in Simhaladvipa (ancient Sri Lanka).  One day he came to the West Tai Yuan Temple and heard the monks and nuns reciting the Mahāvaipulya Buddhāvataṃsaka Sūtra.  He said with surprise, “I didn’t know there is also a great sutra here.”  Then he praised with his palms joined, “The Mahāvaipulya Buddhāvataṃsaka Sūtra is really incredible!”

 

In the Western Regions (in ancient China), tradition has it that people praise the incredible Mahāvaipulya Buddhāvataṃsaka Sūtra by saying that insects that touch the water used to wash the hands of those who have read this sutra will be reincarnated in Heaven after they die.  The merits of those who abide by, recite, think about, and cultivate this sutra are inconceivable.  

 

Monk Fa Tzang, the third forefather of the Hua Yen School, left his parents and went to Mount Tai Bai to seek Dharma at the age of 17.  Then he went back home to see his sick mother.  At that time, Master Chi Yen, the forefather of the Hua Yen School, was lecturing on the Mahāvaipulya Buddhāvataṃsaka Sūtra in the Yuin Hua Temple at Mount Juong Nan.  At midnight, Master Fa Tzang saw a mysterious ray shining on the temple and he knew that there must be an able person inside the house.  So at dawn when he met master Chi Yen, he formally became an apprentice to Chi Yen and thus started to learn deeply into the gist of the Mahāvaipulya Buddhāvataṃsaka Sūtra.

 

Virtuous ones!  Shall we also read or recite this sutra together?  Reading sutras may bring us boundless magnificent merits.

 

Source:  Sweet Dew for the Soul (Vol. IV), Written by Master Shih Longmen Yuantong. Translated by Huei Ping Chang.

 

心靈甘露(四)福慧雙修

 

    從前印度有一個羅漢，這位羅漢依印度修行人規矩，每天 

都要出去托缽。這天，他走了很多的路還未乞到食物可吃，  

缽裡還是空空的。 

    當他走到王宮的門口，看見一隻大象，滿身掛滿了珍珠瓔珞，顯然已吃得飽飽地，站在王宮的門口。 

    羅漢看了這隻象，不禁心生感嘆：「修慧不修福，羅漢托空缽；修福不修慧，大象掛瓔珞。」 

    羅漢心想：「我過去世只注重修智慧、研究經典，但沒有修福德，雖然成了阿羅漢，因為沒福報，所以今天沒人供養我，我的缽裡還是空空的。而這隻大象，牠以往只曉得修福，沒修智慧，所以今世是隻象，因為牠福報大，養在王宮裡，吃得飽飽的，滿身都掛滿了瓔珞珍寶，可是終究是隻大象。」  

    由此看來，福慧雙修，實在十分重要。我們多生累劫之中，做了很多的好事，種下很多善因，今世才會投生為人，我們實在太幸運了！如同開經偈中，百千萬劫難遭遇。有這樣好的善因緣，應當多持誦大乘經典，不但可以開智慧，還有不可思議的福德。 

修學道上共勉

 

資料來源：心靈甘露(四)，隆門圓通法師著。英文翻譯：張惠平。

 

The Dual Cultivation of Blessings and Wisdom

 

Long time ago in India, there was an Arahant who followed the rule of cultivators and went out to beg for alms every day.  One day, after walking for a long distance, he  did not get any food and his alms bowl was still empty.

 

When he came to the gate of the palace, he saw an elephant with pearl necklaces hanging all over its body.  Obviously this elephant had eaten a big meal.

 

Seeing this elephant, the Arahant could not help sighing, “An Arahant gets nothing in his alms bowl because he cultivates wisdom but skips cultivating blessings.  An elephant has pearl necklaces all over the body because it cultivates blessings but skips cultivating wisdom.”

 

The Arahant thought to himself, “I focused on the cultivation of wisdom and the study of sutras but did not cultivate blessings in my previous life.  Although I have become an Arahant now, no one gives alms to me and my alms bowl is still empty.  This is because I have no blessings.  This elephant cultivated blessings instead of wisdom in its previous life, so it is just an elephant in this lifetime.  Because of great blessings, it is raised in the palace, eats to its heart’s content, and has jewels and necklaces hanging all over its body.  But, after all, it is just an elephant.”

 

From this we can see that it is very important to cultivate both blessings and wisdom.  We have done a lot of good deeds and sowed many seeds of goodness in the past kalpas, so we are born human in this life.  How lucky we are!  As mentioned in the sutra-opening verse, “It is hard to encounter for myriad of kalpas.”  With so many good affinities, we should recite the sutras of the Great Vehicle as much as possible.  Then we will not only develop our wisdom but also gain incredible blessings.

 

Let’s encourage each other on the path of cultivation.

 

Source:  Sweet Dew for the Soul (Vol. IV), Written by Master Shih Longmen Yuantong. Translated by Huei Ping Chang.

 

 

心靈甘露(四)天帝請經

 

    北魏譯師，勒那摩提三藏法師，是中印度人。他到中國後，精通了漢語，在他講《華嚴經》期間，忽然來了一個人，手拿奏版，像是天官。

    這人對勒那三藏說：「天帝派我來請法師講華嚴經，都講、維那、梵唄，需要一起去。」

    勒那三藏說：「講完經再去，可以嗎？」使者同意。講經完畢，勒那三藏和都講等人，忽然在法座上圓寂。大眾驚歎景仰不已。

    

註：

「都講」，為經論之講會中所設之職稱講經採取一問一答方式，都講發問，後由講師詳加講解闡發。

「維那」，為佛寺中，統理僧眾進退威儀之職稱。

「梵唄」，依梵土曲譜，詠唱經文，此處作掌理經文唱誦之職僧。

            

資料來源：心靈甘露(四)，隆門圓通法師著。英文翻譯：張惠平。

 

 

 

The Heavenly King Asking for a Sutra-Teaching

 

Master Ratnamati was from central India and served as a sutra translator in the North Wei Dynasty in China.  He mastered Chinese after going to China.  One day when he was lecturing on the Mahāvaipulya Buddhāvataṃsaka Sūtra, a person came in with a tablet (used to present a memorial to the emperor) in his hand, looking like a heavenly official.  

 

This person said to Ratnamati, “The Heavenly King sent me to come to invite you to give lectures on the Mahāvaipulya Buddhāvataṃsaka Sūtra.  The instructor’s assistant, the master of the assembly ceremony, and the leader of the chanting group are also invited.”

 

Ratnamati replied, “Can you wait until I finish the lecture?”  The emissary agreed.  

 

After Ratnamati was done, he and the other three persons invited suddenly passed away in their Dharma seats, making the crowd exclaim in admiration.

 

Source:  Sweet Dew for the Soul (Vol. IV), Written by Master Shih Longmen Yuantong. Translated by Huei Ping Chang.

 

心靈甘露(四)引領自心

 

三寶周法界 時空不曾離

迷時隱非隱 悟了顯非顯

無論任何宗派，修行者都必須依靠自力修持，方可脫離輪迴。即使行者只持誦佛號，二六時中念佛持修，即是自力修行。主動是為主要之因緣，簡稱主因，相配合以輔助修行之因緣，為助緣。       

印光大師云：「一切法門，皆仗自力，縱令宿根深厚、徹悟自心，倘見、思二惑稍有未盡，則生死輪迴依舊莫出！況既受胎陰、觸境生著，由覺至覺者少、從迷入迷者多。」 

由此可知引領自心專注持修的重要性。佛法賦予修行者的法之心要，將其自覺力增強至極點，是脫離沉淪的主要助緣。我們都要珍視這些珍貴的法緣。 

佛法大海，無信不入。信心可令修行者產生難以言喩之無比動力，信心，為一切修行之根本基石，也是成就佛道最重要的持心之鑰。  

諍計本自空 如夢無所生

若了三昧定 平等無種種

如戲百態扮 樣樣皆翻空

 

資料來源：心靈甘露(四)，隆門圓通法師著。英文翻譯：張惠平。

 

 

Lead Your Own Mind

 

The Three Treasures are pervasive in the Dharma Realm.

They never leave us anytime and anywhere.

When we are deluded, they seem to be hidden, but actually they are not.

When we are enlightened, they seem to be manifesting, but actually they are not.

 

No matter what school he belongs to, a spiritual practitioner has to cultivate on his own in order to get liberated from transmigration.  If a practitioner just recites the names of Buddhas or is mindful of Buddhas day and night, he is practicing on his own.  An active practice is the main affinity, while other supportive practices are the helping affinities.

 

Master Yin Kuang said, “Whatever dharma approach one is practicing, he has to rely on himself.  Even though his innate capability is high and can completely realize his mind, if the two delusions (view and thinking) of his are not terminated yet, he will still remain in the transmigration.  Since humans are born mortal and will become adherent when touching circumstances, those who progress from realization to another realization are very few, and those who progress from delusion to another one are many.”

 

From this we will know the importance of leading one’s own mind to attentively cultivate.  The essentials granted to the practitioner by Buddhism enhance the power of self-awareness to the utmost and are the main helping affinity for one to get out of sinking.  So we all have to cherish these valuable dharma affinities.

 

One without faith will not enter the sea of the Buddhist Dharma.  Faith can bring the practitioner a momentum that is beyond description, is the cornerstone of all cultivations, and is the key to attaining Buddhahood.

 

To haggle is innately empty, like a dream, and without birth.

If one knows Samadhi, he will treat everything equally without discriminations.

Life is like a play that includes hundreds of postures which will turn into nothing.

 

 

Source:  Sweet Dew for the Soul (Vol. IV), Written by Master Shih Longmen Yuantong. Translated by Huei Ping Chang.

 

心靈甘露(四)心鏡

 

有事鏡寫影  無事還空明

生滅鏡影現  緣應鏡不遷

 

    弟子問佛；「世尊，無上佛法不生不滅、不去不來、不起不作，云何可得可證？」

   佛說：「行一切善法，自然得者，何為善？何為不善？ 取相是不善，不取於相是善。心有所住是不善，心無所住是善。執著於人我、法我，是不善，不執著於人我、法我，是善。起煩惱障、所知障，是不善，不起煩惱障、所知障，是善。有所得是不善，無所得是善。所以說，究竟處是佛果。」        

    佛就是諸法實相，實相諸法。諸法實相，諸法不可得；實相諸法，實相不可得。這就是至善，也就是佛果。  

 

文殊師利菩薩問維摩詰居士：「何法不生？何法不滅？」          

維摩詰居士答：「不善不生，善法不滅。」   

  

千山落葉盡 覺林露骨真

浮華轉平淡 清空碧月明

   

吉祥

           

資料來源：心靈甘露(四)，隆門圓通法師著。英文翻譯：張惠平。

 

The Mirror of the Mind

 

When one has things to do, the mirror reflects the shadow.

When one has nothing to do, the mirror returns to the empty brightness.

The shadow from the mirror will appear in arising and extinction.

When affinities respond, the mirror remains unchanged.

 

A disciple asked the Buddha, “World-Honored One, the supreme Buddhist Dharma has neither birth nor extinction, neither coming nor going, and it neither arises nor acts.  How do we attain and confirm it?”

 

The Buddha replied, “If we practice all the good dharmas, we will naturally attain it.  What is good, and what is not good?  To adhere to forms is not good, while not to adhere to them is good.  To mentally abide by something is not good, while to mentally abide by nothing is good.  To be attached to the existences of humans and all phenomena is not good, while not to be attached to them is good.  To give rise to the hindrances of afflictions and ignorance is not good, while not to give rise to them is good.  To have something to attain is not good, while to have nothing to attain is good.  Therefore, the ultimate realm is the Buddha fruit.”

 

To the extent of a Buddha, in each phenomenon, there must be a mind of real form, and then all dharmas are unattainable.  In each real form, there must be a phenomenon, and then all the real forms are unattainable.  This is the utmost goodness, which is also the Buddha fruit.

 

Manjusri Bodhisattva asked Vimala-kīrti, “What dharmas do not arise, and what dharma do not perish?”

Vimala-kīrti answered, “Badness does not arise, and good dharmas do not perish.”

 

After all the leaves in the thousands of mountains have finished falling,

The forest of realization reveals it authenticity.

After ostentation has turned into plainness, 

The sky becomes clear and the moon bright.

 

Auspiciousness to everybody!

Source:  Sweet Dew for the Soul (Vol. IV), Written by Master Shih Longmen Yuantong. Translated by Huei Ping Chang.

 

心靈甘露(四)行修無生忍

 

染淨無我不住著

如夢幻境無我所

歷歷分明全淨化

念佛三昧勤觀佛

 

    在一切時的修行中，目的都為著要證得無生忍，知足、樂法樂。在世間上，比上不足，比下有餘，心能知足才能不貪，不會貪得無厭。 

   人生雖有種種缺憾，但始終要知足，懂得修福，每人各有不同，接納生命中的考驗，不受恐懼和我執的牽引，就不會在世間法中癡迷不已。能夠返照自心樂法樂，就是喜歡真正的佛法。樂法就是得法之樂，是真正的解脫，證得三昧之樂。

感恩吉祥

            

資料來源：心靈甘露(四)，隆門圓通法師著。英文翻譯：張惠平。

 

 

Cultivating the Non-Arising Tolerance

 

I am selfless and abide in nowhere whether in contamination or purity.

In the dreamlike illusory realm there is not a residence of mine.

Everything is clear and purified.

We should be mindful of Buddhas, enter Samadhi, and look at Buddhas more often.

 

The aim of the cultivation anytime is to attain the non-arising tolerance, self-content, and pleasure from the Dharma.  In this world, we may fall short of the best but may be better than the worst.  If we are content with our situations, we won’t be greedy.

 

Although we have various regrets, we still should keep content and cultivate felicity. If we can accept the ordeals in life and avoid being guided by fears and self-adherence, then we won’t be infatuated under the worldly principles.  One who can self-examine his pleasure of the heart and the pleasure from the Dharma will really like the Buddhist Dharma.  The pleasure from the Dharma means the joy from attaining it.  With such a pleasure, one will really get liberated and attain the joy of Samadhi.

 

Thank you, and auspiciousness to you all.

 

Source:  Sweet Dew for the Soul (Vol. IV), Written by Master Shih Longmen Yuantong. Translated by Huei Ping Chang.

 

心靈甘露(四)信心之門

 

如何進入菩薩信心之門？

    首先要皈信三寶，經常憶念佛法，精勤修學、慈悲喜捨、嚴持戒律，修習禪定、誦讀般若，護念正見、發大願心，不失信念、回向法界。

   《華嚴經》云：「信為功德之母，長養一切諸善法，斷除疑網出愛流，開示涅槃無上道。」

    信為入道之門，菩薩五十二位階中，以十信位為首，而修習正信不退，十信位之要務即：

1.信心 2.念心 3.進心 4.戒心5.定心

6.慧心 7.護心 8.願心9.不退心10.回向心。

菩薩以上求下化，作為不退菩提。以所積聚的善法功德，普為一切眾生息滅諸苦。歷經一大阿僧衹劫，方能完成四不壞信。在此漫長的修行階段，必須要自我精進，自我要求、策勵、印證。 

經云：大眾人等，修行欲證無上覺，依信根菩提心，堅固如山王、大悲遍十方，不依二邊智，修持此教法，獲得無上清淨圓滿菩提。

 

資料來源：心靈甘露(四)，隆門圓通法師著。英文翻譯：張惠平。

 

The Door of Faith

 

How do we enter the Bodhisattva’s door of faith?  First, we have to take refuge in the Three Treasures, and then be mindful of Buddhas oftentimes, cultivate diligently, be compassionate and discard unnecessary things with joy, strictly uphold precepts, practice Samadhi, recite Prajñāpāramitā sutra, guard the right intentions, make great vows, retain our faith, and turn toward the dharma realm.

 

Mahāvaipulya Buddhāvataṃsaka Sūtra states that faith is the mother of all merits, can breed all good dharmas, can sever doubts and bring one out of the flow of love and desire, and can expound the supreme path of Nirvana. 

 

Faith is the door to principles.  The 52 ranks of Bodhisattvas who cultivate the right faith without regressing are headed by the ten faith ranks, which are confidence, mindfulness, progressiveness, alertness, stability, wisdom, guarding, vows, non-regression, and transference.  

 

Bodhisattvas regard seeking Buddhist principles and delivering sentient beings as the non-regression Bodhi.  Also, they help sever the sufferings of living beings with their accumulated good dharmas and merits.  It takes one asāṃkhya kalpa for them to complete the catudhammapariyāyaṃ (four unspoiled beliefs: belief in the Buddha, Dharma, Sangha, and precepts).  During such a long cultivation, they have to be diligent and self-restrained, encourage themselves to make progress, and verify.

 

The sutra goes, “Those who want to confirm anuttara-samyak-saṃbodhi have to rely on the root of faith and the Bodhi mind, be as firm as the Mountain King, and universally compassionate.  If they cultivate this doctrine without relying on the wisdom of the two sides, they will attain the pure, supreme, and replete Bodhi.”

 

 

Source:  Sweet Dew for the Soul (Vol. IV), Written by Master Shih Longmen Yuantong. Translated by Huei Ping Chang.

 

心靈甘露(四)恆久之樂

 

富甲一方，權勢顯赫，是一種有所得的樂，混雜和短暫之樂。而身心自在清淨，這身心的輕安，是富貴恆久之樂。

人比人，就會產生煩惱，有相比的心理，就會形成競爭和我執，常比較，是貪執重，宜修隨喜心。 

 奢求富貴，不如隨遇而安、知足常樂。談論富貴因緣，是要闡明富貴正因及助緣，讓人們多種富貴的正因，才能享用自己播種富貴的果報。生活只要能知足，就會有快樂，也是一種樂受。 

期盼大眾，不要為財與物的享用、追逐，而生煩惱，因而影響到自己純淨的心靈。或因缺乏財富與物質，而不能安心修行道業，也不要因為貧窮，而妨礙了心智的淬鍊，阻礙能修出世之樂的正因。

無論貧富，修行生活的正因、慈憫救助眾生的菩提心，時時醒覺察知，都能安享自己心靈的恆久之樂。 

 

資料來源：心靈甘露(四)，隆門圓通法師著。英文翻譯：張惠平。

 

Everlasting Happiness

 

What richness and power bring to people is the happiness that makes them think they have attained something.  It is mixed and temporary happiness.  On the other hand, the pure and unrestrained body and mind can bring everlasting happiness.

 

Comparison between people can lead to afflictions.  The intention to compare can give rise to competition and self-adherence.  Those who often compare are greedy ones and should cultivate mudita (sympathetic joy).

 

To make extravagant demands for richness and nobility is not as good as to accept circumstances with good will or to get satisfied with what one has.  We talk about the affinities of richness and nobility in order to elaborate the direct causes and auxiliary conditions that make people rich and noble.  By sowing more direct causes of richness and nobility, people can enjoy the retribution of richness and nobility they sowed.  As long as people are content with their situations, they will be happy.

 

It is my hope that we will not give rise to afflictions by taking pleasure from and pursuing wealth and materials that will affect our pure mind.  Even if we lack wealth and materials, we should still cultivate without worries.  Also, we should not let poverty hinder the training of our mind and the right cause of achieving the joy in the world.

 

Whether we are rich or poor, we should cultivate the right cause of life and the Bodhi mind to sympathize and rescue sentient beings.  Besides, we should always be awakening and aware.  All these can bring us the everlasting happiness of enjoying our soul.

 

Source:  Sweet Dew for the Soul (Vol. IV), Written by Master Shih Longmen Yuantong. Translated by Huei Ping Chang.

 

心靈甘露(四)閃電的生命

 

日用尋常認得主 運水搬材悉歸中

抱璞存誠常精進 一法不立好認真

    生命是有限的，人的壽命就像閃電一樣，沒有任何是可依靠與執持的。在今生當中，外在所見是現象界，所見雖然很明顯，但皆虛幻不可得，皆是無常。       

或許當下正年輕還無法體會，以為生死還很遙遠。其實一個人的壽命確實非常短暫，尤其對老年人應該更能體受到。

世人的生命像黎明時的星星一樣，轉眼即逝，是這麼迅速。每個人都珍愛自己身體，它也是與生俱來的住所，然而不管怎樣精心保養呵護，總有一天也是要捨棄。

既然知道了無常，就應該為未來而精進，修持真正對自己有利益的佛法。 

無念而念彌陀現

持而無持總持仙

了無生滅無量壽

無所不佛勝莊嚴

青春無長久、富貴不常在，生命幻如閃電，迅速劃過天際不復返。人們在面臨無常時，這些擁有的名聲、財富、地位，絲毫不能帶走。當必須全部遺留在人間，而不得不離開此世間，假若仍不通達諸法的實相，和生命的無常迅速，放不下，就會輪迴於煩惱痛苦中不能自拔。     

趁今生短暫的時間應精進、修持正法，這樣才不會虛度人生。 

                     與大眾共勉！ 

 

資料來源：心靈甘露(四)，隆門圓通法師著。英文翻譯：張惠平。

 

The Lightening-like Life

 

In daily life one should recognize his master.

When carrying water and wood, one should return to the middle.

 

Hold the gem, be sincere, and always be diligent.

Not a single dharma is established, and take it seriously.

 

Life has its limitation.  The human lifespan is as short as lightening, and nothing is worth relying on and attaching to.  In this life, all the external things we see belong to the phenomenal realm.  Although what we see is very clear, it is illusory, unattainable, and impermanent.

 

Maybe we are still too young to know this.  We may think that death is still far away from us.  In actuality, a person’s lifespan is very short, and only older people can sense this.

 

Our life is like the stars at dawn that will disappear soon.  Everyone cherishes his body, which is his innate residence.  But no matter how carefully we maintain and protect it, someday we will have to discard it.

 

Since we know that everything is impermanent, we should diligently cultivate the Buddhist Dharma that is beneficial to us.

 

Amitabha Buddha will manifest when one is thoughtless but is mindful of Him.

One can be a dharani immortal if he abides by good dharma but abides by nothing in his heart.

Without birth and extinction, one will have a boundless lifespan.

Think of everyone as a Buddha, and you will be magnificent.

 

Youth is short, and wealth and honor are not everlasting.  Life is like a lightning that streaks across the sky and never returns.  When people are facing the impermanent, they cannot take reputation, wealth, and rank with them.  All they own will be left behind, and they have no choice but to leave this world.  If they fail to penetrate into the real forms of various dharmas and the impermanence and fastness of life, and if they cannot let go of things, they will transmigrate in afflictions and cannot free themselves.

 

So we should vigorously cultivate the right dharma in this momentary life, and then we won’t live in vain.

 

Let us encourage each other with this.

 

 

Source:  Sweet Dew for the Soul (Vol. IV), Written by Master Shih Longmen Yuantong. Translated by Huei Ping Chang.

 

人與人如何相處 心靈甘露(三)，隆門圓通法師著

 

    人與人活在世間，共同生活、相處在一起，難免會有衝突，或思想觀念、理念上不合，林林總總不順意的事情，常常會在生活中發生。 

  《妙法蓮華經》中說：娑婆此翻忍，其土眾生安於十惡不肯出離。從人名土故稱為忍。云何名娑婆，是諸眾生忍受三毒及諸 

煩惱故名忍土，亦名雜雜九道共居。

    在諍論不休，甚至動手彼此傷害前，在生氣、破罵、彼此不相退讓等爭執中，當下覺醒的那一念，即能出娑婆。生氣是不能解決問題的，人生最厲害的不是爭一口氣，而是要把這口氣，吞下去、 

消化掉。 

    古人曾告誡我們： 

    忍一時，風平浪靜；退一步，海闊天空。

    山不轉，路轉；路不轉，人轉；人不轉，心轉。

    轉個念，會更好。

    世間上不管多大事情，總有辦法可以解決的。一旦有不測的事發生，或不如意的事情糾葛，先冷靜下來，看到實相，自我反省，再平靜地去處理問題。放下種種羈絆，人生旅途，迎向陽光。  

  

資料來源：心靈甘露(三)，隆門圓通法師著。英文翻譯：張惠平。

 

How Should People Deal with Each Other?

 

People living together and dealing with each other will inevitably create conflicts, have different concepts, or meet with various unfavorable things in life.

 

The Wondrous Dharma Lotus Flower Sutra goes, “The Saha World is a world of tolerance in which the sentient beings are satisfied with the Ten Evils and are unwilling to get out of it.  Mainly dwelt by humans and named land, it is called tolerance.  Why is it called Saha?  This is because the sentient beings there tolerate the Three Poisons as well as various kinds of afflictions.  It is also called the Land of Tolerance or Miscellaneous Gathering of the Nine Paths.”

 

Before argument or hurting each other, or when getting angry, scolding, or wrangling, we can get out of the Saha World the moment we get awakened to the truth. 

 

Anger cannot solve problems.  The most tremendous thing in life is not to work hard for a breath (metaphorically, work hard for something), but to swallow and melt it.

 

Ancient people admonished us with this:  A bit of forbearance will calm the wind and silence the wave.  Take a little step back, and you will have the vastness of the sea and the sky.  If the mountain does not turn, the path does.  If the path does not turn, you do.  If you do not turn, your mind does.  Give things a second thought, and they will become better.  

 

There should always be ways to solve problems no matter how big they are.  When something unpredictable happens or when something unpleasant worries us, we should calm down first to see its real form, self-reflect, and then handle it calmly.  Let go of fetters and move towards the sunshine in the journey of life.

 

Source:  Sweet Dew for the Soul(Vol.III), Written by Master Shih Longmen Yuantong.  Translated by Huei Ping Chang.

 

修行與棲地 心靈甘露(三)，隆門圓通法師著。

 

    對修行要居住處、怎樣擇地棲身。善於寂靜處的風水、地脈、山勢等…逐一觀察。        

    看看是否有利於安住修行，若是過去有大修行者，有大禪師們居住過的地方，則可安止住下來。這樣的寂靜處對行者與修行，都有極大的利益。 

    有些地方是不適合安住的，要能安住須易得必備資具，該居住地是無有人與非人的損惱。 

    居靜處應靜心息慮的去思維法義。此身雖四大假合之軀，但也是獲得解脫的基礎。 

    各宗各派觀點貌似有別，意趣同歸。修行者應當遠離偏執，廣聞博學教典，思維深廣法義，斷除疑惑，樹立正見。  

    修行者，當恆時精勤於道業，毫不懈怠。 

人身難得而易失

光陰易往而難追

此身不向今生度

更待何生度此身

 

資料來源：心靈甘露(三)，隆門圓通法師著。英文翻譯：張惠平。

 

Cultivation and Choosing a Place for Cultivation

 

How do we choose a place for cultivation?  We should carefully observe the geomancy, geographical position, and mountain form of a quiet place to see if it is advantageous for abiding and cultivating.  If it used to be resided by great practitioners or masters, it will be suitable for living and cultivating.  A quiet place like this will be greatly beneficial to the practitioner.

 

Some places are not suitable for living and cultivating.  A suitable place has to be convenient for the practitioner to attain necessary items and has to be free from the bothers of humans and non-humans.  

 

When residing in a quiet place, one has to peacefully think about the meanings of the Dharma without worries.  The human body is the fake combination of the Big Four, but it is also the basis for liberation.  

 

Various schools seem to have different views, but the gist is the same.  A practitioner has to get rid of the prejudice, widely hear the profound doctrines, think about the wide and deep doctrines, and then sever the delusions and set up the right views.  

 

A practitioner has to diligently work on the Buddhist undertaking.

It is difficult to be born human, and it is easy to lose the human body.

Times passes easily and is difficult to chase.

If we do not transform this life with the existent body, when will we transform this existent body?

 

 

Source:  Sweet Dew for the Soul (Vol. III), Written by Master Shih Longmen Yuantong. Translated by Huei Ping Chang.

 

 

業力與因果

 

    佛陀所宣說無量無邊的法門中，業力與因果是很根本的義理，而且是很深、很廣，若是有證悟的人，才能清楚確實瞭解。            

    業力與因果，一般的大眾是難以真正明瞭。但大都能知種善因會得善果，種惡因會得惡果。在因果之中，分為輪迴的因果、解脫的因果兩種。            

    輪迴中的因果：根源來自己造作惡業，惡業根源來自於煩惱，煩惱根源來自於執著、自我為中心的無明。

    當自我生起嫉妒、慳吝、我慢，即喪失了覺知的能力，因他人的言行而隨之起舞，進而生起瞋怒心、仇恨、種種心理的對應。

    人假如沒有三毒煩惱，就不會造業。因為有三障之煩惱業，讓我們一直遊蕩在輪迴之中，應該要盡力去除。   

    要斷除所有的不善業，若是已經做了不善業就要懺悔。要帶著正知與正念來行善。學習佛法，要自己盡量去實踐。因為有這樣的心念，就有這樣的力量，學佛法是非常喜樂的。

願與大眾 共分享

 

資料來源：心靈甘露(三)，隆門圓通法師著。英文翻譯：張惠平。

 

Karma Forces and Causes and Conditions

 

Among the boundless dharma approaches professed by the Buddha, karma forces and causes and conditions are very fundamental principles and are also very deep and wide.  Only those enlightened ones are able to clearly understand them.  

 

Ordinary people find it hard to really understand karma forces and causes and conditions, but most of them know that virtue has its reward and evil has its retribution.  There are two kinds of causes and conditions:  reincarnation and liberation.  Reincarnation results from the bad karma one creates, and the bad karma results from afflictions, and afflictions result from adherence and self-centering.  

 

When one gives rise to jealousy, greed, and arrogance, he will lose his perception, chime in with others, and then engender anger, hatred, and other psychological responses.  

 

If without greed, anger, ignorance and afflictions, people will not create karmas.  The Three Obstacles make us linger in the reincarnations, so we should try our best to get rid of them.

 

Bad karmas have to be severed.  If you have created them, repent!  Do good deeds with the right cognition and right concept.  When you are learning the Buddhist Dharma, try your best to fulfill them.  What you think may engender the power to make your wishes come true.  It is a great pleasure to learn Buddhist Dharma.

 

I’d like to share this with you all.

 

Source:  Sweet Dew for the Soul (Vol. III), Written by Master Shih Longmen Yuantong. Translated by Huei Ping Chang.

 

福田心耕

 

   《法華經》上說：「諸法如是相、如是性、如是體、如是力、如是作、如是因、如是緣、如是果、如是報，如是本來究竟，一切法如是。」 

    法華會上：釋迦牟尼佛明白告訴舍利弗，我跟你說這法，也是無量佛陀、無量教法、佛佛都如是精勤，修行才能得到成佛的圓 

滿智慧。這才是能夠悟得、證得法的真實本質。 

    修行的真實義，佛弟子怎樣修行成就呢？應修自己的身口意三業。平常我們的身口意三業造作不斷，口裡說了很多的錯誤語言，身體做了很多的錯誤之事，心裡的念頭更是不可思議事，妄想念紛飛。 

    當我們走入佛門學習佛法，從佛戒學開始學習，把我們的心靈先淨化一下。從佛的定學，開發我們的心智，經聞思修後而見到諦理、而得大智慧。日日行深，把無明與貪瞋痴去除，把根本的煩惱斷除了，把一切的苦難都解脫。 

    佛只能告訴我們一切的方法，你想得道，得自修行。佛能替我們開悟成佛嗎？佛只能告訴我們方法，要靠自己去修、自己去做。 

    經過修煉，明白萬法唯心、心生萬法。造一切業是自己的心，造一切善也是自己的心，想消除業障、解脫成就，得須明白自己的心。 

    方便善巧是不能夠消業障，「方便善巧」是指用方法來修行，必須用方便善巧去想、去做，思維與做的時候，須盡心力行之，才能消業障。

    佛的大弟子舍利弗，已經證得阿羅漢果了，見思煩惱斷了，當他初聽聞佛給他說一乘法門，他產生懷疑、不能進入，經過深入仔細思惟觀察，才確實明白佛所教授這個深刻奧妙義的一乘法門。

 

資料來源：心靈甘露(三)，隆門圓通法師著。英文翻譯：張惠平。

 

Mental Cultivation of the Blessing Field

 

The Sad-dharma Puṇḍárīka Sutra goes, “All dharmas have forms as such, the nature as such, the body as such, the force as such, the action as such, the cause as such, the affinity as such, the effect as such, the retribution as such, the innate ultimacy as such, and all dharmas are as such.”

 

In the Sad-dharma Puṇḍárīka assembly, the Buddha clearly instructed Shariputra, “The dharma I teach you belongs to the boundless doctrines of the countless Buddhas.  All Buddhas are so diligent in cultivation, so they can gain the complete wisdom to attain Buddhahood.  This is the real qualification for realizing and confirming the dharma.”  

 

How do the Buddhist disciples gain achievements in cultivation?  They should cultivate the three karmas—the body, speech, and intention.  In our daily life, we continuously create bad karmas in the body, speech, and intention by saying a lot of mistaken words, doing a lot of wrong things, and bearing a lot of false, incredible intentions in mind.  

 

When we learn the Buddhist Dharma, we can start from the precepts and purify our minds first.  Then we can work on the Samadhi to open up our wisdom.  We may see the truth and attain the great wisdom after hearing, thinking, and cultivating.  We can deeply practice, get rid of ignorance, greed, anger and stupidity, sever the fundamental afflictions, and then get liberated from all of the calamities.  

 

The Buddha can only tell us all of the approaches.  If you want to get enlightened, you should cultivate by yourself.  Can the Buddha get enlightened and attain Buddhahood in your place?  He can only tell you the approaches, and you have to cultivate and put them into practice.  

 

After the training, you will know that all dharmas come from the mind, and the mind engenders all dharmas.  It is your own mind that creates all bad karmas, and it is also your own mind that creates all good ones.  If you want to eradicate your karmic obstacles, get liberated and make achievements, you have to know your own mind.

 

Skillful conveniences cannot help eliminate karmic obstacles.  Skillful conveniences refer to cultivating with methods.  To eliminate karmic obstacles, you have to use skillful conveniences to think and do wholeheartedly.  Shariputra, the major disciple of the Buddha, had already attained the position of the Arahant and had severed his views, thoughts, and afflictions before the Buddha lectured on the One Vehicle Approach for him.  When he first heard of the lecture, he doubted it and was thus unable to enter it.  After deep and careful consideration and observation, he came to understand this profound and wondrous One Vehicle approach taught by the Buddha.

 

Source:  Sweet Dew for the Soul (Vol. III), Written by Master Shih Longmen Yuantong. Translated by Huei Ping Chang.

 

踏得穩

 

大千沙界海中漚，一切聖賢如電拂。這是一個宏偉的境界，大千沙界像恆河沙多。三千大千世界，海中的水泡起起伏伏，一切聖賢如電光映現出明亮的光輝。 

古往今來，千生萬劫的諸佛菩薩像電光火石般，在這浩瀚的宇宙中出現…，諸佛只不過像閃電一樣，閃過去這是什麼樣的一種境界？ 

佛法是智慧的傳承，心靜了、智朗現，就能進入。

感受內心世界，便是一片充滿清幽安寧的綠洲。

 

資料來源：心靈甘露(三)，隆門圓通法師著。英文翻譯：張惠平。

 

 

Stay Steady

 

The Tri-sahasra-mahā-sahasra-lokadhātu are like the bubbles in the ocean, and all the sages are like the swishing lightning.  This is a magnificent situation in which the realms of the Tri-sahasra-mahā-sahasra-lokadhātu are as many as the sands of the Ganges.  In the Tri-sahasra-mahā-sahasra-lokadhātu the bubbles of the oceans rise and fall and all the sages are like the lightning that reflects bright radiances.  

 

Since times immemorial, all the Buddhas and Bodhisattvas have appeared in the boundless universe like lightning and flints.  What kind of situation will it be when all the Buddhas flash like lightning?

 

The Buddhist Dharma is the inheritance of wisdom.  If you have a calm mind and your wisdom clearly manifests, then you can enter the Buddhist Dharma and feel the inner world which is an oasis filled with tranquility and peace.

 

Source:  Sweet Dew for the Soul (Vol. III), Written by Master Shih Longmen Yuantong. Translated by Huei Ping Chang.

 

心靈甘露(三) 專注修行的決心 

 

    在修行時，越盛大勇猛心，常會有各種惡魔出現，佛經上云四魔：（一）蘊魔（二）煩惱魔（三）死魔（四）天魔，引誘與阻撓修行的精進，故須下決心斬去惡魔障礙。 

    觀看現在的人們，也許物質上不用擔憂、也許環境還算安逸，在不願意破壞現況的情形下，則會失去開創的勇氣。 

   《華嚴經》提出魔有十種，其中自憍慢稱為心魔，起憍慢放逸之心稱為天魔，心無悔稱為失善根魔，不能出生諸大願稱為不知菩提正法魔。行者當有自省！

    一心一意朝著自己修行之道邁進，這即是斬除心魔的大勇猛心。 

    要去除障礙，要有大勇猛心，才能達到修行的目的。須發誓修行定要至入領悟之境，為此一誓願，勇猛憤發精進專注修行的決心。

只有先改變自己對修行觀念

才能有修行成就的喜悅生命

 

賢善吉祥

 

資料來源：心靈甘露(三)，隆門圓通法師著。英文翻譯：張惠平。

 

The Decision to Concentrate on Cultivation

 

During cultivation, when you form great aspirations, often various kinds of demons will appear.  There are four kinds of demons mentioned in the sutras:  accumulated demons, vexation demons, death demons, and heavenly demons.  They may allure or hinder the cultivators, so the obstacles of demons have to be severed.

 

When we observe modern people, we will find out that they are well-to-do materialistically and economically.  But they may lose the courage to create if they insist on keeping the status quo.  

 

The Mahāvaipulya Buddhāvataṃsaka Sūtra mentions that there are ten kinds of demons.  Among them, self-arrogance is called the mind demon, giving rise to arrogance and pramada is called the heavenly demon, having no repentance is called the demon without good roots, and being unable to engender great vows is called the demon that does not know the Bodhi right Dharma.  Spiritual practitioners should examine themselves.  

 

To wholeheartedly step towards one’s cultivation path brings the great courage to sever the mind demons.  It takes great courage to get rid of obstacles and attain the goal of cultivation.  One should vow to enter the realm of realization and make a determined effort to cultivate.

 

Only when one changes his concept about cultivation can he gain the joy of achievement in cultivation.

 

Virtue, goodness, and auspiciousness to everybody!

 

Source:  Sweet Dew for the Soul (Vol. III), Written by Master Shih Longmen Yuantong. Translated by Huei Ping Chang.

 

菩提甘露（一）

 

    暗夜，回道場的路途中，經過一段壘壘的墳塚路，看所有形廓都埋在黝暗土地上。千古風，萬古雨，荒塚堆中，隱隱透出一些苦味。 

    生命裡面，那曾經是有許多鬱積的悲、歡、離、合、徬徨、哀號、呻吟……活著，年輕時追求功名榮華，處處為自己打造枷鎖，來保有掙得的東西。 

    中年，欲望渴求，貪多貪求，拖著無數的枷鎖物，在無數晨昏辛苦跋涉，成為欲望的奴隸。 

    老年，已經把自己緊緊纏困在半生掙來的枷鎖堆裡。對著將失去的生命，覺得哀傷，活得空虛、痛苦，或者無奈。 

    生前無限榮華光采，到頭來不過一只棺埋。 

人間有什麼解不開的深仇大恨？

世上有多少放不下的貪瞋癡迷？

五苦之毒饒過誰？

無情光陰放過誰？

誰能逃脫長埋黃土？

    壘壘的墳塚，在黑夜經過此路段回道場途徑上，看著…看著…隱隱看到墳墓中哀哀的悔哭聲。哭訴一生的苦厄，哭訴在人生死中，這一世難逃得了淒涼。 

看著…看著，對生死漸漸清楚，身心豁然安靜。 

 

歷經萬般紅塵劫

猶如涼風輕拂面

請善自珍惜此生生命，是日已過，命亦隨減，福田心耕，共勉之。 

 

資料來源：心靈甘露(三)，隆門圓通法師著。英文翻譯：張惠平。

 

The Bodhi Sweet Dew—I

 

In the dark night, on the way back to the Bodhimanda, I saw layers of graveyard roads that seemed to be buried in the dark ground.  The deserted graves, throughout all ages, vaguely gave out some taste of bitterness.

 

In life, there used to be a lot of pent up sorrows, joys, partings, reunions, irresolution, and groans.  When young, people pursue position and wealth, creating fetters for themselves to preserve what they have earned.  

 

In middle age, they avidly seek more and more out of desires and cravings, bound by countless fetters.  They work hard day and night and become the slaves of desires.

 

After getting old, they get tightly entangled in the fetters they have earned.  Facing the life that is coming to an end, they feel sad, meaningless, painful, or helpless.  While living, they are extremely glorious, but in the end they are buried in a coffin.

 

What kind of deep hatred cannot be rid of in the world?  How much greed, anger, ignorance, and confusion is there that cannot be abandoned in the world?  Who has been spared by the poison of the Five Bitterness?  Who has gotten away with ruthless time?  Who has exempted from being buried in the mound?

 

When passing by the piles of graves on my way back to the Bodhimanda, I vaguely heard the weeping of regrets that complained tearfully of the sufferings and unavoidable desolation in this life. 

 

Looking at this, I had a better understanding of life and death, and my body and mind became wide, open, and calm.

 

I have gone through numerous calamities in this mundane world, and they are just like the cool breeze brushing my face.

 

Please cherish this life well.  This day has passed, and our lifespan decreases accordingly.  Let us cultivate the field of blessings with our hearts.  And let us encourage each other with this article.  

 

 

Source:  Sweet Dew for the Soul (Vol. III), Written by Master Shih Longmen Yuantong.  Translated by Huei Ping Chang.

 

進步之方

 

  修行不要敗於安逸，只要有心、肯學習，恆以慚愧水，洗滌懈怠心。須從精進行中，去培養自己的福德因緣。            

   無福德因緣是不易開智慧的，浮生如夢，世事如同幻，有遠見者勝，有恩不求他報。 

   凡事不用太過計較，忍不下時，再忍…難忍能忍。從忍辱中，去包容一切，去擁有更寬廣的生命內涵。     

 

都攝六根 恆念佛

心口相應 無前後

一時普念 通三際

圓契三界 成極樂

 

   最真實、最樸素、則一切均能如意自在。

   吾曾問過風

   風說一切盡在風聲中（喜、怒、哀、樂） 

   吾曾問過雨 

   雨說一切皆是空（滴滴答答、嘩嘩啦啦） 

   吾曾問過海 

   海什麼也不說、優雅的返身……。

  （喃喃自語、聲聲明明） 

南無阿彌陀佛

  

資料來源：心靈甘露(三)，隆門圓通法師著。英文翻譯：張惠平。

 

How to Make Progress

 

Do not indulge in easy and comfortable cultivation.  You have to be mindful and well-motivated, with the water of shame cleansing the attitude of slackness.  So you should cultivate your own blessings and affinities with diligence.

 

It’s not easy to open up wisdom without blessings and affinities.  Life is like a dream, and the worldly affairs are illusory.  Those with visions will win.  When you have done someone a favor, do not seek reciprocation.

 

Do not haggle over everything.  If there is something you cannot tolerate, keep tolerating.  Tolerate things that are difficult to tolerate.  Learn to pardon everything and live a broader life from tolerance.  

 

Absorb the Six Roots and be mindful of the Buddha always.

Say what you think without front and rear.

Be pervasively mindful for a short while and penetrate the past, the present, and the future.

Be congenial to the Three Realms and turn them into the Pure Land.

 

If you can live a real, plain, and simple life, you will feel unrestrained with everything.

 

I used to ask the wind about life, and he said that all (joy, anger, sadness, and happiness) are in the wind.

I used to ask the rain about life, and he said that all (drips and gurgles) are empty.

I used to ask the sea about life, and he did not say anything but turned around, murmuring clearly.

 

Namo Amitabha Buddha!

 

Source:  Sweet Dew for the Soul (Vol. III), Written by Master Shih Longmen Yuantong. Translated by Huei Ping Chang.

 

 

 

心靈甘露(三) 忍辱與勇進

 

    龍樹菩薩說：「沒有任何人，可以比一個能夠忍辱的人，具備更大的功德。」 

    忍辱是一個非常重要的修行方法，修心同時，我們要意識到是什麼東西能夠障礙忍辱。答案是瞋恨心。 

    所以，任何時候我們都要使自己的心平靜下來，任何時候都不要生起瞋恨心。過去佛陀也曾經說過：「一個沒有瞋恨心的人是最殊勝的」。

    勇進，能讓修行精進終得不退的殊勝行。勇敢的人，面對任何外境，不要給瞋恨機會，不要讓瞋恨有機可趁，因為它是自己內心的敵人。

    如果能放下瞋恨怨諍，「捨恨」捨去那空相的標的，就可以消除怨對，而能在舒坦中入眠。

 

心如工畫師，能畫諸世間

     思緒的軌跡，就好比心在水面、土面、石頭之上繪圖。水上繪圖，馬上消失。土上繪圖，可以稍微持久一點。在石頭上繪圖，可以保留百年、千年的時間。

    我們把瞋恨煩惱繪於水，馬上消失。至於修慈悲，要像在石頭刻畫繪圖一遍又一遍，讓慈悲心穩固堅實，讓菩提心永不退轉。與大眾共勉！    

 

資料來源：心靈甘露(三)，隆門圓通法師著。英文翻譯：張惠平。

 

Tolerance and Advancing Courageously

 

Nāgārjuna Bodhisattva said that no one can possess more merits and virtues than a tolerant person.

 

Tolerance is a very important way of cultivation.  When we are cultivating the mind, we should know what is hindering tolerance.  The answer is anger and hatred.

 

So we should always still our mind and prevent it from giving rise to anger and hatred.  The Buddha also said that a person without anger and hatred is the most magnificent.  

 

To advance courageously is a magnificent action that can prevent a diligent practitioner from retreating.  When facing outer circumstances, a courageous person should not allow anger and hatred a chance to bother him.  They are the enemy of his mind.

 

If we can let go of anger, hatred, complaints, and criticism, and get rid of hatred that is a target of emptiness, then we will be able to eradicate rancor and sleep in comfort.

 

The Mind Is a Painter Who Can Paint Everything in the World

The trace of our thoughts is like the mind that draws pictures on the surface of water, earth, and rocks.  The pictures drawn on water will disappear immediately.  Those drawn on earth may stay a little longer.  Those drawn on rocks may stay for hundreds of or even thousands of years.   

 

The pictures of anger, hatred, and afflictions drawn on water will disappear immediately.  But when we are cultivating compassion, it should be like drawing pictures on rocks again and again so that the compassionate mind can be steady and firm and the Bodhi mind will never retreat.

 

Let us encourage each other.

 

Source:  Sweet Dew for the Soul (Vol. III), Written by Master Shih Longmen Yuantong. Translated by Huei Ping Chang.

 

心靈甘露(三) 認識心

 

佛道絕待無有鄰  定山任動無八風

無心孰放大悲光  賢者賅備無盡藏

                      

   修學佛法的大德，除了認知外境，更要認識內心的世界，認識心是如何對應外在世界。首先要認識我們的心，由覺察到識心的運作開始「找心」，由這過程中而明心，由明心而安心。

    一個人如果不知心，則煩惱、無明就會紛起。而修心的方法，並非用壓制或“想” 將心念統統停下來，而是誠實地看著，不帶著批判，行者在作務中，能安住心，自然朗朗自在。

    修心是要將妄心改為真心，修性、修真，醒悟猛回頭。心性悟覺能猛利之人，功行才能成就。為人處世，要提得起、放得下，能進能退、能有能無，時時保有慈悲之心。人身難得易失，善珍惜修心。  

  

資料來源：心靈甘露(三)，隆門圓通法師著。英文翻譯：張惠平。

 

Know the Mind

 

The Buddhist path is unique and without companions.  

Without the influence of the Eight Situations, one can move at will like the stable mountain.

The light of great compassion is unintentionally radiated.

The virtuous one is replete with boundless treasures.

 

Those who practice the Buddhist Dharma should know the exterior situations as well as the interior ones, i.e., how the mind responds to the external worlds.  We should try to know our mind by being aware of it first and knowing how it operates next.  In this process, we can have a better understanding of our mind and then attain the peace of mind.

 

If a person does not know his mind well, afflictions and ignorance will arise.  The way to cultivate one’s mind is not to stop the thought by suppressing or thinking, but by looking at it honestly without criticism.  If a practitioner can still his mind, he will naturally feel unrestrained.

 

To cultivate the mind is to turn false thoughts into genuine ones—cultivate the nature, cultivate genuineness, get enlightened, and turn round with all one’s might. Those who can suddenly get enlightened can make achievements in their practice.   When dealing with people and matters, we should be adaptable to circumstances, know when to advance and when to retreat, feel at ease when owning something as well as when losing something, and always keep a compassionate mind.  It is rare to be born human, and it is easy to lose the human body.  We should cherish it and cultivate the mind.  

 

 

Source:  Sweet Dew for the Soul (Vol. III), Written by Master Shih Longmen Yuantong. Translated by Huei Ping Chang.

 

心靈甘露(三)人與人如何相處

 

    人與人活在世間，共同生活、相處在一起，難免會有衝突，或思想觀念、理念上不合，林林總總不順意的事情，常常會在生活中發生。 

  《妙法蓮華經》中說：娑婆此翻忍，其土眾生安於十惡不肯出離。從人名土故稱為忍。云何名娑婆，是諸眾生忍受三毒及諸 

煩惱故名忍土，亦名雜雜九道共居。

    在諍論不休，甚至動手彼此傷害前，在生氣、破罵、彼此不相退讓等爭執中，當下覺醒的那一念，即能出娑婆。生氣是不能解決問題的，人生最厲害的不是爭一口氣，而是要把這口氣，吞下去、 

消化掉。 

    古人曾告誡我們： 

    忍一時，風平浪靜；退一步，海闊天空。

    山不轉，路轉；路不轉，人轉；人不轉，心轉。

    轉個念，會更好。

    世間上不管多大事情，總有辦法可以解決的。一旦有不測的事發生，或不如意的事情糾葛，先冷靜下來，看到實相，自我反省，再平靜地去處理問題。放下種種羈絆，人生旅途，迎向陽光。  

  

資料來源：心靈甘露(三)，隆門圓通法師著。英文翻譯：張惠平。

 

How Should People Deal with Each Other?

 

People living together and dealing with each other will inevitably create conflicts, have different concepts, or meet with various unfavorable things in life.

 

The Wondrous Dharma Lotus Flower Sutra goes, “The Saha World is a world of tolerance in which the sentient beings are satisfied with the Ten Evils and are unwilling to get out of it.  Mainly dwelt by humans and named land, it is called tolerance.  Why is it called Saha?  This is because the sentient beings there tolerate the Three Poisons as well as various kinds of afflictions.  It is also called the Land of Tolerance or Miscellaneous Gathering of the Nine Paths.”

 

Before argument or hurting each other, or when getting angry, scolding, or wrangling, we can get out of the Saha World the moment we get awakened to the truth. 

 

Anger cannot solve problems.  The most tremendous thing in life is not to work hard for a breath (metaphorically, work hard for something), but to swallow and melt it.

 

Ancient people admonished us with this:  A bit of forbearance will calm the wind and silence the wave.  Take a little step back, and you will have the vastness of the sea and the sky.  If the mountain does not turn, the path does.  If the path does not turn, you do.  If you do not turn, your mind does.  Give things a second thought, and they will become better.  

 

There should always be ways to solve problems no matter how big they are.  When something unpredictable happens or when something unpleasant worries us, we should calm down first to see its real form, self-reflect, and then handle it calmly.  Let go of fetters and move towards the sunshine in the journey of life.

 

 

Source:  Sweet Dew for the Soul(Vol.III), Written by Master Shih Longmen Yuantong.  Translated by Huei Ping Chang.

 

心靈甘露(三) 修行與棲地

 

    對修行要居住處、怎樣擇地棲身。善於寂靜處的風水、地脈、山勢等…逐一觀察。        

    看看是否有利於安住修行，若是過去有大修行者，有大禪師們居住過的地方，則可安止住下來。這樣的寂靜處對行者與修行，都有極大的利益。 

    有些地方是不適合安住的，要能安住須易得必備資具，該居住地是無有人與非人的損惱。 

    居靜處應靜心息慮的去思維法義。此身雖四大假合之軀，但也是獲得解脫的基礎。 

    各宗各派觀點貌似有別，意趣同歸。修行者應當遠離偏執，廣聞博學教典，思維深廣法義，斷除疑惑，樹立正見。  

    修行者，當恆時精勤於道業，毫不懈怠。 

人身難得而易失

光陰易往而難追

此身不向今生度

更待何生度此身

 

資料來源：心靈甘露(三)，隆門圓通法師著。英文翻譯：張惠平。

 

Cultivation and Choosing a Place for Cultivation

 

How do we choose a place for cultivation?  We should carefully observe the geomancy, geographical position, and mountain form of a quiet place to see if it is advantageous for abiding and cultivating.  If it used to be resided by great practitioners or masters, it will be suitable for living and cultivating.  A quiet place like this will be greatly beneficial to the practitioner.

 

Some places are not suitable for living and cultivating.  A suitable place has to be convenient for the practitioner to attain necessary items and has to be free from the bothers of humans and non-humans.  

 

When residing in a quiet place, one has to peacefully think about the meanings of the Dharma without worries.  The human body is the fake combination of the Big Four, but it is also the basis for liberation.  

 

Various schools seem to have different views, but the gist is the same.  A practitioner has to get rid of the prejudice, widely hear the profound doctrines, think about the wide and deep doctrines, and then sever the delusions and set up the right views.  

 

A practitioner has to diligently work on the Buddhist undertaking.

It is difficult to be born human, and it is easy to lose the human body.

Times passes easily and is difficult to chase.

If we do not transform this life with the existent body, when will we transform this existent body?

 

 

Source:  Sweet Dew for the Soul (Vol. III), Written by Master Shih Longmen Yuantong. Translated by Huei Ping Chang.

 

 

學習佛法（一）

                         

謂賢首清涼，共判如來一代時教有五種：

（一） 小乘教

謂阿含等六百餘卷經、婆娑等六百餘卷論，說一切法從因緣生。明三界不安，了人空真理，修自利之行，忻小乘之果。

（二） 大乘始教有二

  1.法相宗：為深密、佛地等數十本經，瑜伽、唯識等數百卷論，說一切皆是唯識，了二空之理。修六度萬行、趣大乘佛果，於中多談法相之義。

  2.無相宗：謂諸部般若等千餘卷經，中、百門等數本論文，說一切法本來是空，無始迷情妄認為有，欲證菩提以為所得，修習萬行，於中多談無相空義。

斯之二宗，皆是大乘初門，故名曰始。始者，初也。

（三）一乘終教

謂法華、涅槃等四十餘部經，寶性、佛性等十餘部論。說一切眾生皆有佛性，從本以來，靈明不昧，了了常知，無始迷倒，不自覺悟。欲成佛果，須先了悟自家佛性，後方稱性修習本有無量妙行。多談法性，是大乘盡理之教，故名曰終。終者，盡也。 

（四）一乘頓教

謂楞伽經、思益經文，達磨所傳禪宗，說一切妄相本空、真心本淨，元無煩惱、本是菩提，唯談真性，不依位次成佛，故名曰頓。

（五）不思議乘圓教

謂華嚴一經、十地一論，全說毗盧法界、普賢行海，於中所有，若事、若理、若因、若果，一具一切、重重無盡，總含諸教。無法不收，稱性自在，無障無礙，迥殊徧說，故名為圓。

此之五教，前前者是淺是權，後後者是深是實，若以圓教望之，前四皆是應根權施設也。且據對待而論，言前四是權、圓教為實。若定執圓教為實、缺前四教亦非圓暢。若五教俱傳，偏圓共讚、逗根方足。

 

資料來源：心靈甘露(二)，隆門圓通法師著。英文翻譯：張惠平

 

Learning Buddhism

 

There were five schools of Buddhist education in the days of foremost in virtue, coolness, and co-judgment of the Tathagata.   

 

(1) The Small Vehicle School:  There were more than six hundred volumes of sutras including the Agama Sutra, and more than six hundred volumes of treatises including the Treatise on Vibhasa.  All these stated that all dharmas arise from affinities, and the practitioner of the Small vehicle should know that the Three Realms are unstable and that all are empty for a person.  One should cultivate to benefit himself and enjoy the fruit (achievements) of the Small Vehicle.

 

(2) The Great Vehicle School:  There were two sects of this school.  One was the Sect of the Dharma Form that had dozens of sutras including Understanding the Deep, Secret Sutra and the Buddhabhumi Sutra, and hundreds of volumes of treatises including Yogacarabhumi-sastra and Mere Consciousness.  All these stated that everything belongs to consciousness only.  The practitioner should know the truth of Dual Emptiness, cultivate the Six Perfections and 84,000 Heaps of Dharmas, and enter the Buddha fruit.  The meanings of dharma forms were discussed most.  

 

The other sect was the Sect of the Formless which had more than one thousand sutras including the Eight Division Prajna and several treatises including the Treaties on Middle Gate and the Treatise on Hundred Gates.  This sect held that all Dharmas are empty and confirming the Bodhi is what a practitioner should attain.  The 84,000 Heaps of Dharmas were practiced and the meanings of formlessness and emptiness were mostly discussed. 

 

The above two sects were in the initial stage of the Great Vehicle, so the term “beginning” came into being.

 

(3) The One Vehicle Utmost School:  There were more than forty sutras including the Wondrous Dharma Lotus Flower Sutra and the Mahaparinirvana Sutra and more than ten treatises including the Treatise on Treasure Nature and the Treatise on Buddha Nature.  This school held that all sentient beings possess the Buddha nature and are smart and understanding, but they are enchanted by greed, hatred, and stupidity without noticing it.  So if they want to attain Buddhahood, they have to realize their own Buddha nature first and cultivate the existing boundless wondrous Dharmas.  This school mostly dealt with dharma nature and expounded doctrines to the utmost, thus the term “utmost” arose.

 

(4) The One Vehicle Immediate School:  There were the Lankavatara Sutra, the Brahma-visesa-cinti-pariprccha Sutra, and the Zen Teaching of Bodhidharma.  This school held that all false forms are originally empty, the true mind is originally pure, the primary mind has no vexations, and the root is the Bodhi.  Only the real nature was discussed.  One does not attain Buddhahood according to the position or order, therefore they had the name including the word “immediate.”

 

(5) The Incredible Vehicle Perfect School:  There were the Avatamsaka Sutra and the Treatise of the Ten Grounds that dealt with the Vairocana Dharma Realm and the Samantabhadra’s sea of practice.  Matters, principles, causes and conditions are included.  “One” is replete with “all” and had endless layers that included various kinds of teachings.  All Dharmas were admitted to this school which was unrestrained and without hindrance.  Widely different doctrines were all lectured, so the term “perfect” arose.

 

Among these five schools, the former two were shallow and temporary, while the latter two were deep and solid.  Seen from the Perfect School, the first four were expedients which were set in response to different capabilities.  In terms of treatment, the first four were temporary and the Perfect School was solid.  If the Perfect School were defined as solid, it wouldn’t be perfect without the first four.  If these five were all expounded, the deviated and the perfect would both be praised and the lingering capabilities would be enough.

 

Source:  Sweet Dew for the Soul (Vol. II), Written by Master Shih Longmen Yuantong.  Translated by Huei Ping Chang.

 

學習佛法（三）

 

佛法有八萬四千法門，其法義浩瀚如海，圓滿的佛法修持，貴在於解行並重。能在法義中得理、智相契，在契機之後，能德行實踐。 

    佛法修行，絕對不單只是在法義上的「相即」或「理同」，亦須在法理上深觀、實踐。依持不落二邊的佛法行持，方能使人的生命之存在意義，不斷地成長至圓滿完成。 

   「不落二邊」即為佛法中之中道，若不能體會實踐佛法之中道，而在解與行之間有所偏重，就無法在菩提道上行得圓滿、行得清涼自在。若能如實觀照於現實生活，若能體驗「空性的存在」，而深刻體悟中道空義，方可成就圓滿人生。

    若離緣起法而論「空義」，是無法理解空義的中道實相，要先有緣起性空的正觀。也唯有緣於緣起的法則下去觀察空性，才能真正了知空義。 

    而在談空義實踐之前，需先對「空」有充分的理解，在理解之後而實踐之，才能知道吾人是否真「離二邊」而實踐中道，這也是行者在修行過程中的體證而作的適當調整。 

 

資料來源：心靈甘露(二)，隆門圓通法師著。英文翻譯：張惠平

 

Learning the Buddhist Dharma—III

 

There are 84,000 approaches in the Buddhist Dharma.  Their doctrines are as vast as an ocean.  What’s important in the consummate cultivation of the Buddhist Dharma is the equal stress on understanding and action.  Principles and wisdom should match and then should be put into practice.

 

The cultivation of the Buddhist Dharma focuses not only on the closeness or sameness of the Dharma meanings but also on the deep observation and fulfillment of the principles.  Reliance on and abiding by the Buddhist Dharma should be equally emphasized.  Both can enhance the significance of life to the utmost.

 

Being equally emphasized is the middle way of the Buddhist Dharma.  If one does not understand and fulfill the middle way of the Buddhist Dharma, but emphasizes either understanding or action unduly, then he won’t be able to practice perfectly on the Bodhi path and won’t gain a cool and unrestrained mind.  Only when he realistically observes the real life, experiences the existence of emptiness, and deeply realizes the middle way and the meaning of emptiness will he achieve a consummate life.

 

If one talks about the meaning of emptiness without appealing to the Dharma of the rising affinities, he cannot understand the real form of the middle way in the meaning of emptiness.  Only when one has the right observations of rising affinities and emptiness of nature under the rule that all dharmas arise from affinities can he really understand the true meaning of emptiness.

 

We should have a full understanding of emptiness before talking about the fulfillment of the meaning of emptiness.  If we fulfill it after we really understand it, then we will know if we are really practicing the middle way without stressing either side.  This is also a proper adjustment the practitioners make from the realization and confirmation of the cultivation.

 

Source:  Sweet Dew for the Soul (Vol. II), Written by Master Shih Longmen Yuantong.  Translated by Huei Ping Chang.