英文法輪法語 釋隆門圓通法師
1111208_the World’s First International Bhikkhunis Magazine & Website (世界上第一本比丘尼雜誌 網站)
1111019_思維無常_布施善行
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.
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.
1111011_三皈依概述_業鏡_三皈依概述_菩提心(一)_自除苦惱_山神請供齋
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.
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.
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.
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.
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.
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.
1111006__沈默_覺與不覺_宿業與苦惱_懺悔如幻業
沈默
法界無量任混擾
太虛不動自安般
一法不立無四相
萬脈隨流明常空
人，有時候沈默真好，心裏明鏡似的，知道言多必失的厲害，說太多，不如沉默。
對於修行的專注，可以提昇承受世間評論的能力。人之所以痛苦，是不能從種種的痛苦紛擾中轉身轉念。在沉默中多一份自在，與虛空同在。
資料來源：心靈甘露(四)，隆門圓通法師著。英文翻譯：張惠平。
Silence
The Dharma realm is boundless and allows all to disturb.
The Great Void is still and thus is naturally peaceful.
Not a single dharma is established, and there are no Four Forms.
Tens of thousands of schools follow the flow and brighten the eternal skies.
Sometimes it is better for people to remain silent. The heart should be like a shiny mirror that knows that he who talks much errs much. It is better to keep silent than to talk much.
Attentiveness in cultivation can enhance the capability of enduring the comments from the world. People’s sufferings result from the inability to turn around and give things a second thought when in pains and turbulences. People may feel more unrestrained and with the Great Void when remaining silent.
Source: Sweet Dew for the Soul (Vol. IV), Written by Master Shih Longmen Yuantong. Translated by Huei Ping Chang.
覺與不覺
《維摩詰所說經》：「佛以一音演說法，眾生隨類各得解。」
修學佛法不要產生偏見。如來一音演說法，眾生隨類各得解。看各自根機，聽到什麼法，還沒有悟入法義之前，不要去爭議，須要悟得性起，真實修入。
若只知道本具的佛性畢竟是空，但是對境時，隨緣度眾生的時候又不空了。不空是眾生不空，菩薩知道空，從空出有，覺有情。
菩薩就能領悟深奧的妙義，菩薩能悟得中道的道理，對於空、假、中三觀，中觀為主，為什麼？空不離中、假也不離中，以中觀之理為主。
《妙法蓮華經》：「妙音觀世音，梵音海潮音，勝彼世間音，是故須常念，念念勿生疑。」
修行的人，能契合真理，思想運用。隨慧大小，河水潺潺、海水澎湃，對境生心，而昇起妙用。念一句阿彌陀佛也是修行，只是他念佛與你念佛不一樣。
修行的用功、功力不同，智與境在覺與不覺，佛法在心，只待行者能用功去實踐。
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。
To Be Aware or Not to Be Aware
The Vimalakīrti-Nirdeśa-Sūtra goes, “The Buddha lectures on the Dharma in one language, and the sentient beings understand according to their individual differences.”
Do not give rise to prejudices when cultivating the Buddhist Dharma. The Tathagata lectures on the Dharma in one language, and the sentient beings understand according to their individual differences. This depends on the respective capabilities of the hearers. Do not argue before realizing the meanings of the Dharma. Instead, realize the arising of the nature and cultivate realistically.
Some know that the innate Buddha nature is ultimately empty, but they do not think of it as empty when encountering situations and transforming living beings. Only sentient beings do not think of things as empty. Bodhisattvas do, and give rise to existence from emptiness as well as enlighten the sentient beings.
宿業與苦惱
《楞嚴經》：「因地不真，果招迂曲。」
世間千差萬別，尊卑貴賤，都在揭示著真實不虛的因果律。
應思維我們遭遇到種種的不順之事，皆源於自己往昔的業力。凡所造業、必有因果。只因一念無明，導致曠劫迷惑，在六道之中流轉不息，均是業力所感。一切痛苦乃宿世惡業，縱經百千劫，所作業不亡，因緣相遇時，果報還自受。
應了知惡緣來自於自己的惡念，由妄念追逐迷亂外境，由無明覆障而導致沉淪苦海中。當勤修積戒定慧功德，才能消除貪瞋癡煩惱，如此誠心懺悔，洗滌罪業垢染，返璞歸真。
迷途浪子逐六道
失怙之子落丐幫
就路還家不移步
三車齊歸阿毘拔致
資料來源：心靈甘露(四)，隆門圓通法師著。英文翻譯：張惠平。
Former Karmas and Afflictions
The Śūraṃgama sutra says, “When one’s heart is unreal in cultivation, he will not be able to attain the fruit directly.”
The great differences between seniors and juniors and between the noble and the lowly show that the rule of causes and conditions is true, not false.
We should ponder over the fact that all the unfavorable things we encounter originate from the karmas we created before. All the karmas created have their causes and conditions. An ignorant thought may lead to delusions for kalpas. Karmic forces may result in reincarnations in the Six Paths. All the pains come from former bad karmas that will sustain for thousands of kalpas and at the ripe time one has to take the retribution himself.
It also should be known that bad affinities come from one’s own bad intentions. With false thoughts, one will pursue the chaotic exterior phenomena. Covered by ignorance, one will sink into the sea of sufferings. So we should diligently cultivate and accumulate the merits of precepts, stability, and wisdom so that we can get rid of the afflictions of greed, hatred and ignorance. We will be able to return to our true selves if we can sincerely repent to cleanse our sins and contaminations.
The lost wanderer chases the Six Paths.
The orphan is reduced to begging.
They are unwilling to move on their way home.
The Three Vehicles all turn toward Avinivartanīya.
Source: Sweet Dew for the Soul (Vol. IV), Written by Master Shih Longmen Yuantong. Translated by Huei Ping Chang.
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.
懺悔如幻業
平時要多多懺悔無始劫來，所造罪業。這些業障罪障雖如幻如化，但是我們既然造了業，就會有如幻的業力，會牽著我們走。
所以這是個異熟果報，因果不虛，因果不昧，所以要能夠知因果、懼因果，不去造惡因果，才能解脫自在。
勤策波羅蜜，布施、持戒、忍辱、精進、禪定、般若、方便、願、力、智、這叫十波羅蜜。波羅蜜的本意就是到彼岸的意思，不但要了解、還要策勵自己，努力進修和波羅蜜相應。無論小乘法、大乘法、聲聞乘、菩薩乘、佛乘、密乘，其實這些在法華經中都是歸一乘法。
普至法源底 悉臻第一義
不壞世間法 超然悟聖諦
資料來源：心靈甘露(四)，隆門圓通法師著。英文翻譯：張惠平。
Repent the Illusory Karmas
In normal times we should repent the karmas and sins created since the non-beginning era. Though they are so illusory, we will be led by them since they are already made.
So, this is called vipaka retribution which is true and clear. In order to get liberated and unrestrained, we should know and fear causes and conditions and should not create bad ones.
We should work hard on the Ten Paramitas that include alms-giving, abiding by precepts, tolerance, diligence, Samadhi, prajna, expedience, vows, forces, and wisdom. The original meaning of Paramita is going to the opposite shore. We should not only know it but also push ourselves to work hard on it in order to be congenial to it. The Small Vehicle Dharma, the Big Vehicle Dharma, the Hearing Vehicle, the Bodhisattva Vehicle, the Buddha Vehicle, and the Secret Vehicle all belong to the One Vehicle Dharma in the Sad-dharma Sutra.
One should pervasively reach the bottom of the Dharma origin and its first meaning.
He should not spoil the mundane Dharma but realize the sacred truth transcendentally.
Source: Sweet Dew for the Soul (Vol. IV), Written by Master Shih Longmen Yuantong. Translated by Huei Ping Chang.
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.
1111001_莫問前程_難除易除_緣起性空_覺察心
莫問前程
虛雲和尚．寒山詩集：
「一向寒山坐，淹留三十年。
昨來訪親友，太半入黃泉。
漸減如殘燭，長流似逝川。
今朝對孤影，不覺淚雙懸。」
人心不同，各如其面，芸芸眾生由於過去世各人所造的善惡業，因此各人的相貌亦迥然有別。
自古以來，大多數人被氣數所侷限，聽天由命，自己做不了主，想改變命運，如何改？
命運可以由自己來創造，應無庸置疑。想知道自己的命運，只需問自己心地如何耕耘？所謂勤好善行、勤種善因……莫問前程。
寒山欲慕仙 喋喋讀黃老
梅前親不在 松後友杳馨
如何這款樣 逝去都不詳
今朝額頭白 不覺歎愁腸
大眾須善思惟，時光如逝水，一去不復返、當勤精進修行，勤耕耘善行。謂：隨緣消舊業，莫更造新殃。消業除殃，惟在一個道字，它含無量義、細思惟，如能思惟悟出，得大受用。
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。
Do Not Ask about the Future Prospects
Here is a poem by Master Shi Yuen, a Buddhist monk:
I have lived at Mount Han for thirty years.
Most of the relatives and friends that used to pay a visit have passed away.
They become fewer and fewer like the expiring candle and flow like the lost river.
Facing the lone shadow of my own, I unconsciously shed tears.
People’s minds are different as their faces show. People created different karmas, good or bad, in their previous lifetimes, so they have different appearances in this life.
Since ancient times, people have been confined to their destinies, so they resign themselves to fate and fail to make decisions for themselves. If they intend to change their fates, how?
Without doubt, a person’s destiny can be created by himself. If you want to know your destiny, all you have to do is ask yourself how you cultivate your mind field. What you should do is do good deeds and plant the seeds of goodness diligently, but do not ask about your future prospects.
Intending to admire the immortals at Mount Han, I keep reading the Taoist doctrines.
My parents are no longer in front of the plum trees, and my friends have disappeared from behind the pine trees.
What caused this to happen? I was even not clearly informed of their death.
Now my hair in the forehead has turned gray, and I am unconsciously filled with sighs and worries.
We should think about the fact that time flies like an arrow and once it is gone, it will never return. So we should diligently cultivate and do good deeds. Previous karmas can be eliminated by following the affinities and new disasters should not be created, and all these can be accomplished by following the Path that contains boundless principles. If we can think about it carefully and get enlightened, we will benefit a lot from it.
Thank you all, and let us share this article.
Source: Sweet Dew for the Soul (Vol. IV), Written by Master Shih Longmen Yuantong. Translated by Huei Ping Chang.
難除易除？
往昔所造諸惡業 皆由無始貪瞋痴
從身語意之所造 如今懺悔除三障
除業障之法，根本在滅無明。無明滅則業障不銷自銷。業障粗分可見，細分則不容易覺察。例如動念欲行惡事，雖有念，一轉即空，空即清淨，這只在於是否能轉念。由惡念以至於造作惡事，皆因無力能轉，所以順流而下、不能挽救，此為生死之根，曰情執，皆可障道。
故不善念起時，若有我見情執，不問鉅細，但求除念，這不是斷念或滅念，而是轉念。不轉則住著，住著即纏縛，皆屬業障。所謂業障深淺，是自己積習的深淺，易除的是業障淺，難除的是業障深。又，念頭放得下的、轉得快的，一照即空的是淺。如放不下、轉不動，提不起覺照之力，反越陷越深的便成因果。
銷業除障一事，非明白因果不可，能明白業障因地本是性空。下根之人，恐其不明因果，不瞭解真諦、反誤於空，流入惡途。是故必以儀軌規範之；以戒為師勿縱逸，除開其般若之路，勸其改脾氣習慣，障消方能現機緣，當機點破，使其廓然開悟。
經云帶業往生西方，此「業」乃指見思惑未斷而言，以見西方勝境而思慕為念。在死時自力不足，在毫無把握之時，得正念一助，自能得力不少。不戀此世、一心念佛，即得往生。往生已，其舊習慣業力尚未除也，從此在西方薰習，久之成熟。再悟到罪福性空、本無生滅，智慧華開，本性佛見。
經云業且不有，云何說銷。若不明心地，不從業上解，偏從銷上說，實為不明白因果之人！是以若不依般若信解行證，業障是無法可銷。
人身難得、今已得，須珍惜，早儲淨資糧，勿臨時慌亂。行者既明生死之苦，以無明為因、業障為緣、受苦為果，當努力精進，謀以解脫之，豈可再入惡道耶？
修行道上共勉學
資料來源：心靈甘露(四)，隆門圓通法師著。英文翻譯：張惠平。
Hard or Easy to Get Rid of?
All the bad karmas I created before result from the greed, hatred, and ignorance in the non-beginning era.
They were all created from the body, speech, and mind.
Now I repent in the hope of eradicating the Three Obstacles.
The fundamental way to eradicate the karmic hindrances is to extinguish ignorance. Once it is extinguished, the karmic hindrances will naturally disappear. They can roughly be seen, but the small parts of them are not easy to notice. If someone gives rise to a thought to do bad things, such a thought will become empty if changed. Emptiness is purity. The key is whether he can change his thought or not. Someone bears bad thoughts and does bad deeds because he is incapable of changing his mind. So he will take advantage of the situation and do something irreversible. This is the root of life and death, is called adherence to emotions, and will hinder the Path.
So when bad thoughts arise together with self-views and adherence to emotions, we have to get rid of the thoughts. This means not to sever the thoughts or extinguish them, but to change them. If we don’t, we will be clinging to something, which is a fetter and a karmic hindrance as well. The degree of a man’s karmic hindrance depends on the depths of his accumulated habits. The shallow ones are easy to rid, while the deep ones are difficult to rid. Thoughts that are easy to let go of and can be changed quickly and those that immediately turn empty once reflected belong to shallow karmic hindrances. Those cannot be let go of, changed, or reflected will become deeper hindrances and then become causes and conditions.
In order to eradicate karmic hindrances, one has to know causes and conditions and know that the causal grounds of karmic hindrances are innately empty. People with low capabilities may not know causes and conditions as well as truths, so they may be mistaken by emptiness and thus enter the evil path. Therefore, there must be standards to regulate them and precepts to teach them so that they won’t be dissolute. Their way to the prajna has to be opened and there must be someone persuading them into changing their tempers so that they may have the chance to get rid of their karmic obstacles. Once they are frankly instructed at the right time, they will get enlightened.
It is said in the sutra that people can go to the Pure Land with the karmas they have created. But here “karmas” means that people’s views, thoughts, and delusions are not severed yet and that people are longing for seeing the magnificent scenery of the Pure Land. When they are about to die, they don’t have enough power to go there and are not sure if they can go there. So, with such right thoughts, they may gain quite a lot of assistance. They can get reincarnated to the Pure Land if they do not cling to this life but are wholeheartedly mindful of Buddhas. Once they are there, because their old habits and karmas are not eliminated yet, they can start learning for a long time until they are mature. Next, they will be able to realize that sins and blessings are empty without arising and extinction. Then their wisdom will open and they will see the Buddha of the innate nature.
The sutra says that karmas do not even exist, so why should we talk about eliminating them? Those who do not know the mind field put emphasis on eliminating but ignore karmas. People like these actually do not know causes and conditions. So if we do not believe, understand, practice, and confirm according the prajna, we cannot eliminate our karmas.
It is difficult to be born human, but we are humans already. So we should cherish our life and reserve our capital earlier so that we won’t panic when facing emergencies. Since practitioners already know the pain of life and death, they should think of ignorance as the cause, karmic hindrances as the affinity, and sufferings as the condition. They should be more diligent in search of getting liberated and avoid entering the evil path again.
Let’s encourage each other on the path of cultivation.
The Mahāvaipulya Buddhāvataṃsaka Sūtra goes:
The thoughts in the mundane realm can be counted and known, and the water in the ocean can be drunk to the very end.
The Void can be measured and the wind can be tied, but the merits of Buddhas cannot be talked to the very end.
Source: Sweet Dew for the Soul (Vol. IV), Written by Master Shih Longmen Yuantong. Translated by Huei Ping Chang.
緣起性空
法本無受無苦諦
法常無住無斷集
法本無生無證滅
法自無相道本修
修行受用以後，境界很多，但一切境界不出識心幻現，不要去理會它，便不礙事。若見邪魔鬼怪來擾，不起煩惱，不起恐懼。若見佛來加持授記，也不自滿、也不歡喜。
楞嚴經云：「不作聖心，名善境界，若作聖解，即受群邪」。古德云：「但盡凡情，別無聖解。」
修行不管善惡境現前，始終不失本參覺照，自然精修無事。
資料來源：心靈甘露(四)，隆門圓通法師著。英文翻譯：張惠平。
When the Affinities Arise, the Nature Becomes Empty
The Dharma is without reception, so there is no truth of sufferings.
The Dharma is without abiding, so there is neither severing nor accumulation.
The Dharma is without arising, so there is neither confirmation nor extinction.
The Dharma is formless, and the roots of the Path have to be cultivated.
When we benefit from cultivation, there will be a lot of situations that are all within the domains of the consciousness and illusions. If we ignore them, they will not bother us. We should not worry or fear when seeing devils coming to trouble us, and we should not be complacent or happy when seeing Buddhas coming to reinforce or bestow predictions.
The Śūraṃgama Sutra goes:
“If one does not get complacent with his success, he is in a situation of goodness. If he is complacent with his success, he will be surrounded by devils.”
Ancient sages also said, “All one should do is do his best as an ordinary person, and should not beseech from without.”
During cultivation, we should retain our innate observation and reflection when good or bad situations manifest. Then we will be able to cultivate proficiently without troubles.
Source: Sweet Dew for the Soul (Vol. IV), Written by Master Shih Longmen Yuantong. Translated by Huei Ping Chang.
覺察心
佛法修行，可以引領我們不論在禪坐中，或者下座後，同樣保持覺性。沒有這個，無論誦多少經、持多少咒、做多少的大禮拜與經行，只要心是散亂的話，那對去除一切難解的情緒，絲毫無幫助，永遠不要忘記這是最重要的一點。
行者要主宰自己的心，需要隨時意識到自己的意念和行為，不斷覺觀自己的內心。一旦負面意念生起，即用適當的方式來對治，當正面意念生起，則以迴向來加強。
希望所有眾生都能夠達到究竟的證悟，這迴向所帶來的利益，能夠讓行者在平靜和內省的修行中，保持恆長的覺察心。漸漸地，能夠對智慧的認識及增長菩提心，有更大的進步。所以覺察心，是脫離輪迴的基礎解藥。
資料來源：心靈甘露(四)，隆門圓通法師著。英文翻譯：張惠平。
Awareness
The cultivation of Buddhism can keep us aware during or after meditation. Without awareness, you won’t be able to get rid of your complicated emotions, no matter how much sutra or mantra you have recited, or how many bows and walks you have taken. Keep in mind that this is the most important.
In order to be the master of his mind, a spiritual practitioner has to be aware of his own intentions and behaviors and keep observing his heart within. Once the negative thoughts arise, he should handle them in an appropriate way. Once the positive ones arise, he should strengthen them by turning them toward others.
I hope that all living beings can attain the ultimate confirmation and realization. The benefit brought by turning toward others enables the practitioner to retain his everlasting awareness by means of a calm and introspective cultivation. Gradually he will have a better understanding of wisdom and will enhance the Bodhi mind. Hence, awareness is the basic way to bring people out of reincarnations.
Source: Sweet Dew for the Soul (Vol. IV), Written by Master Shih Longmen Yuantong. Translated by Huei Ping Chang.
1110926_如何用功_思維與歸納_修行止觀門
如何用功？
請問師父：修學佛法，如何用功， 應如何下手？
答云；學佛原不可只憑理解，而不重實修。然雖不能離開功行，卻也不可著於功行。下手修時，最初勿猛，中途勿怠，在後勿疑。若有所得，切勿自視而生驕慢。
修持貴在老實，一門深入，不疾不徐、百折不撓，自可精深嚴密。及至大事已明、會入不二，宜注重涵養、去其燥急，待功夫純熟，明光顯發、處處圓潤。
學佛易，承當難，承當易，老實難，老實易、養道難。惟不傲己所長，常覺己所短，日日進於道，必無退轉。
承當與自大不同，老實與執法不同，養道與守法不同。譬如寶器，第一取材，以品質精純為主。第二雕琢、以手工精製為貴。第三打磨光潤。第四入土、以去火氣為寶。如不經多年蘊藏，寶光不能顯發也，學佛亦然。
若心中有法見，驕慢生於不覺，此何異於仰天登山，不顧腳下，到處是生死坑，豈不危哉！此娑婆盡屬生死，如能根本透澈，則須內證，自然與法相契。
資料來源：心靈甘露(四)，隆門圓通法師著。英文翻譯：張惠平。
How Do We Study Hard?
Q: In the cultivation and study of Buddhism, how do we work hard, and how do we start?
A: We shouldn’t just depend on understanding and ignore real practice in the cultivation of Buddhism. Practicing shouldn’t be ignored, but it shouldn’t be adhered, either. After we have started cultivation, we shouldn’t put very much effort in the beginning, shouldn’t idle in the middle, and shouldn’t doubt in the end. If we have achieved something, we shouldn’t be arrogant.
What’s important in the cultivation is being realistic. If we can take our time to practice deep into an approach and are undaunted by repeated setbacks, we will naturally go into the strict and profound levels. When things have become clear and we have entered the non-duality, we should put emphasis on self-possession and refrain from hurrying. When we become skillful, the bright radiance will manifest and we’ll be consummate in every aspect.
Studying Buddhism is easy, but to shoulder responsibilities is hard. Shouldering responsibilities is easy, but to be realistic is hard. Being realistic is easy, but to cultivate the Path is hard. We should not be arrogant about what we are good at, but should often be aware of our shortcomings. If we can make progress in cultivating the Path day after day, we will not regress.
Shouldering responsibilities is not the same as arrogance. Being realistic is not the same as adherence to principles. Cultivating the Path is not the same as abiding by laws. The first step to making treasures is to choose materials, which should be pure and refined. The second one is to sculpt delicately by hand. The third is to polish. The fourth is to put them into the earth and rid them of the internal heat. Without being held in store for many years, the radiance of the treasures will not manifest. The same is true of the cultivation of Buddhism.
If one bears dharma views in mind, and gives rise to arrogance without noticing it, this is like ascending the mountain and looking up to the sky without paying attention to what’s going on under his feet. Each step he takes may be very dangerous. This Saha world is filled with life and death. If one can penetrate this and internally confirm, he will naturally be congenial to the Dharma.
Source: Sweet Dew for the Soul (Vol. IV), Written by Master Shih Longmen Yuantong. Translated by Huei Ping Chang.
思維與歸納
在教法中有何分類、應何義而歸納，有何名異、歸屬何法？浩瀚教海，如何實修，又如何能細緻思維，開啟佛法寶藏？
三皈依中：「深入經藏，智慧如海。」身為佛弟子，應當廣學多聞，用廣聞博學來受持教法寶藏、思維法之意義。
修行者精持一心，為尋求開悟、解脫，不僅要廣聞博學，最需有正知見。故：應反覆聽經聞法、深入思維，法無定法，經過長期的深化，漸漸會有不同的收穫和體悟。
所聞經、論、典中所分品類有多少？如何了知各宗所說法及攝義要點？
法無大小，八萬四千法皆相應各自根機，而大眾能受持法，就能調伏自己內在各種煩惱。又需思維，每一分類的歸納是什麼意義，為闡明什麼問題，如能明瞭其思想義，能了知每一法相，有什麼相異名稱，思維所聞之法，應歸屬於三藏中，何類所攝。
行者更要思維經及論典的教義，是如何歸納的，如實了知後，方能依之精勤實修。深入經藏，智慧如海，細細緻緻的思維就能啟開妙法寶藏之門。
資料來源：心靈甘露(四)，隆門圓通法師著。英文翻譯：張惠平。
Thinking and Induction
How are the doctrines classified and indicted? How are they named and what approaches do they belong to? How do we cultivate and think about the boundless doctrines to open up the treasures of Buddhism?
One of the Three Ways of Relying says that we should search deep into the sutras and make our wisdom as broad as the sea. Buddhists should widely learn and hear to accept the treasures of the doctrines and think about the meanings of them.
A spiritual practitioner should wholeheartedly cultivate. In order to get enlightened and liberated, he has to not only widely learn and hear but also possess the right views. So he has to repeatedly hear the sutras and Dharmas and think deeply. There are no fixed Dharmas. After deepening for a long time, he will gradually have different gains and realizations.
How many classifications are there in the sutras, treatises, and laws? How do we know the principles and gist of the various schools?
The principles are neither big nor small. The 84,000 approaches are all congenial to individual capabilities. If people can abide by these principles, they will be able to subdue the afflictions within. Also they should think about the meanings of each classification and what issues are being illustrated. Moreover, they should know the different names of each dharma form and think about how the dharma they hear should be classified in the Three Treasures.
Spiritual practitioners also have to think about how the sutras, treatises, and laws are classified. Only after they really know can they diligently cultivate. If they can search deep into the sutras and make their wisdom as broad as the sea, the delicate thoughts will help them open the gate of the wondrous dharma.
Source: Sweet Dew for the Soul (Vol. IV), Written by Master Shih Longmen Yuantong. Translated by Huei Ping Chang.
修行止觀門
止者，止一切境界相，隨順奢摩他觀義故。
觀者，分別因緣生滅相，隨順毗缽舍那觀義故。
行者以此止觀二義，漸漸修習，不相捨離，心不懈廢，真實般若自然現前。
釋止觀相：
修六度應具定慧二門。云止觀者，以在因曰止觀、在果曰定慧。今欲圓修並運正，在因行，合為一門。
奢摩他者：義當「空觀」。今修止門而言，隨順空觀義者，意顯即止之觀。而正意在「觀」，謂由止以入觀也。
一、體真止（空觀）
謂體合真空，諸緣自寂，一心朗照、萬法如如，故即為止之觀。奢摩他空觀義，此觀真如門，成根本智。
二、方便隨緣止（假觀）
心境如如，觀察生滅諸法因緣幻有，觀諸法，不捨萬行，雖謂「有」，而性常自空，觀即止。故云順毗缽舍那假觀義，此觀生滅門，後得智也。
三、息二邊分別止（中觀）
中道觀，居空而不捨萬行，雖涉有，而一道清淨。二邊不住、 理事齊彰，中道一心、朗然齊鑑，此融會空有，妙契一心，故由三止而成三觀。
是則，三觀一心本無差別，今此中止觀合明，雖未明言三觀，而理實具足。但了空、假二門，則一心中道自顯，此為趣大乘之要門。故此五門前四，是助成方便，而論意正在止觀一門。故下備顯修相，在天台大小止觀，義有多門，其修行之要，此論所明最為簡要直捷，修學者當盡心。
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 Cessation and Observation
“Cessation” here means ceasing all of the phenomena and observing the meanings by following Samatha. “Observation” here means differentiating affinities, arising and extinction and observing the meanings by following Vipasyana.
If spiritual practitioners can diligently cultivate cessation and observation step by step without abandoning them, the genuine prajna will naturally manifest.
The Meaning of the Form of the Cessation and Observation:
Those who are cultivating the Six Perfections should be replete with stability and wisdom. Cessation and observation are the causes, while stability and wisdom are the conditions. Practitioners who intend to perfectly cultivate and rightly operate are in the causal paths that are combined into one single approach.
Samatha refers to the view of emptiness. In terms of the cultivation of cease, practitioners follow the meaning of the view of emptiness and when the intention manifests, it will immediately cease. However, the right intention lies in the observation, meaning that practitioners enter observation via cease. The Tien Tai School established the Three Cessation-Three Observation Theory:
(1) The Cessation of the Entity and Genuineness (the Observation of Emptiness)
This is the emptiness of the entity and genuineness. All affinities will naturally be silent. When the single mind radiates, all dharmas will become clear. So this is the observation of the immediate cease. As to the observation of emptiness of Samatha, practitioners observe the gate of True Suchness and achieve the fundamental wisdom.
(2) The Cessation of Convenience and Compliance (the Observation of Falseness)
The mindset is steady when viewing the laws of arising and extinction as well as the illusory affinities. When observing all the dharmas, practitioners do not abandon myriad of actions. Although there is “existence,” the nature is always empty itself. Then, the observation is immediately stopped. So, if practitioners can follow the observation of falseness of Vipasyana to see the gate of arising and extinction, they will attain wisdom.
(3) The Cessation of the Two-Side Differentiation (the Observation of the Middle)
In the observation of the middle way, practitioners reside in emptiness and do not abandon the myriad of actions. Although existence is involved, the single path is pure. Practitioners do not abide on either of the two sides. All the affairs managed will manifest together. The middle way and the single mind are clearly reflected. This integrates emptiness and existence and wonderfully matches the single mind. So the three observations are achieved via three ceases.
Hence, there is no difference between the three observations and the single mind. The cessations and observations are radiant together now. The three observations are not clearly mentioned, but the reasons are actually complete. If one can understand the two approaches of emptiness and falseness, the middle way of the single mind will manifest. This is the key to the Great Vehicle. So the first four of the five approaches are the tool for achievement and the approach of cease and observation is the theory. With the form of prominent cultivation, the Big and Small Cessations and Observations of the Tien Tai School have multiple approaches in terms of meanings, but the theory is the simplest and most straightforward for cultivation. So the practitioners should do their best.
Source: Sweet Dew for the Soul (Vol. IV), Written by Master Shih Longmen Yuantong. Translated by Huei Ping Chang.
1110922_云何要修行_修行云何開展_制心_精勤修行門
云何要修行
修行之要，在於對治自我煩惱習氣。
習氣少一分，功夫則進一分。
如果行者發現，修行愈精勤，習氣愈發者，乃是只知依事相修持。倘時時觀心、止心，識得我此身心，全屬幻妄，求我心之實體實性，了不可得。如此迴光返照，當能剋除己心之妄情執念。
二六時中端心正念，遇境逢緣，既無有我，何有因境因人而生煩惱之事？如此覺照，妄念自不可發，乃根本之解決方法。
如尚不能諦了我空，當依如來所示五停心觀（附註）而為對治。以此五法，調停其心，令心安住，不隨境轉也。
所謂五停心觀：
多貪眾生不淨觀
多瞋眾生慈悲觀
多散眾生數息觀
愚癡眾生因緣觀
多障眾生念佛觀
在凡夫地，誰無煩惱，佛法為利益一切眾生而示現在世間，普融於世間及整個法界，對任何眾生都不存偏見。人能從佛法中獲得利益，其他眾生也能從佛法中獲得利益。善人在佛法中成就，悔過之人同樣能在佛法中解脫。
註：五停心觀
一、不淨觀，是觀察一切身器境界皆屬不淨之相，以停止貪欲之法。貪著心多之人修之。
二、慈悲觀，是觀察一切眾生痛苦可憐之相，以停止瞋恚之法。瞋恚多之人修之。
三、因緣觀，觀十二因緣，是觀察一切法皆因緣生，前因後果，三世相續之理，以停止愚痴之法。愚痴多之人修之。
四、第一種界分別觀，向諸法而分別六界或十八界，停止我見之法。我見多之人修之。第二種念佛觀，是觀察佛身相好，功德莊嚴，以停止業障。
五、數息觀，是觀察呼吸出入之相，每一出入，皆暗數自一至十，計呼吸數以停止散亂之法。散心多之人修之。
資料來源：心靈甘露(四)，隆門圓通法師著。英文翻譯：張惠平。
Why Should We Cultivate?
The key to cultivation is to manage our afflictions and habitual tendencies. The less bad habits we have, the more progress we will make.
If a practitioner finds out that the more diligently he cultivates, the more bad habits he has, this is because he is cultivating according to the phenomena. If he can often observe and cease his mind and know that both the body and the mind are false and illusory, and that the entity and real nature of the mind are not attainable, then, with such a reflection, he will be able to subdue the false feelings and adherences of his mind.
If we can keep an upright mind twenty-four hours a day, then when something happens, we won’t give rise to afflictions since we are already selfless. With such a reflection, wishful thinking will not arise. This is a basic solution.
If we still cannot understand the selflessness, we should follow the Five Stoppings and Mind Observations instructed by the Buddha to deal with it. These five approaches can mediate and calm the mind which will not change with situations.
The Five Stoppings and Mind Observations are:
1.When sentient beings are greedy, they should observe impurity.
2.When sentient beings are full of anger and hatred, they should observe compassion.
3.When the minds of sentient beings are scattering, they should observe breathing.
4.When sentient beings are stupid, they should observe affinities.
5.When sentient beings are suffering a lot of obstacles, they should observe being mindful of Buddhas.
NOTE: The Five Stoppings and Mind Observations are explained as follows:
1.The Observation of Impurity: This is to see all the organs inside the body as dirty ones to stop greed. Those who are greedy should cultivate this.
2.The Observation of Compassion: This is to look at the painful, pitiful situations of all sentient beings to stop anger and hatred. Those who easily tend to get angry and disgusted should cultivate this.
3.The Observation of Affinities: This is to observe the twelve affinities and know that all dharmas arise from affinities and that causes and conditions persist for three lifetimes in order to stop stupidity. Those who are ignorant should cultivate this.
4.The first part is The Differentiation Observation: This is to turn towards dharmas and differentiate the Six Realms or the Eighteen Realms to stop one’s opinions. Those with too many self-opinions can cultivate this. The second one is The Observation of Being Mindful of Buddhas, which is to get rid of one’s karmic obstacles by seeing the magnificent appearances and merits of Buddhas.
5.The Observation of Breathing: This is to pay attention to the inhalation and exhalation and silently count from one to ten for each breathing so that the scattering mind will cease. Those with a scattering mind should cultivate this.
Source: Sweet Dew for the Soul (Vol. IV), Written by Master Shih Longmen Yuantong. Translated by Huei Ping Chang.
修行云何開展
如何讓菩提心開顯？
云何開展大悲萬行？
其根本之道在那裡？
菩提心以大悲為根本，自性能開展無盡秘密莊嚴國土，淨土世界，乃不待建立而自然形成。
所謂正報與依報。我們能得究竟智與佛之一切智智，開顯本有的菩提心，這就是正報。有正報就有依報，人之所以能創造一番事業，其因何在？主要在於人們具足智慧才能。當你具足本有的才能時，你的事業自然會有所成就。若才能尚不具足，則更加長養悲心， 誠心懺悔，祈求智慧增長，讓依報具足。
故大悲萬行如種子需水、土、人，方能成長茁壯。行者有慈悲心，即能增長菩提之緣也，如此持修，正報成就，依報自然成就。
資料來源：心靈甘露(四)，隆門圓通法師著。英文翻譯：張惠平
How Do We Start to Cultivate?
How do we make the Bodhi mind manifest? How do we start the great compassion and wondrous actions? What are the basic principles?
The Bodhi mind is based on great compassion. The self-nature can open up an endless, secret, and solemn land. Hence, the Pure Land will naturally form without being constructed.
There are direct retribution and circumstantial retribution. The former means people can attain the utmost wisdom as well as the Buddhas’ sarvajnana to open up the innate Bodhi mind. The latter means people without replete capabilities should cultivate compassion and sincerely repent to pray for the growth of wisdom so that they may be replete with circumstantial retribution. Those who are successful in business surely are replete with wisdom and capabilities.
Therefore, the great compassion and wondrous actions are like the seeds that need water, earth, and people in order to grow and become strong. If a spiritual practitioner is compassionate, he will surely increase his Bodhi mind. If we cultivate in this way, then, when the direct retribution is achieved, the circumstantial retribution will naturally be achieved, too.
Source: Sweet Dew for the Soul (Vol. IV), Written by Master Shih Longmen Yuantong. Translated by Huei Ping Chang.
制心
學佛不是求佛，是求己，求己先制心。
制止三毒的侵襲，自然啟發明慧，但三毒非慧不能制。
有人問曰先制心乎！抑先求慧乎！此一疑問，非先後之別，能制三毒，即是發慧，二者相因，不必有先後。
今先止心得定，由定可以發慧，在定則依法，法中即含有戒。一切念佛禪觀，都是法、亦都是戒，總歸是制心。
古人云： 「制心一處，無事不辦」
佛說一切法，為度一切心；
我無一切心，何用一切法。
資料來源：心靈甘露(四)，隆門圓通法師著。英文翻譯：張惠平。
Subduing the Mind
Learning how to be a Buddha is not to ask a favor of Buddhas, but to ask a favor of oneself. Before one asks a favor of himself, he has to subdue his mind first.
If one can prevent the Three Poisons from invading, he will naturally develop his wisdom. Without wisdom, the Three Poisons cannot be subdued.
Someone has asked if we should subdue our minds first or pursue wisdom first. Actually there is not an order of priority. Being able to subdue the Three Poisons means developing wisdom. Each of the two is the cause of the other without priority.
After the mind has calmed, stability will be attained, and from stability one will develop wisdom. In stability, principles are followed and include precepts. Being mindful of Buddhas, cultivating the Dharma, and Zen observations are all principles and precepts as well. All in all, they aim at subduing the mind.
An old saying tells us that if we can wholeheartedly subdue the mind, then everything can be accomplished.
The Buddha lectured on all dharmas in order to transform all kinds of minds.
Since I don’t have all kinds of minds, why should I use all dharmas?
Source: Sweet Dew for the Soul (Vol. IV), Written by Master Shih Longmen Yuantong. Translated by Huei Ping Chang.
精勤修行門
於諸善事，心不懈退。
立志堅強，而離怯弱。
當念過去久遠劫來，受一切輪迴之大苦，受人身而虛度，無有利益，是故應勤修諸功德，自利利他，速離眾苦。
若人雖有修行的信心，然從累世以來的無明，造多罪惡業障，因而為邪魔所惱亂，或為世間之人事物種種牽纏，或為病苦所惱，故有如是等眾多障礙！
是故應當勇猛精勤，晝夜六時念佛，禮拜諸佛，誠心懺悔。行善積德，迴向菩提，常不休廢，如此精勤，善根增長。此為明進相也，行者先令善心不懈，立志堅強，以為精進之本。
禮佛者，歸依最勝，對重障之機，示以除障方便。誠心之下，別除四障：
一、除惡業障→懺悔
二、除謗法障→勸請
三、除嫉妒他障→隨喜
四、除樂三有之障→迴向菩提
此四障，令行人不發善行、不趣菩提，故四障治盡，善根增長也。在念念當下，令思惟策進，修善無疲。
與大眾共勉 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。
Cultivate Various Approaches Diligently
The heart should not withdraw from all kinds of good deeds.
Make up a strong determination and stay away from timidity.
We should keep in mind that in the past countless kalpas we have greatly suffered reincarnations and have lived the human lives in vain without benefitting anyone. So we have to diligently cultivate the merits to benefit both ourselves and others and get rid of all sufferings quickly.
Even though people have confidence in cultivation, they still have many obstacles such as the ignorance from the past lifetimes, interference by devils, disturbance by people, matters, and objects in the mundane world, and diseases.
Therefore, we should be bravely diligent, be mindful of the Buddhas day and night, worship the Buddhas, and sincerely repent. Moreover, we should do good deeds to accumulate virtues and turn them toward Bodhi continuously and diligently to increase the roots of goodness. These are the bright, progressive forms, and practitioners should persist in their good intentions and make up a strong determination as the basis of cultivation.
For those who worship Buddhas, to rely on Buddhas is the most magnificent thing. For those with severe hindrances, there are some ways to get rid of them:
(1) To repent can help eradicate bad karmic hindrances.
(2) To persuade others into doing good deeds can help eradicate the hindrance of slandering dharmas.
(3) To identify with and be happy about others’ good deeds can help eradicate the hindrance of being jealous of others.
(4) To turn toward Bodhi can help eradicate the hindrance of taking pleasure in the Three Bhavas.
The above four hindrances may stop practitioners from doing good deeds and entering Bodhi. So, as long as they are eradicated, the roots of goodness will increase. At the moment of thinking, the thought should be improved and the goodness be diligently cultivated.
Let’s encourage each other. Auspiciousness to everybody!
Source: Sweet Dew for the Soul (Vol. IV), Written by Master Shih Longmen Yuantong. Translated by Huei Ping Chang.
1110801_修持門_學修佛法_修緣修圓_發心修行
修持門
用功之人，想了生死，如人飲水，冷暖自知。云；靜中有功夫，動中亦有功夫。動、靜行持中，晝夜勤行持，若有如是真切的工夫純熟，纔有真悟處。
無量妙義，若悟時，般若之華，開敷成遍，法音流宣，無論塵說、剎說，無窮無盡。
在法上精進之人，當尋居山林靜處，能止躁心，進而能持律儀，能淡諸欲念。深入經藏，能廣增智慧，出迷津之流。
若解經義，則能決疑難、明因識果。勤奮持修、安住孤獨，能恃進取、能銷我慢、能除諸過。
大勇猛精持者，為度一切眾生出生死海，仁慈祐物，大日普耀、智如泉湧，則能速成道果，利他、自利。
行者必須超越五欲的雜染，才能證得寂靜安樂。勤行修、勤行持布施，淨戒、安忍、精進、靜慮，般若波羅蜜。安住靜慮波羅蜜，遇諸違緣，心無雜穢、心安樂住，離欲而清淨。
修學道上共勉行
資料來源：心靈甘露(三)，隆門圓通法師著。英文翻譯：張惠平
Cultivating the Dharani
Those who are working hard on the cultivation intend to be free from life and death, just like people who drink water know whether it is hot or cold. It takes efforts in both non-actions and actions. When both are diligently practiced day and night, there will be genuine realization.
When the immeasurable wondrous doctrines are realized, the flowers of Prajna will universally bloom. The dharma will be boundlessly propagated even in a realm as small as dust.
One who diligently practices the dharma should dwell in a quiet place in the mountains, repress his impatience, abide by the principles and standards, play down his desires, and penetrate deeply into the sutras, then he will increase his wisdom and get out of puzzlement.
If he can understand the meanings of the sutras, he will be able to solve his knotty problems and know causes and conditions. If he can cultivate diligently and find peace in the solitary life, then he will be able to forge ahead, eradicate arrogance, and get rid of all sins.
The diligent practitioner of great bravery gets out of the sea of life and death in order to rescue sentient beings. He protects everything with compassion like the big sun that universally shines. His wisdom is like the flow of spring and he may soon get enlightened to benefit others and himself.
In order to confirm and attain silence and peace, a spiritual practitioner has to transcend the contamination of the Five Desires. He has to diligently cultivate the Dharani, give alms, adhere to precepts, tolerate, diligently study, and calmly think to gain Prajna Paramita. If he can abide by the calm thinking Paramita, he may have a pure and peaceful mind which is away from desires, even though he is encountering many unfavorable affinities.
Let’s encourage each other on the path of cultivation.
Source: Sweet Dew for the Soul (Vol. III), Written by Master Shih Longmen Yuantong. Translated by Huei Ping Chang.
學修佛法
修學佛法我們的願望很多，同在一間寺廟，同在學習佛法，有理解深的，有理解淺的。
大家一樣坐禪堂一直都在坐，人家是開悟了，你是耽誤了，還得去流轉！同樣住念佛堂，人家死時就到極樂世界，你死了可能墮入那一道去了！
看著是同，其實不同。有些人是賴散不勤奮，有些人是精進不懈怠。同樣學習、同樣聞聽，差別有什麼。次第不同，甚深法教，須從淺而入深。
各人有各人的報，受報不同。修學佛法，各人聞思修，理解不同，頓悟修學不同，成就亦不同。
學修是把智慧開悟出來，開啟生命的本覺，祛除累聚的慣性、習氣，了知過去、現在、未來不可得。現在都是不可得，那還執著什麼呢，我們要看的是當下的心，才是重要的。
修心，首要是開啟智慧，從聞思修，透過思維，真正的體驗、解悟，則能趨入思維之際。透過對念頭生起的明觀，雖緣境不分別，攝心，見心寂靜，當下朗然，這難思之義自然皆明了。世間諸因量，通達無與等，是故應修學。
唯心佈萬種，了者異中同。
解行須並重，福慧能雙修。
資料來源：心靈甘露(三)，隆門圓通法師著。英文翻譯：張惠平。
Cultivating the Buddhist Dharma
We have a lot of wishes when cultivating the Dharma. Among those who are cultivating the Dharma in the same temple, some know deep dharma texts, while others know shallow ones.
Among those who keep meditating in the meditation room, some are enlightened, while others are just wasting time and will have to be reincarnated over and over again. Among those who are living in the temple, some go to the Pure Land after they die, while others fall into an Evil Path after they die.
Two things may look the same, but in actuality they may be different. Some people are lazy, while others are diligent. A group of people study and listen to the Dharma in the same way, but they are different in orders. The teaching of the deep dharma has to be conducted from the shallow to the deep.
People have their own retributions individually. The cultivators of the Buddhist dharma have different ways of hearing, thinking, practicing, understanding and getting enlightened, so their achievements are also different.
Cultivation aims at opening up wisdom as well as the innate perception of life and getting rid of the accumulated habitual tendencies. A cultivator has to know that the past, the present, and the future are all unattainable. Then what is worth clinging to? What’s important is the mind at present.
The top priority in cultivating the mind is to open up wisdom. One can enter the thinking realm through hearing, thinking, practicing, experiencing, and realization. Through the bright view arising from thoughts, one can take everything to the heart, feel serenity upon seeing the heart, and get enlightened immediately, even though there is no difference between affinities and circumstances. He will naturally know the principles that are difficult to understand. All the correct knowledge in the world is penetrating and unequalled, so we should cultivate it.
Myriad of seeds of the Mere Mind are spread. Those who know them can find similarities from differences. Understanding and actions should both be emphasized. Blessing and wisdom should both be cultivated.
Source: Sweet Dew for the Soul (Vol. III), Written by Master Shih Longmen Yuantong. Translated by Huei Ping Chang.
修緣修圓
同住道場各自營 些些言語莫傷情
一回相見一回老 能得幾時同弟兄
生命中遇見一些人，是一種幸運、幸福。而遇見另一些人則是一種修心、煉性和考驗。修習，慢慢會發現原來想說的話，有時是沒必要說的。一個淡淡的微笑，一個簡單的手勢，已經可以完成大多數的溝通。大道無難，唯用真心共處共事。
資料來源：心靈甘露(三)，隆門圓通法師著。英文翻譯：張惠平。
Cultivate Affinities and Repletion
Those who live in the same cultivation center manage individually. Do not hurt the feelings of each other with trivial talks. Every time we meet, we find each other older. How much time do we have to get together as brothers?
It is good luck and happiness to meet some people, while it is a cultivation of the mind, a practice of the personality, and a test to meet others.
During cultivation, you will gradually find that sometimes what you want to say is actually unnecessary. A simple smile or gesture is already enough to complete most of the communication. There is no difficulty on the Great Path. Let’s use our sincerity to deal with matters together.
Source: Sweet Dew for the Soul (Vol. III), Written by Master Shih Longmen Yuantong. Translated by Huei Ping Chang.
發心修行
進入佛門修行，要能有明顯而傑出的改變與表現，這是一種無聲的表達。我們要讓周遭的人，感受到修行的力量。修行於生活中，潛移默化的是自己的心靈。修持自心，在不知不覺中讓他人感受到變化。
而透過行動所表現的是饒益，道場在提倡些什麼，道場在為大眾做些什麼，藉此讓世人對修行認識。以一切善法、資財、神通等利益有情，鼓勵同願的大德來同行善德。
積極的實修與行持，這是很重要的。只要修行有成，由苦漸甘。心靈的豐富與充實，唯有身歷其境的人才知。
感恩 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。
Form an Aspiration to Cultivate
When we are cultivating Buddhism, we should have obvious and outstanding change and performance, which is a voiceless expression. We should let people around us feel the power of cultivation. In the life of cultivation, what is influenced secretly is our soul. So we should cultivate our own mind to let people gradually sense our change.
We should let people know about cultivation by doing charitable deeds and telling them what we are promoting and what we are doing for the public. By making use of all the good dharmas, resources, and spiritual powers, we can benefit sentient beings and encourage people of great virtue and with the same aspirations to practice kindness together.
It’s very important to practice and abide realistically and aggressively. As long as we make some achievement in cultivation, we will feel more joys and less hardships. Only those who have gone through it know the abundance of the soul.
Gratitude and Auspiciousness to You All!
Source: Sweet Dew for the Soul (Vol. III), Written by Master Shih Longmen Yuantong. Translated by Huei Ping Chang.