On Practice VII 【修行 (七) -英文】
什么叫做庄严？不起无明，身心清净，是名庄严。慈、悲、喜、舍，行止如仪，是名庄严。
What does it mean when we say that someone looks solemn and sublime? When one does not act upon ignorance and delusion, when one constantly purifies one's body and mind, he/she will acquire a natural solemn and sublime manner. When one enacts the ideas of kindness, compassion, sympathetic joy and equanimity, when one conducts him/herself in good manners, he/she will look solemn and sublime.
修行人要有（上求佛道，下化众生）的愿力。但在行愿当中必须要先求自度，才有力量广度众生，所以对衣、食、住、名利、世间情爱、执着等等，都要看破、放下。而身心清净，无所挂碍了，才谈得上弘法利生。否则自身未了，尚受世间名闻利养种种束缚，焉能教化别人，普利众生？
We practitioners should dedicate ourselves to "attain buddhahood and deliver all sentient beings." However, we must work on our own salvation first so that we may acquire the ability to deliver others. The first step is to forgo our desire to eat, dress, and live lavishly, and to forsake our secular affections, attachments, and our incessant pursuit of wealth and fame. Only when our minds and bodies become pure and free of hindrance can we begin to talk about preaching Buddhadharma for the benefit of all sentient beings. Otherwise, with our own minds enslaved by secular attachments, how can we help to free others from such bondage?
做为一个修行人，对于日常生活的食、衣、住、名利等，各方面都要看破、放下，也就是要断色、声、香、味、触、法，从这五蕴里面来修，这样才不会受欲望需要的束缚羁绊。而我们的（道行）就是从这里增长出来的。所以出了家要安于清苦、淡泊，才好修行，也才能让众生自然的生信心、恭敬心，才堪作一位真正的人天师范，度化众生，自利利他。
As practitioners, we ought to relinquish all cravings for good food, nice clothing, comfortable housing, wealth and fame, etc. In other words, we can begin our practice by curbing desires stimulated by what we see, hear, smell, taste, touch, and think, thereby shake off the fetters of sensual passions. This is how the strength of our practice may grow. Therefore, we monastic practitioner sought to content ourselves with a simple life and really devote ourselves to practice. Only by so doing can we hope to win the confidence and respect of all beings and become genuine masters who, while liberating ourselves, can guide them out of their sufferings.
（吃苦了苦，能忍才有福。）我们修行，吃的苦有多少，了的业就有多少，但看我们修行用功的程度而定，所以福报是自己修来的，不是可以对外求来的。
We ought to recognize that "Only through endurance can we transcend hardships, and only through forbearance can we gain blessed rewards." The amount of karmic obstructions we can reduce is proportional to the hardships we endure and the efforts we put into practice. Similarly, merits can only be earned through diligent practice, not external pursuits.
静坐不是枯坐，更不能执着（我在静坐）、（我在念佛）、（我在参禅）等，这些都是（我相）、（着相）修行。如果还有一个（我怎么样），仍是妄想，不得自在；纵使枯坐千年，就像煮石蒸沙，仍如顽石不能了生死。行、住、坐、卧也要如此，不着一切净，不着一切法，心地清净，远离分别，才能超出三界，跳出生死轮回。
Do understand that sitting meditation does not mean sitting there idly, doing nothing. Most important of all, do not cling to the ideas that "I am meditating," "I am reciting the name of the Buddha," or "I am practicing Zen," otherwise, we will be practicing with the omnipresence of the sense of "self." If we continue to dwell on the idea that "I am doing this and that," we are still clinging to erroneous and illusive thoughts and can never be genuinely free. In this way, even if we meditate for thousands of years, the effect will be the same as cooking rocks or steaming sands--all useless in terms of getting ourselves to transcend the cycle of birth and death. Forsake all forms, attach our mind to nothing, and think not of what we are doing. Also, conduct our daily activities (be it moving, staying, sitting, or sleeping) without clinging to any idea of purity, or dwell on any dharma. Only by steering clear of all discrimination and differentiation can we transcend the three realms and break out of the prison of samsara.
这个人生就像演电视剧一样，每个人都扮演着各自不同的角色，随着剧情悲欢离合，喜怒哀乐的变化，情绪也随之忽喜忽乐，忧悲无常。而这些喜怒哀乐，其实不过是我们在分别而已。我们看娑婆世界也是这样，无论是顺境、逆境、善的、恶的、好的、坏的，心境常随之起伏不定。再加上我们无始劫以来的染习深重，总是见恶易随，见善难徙。所以看到恶的、契合自己习性的缘境，就心生欢喜，恣心纵意，随顺而去；而听到佛菩萨（难忍能忍，难行能行）的作为，却心生为难。认为那是佛菩萨们的境界，自己只是个凡夫，如何学得来，因此心生退却，对佛菩萨只有空赞叹。结果最可惜的是，好的没学到，坏的却越染越深，这就是凡夫见地，本身没有坚定愿力的缘故。
Real life is very much like a soap opera in which everyone plays a role. We all have the experience of following the emotional swings of the characters of soap operas. However, we rarely sense that the ensuing sentiments, of joy, anger, sorrow, and happiness are but distinctions made by our own minds. It is much the same in real life. More often than not, we allow our distinction of circumstances or judgments of people to take charge of our emotions without even being conscious about it. Furthermore, it seems that we always find it easier to emulate bad examples than good one. This is because our delusions accumulated through the eons can easily overwhelm us. Hence, we are often swayed by circumstances befitting our sinister desires. On the other hand, how often have we claimed that "to tolerate the intolerable and practice the impracticable" is the attainment of buddhas and bodhisattvas, thereby excusing ourselves for not following their examples but merely praising them with empty words? The most unfortunate result is that we keep on ingraining bad habits while shunning the good. This is what we called the misconception of an ordinary person, and it is due largely to our lack of firm resolve （to practice）.
——Translated from Analects of Master Kuang-chin（编译自《广钦老和尚开示录》）On Practice VIII 【修行 (八) -英文】
今生能得富贵，是过去生中布施而得之福报。而此生在享受福报时，如果没有无常的磨难，种种的挫折来历练，会很容易沉迷其中，不知醒悟，不知求出世解脱之道。等福报享尽时，便随所造作的其他业缘，再受永无休止的轮回了。
The reason that some people are affluent and prestigious is because they have accumulated a great deal of virtues through generous giving in previous lives. However, there is a catch taking pleasure from such rewards. Without realizing the sufferings of impermanence and all sorts of frustration, people may easily revel and not be aware of what they really need, let alone search for the means to escape the prison of samsara. When the time comes that they have used up all their rewards, they will be driven by other karmic forces and continue to roam in the eternal cycle of rebirths.
修行要利他，因为利益别人就是利益自己，这样才能使我们脱出人我的限囿，远离执着我相、一切颠倒梦想、贪、瞋、痴等。而那些（我相）所引起的种种烦恼，也才能渐渐得到解脱，自性中的无量三昧自然开显。也惟有如此，一切以利他为前提，一切以度脱众生苦厄为本怀，则自身得无事，心胸渐宽广。
Keep reminding ourselves that we are practicing for the benefit of all beings, and this will in turn bring us immeasurable rewards. Only by doing in this way can we transcend the captivity of discrimination between the self and the others, and keep away from attachments to the appearance of the self, the inverted dreams, as well as greed, anger, and ignorance, etc. We can also gradually be free of the vexations caused by the attachment to the appearance of the self, and the infinite samadhi of our true nature will then unfold. Therefore, the premise of our practice should always be for the benefit of the others, for the deliverance of all beings. Only then can we have less on our plate and be more broad-minded.
出家修行不要怕逆恶的环境，修行就是要修这些（坏的、恶的、不能适应、不得自在）的境。因为这些逆因缘，会启发我们的智慧，成就我们的忍辱行，使我们愈来愈无挂碍。而当我们的智慧开启到某一程度时，就能折服那一个程度的烦恼，所以懂得修行的人，是不害怕逆境的。
We monastic practitioners ought not to have fear of adverse circumstances, for it is exactly those "baffled, confounded, unfitting, and uncomfortable" conditions that we practice to tackle. These adverse courses will help, along our way of practice, to unfold our wisdom, enhance our tolerance, and gradually free us from all fetters. And as our wisdom develops to a certain level, we would naturally overcome vexations of that level. Therefore, those who really know the meaning of practice never feel apprehensive about adverse circumstances.
修苦行是从各种执事中去磨练，在工作中要能吃苦、能忍耐。一次、两次之后，就不觉得苦，这就是业障渐渐在消除。若是越修越觉得痛苦烦躁，那就是业障在翻绞。就像佛菩萨已从苦行中磨得业障尽除，没有苦恼的感受，做什么事都很自在，而不觉得在做什么，也不觉得自己在度众生。
Ascetic practice means to train our minds through our daily chores. In carrying out our tasks, we should learn to bear hardships and extend the level of our tolerance. After a while, we may find the tasks less unbearable, indicating the waning of our karmic obstructions. On the other hand, if we feel growing pain and impatience, we are under the full swing of our karmic obstructions. As we know, buddhas and bodhisattvas, with all their karmic obstructions eradicated through ascetic practice, are free of vexations and pain. They have attained perfect freedom hence having no sense that they are "doing something" or "delivering sentient beings".
太阳对万物一视同仁，普照一切，好人也照，恶人也照。我们就是要像这样：别人的好坏，是他个人的事，我们自己却一定要心存平等慈悲，如果因为对方不好，我们就和他计较，那我们自己也就半斤八两了。
The sun does not discriminate: it shines on virtuous people as well as on immoral ones. This is how we should treat others. The morality of others is their concern only; we ought to treat everyone with similar compassion and kindness. If we discriminate against some people because they are immoral, then we are not that much different from them.
我们在做事时，不要认为是在为佛菩萨做事，或是为师父做，实际上是在为消自己的业障而做。（在我这里没有什么给你们学的，只是叫你们扫扫地，做些苦行而已。）不过扫地也不是一件简单的事，如果扫不好，扫得起烦恼，无明业障反而缠上来。所以不仅要扫得好，还要能高高兴兴的扫，扫得三障无明烦恼清净，扫得智慧开朗，法喜充满，才是真扫地。修行就是从这些日常生活当中用功夫、断烦恼、了生死。
When carrying out our daily tasks about the temple, do not feel that we are doing it for the buddhas, the bodhisattvas, or the Master. In fact, we are doing it solely for the reduction of our own karmic obstructions. As I often tell you "There isn't much to learn from me; all I do is asking you to sweep the floor and do other laborious chores." However, do not think floor sweeping is an easy matter. If not doing it right, you may feel vexed and come under the sway of your delusive karma. Therefore, not only should you sweep the floor clean, but also do it gladly: feel that you are at the same time sweeping away all delusive vexations, all obstructions of arrogance, envy, and ignorance, and all dusts clouding your wisdom, and while doing this, fill your mind with dharmic joy. Were you able to do so, you can claim that you truly know how to sweep the floor. Practice, then, means mindfully carrying out daily tasks and, through which, eliminating all vexations so as to break out of the cycle of birth and death.
——Translated from Analects of Master Kuang-chin（编译自《广钦老和尚开示录》）
On Practice IX 【修行 (九) -英文】
晓得自己是凡夫才好修行，这样才会很惭愧地发勇猛精进心，接受善知识的教诲。否则自视过高，自以为了不起，贡高我慢，就很难入道。修行就是要脚踏实地，从（一切境）中去调整自己、磨练自己，去除无明、烦恼习气，要心能转境而不被境所转，才能入圣流。所以修行从心修，是在（修自己），这是别人无法代替的事。若能调得自在，自能明心见性，智慧开朗。
Our practice will be enhanced by the realization that we are but an ordinary person. It makes us humble hence more willing to embrace teachings of masters and practice diligently. Otherwise, we might be too arrogant to learn and, consequently, unwilling to practice. Practice means to walk the path step by step, to adjust and discipline our mind through challenges, to eliminate all delusions and vexations, and to be unsusceptible to the swing of circumstances. Only then can there be hope for attainment in practice. Therefore, practice should begin with the training of "our own mind", which no one else can do for us. If we practice to the extent that our mind is free of all fetters, the true self will be found, the Buddha nature will be seen and wisdom will unfold.
修苦行是去除妄念最好的方法。在难行难忍中，一切看破，万缘放下，一心做去，就没有分别，没有烦恼，自然业障消除，无明不起，而法喜充满。功夫日久，一切事情都会明明朗朗，无不通晓，智慧大开。
Ascetic practice is the best way to expel erroneous and illusive thoughts. When dealing with impossible and unbearable circumstances, learn to let go of all aspirations and attachments. When handling them with an undivided mind, we won't discriminate and, therefore, have no vexations, and our karmic obstructions and ignorance will naturally be eliminated and we will be filled with dharmic joy. Keep on such practice and our wisdom unfold. By then, everything will become crystal clear thus easily comprehensible.
以前的祖师总是安分守己，不求闻达。因为越是默默无名，不攀缘的人，越是好用功。若是心多攀缘，则意根散乱，心常骄满，易致失败，而道业不得成就，也枉费我们来出家。
The great patriarchs in history always kept a low profile and pursued no fame. As we know, those who desire less of worldly fame and gains are more apt to practice diligently. Too many secular concerns distract our minds and make us pretentious. Under these circumstances, no attainment is possible and our efforts of leaving home for practice will all be in vain.
智慧胜过神通，神通只是智慧的妙用。智慧是光明，能善巧分别，明了一切事理，破除一切无明烦恼，了脱生死。若求神通而没有智慧，就不能成就佛道，仍然落在三界之内，六道轮回当中。
Wisdom is much more powerful than supernatural capability, for the latter is but the ingenious application of the former. Wisdom is the inner light that enables us to discern and comprehend the essence of everything; it helps us eliminate all vexations generated by our ignorance and escape the cycle of birth and death. Therefore, if we covet supernatural capability rather than wisdom, we will have no hope of attaining buddhahood. Instead, we will remain in the three realms and be confined to the six paths of rebirth.
修行不是修给别人看的，表面功夫是不会有道行的，深浅别人一试便知晓。《金刚经》云：（若有我相、人相、众生相、寿者相，即非菩萨。） 所以修行是（密行），是修自己的心，向内观照自己的起心动念，不是向外攀缘追求得到的。然而即使自己真有功夫，也不必故意让别人感觉出来，这样才好真实办道。
The purpose of practice is not to show off. Ostentatious practice gains no strength and is lack of substance, which will be easily detected by others. As the Diamond Sutra puts it: "If someone still contains the appearances of self, of others, of sentient beings, and of life, he is not a true bodhisattva." Therefore, practice is a very "private" business. It is a training of our own mind to introspect the incipience and motivation of our each and every thought, which can never be attained through external pursuits. Even if we have attained certain skills, do not show off lest it should hamper your practice.
真正修行的人，（道心）很坚固，（愿力）很坚强。当境遇越坏时，越能深刻去体认，反而能培养坚忍的道行。所以说：（无苦不成道。）出家和在家大不相同，出了家是越苦越好修。
Genuine practitioners have firm "faith" and strong "resolve". The harder the situations become, the deeper their understanding of the Dharma hence the stronger their perseverance in practice. That is why "no attainment is possible without hardship". Monastic practitioners should expect a lifestyle vastly different from that of laity, and realize that, the more arduous the circumstances are, the better for practice.
修行和世俗不一样，不是在争对不对。以前有两个徒弟在打坐，一个坐得很庄严，一个坐得东倒西歪，可是师父拿起香板，却打那个坐得庄严的徒弟，目的是要看他心中是否也庄严。如果不是很庄严，就一定会起无明瞋恨，而生烦恼；如果内外都很庄严的人，反而会很虚心惭愧地请求师父开示教导。所以说修行不是在争对不对，而是要看自己有没有真功夫——即使你做的都没有错，人家却硬说你不对，你也能接受。
Unlike the laity, practitioners should not argue about right or wrong. Once there were two disciples practicing meditation. One sat in a very solemn and dignified manner, the other quite at ease, not even keeping his posture. However, the master hit the former with an incense ferule to test whether his mind was as solemn and dignified as his posture indicated. If he was not, he would resent the master and become vexed. On the other hand, if his mind were solemn and dignified, he would humbly request the instruction of the master to improve his practice. So, as you see, instead of quibbling over right and wrong, what we really should do is constantly introspecting whether we ourselves have gained genuine strength through practice. Here is a good measurement of strength: when others insist we are wrong even though we have done everything correctly, we can sincerely accept such criticism.
修行一定要在大丛林，人多的地方，才会有参学磨练的机会。否则一、两个人住在一起，没有丛林规矩的约束，很容易变成我行我素，随心所欲，而失去了磨练的机会。
When leaving home for practice, be sure to select a large monastery. The experience of living together with more people provides ample opportunities to practice against diverse circumstances. When practitioners live in a small group without the restraint of monastic rules, they may easily indulge themselves hence forfeit the opportunities to discipline and train their minds.
——Translated from Analects of Master Kuang-chin（编译自《广钦老和尚开示录》）
