开经偈
无上甚深微妙法
百千万劫难遭遇
我今见闻得受持
愿解如来真实义
南无祈园会上佛菩萨
南无祈园会上佛菩萨
南无祈园会上佛菩萨
金刚般若波罗蜜经
法会因由分第一
如是我闻。一时佛在舍卫国。祈树给孤独园。与大比丘众。千二百五十人俱。而时世尊。食时。著衣持钵。入舍卫大成乞食。於其城中。次第乞已。还至本处。饭食讫。收衣钵。洗足已。敷座而坐。
善现启请分第二
时长老须菩提。在大众中。即从座起。偏袒右肩。右膝著地。合掌恭敬。而白佛言。希有世尊。如来善护念诸菩萨。善付嘱诸菩萨。世尊。善男子。善女人。发阿耨多罗三藐三菩提心。云何应住。云何降伏其心。如来善护念诸菩萨。善付嘱诸菩萨。汝今谛听。当为汝说。善男子。善女人。发阿耨多罗三藐三菩提心。应如是住。如是降伏其心。唯然。世尊。愿乐欲闻。
大乘正宗分第三
佛告须菩提。诸菩萨摩诃萨。应如是降伏其心。所有一切众生之类。若卵生。若胎生。若湿生。若化生。若有色。若无色。若有想。若无想。若非有想非无想。我皆令入无余涅磐而灭度之。如是灭度无量无数无边终生。实无终生得灭度者。何以故。须菩提。若菩萨有我相人相终生相寿者相。即非菩萨。
妙行无住分第四
复次。须菩提。菩萨於法。应无所住。行於布施。所谓不住色布施。不住声香味触法布施。须菩提。菩萨应如是布施。不住於相。何以故。若菩萨不住相布施。其福得不可思量。须菩提。於意云何。东方虚空。可思量不。不也。世尊。须菩提。南西北方。四维上下虚空。可思量不。不也。世尊。须菩提。菩萨无住相布施。福得亦复如是。不可思量。须菩提。菩萨但应如所教住。
如理实见分第五
须菩提。於意云何。可以身相见如来不。不也。世尊。不可以身相得见如来。何以故。如来所说身相。即非身相。佛告须菩提。凡所有相。皆是虚妄。若见诸相非相。即见如来。
正信希有分第六
须菩提白佛言。世尊。颇有终生。得闻如是言说章句。生实信不。佛告。须菩提。莫作是说。如来灭后。后无百岁。有持戒修福者。於此章句。能生信心。以此为实。当知是人。不於一佛二佛三四五佛而种善根。已於无量千万佛所。种诸善根。闻是章句。乃至一念生净信者。须菩提。如来悉知悉见。是诸终生。得如是无量福德。何以故。是诸终生。无复我相人相终生相寿者相。无法相。亦无非法相。何以故。是诸终生。若心取相。即为著我人终生寿者。若取法相。即为著我人终生寿者。何以故。若取非法相。即为著我人终生寿者。是故不应取法。不应取非法。以是义故。如来常说。如等比丘知我说法。如筏喻者。法尚应拾。何况非法。
无得无说分第七
须菩提。於意云何。如来得阿耨多罗三藐三菩提耶。如来有所说法耶。须菩提言。如我解佛所说义。无有定法。名阿耨多罗三藐三菩提。亦无有定法。如来可说。何以故。如来所得法。皆不可取。不可说。非法非非法。所以者何。一切贤圣。皆以无为法。而有差别。
依法出生分第八
须菩提。於意云何。若人满三千大千世界七宝。以用布施。是人所得福德。宁为多不。须菩提言。甚多。世尊。何以故。是福德。即非福德性。是故如来说福德多。若复有人。於此经中受持。乃至四句偈等。为他人说。一切诸佛。及诸佛阿耨多罗三藐三菩提法。皆从此经出。须菩提。所谓佛法者。即非佛法。
一相无相分第九
须菩提。於意云何。须陀洹能作是念。我得须陀洹果不。须菩提言。不也。世尊。何以故。须陀洹名为入流。而无所入。不入色声香味触法。是名须陀洹。须菩提。於意云何。斯陀含能作是念。我得斯陀含果不。须菩提言。不也。世尊。何以故。斯陀含名一往来。而是无往来。是名斯陀含。须菩提。於意云何。阿那含能作是念。我得阿那含果不。不也。世尊。何以故。阿那含名为不来。而是无不来。是故名阿那含。须菩提。於意云何。阿罗汉能作是念。我得阿罗汉道不。须菩提言。不也。世尊。何以故。实无有法。名阿罗汉。世尊。若阿罗汉作是念。我得阿罗汉道。即为著我人终生寿者。世尊。佛说我得无诤三昧。人中最为第一。是第一离欲阿罗汉。世尊。我不作是念。我是离欲阿罗汉。世尊。我若作是念。我得阿罗汉道。世尊。则不说须菩提。是乐阿兰那行者。以须菩提实无所行。而名须菩提。是乐阿兰那行。
庄严净土分第十
佛告须菩提。於意云何。如来昔在然灯佛所。於法有所得不。不也。世尊。如来在然灯佛所。於法实无所得。须菩提。於意云何。菩萨庄严佛土不。不也。世尊。何以故。庄严佛土者。即非庄严。是名庄严。是故须菩提。诸菩萨摩诃萨。应如是清净心。不应住色生心。不应住声香味触法生心。应无所住。而生其心。须菩提。譬如有人。身如须弥山王。於意云何。是身为大不。须菩提言。甚大。世尊。何以故。佛说非身。是名大身。
无为福胜分第十一
须菩提。如恒河中所有沙数。如是沙等恒河。於意云河。是诸恒河沙。宁为多不。须菩提言。甚多。世尊。但诸恒河尚多无数。何况其沙。须菩提。我今实言告汝。若有善男子。善女人。以七宝满而所恒河沙数三千大千世界。以用布施。得福多不。须菩提言。甚多。世尊。佛告须菩提。善男子。善女人。於此经中。乃至受持四句偈等。为他人说。而此福得。胜前福得。
尊重正教分第十二
复次。须菩提。随说是经。乃至四句偈等。当知此处。一切世间天人阿修罗。皆应供养。如佛塔庙。何况有人。尽能受持读诵。须菩提。当知是人。成就最上第一希有之法。若是经典所在之处。即为有佛。若尊重弟子。
如法受持分第十三
而时须菩提白佛言。世尊。当何明此经。我等云何奉持。佛告须菩提。是经名为金刚般若波罗蜜。以是名字。如当奉持。所以者何。须菩提。佛说金刚般若波罗蜜。即非金刚般若波罗蜜。是名金刚般若波罗蜜。须菩提。於意云何。如来有所说法不。须菩提白佛言。世尊。如来无所说。须菩提。於意云何。三千大千世界所有微尘。是为多不。须菩提言。甚多世尊。须菩提。诸微尘。如来说非微尘。是名微尘。如来说世界。非世界。是名世界。须菩提。於意云何。可以三十二相见如来不。不也。世尊。不可以三十二相得见如来。何以故。如来说三十二相。即是非相。是名三十二相。须菩提。若有善男子。善女人。以恒河沙等身命布施。若复有人。於此经中。乃至受持四句偈等。为他人说。其福甚多。
离相寂灭分第十四
而时须菩提。闻说是经。深解义趣。涕泪悲泣。而白佛言。希有世尊。佛说如是甚深经典。我从昔来所得慧眼。未曾得闻如是之经。世尊。若复有人。得闻是经。信心清净。即生实相。当知是人。成就第一希有功德。世尊。是实相者。即是非相。是故如来说明实相。世尊。我今得闻如是经典。信解受持。不足为难。若当来世。后无百岁。其有众生。得闻是经。信解受持。是人即为第一希有。何以故。此人无我相无人相无众生相无寿者相。所以者何。我相即是非相。人相众生相寿者相。即是非相。离一切诸相。即名诸佛。佛告须菩提。如是如是。若复有人。得闻是经。不惊不怖不畏。当知是人。甚为希有。何以故。须菩提。如来说第一波罗蜜。即非第一波罗蜜。是名第一波罗蜜。须菩提。忍辱波罗蜜。如来说非忍辱波罗蜜。是名忍辱波罗蜜。何以故。须菩提。如我昔为歌利王割截身体。我於而时。无我相无人相无众生相无寿者相。何以故。我於往昔节节支解时。若有我相人相众生相寿者相。应生真恨。须菩提。又念过去於五百世。作忍辱仙人。於而所世。无我相无人相无众生相无寿者相。是故须菩提。菩萨应离一切相。发阿耨多罗三藐三菩提心。不应住色生心。不应住声香味触法生心。应生无所住心。若心有住。即为非住。是故佛说菩萨心。不应住色布施。须菩提。菩萨为利益一切众生故。应如是布施。如来说一切诸相。即是非相。又说一切众生。即非众生。须菩提。如来是真语者。实语者。如语者。不诳语者。不异语者。须菩提。如来所得法。此法无实无虚。须菩提。若菩萨心。住於法而行布施。如人入暗。即无所见。若菩萨心。不住於法而行布施。如人有目。日光明照。见种种色。须菩提。当来之世。若有善男子。善女人。能於此经受持读诵。即为如来。以佛智慧。悉知是人。悉见是人。皆得成就无量无边功德。
持经功德分第十五
须菩提。若有善男子。善女人。初日分。以恒河沙等身布施。中日分。复以恒河沙等身布施。后日分。亦以恒河沙等身布施。如是无量百千万亿劫。以身布施。若复有人。闻此经典。信心不逆。何况书写受持读诵。为人解说。须菩提。以要言之。是经有不可思议。无边功德。无边功德。如来为大乘者说为发最上乘者说。若有人能受持读诵广为人说。如来悉知是人。悉见是人。皆得成就不可量。不可城。无有边。不可思议功德。如是人等。即为荷担如来。阿耨多罗三藐三菩提。何以故。须菩提。若乐小法者。著我见人见众生见寿者见。即於此经不能听受读诵。若有此经。一切世间天人阿修罗。所应供养。当知此处。即为是塔。皆应恭敬。作礼围绕。以诸华香而散其处。
能净业障分第十六
复次。须菩提。善男子。善女人。受持读诵此经。若为人轻贱。是人先世罪业。应堕恶道。以今世人轻贱故。先世罪业。即为消灭。当得阿耨多罗三藐三菩提。须菩提。我念过去无量阿僧祈劫。於然灯佛前。得值八百四千万亿那由他诸佛。悉皆供养承事。无空过者。若复有人。能受持读诵此经。所得功德。於我所供养诸佛功德。百分不及一。百千万亿分。乃至算数譬喻。所不能及。须菩提。若善男子。善女人。於后末世。有受持读诵此经。我若具说者。或有人闻。心即狂乱。狐疑不信。须菩提。当知是经义。不可思议。果报不可思议。
究竟无我分第十七
而时须菩提白佛言。世尊。善男子。善女人。发阿耨多罗三藐三菩提心。云何应住。云何降伏其心。佛告须菩提。善男子。善女人。发阿耨多罗三藐三菩提心者。当生如是心。我应灭度一切众生。灭度一切众生已。而无有一众生实灭度者。何以故。须菩提。若菩萨有我相人相众生相寿者相。即非菩萨。所以者何。须菩提。实无有法。发阿耨多罗三藐三菩提心者。须菩提。於意云何。如来於然灯佛所。有法得阿耨多罗三藐三菩提不。不也。世尊。如我解佛所说义。佛於然灯佛所。无有法得阿耨多罗三藐三菩提。佛言。如是如是。须菩提。实无有法。如来得阿耨多罗三藐三菩提须菩提。须菩提。若有法。如来得阿耨多罗三藐三菩提者。然灯佛则不与我授记。汝於来世。当得作佛。号释迦牟尼。以实无有法。得阿耨多罗三藐三菩提。是故然灯佛。与我授记。作是言。汝於来世。当得作佛。号释迦牟尼。何以故。如来者。即诸法如义。若有人言。如来得阿耨多罗三藐三菩提须菩提。须菩提。实无有法。佛得阿耨多罗三藐三菩提须菩提。须菩提。如来所得阿耨多罗三藐三菩提。於是中无实无虚。是故如来说一切法。皆是佛法。须菩提。所言一切法者。即非一切法。是故名一切法。须菩提。譬如人身长大。须菩提言。世尊。如来说人身长大。即为非大身。是名大身。须菩提。菩萨亦如是。若作是言。我当灭度无量众生。即不名菩萨。何以故。须菩提。实无有法。名为菩萨。是故佛说一切法。无我无人无众生无寿者。须菩提。若菩萨作是言。我当庄严佛土。是不名菩萨。何以故。如来说庄严佛土者。即非庄严。是名庄严。须菩提。若菩萨通达无我法者。如来说名真是菩萨。
一体同观分第十八
须菩提。於意云何。如来有肉眼不。如是。世尊。如来有肉眼。须菩提。於意云何。如来有天眼不。如是。世尊。如来有天眼。须菩提。於意云何。如来有慧眼不。如是。世尊。如来有慧眼。须菩提。於意云何。如来有法眼不。如是。世尊。如来有法眼。须菩提。於意云何。如来有佛眼不。如是。世尊。如来有佛眼。须菩提。於意云何。如恒河中所有沙。佛说是沙不。如是。世尊。如来说是沙。须菩提。於意云何。如一恒河中所有沙。有如是沙等恒河。是诸恒河所有沙数。佛世界如是。宁为多不。甚多。世尊。佛告须菩提。而所国土中。所有众生。若干种心。如来悉知。何以故。如来说诸心。皆为非心。是名为心。所以者何。须菩提。过去心不可得。现在心不可得。未来心不可得。
法界通化分第十九
须菩提。於意云何。若有人满三千大千世界七宝。以永布施。是人以是因缘。得福多不。如是。世尊。此人以是因缘。得福甚多。须菩提。若福得有实。如来不说得福德多。以福德无故。如来说得福德多。
离色离相分第二十
须菩提。於意云何。佛可以具足色身见不。不也。世尊。如来不应以具足色身见。何以故。如来说具足色身。即非具足色身。是名具足色身。须菩提。於意云何。如来可以具足诸相见不。不也。世尊。如来不应以具足诸相见。何以故。如来说诸相具足。即非具足。是名诸相具足。
非说所说分第二十一
须菩提。汝勿谓如来作是念。我当有所说法。莫作是念。何以故。若人言如来有所说法。即为谤佛。不能解我所说故。须菩提。说法者。无法可说。是名说法。而时慧命须菩提白佛言。世尊。颇有众生。於未来世。闻说是法。生信心不。佛言须菩提。彼非众生。非不终生。何以故。须菩提。众生众生者。如来说非众生。是名众生。
无法可得分第二十二
须菩提白佛言。世尊。佛得阿耨多罗三藐三菩提。为无所得耶。佛言。如是如是。须菩提。我於阿耨多罗三藐三菩提。乃至无有少法可得。是名阿耨多罗三藐三菩提。
净心行善分第二十三
复次。须菩提。是法平等。无有高下。是名阿耨多罗三藐三菩提。以无我无人无众生无寿者。修一切善法。即得阿耨多罗三藐三菩提。须菩提。所言善法者。如来说即非善法。是名善法。
福智无比分第二十四
须菩提。若三千大千世界中。所有诸须弥山王。如是等七宝聚。有人持用布施。若人以此般若波罗蜜经。乃至四句偈等。受持读诵。为他人说。於前福德。百分不及一。百千万亿分。乃至算数譬喻。所不能及。
化无所化分第二十五
须菩提。於意云何。汝等无谓如来作是念。我当度众生。须菩提。莫作是念。何以故。实无有众生如来度者。若有众生如来度者。如来既有我人众生寿者。须菩提。如来说有我者。即非有我。而凡夫之人。以为有我。须菩提。凡夫者。如来说即非凡夫。是名凡夫。
法身非相分第二十六
须菩提。於意云何。可以三十二相观如来不。须菩提言。如是如是。以三十二相观如来。佛言。须菩提。若以三十二相观如来者。转轮圣王。既是如来。须菩提白佛言。世尊。如我解佛所说义。不应以三十二相观如来。而时世尊。而说偈言。
若以色见我
以音声求我
是人行邪道
不能见如来
无断无灭分第二十七
须菩提。如若作是念。如来不以具足相故。得阿耨多罗三藐三菩提。须菩提。莫作是念。如来不以具足相故。得阿耨多罗三藐三菩提。须菩提。如若作是念。发阿耨多罗三藐三菩提心者。说诸法断灭。莫作是念。何以故。发阿耨多罗三藐三菩提心者。於法不说断灭相。
不受不贪分第二十八
须菩提。若菩萨以满恒河沙等世界七宝。持用布施。若复有人。知一切法无我。得成於忍。此菩萨。胜前菩萨所得功德。何以故。须菩提。以诸菩萨不受福德故。须菩提白佛言。世尊。云何菩萨不受福德。须菩提。菩萨所作福德。不应贪著。是故说不受福德。
威仪寂静分第二十九
须菩提。若有人言。如来若来若去。若坐若卧。是人不解我所说义。何以故。如来者。无所从来。以无所去。故名如来。
一合理相分第三十
须菩提。若善男子。善女人。以三千大千世界。碎为微尘。於意云何。是微尘众。宁为多不。须菩提言。甚多。世尊。何以故。若是微尘众实有者。佛既不说是微尘众。所以者何。佛说微尘众。是名微尘众。世尊。如来所说三千大千世界。即非世界。是名世界。何以故。若世界实有者。既是一合相。如来说一合相。即非一合相。是名一合相。须菩提。一合相者。既是不可说。但凡夫之人。贪著其事。
知见不生分第三十一
须菩提。若人言。佛说我见人见众生见寿者见。须菩提。於意云何。是人解我所说义不。不也。世尊。是人不解如来所说义。何以故。世尊说我见人见众生见寿者见。即非我见人见众生见寿者见。是名我见人见众生见寿者见。须菩提。发阿耨多罗三藐三菩提心者。於一切法。应如是知。如是见。如是信解。不生法相。须菩提。所言法相者。如来说即非法相。是名法相。
应化非真分第三十二
须菩提。若有人以满无量阿僧祈世界七宝。持用布施。若有善男子。善女人。发菩提心者。持於此经。乃至四句偈等。受持读诵。为人演说。其福胜彼。云何为人演说。不取於相。如如不动。何以故。
一切有为法
如梦幻泡影
如露亦如电
应作如是观。
佛说是经已。长老须菩提。及诸比丘。比丘尼。优婆塞。优婆夷。一切世间天人阿修罗。闻佛所说。皆大欢喜。信受奉行。
金刚般若波罗蜜经
金刚赞
断疑生信
绝相超宗
顿忘人法解真空
般若味重重
四句融通
福德叹无穷
南无祈园会上佛菩萨
南无祈园会上佛菩萨
南无祈园会上佛菩萨
三皈依
自皈依佛 当愿众生 体解大道 发无上心
自皈依法 当愿众生 深入经藏 智慧如海
自皈依僧 当愿众生 统理大众 一切无碍
回向偈
原以此功德
庄严佛净土
上报四重恩
下净三途苦
若有见闻者
悉发菩提心
尽此一报身
同生极乐国
2008年10月15日星期三
西方好，娑婆苦 THE YERSES IN PRAISE OF PURE LAND
娑婆苦
娑婆苦，娑婆苦，是非人我几时休？生死路悠悠。。。。。。
西方好
西方好，西方好，弥陀慈父亲宣说，度我悟无生！
The Suffering In The Saha world
Suffering, suffering,
When will the suffering in the Saha World ever come to an end?
To discriminate right and wrong, self and others,
The wheel of birth and death will forever roll on.
The Blissful pure land
Good indeed is the Pure Western Land,
For There you can see Amitabha Buddha,
Who Will Proclaim for you the Dharma,
And help you to awaken to the Patience of No-production.
西方好，随念即超群，一点灵光随落日，万端尘事付浮云，人世自纷纷。
凝望处，决定去栖神，金池经行光里步，玉楼宴坐定中身，方好任天真。
The Verses In Praise Of Pure Land
Good indeed is the Pure Western Land,
When you can be mindful of every successive thought,
You will be above the multitude,
May you renounce all mundane affairs with your innate light following the setting sun.
When your mindfulness is one-pointed,
You are guaranteed of a rebirth there,
In the illumination, you will obtain the walking samadhi beside the golden pond,
And certify to the Roaming Samdhi while sitting in mediation in the Jade Palace.
西方好，琼树耸高空，弥覆七重珠宝网，庄严百亿妙华宫，宫里众天童。
金地上，栏楯绕重重，华雨飘飘香散漫，乐音寥亮鼓清风，闻者乐无穷。
Good indeed is the Pure Western Land,
The Precious Trees are as high as the sky,
And are covered with seven layers of precious pearly nets,
In hundreds of billions of wonderfully adorned Flowery Palaces there dwell the Heavenly Youths.
On the Golden Floor,
Are multiple payers of ornamental railings,
The fragrance of the flowery rain scents the air,
And when the wind blows by, the wonderfully subtle music brings joy to everyone.
西方好，七宝壁成池，四色好华敷菡萏，八功德水泛清漪，除渴又除饥。
池岸上，楼殿势飞翚，碧玉雕栏填玛瑙，黄金危间玻璃，随处发光辉。
Good inded is the Pure Wedtern Land,
In the ponds of seven Gams,
Lotuses of four colours have just bloomed,
After drinking the gentle flowing water of eight virtues, everyone will be freed from thirst and hunger.
Besides the ponds,
Are the beautifully adorned palaces and towers,
Which are surrounded by railing of green jade and carnelian,
The Golden beams which are interlaced with crystal oenament shine brightly everywhere.
西方好，群鸟发音声，华下和鸣歌六度，光中哀雅赞三乘，闻者悟无生。
三恶道，莸自不知名，皆是佛慈亲变化，欲宣法语警迷情，心地顿圆明。
Good indeed is the Pure Western Land,
Below the lotuses, the brids sing in harmony in praise of the six paramitas,
In the bright illumination, subtly gentle voices come forth in praise of the Three Vehicles,
All who hear the songs will awaken to the Dharma Patience of No-Production.
Besides the ponds,
Are the beautifully adorned palaces and towers,
Which are surrounded by railing of green jade and carnelian,
The Golden beams which are interlaced with crystal ornament shine brightly everywhere.
西方好，清旦供尤佳，缥缈仙云随宝仗，轻盈衣诫诸天花，十万去非赊。
诸佛土，随念偏河沙，莲掌抚摸亲授记，潮音清妙响倾伽，时至即还家。
Good indeed is the Pure Western Land,
Making offering early in the morning is a real wonder,
In the distant cloud there appear the precious Banners,
Without any hindrance everyone will carry the heavenly flowers in soft clothings to millions of Buddhalands.
Just with the arising of a thought, one can travel to Buddha Lands as many as the Ganges Sand,
The Buddha with their soft Lotus hands will personally bestow a prediction of Buddhahood to all,
The Buddha's voice is as clear and wonderful as the subtly melodious voice of Kalavinka,
And all will return home when the time comes.
西方好，我佛大慈悲，但具三心圆十念，即登九品越三祈，神力不思议。
临报尽，接引定无疑，普愿众生同系念，金壹天乐共迎时，弹指到莲池。
Good indeed is the Pure Western Land,
The Buddha is greatly kind and compassionate,
If we can perfect ten recitation and bring forth the Bodhi Mind wholeheartedly,
With this inconceivable power, we will surpass the three asamkheyas and attain a rebirth within the Nine Grades.
When it is time for us to leave the present from,
There is no doubt Yhe Buddha will personally come to welcome us,
May all beings who are mindful of The Buddha arrive at the lotus ponds swiftly,
With Heavenly music and Golden Dias to welcome them.
娑婆苦，长劫受轮回，不断苦因离火宅，只随业报入胞胎，辜负这灵台。
朝又暮，寒暑急相催，一个幻身能几日，百般机巧衮尘埃，何得出头来？
The Saha World is full of suffering indeed,
All being undergo transmigration throughout long Kalpas,
Without aevering the evil causes, no one can escape the house that is on fire,
Instead we will have to undergo retribution as we regretfully go against our innate nature.
With the changing of four seasons, a man wanders from morning till night,
How long can such an illusive from really survive?
With cunning tricks and plots enveloping the mind,
When can he ever hope to leave the Mundane dust?
娑婆苦，身世一浮萍，蚊蚋睫中争小利，蜗牛角上窃虚名，一点气难平。
人我盛，日夜长无明，地狱争头成队入，西方无个肯修行，空死复空生！
The Saha World is full of suffering indeed,
Our lifespan resembles that of the duckweed,
If we scheme for self benefit and fame,
Difficult indeed it is to subdue our anger.
With the discrimination of self and others,
The deluded thoughts will grow day by day,
Finally we end up falling into the Hells,
For most will waste their lives away without any real sffort purifying the mind.
娑婆苦，情念骤如风，六贼村中无暂息，四蛇箧内更相攻，谁是主人翁?
无慧力，爱网转关笼，一向四楞但担地，不思两脚无梢空，前路更匆匆。。。。。。
The Saha World is full of suffering indeed,
With the sentiment as forceful as the wind, our sixfaculties are invaded continually by the six thieves,
And the four snakes are forever trying to overcome each other,
Who is really the Master in this stinking from?
Without wisdom, we are trapped in the cage of love and desires,
If we do not care to strengthen the foundation of the mind ground,
Heeflessly we will waste our life away,
And embark on our journey into the future blindly.
娑婆苦，生老病无常，九窍腥臊流秽污，一包脓血贮皮囊，
随妄想，躺欲更荒唐，念佛看经云着相，破斋毁戒却无妨，只恐有阎王。
The Saha World is full of suffering indeed,
In the Impermanent World we undergo birth, old age, sickness and death,
The sxcretion of the nine apertures is smelly and dirty,
What are we fighting for in this stinking bag of blood and pus?
When we follow our false thoughts and attach to loving desires,
We are indeed the greatest deluded Ones,
Slandering The Mindfulness of The Buddha and the recitation of The Sutra as attachment,
How can such a slanderer escape from King Yama by breaking precepts and destroying the Pure Conduct?
娑婆苦，终日走尘寰，不觉年光随逝水，那堪白胡换朱颜，六趣任循环。
今与古，谁肯死前闲，危脆利名才入手，虚华财色便追攀，荣辱片时间。
The Saha World is full of suffering indeed,
Travelling the whole day in the Mundane Realm,
We do not realize that the years are passing by like flowing water,
What a torture it is to revolve on the six paths, in exchange of the old haggard from with a young one?
From the past until now,
No one can really let go before death,
When one has obtained fame and benefits, wealth and beauty are to be pursued,
Within a short instant, fame and defamation are fully experienced.
娑婆苦，光景急如流，宠辱悲欢何日了，是非人我几时休，生死路悠悠。
三界里，水面一浮沤，纵使英雄功盖世，只留白骨掩荒邱，何似早回头？
The Saha World is full of suffering indeed,
Time passes by like the quick flowing stream,
With the discrimination of fame and defamation, sadness and happiness, right and wrong, self and others,
In what day can the road of birth and death come to an end?
The Triple Realm is like a bubble on the surface of water,
Even with your heroic deeds as great as the world,
Only the white bones are to remain on the remote hill,
Why did not you give a thought to this and take a turn in your life?
娑婆苦，娑婆苦，是非人我几时休？生死路悠悠。。。。。。
西方好
西方好，西方好，弥陀慈父亲宣说，度我悟无生！
The Suffering In The Saha world
Suffering, suffering,
When will the suffering in the Saha World ever come to an end?
To discriminate right and wrong, self and others,
The wheel of birth and death will forever roll on.
The Blissful pure land
Good indeed is the Pure Western Land,
For There you can see Amitabha Buddha,
Who Will Proclaim for you the Dharma,
And help you to awaken to the Patience of No-production.
西方好，随念即超群，一点灵光随落日，万端尘事付浮云，人世自纷纷。
凝望处，决定去栖神，金池经行光里步，玉楼宴坐定中身，方好任天真。
The Verses In Praise Of Pure Land
Good indeed is the Pure Western Land,
When you can be mindful of every successive thought,
You will be above the multitude,
May you renounce all mundane affairs with your innate light following the setting sun.
When your mindfulness is one-pointed,
You are guaranteed of a rebirth there,
In the illumination, you will obtain the walking samadhi beside the golden pond,
And certify to the Roaming Samdhi while sitting in mediation in the Jade Palace.
西方好，琼树耸高空，弥覆七重珠宝网，庄严百亿妙华宫，宫里众天童。
金地上，栏楯绕重重，华雨飘飘香散漫，乐音寥亮鼓清风，闻者乐无穷。
Good indeed is the Pure Western Land,
The Precious Trees are as high as the sky,
And are covered with seven layers of precious pearly nets,
In hundreds of billions of wonderfully adorned Flowery Palaces there dwell the Heavenly Youths.
On the Golden Floor,
Are multiple payers of ornamental railings,
The fragrance of the flowery rain scents the air,
And when the wind blows by, the wonderfully subtle music brings joy to everyone.
西方好，七宝壁成池，四色好华敷菡萏，八功德水泛清漪，除渴又除饥。
池岸上，楼殿势飞翚，碧玉雕栏填玛瑙，黄金危间玻璃，随处发光辉。
Good inded is the Pure Wedtern Land,
In the ponds of seven Gams,
Lotuses of four colours have just bloomed,
After drinking the gentle flowing water of eight virtues, everyone will be freed from thirst and hunger.
Besides the ponds,
Are the beautifully adorned palaces and towers,
Which are surrounded by railing of green jade and carnelian,
The Golden beams which are interlaced with crystal oenament shine brightly everywhere.
西方好，群鸟发音声，华下和鸣歌六度，光中哀雅赞三乘，闻者悟无生。
三恶道，莸自不知名，皆是佛慈亲变化，欲宣法语警迷情，心地顿圆明。
Good indeed is the Pure Western Land,
Below the lotuses, the brids sing in harmony in praise of the six paramitas,
In the bright illumination, subtly gentle voices come forth in praise of the Three Vehicles,
All who hear the songs will awaken to the Dharma Patience of No-Production.
Besides the ponds,
Are the beautifully adorned palaces and towers,
Which are surrounded by railing of green jade and carnelian,
The Golden beams which are interlaced with crystal ornament shine brightly everywhere.
西方好，清旦供尤佳，缥缈仙云随宝仗，轻盈衣诫诸天花，十万去非赊。
诸佛土，随念偏河沙，莲掌抚摸亲授记，潮音清妙响倾伽，时至即还家。
Good indeed is the Pure Western Land,
Making offering early in the morning is a real wonder,
In the distant cloud there appear the precious Banners,
Without any hindrance everyone will carry the heavenly flowers in soft clothings to millions of Buddhalands.
Just with the arising of a thought, one can travel to Buddha Lands as many as the Ganges Sand,
The Buddha with their soft Lotus hands will personally bestow a prediction of Buddhahood to all,
The Buddha's voice is as clear and wonderful as the subtly melodious voice of Kalavinka,
And all will return home when the time comes.
西方好，我佛大慈悲，但具三心圆十念，即登九品越三祈，神力不思议。
临报尽，接引定无疑，普愿众生同系念，金壹天乐共迎时，弹指到莲池。
Good indeed is the Pure Western Land,
The Buddha is greatly kind and compassionate,
If we can perfect ten recitation and bring forth the Bodhi Mind wholeheartedly,
With this inconceivable power, we will surpass the three asamkheyas and attain a rebirth within the Nine Grades.
When it is time for us to leave the present from,
There is no doubt Yhe Buddha will personally come to welcome us,
May all beings who are mindful of The Buddha arrive at the lotus ponds swiftly,
With Heavenly music and Golden Dias to welcome them.
娑婆苦，长劫受轮回，不断苦因离火宅，只随业报入胞胎，辜负这灵台。
朝又暮，寒暑急相催，一个幻身能几日，百般机巧衮尘埃，何得出头来？
The Saha World is full of suffering indeed,
All being undergo transmigration throughout long Kalpas,
Without aevering the evil causes, no one can escape the house that is on fire,
Instead we will have to undergo retribution as we regretfully go against our innate nature.
With the changing of four seasons, a man wanders from morning till night,
How long can such an illusive from really survive?
With cunning tricks and plots enveloping the mind,
When can he ever hope to leave the Mundane dust?
娑婆苦，身世一浮萍，蚊蚋睫中争小利，蜗牛角上窃虚名，一点气难平。
人我盛，日夜长无明，地狱争头成队入，西方无个肯修行，空死复空生！
The Saha World is full of suffering indeed,
Our lifespan resembles that of the duckweed,
If we scheme for self benefit and fame,
Difficult indeed it is to subdue our anger.
With the discrimination of self and others,
The deluded thoughts will grow day by day,
Finally we end up falling into the Hells,
For most will waste their lives away without any real sffort purifying the mind.
娑婆苦，情念骤如风，六贼村中无暂息，四蛇箧内更相攻，谁是主人翁?
无慧力，爱网转关笼，一向四楞但担地，不思两脚无梢空，前路更匆匆。。。。。。
The Saha World is full of suffering indeed,
With the sentiment as forceful as the wind, our sixfaculties are invaded continually by the six thieves,
And the four snakes are forever trying to overcome each other,
Who is really the Master in this stinking from?
Without wisdom, we are trapped in the cage of love and desires,
If we do not care to strengthen the foundation of the mind ground,
Heeflessly we will waste our life away,
And embark on our journey into the future blindly.
娑婆苦，生老病无常，九窍腥臊流秽污，一包脓血贮皮囊，
随妄想，躺欲更荒唐，念佛看经云着相，破斋毁戒却无妨，只恐有阎王。
The Saha World is full of suffering indeed,
In the Impermanent World we undergo birth, old age, sickness and death,
The sxcretion of the nine apertures is smelly and dirty,
What are we fighting for in this stinking bag of blood and pus?
When we follow our false thoughts and attach to loving desires,
We are indeed the greatest deluded Ones,
Slandering The Mindfulness of The Buddha and the recitation of The Sutra as attachment,
How can such a slanderer escape from King Yama by breaking precepts and destroying the Pure Conduct?
娑婆苦，终日走尘寰，不觉年光随逝水，那堪白胡换朱颜，六趣任循环。
今与古，谁肯死前闲，危脆利名才入手，虚华财色便追攀，荣辱片时间。
The Saha World is full of suffering indeed,
Travelling the whole day in the Mundane Realm,
We do not realize that the years are passing by like flowing water,
What a torture it is to revolve on the six paths, in exchange of the old haggard from with a young one?
From the past until now,
No one can really let go before death,
When one has obtained fame and benefits, wealth and beauty are to be pursued,
Within a short instant, fame and defamation are fully experienced.
娑婆苦，光景急如流，宠辱悲欢何日了，是非人我几时休，生死路悠悠。
三界里，水面一浮沤，纵使英雄功盖世，只留白骨掩荒邱，何似早回头？
The Saha World is full of suffering indeed,
Time passes by like the quick flowing stream,
With the discrimination of fame and defamation, sadness and happiness, right and wrong, self and others,
In what day can the road of birth and death come to an end?
The Triple Realm is like a bubble on the surface of water,
Even with your heroic deeds as great as the world,
Only the white bones are to remain on the remote hill,
Why did not you give a thought to this and take a turn in your life?
2008年10月12日星期日
观世音菩萨示现 THE REVELATION OF GUAN SHI YIN PU SA
三十二应偏尘刹，
百千万劫化阎浮。
千处祈求千处现，
苦海常作度人舟。
The Bodhisattva reveals Himself in the thirty-two bodies of response pervasively in lands as many as dust motes.
And throughout hundreds of thousands of millions of aeons He transforms living beings in Jambudvipa.
He reveals Himself and responds to all prayers of beings by fulfilling their wishes wherever they may be.
And just like the boat in the seas of suffering, He would always cross over all suffering beings.
百千万劫化阎浮。
千处祈求千处现，
苦海常作度人舟。
The Bodhisattva reveals Himself in the thirty-two bodies of response pervasively in lands as many as dust motes.
And throughout hundreds of thousands of millions of aeons He transforms living beings in Jambudvipa.
He reveals Himself and responds to all prayers of beings by fulfilling their wishes wherever they may be.
And just like the boat in the seas of suffering, He would always cross over all suffering beings.
2008年8月28日星期四
積善之方 (英) THE WAYS TO ACCUMULATE MERITS
1.A Household That Accumulates Goodness Deserves The Blessings
In the olden days, a woman by the surname, Yan, had a daughter. She chose a husband for her daufhter by investigating the background of his ancestors to check whether they had accumulated many merits. She did not take their wealth into consideration. She reasoned that as long as the ancestors were highly virtuous, the descendants would certainly be prominent. And, true to her judgement, her son-in-law became the father of Confucius.
Confucius also praised Shun for his great conduct of filial piety. He said, "Shun whould be remembered by people even after many generations. His offsprings and desendants would be successful and prominent." These are the sayings which are based on fenuine priciples.
Here is another proof. Yang-Rong was a high-ranking officer in the Hokkien province. For many generations, his ancestors earned their living by ferrying people acroos the river in their boats. Whenever there was a flood, many houses were destroyed. There were people, animals and goods floating down the water. All the other boat owners would fight to pilferage the goods.
Only Yang-Rong's ancestors tried hard to save people without taking any goods. All the villagers laughed at their foolishness. When Yang-Rong was born, his family gradually become wealthy.
One day, a Taoist came to Yang's family. He said, "Your ancestors had accumulated many merits. Their descendants would be wealthy and enjoy fame and honour. There is an auspicious place which is suitable for constructing the ancestors' tomb." They followed his advice and built a tomb which is still known as the "White Rabbit Tomb" these days.
Later, Yang-rong was born. He passed the imperia; examination at a very young age and was promoted to the highest rank in his service in the impeial appointment. The Emperor bestowed official rank on his grandfather. Until now, the descendants are still blessed with fame and wealth. Many of them are virtuous worthies.
2.Everyone Is Endowed With Kindness And Compassion
Yang Zi-Cheng was from Jin county. He worked as a junior officer for the county's magistrate. He was honest and fair. Once, the magistrate was punishing a prisoner. Even thought, the offender was already covered with blood, the magistrate was still very angry. Yang knelt down to beg for forgiveness on behalf of the prisoner and pleaded for the magistrate to control his anger.
The magistrate said, "How could I not be angry? He has broken the law and is unreasonably evil!" Yang bowed to him and answered, "The government has long lost the way in leading its citizens. The people have no good example to follow and they have been very unruly all this while. They do not understand the law, neither do they know how to be reasonable without proper guidance. It is good enough when we can find the clue to the case. We should not be glad even if we could solve it, how could we be angry with them?" Only, then did the magistrate calm down.
Zi-cheng was a poor man who would never accept any from of bribes, be they money or material gain. When he saw that the prisoners were suffering grom hunger, he would try to relieve them even if it meant that he had to suffer hunger himself. He was truly sincere in practising all good deeds continuously.
In the olden days, a woman by the surname, Yan, had a daughter. She chose a husband for her daufhter by investigating the background of his ancestors to check whether they had accumulated many merits. She did not take their wealth into consideration. She reasoned that as long as the ancestors were highly virtuous, the descendants would certainly be prominent. And, true to her judgement, her son-in-law became the father of Confucius.
Confucius also praised Shun for his great conduct of filial piety. He said, "Shun whould be remembered by people even after many generations. His offsprings and desendants would be successful and prominent." These are the sayings which are based on fenuine priciples.
Here is another proof. Yang-Rong was a high-ranking officer in the Hokkien province. For many generations, his ancestors earned their living by ferrying people acroos the river in their boats. Whenever there was a flood, many houses were destroyed. There were people, animals and goods floating down the water. All the other boat owners would fight to pilferage the goods.
Only Yang-Rong's ancestors tried hard to save people without taking any goods. All the villagers laughed at their foolishness. When Yang-Rong was born, his family gradually become wealthy.
One day, a Taoist came to Yang's family. He said, "Your ancestors had accumulated many merits. Their descendants would be wealthy and enjoy fame and honour. There is an auspicious place which is suitable for constructing the ancestors' tomb." They followed his advice and built a tomb which is still known as the "White Rabbit Tomb" these days.
Later, Yang-rong was born. He passed the imperia; examination at a very young age and was promoted to the highest rank in his service in the impeial appointment. The Emperor bestowed official rank on his grandfather. Until now, the descendants are still blessed with fame and wealth. Many of them are virtuous worthies.
2.Everyone Is Endowed With Kindness And Compassion
Yang Zi-Cheng was from Jin county. He worked as a junior officer for the county's magistrate. He was honest and fair. Once, the magistrate was punishing a prisoner. Even thought, the offender was already covered with blood, the magistrate was still very angry. Yang knelt down to beg for forgiveness on behalf of the prisoner and pleaded for the magistrate to control his anger.
The magistrate said, "How could I not be angry? He has broken the law and is unreasonably evil!" Yang bowed to him and answered, "The government has long lost the way in leading its citizens. The people have no good example to follow and they have been very unruly all this while. They do not understand the law, neither do they know how to be reasonable without proper guidance. It is good enough when we can find the clue to the case. We should not be glad even if we could solve it, how could we be angry with them?" Only, then did the magistrate calm down.
Zi-cheng was a poor man who would never accept any from of bribes, be they money or material gain. When he saw that the prisoners were suffering grom hunger, he would try to relieve them even if it meant that he had to suffer hunger himself. He was truly sincere in practising all good deeds continuously.
2008年8月23日星期六
改過之法 (英) THE WAYS TO REFORM
1.The Three Main Factors Of Reform
In the Annals of Spring and Autumn, there were many records on great scholars who could judge good and bad luck, disasters and blessings just by observing one's speech and behavour. They could give very accurate predictions. In fact, there were many records on such happenings inthe ancient books like the Zuo biography.
The source of good luck or bad oman has its origin in our mind which is revealed on our aooearance. People who are humane, kind, honest and stable will have blessings. Thode who are harsh and unstable are not far from disaster. There is no such reasoning as the inability in predicting good luck or bad omen.
The good or evil state of our mind's nature is closely connected with the Heaven. A blessed man always looks calm and at ease while a man who acts perversely is asking for trouble.
A man who wishes for good luck and hopes to be freed from disaster must first try to refrom all misdeeds. Then, he will surely obtain goodness even though he has not cultivated any good deeds yet.
Talking about reforming, it is very important to be brave in admitting one's faults and remorseful over one's misdeeds. Try to think of this: Ancient sages and Worthies were humans, too. Why do people still respect them even after so many generations? And, take a look at ourselves! Why do no one seems to know us? Instead, what we get are slanderous remarks and disgrace!
"If a man were to attach to the six dusts, fame, selfbenefit and sensual desires, and commit all hidden wvils, he would slowly become a shameless beastly being, without realising it himself. In this world, it is most shamesful to behave like that!
Mencius also said, "A remorseful man can greatly influence others. People who are remorseful are sages and worhies. People who are remorseless just beasts. To reform or not to reform is contained without a change in one's thought. A thought to reform makes us human. Otherwise, we are not much differebt from a beast.
The second factor in reforming is to cultivate a mind of respect and awe. A man had no way to cheat the spirits and ghosts between the Heaven and Earth. Even the slightest mistake is clearly seen by them of those without blessings.
If the offence is great, it will bring upon us a great disaste. And, if it is a minor fault, it will decrease our present blessings.
People ahould mot disregard yhe presence of spirits and ghosts between the Heaven and Earth as they could see us clearly even if we are in a dark room. We may plan and scheme to conceal our evil deeds, but our evil thoughts could easily be detected by them.
Our thought is a kind of wave length while the spirits and ghosts resemble the conductors. They are found everyahere and so, we must bring forth a mind of respect and awe towards them.
As long as a man is alive, he has the chance to repent and reform on his evil deeds. In the past, there were evil men who at their deathbeds, awakened and were remorseful over their past misdeeds. As they could bring forth the repentant mind, they passed away peacefully with a good vow.
According to a common saying, :When a butcher puts down his knife, he can certify to Buddhahood immediately." Hundreds of years of sinful deeds can be washed away when one truly repents and reforms. Just like a bright lantern, it can bring illumination to a adark cave or valley.
"May it be a great or minor offence, it is most important to repent and reform." Life is impermanent, and the body will finally pass away. If on our death bed, we still did not change for the better, our soul would be impossible to reform. That is why the nootorious names of some evil men were kept until today. Their descendants were much burdened by them.
Indeed there are people who have to undergo great tortures in hells forever. Even the Buddhas and Bodhisattvas cannot cross them over. The crossing over of living beings depends on their actions and thoughts. It is not easy to be born as a man, so how could we not be cautious about our conduct?
The third important factor in reforming is to have great courage and determination. A man is unable to repent and reform if he prefers to lead a life of heedlessness.
If he could be firm in his resolve, he should quickly change for the better even over minor faults. Just like a aplinter in our flesh, we should have it removed without hesitation.
If it were a great offence, we should swiftly sever it, just like the cutting of the finger which was bitten by a poisonous snake. We should have it chopped off without losing any moment.
In the Book Of Change, it was stated, "May we be like the wind and thunder which bring much benefits. "The phenomena of the blowing wind and the crash of the thumder are both swift and clear-cut. If we could reform all mistakes as swiftly, we would be successful in overcoming all faults. If a man could follow these three ways of reformation, his offenced would just dissolve by themselves, like ice in springtime.
2.The Three Stages Of Reform
The Three stages of Reform are: 'reforming at the phenomena level', 'reforming at the principle level', and reforming at the mind level'.
For example, we had taken a life the other day, so today, we will abstain from killing. The other day, we were very angry, so today we are calm and reflect on our miscronduct. Thede are the change at the phenomena level. But it only helps to suppress our action and does not provide true reforms.
A better way is no to change at the principle level is by following the reasoning. For example, if we wish to reform the bad habit of killing, we must think of the Heavens who are endowed with the virtues in protecting lives. All living beings value their lives. How could I be so unkind by killing them? How could I torture them with boiling water and heated work? These are indeed acute sufferings!
The health of a man depends on the flow of his primary essence, but not on how much precious food he has partaken. The delicacies from the mountains and oceans may be invaluable, but they do not help to enhance our health.
In fact, we can satisfy our hunger by eating vegetables and fruits. Why should we transform our stomach into a graveyard for decayed carcasses? This will greatly decrease our blessings!
Moreover, the animals with blood and flesh are also endowed with the knowing facultu. We should be remorseful for not cultivating enough virtues in order to gain their repect and griendship. How could we kill them so cruelly and fill their mind with anger and hated for us?
If we were able to cinsider all these, we would surely be kind to them. We would never wish to harm them. The bad habit of killing would thrn be severed.
If we wish tranform our anger, we must think like this:- Every man is different. No one is perfect. Each of them has a mixture of positive and negative personality traits. So, we should try to live together eith patience and forgiveness.
Even thought, they may not do things in accordance with our wishes, and may disturb us times, we are not really harmed by them! So, ehy should we be so angry?
Besides, it is impossible to find a great man who is proud and arrogant. And, also there is no such cultivation which stresses on blaming others. So, how we only seek to better others without improving ourselves?
If we were not satisfied with our living condition, it was because we had not cultivated enough virtuous conduct, that we were still lacking in self-restrain. By reflectiong like that, all the slander that might befail us would be extinguished, just like setting fire to empty space. It would extinguish by itself.
If after hearing the slander, we got angry and tried to argue or defend ourdelves, we would like the silkworm which bonds itself with its silky thread. Such vonduct only brings shame upon ourselves.
On the whole, killing and getting angry are both harmful to us. There are many other faults which we can see for ourselves, If we could investigate and understand the reasons behind them, we would soon be freed from committing further offences.
Genealyy speaking, there are hundred types of offences. But, if we were to look for their orgin, we may see that they are all stemmed from our mind. If, we can cintrol our mind, without being selfish or pursuing self-satisfaction, we do not have to investigate every offence, such as the attachment to fame, benefits, desires, materials and others,
If our mind is working towardss all goodness, it will naturally be enveloped in the upright essence. All defiled thoughts will naturally disappear. Just like the sun which dwells in empty space, all ghosts and evils will not dare to reveal themselves. This is the principle on "Penetrating the orgin and the path is revealed." This is the best method reforming our conduct at the mind level.
Offences arise from our mind. So, we should reform at the mind level. Just like cjopping off a poisonous tree, we must first remove the roots. The branches and leaves would fall down by themselves. It is not necessary to cut down every branch and pluck off the leaves!
To reform at the mind level, is to control the mind. Once a false thought arises, we should be aware of it and subdue it. Then, we will not commit further mistakes. This is the best method. But, of we were unable to reach such a profound state, we have to resort to the principle level. If, we still could not change our faults, then, we have to looj at every misdded and try to control them at the phenomena level.
The best way is to commit no evil with a true understanding of the principles and with the mind in control. A man who does not understand the principle, who does not jnow how to subdue his mind, but only knows how to refrain from committing offences at the pheomena level, is applying himself to a very crude method.
People who wish to reform and practice good deeds must invite a friend or relative to remind them. Or, they may repent before the Buddha and ask Him to be their witness. They should also repent sincerely throughout day and night. After some time, there will be sfficacious response.
At the point, they will feel salm and at ease. Their inherent wisdom will suddenly be opened. They will be very mich at aese even in some confused surroundings. Or, they may be glad to see their enemy instead of getting angry. Or, at times, they may dream of themselves spitting out black things.
Or, they may dream of worties or sages who welcome and encourage them. Or, they may dream of themselves flying in space and other wonderful inconceivable states. These are the revelation of the dissolution of offences and signs of accomplishment. But even so, we should not feel satisfied and retreat from our practice.
We, commoners, are full of faults which are as many as the spines on a porcupine fesh. If, after some introspection, we are still unable to see our mistakes, we must have been the most careless people who are very much deluded.
People with grave offences are mostly dull, forgetful and full of afflictions. When they aee a good man, they become regretful and spiritless. And, they do not care to hear true words or genuine principles.
Sometimes, when they help others, what they receive are hatred and unkind treatment. Or, at times, they may dream of confused bad dreams and grumlbe a lot. These are the symptoms of having committed wvil offence. If, we have often encountered such negetive situations, we must quickly bring forth a firm resolve to repent and reform before it is too late.
In the Annals of Spring and Autumn, there were many records on great scholars who could judge good and bad luck, disasters and blessings just by observing one's speech and behavour. They could give very accurate predictions. In fact, there were many records on such happenings inthe ancient books like the Zuo biography.
The source of good luck or bad oman has its origin in our mind which is revealed on our aooearance. People who are humane, kind, honest and stable will have blessings. Thode who are harsh and unstable are not far from disaster. There is no such reasoning as the inability in predicting good luck or bad omen.
The good or evil state of our mind's nature is closely connected with the Heaven. A blessed man always looks calm and at ease while a man who acts perversely is asking for trouble.
A man who wishes for good luck and hopes to be freed from disaster must first try to refrom all misdeeds. Then, he will surely obtain goodness even though he has not cultivated any good deeds yet.
Talking about reforming, it is very important to be brave in admitting one's faults and remorseful over one's misdeeds. Try to think of this: Ancient sages and Worthies were humans, too. Why do people still respect them even after so many generations? And, take a look at ourselves! Why do no one seems to know us? Instead, what we get are slanderous remarks and disgrace!
"If a man were to attach to the six dusts, fame, selfbenefit and sensual desires, and commit all hidden wvils, he would slowly become a shameless beastly being, without realising it himself. In this world, it is most shamesful to behave like that!
Mencius also said, "A remorseful man can greatly influence others. People who are remorseful are sages and worhies. People who are remorseless just beasts. To reform or not to reform is contained without a change in one's thought. A thought to reform makes us human. Otherwise, we are not much differebt from a beast.
The second factor in reforming is to cultivate a mind of respect and awe. A man had no way to cheat the spirits and ghosts between the Heaven and Earth. Even the slightest mistake is clearly seen by them of those without blessings.
If the offence is great, it will bring upon us a great disaste. And, if it is a minor fault, it will decrease our present blessings.
People ahould mot disregard yhe presence of spirits and ghosts between the Heaven and Earth as they could see us clearly even if we are in a dark room. We may plan and scheme to conceal our evil deeds, but our evil thoughts could easily be detected by them.
Our thought is a kind of wave length while the spirits and ghosts resemble the conductors. They are found everyahere and so, we must bring forth a mind of respect and awe towards them.
As long as a man is alive, he has the chance to repent and reform on his evil deeds. In the past, there were evil men who at their deathbeds, awakened and were remorseful over their past misdeeds. As they could bring forth the repentant mind, they passed away peacefully with a good vow.
According to a common saying, :When a butcher puts down his knife, he can certify to Buddhahood immediately." Hundreds of years of sinful deeds can be washed away when one truly repents and reforms. Just like a bright lantern, it can bring illumination to a adark cave or valley.
"May it be a great or minor offence, it is most important to repent and reform." Life is impermanent, and the body will finally pass away. If on our death bed, we still did not change for the better, our soul would be impossible to reform. That is why the nootorious names of some evil men were kept until today. Their descendants were much burdened by them.
Indeed there are people who have to undergo great tortures in hells forever. Even the Buddhas and Bodhisattvas cannot cross them over. The crossing over of living beings depends on their actions and thoughts. It is not easy to be born as a man, so how could we not be cautious about our conduct?
The third important factor in reforming is to have great courage and determination. A man is unable to repent and reform if he prefers to lead a life of heedlessness.
If he could be firm in his resolve, he should quickly change for the better even over minor faults. Just like a aplinter in our flesh, we should have it removed without hesitation.
If it were a great offence, we should swiftly sever it, just like the cutting of the finger which was bitten by a poisonous snake. We should have it chopped off without losing any moment.
In the Book Of Change, it was stated, "May we be like the wind and thunder which bring much benefits. "The phenomena of the blowing wind and the crash of the thumder are both swift and clear-cut. If we could reform all mistakes as swiftly, we would be successful in overcoming all faults. If a man could follow these three ways of reformation, his offenced would just dissolve by themselves, like ice in springtime.
2.The Three Stages Of Reform
The Three stages of Reform are: 'reforming at the phenomena level', 'reforming at the principle level', and reforming at the mind level'.
For example, we had taken a life the other day, so today, we will abstain from killing. The other day, we were very angry, so today we are calm and reflect on our miscronduct. Thede are the change at the phenomena level. But it only helps to suppress our action and does not provide true reforms.
A better way is no to change at the principle level is by following the reasoning. For example, if we wish to reform the bad habit of killing, we must think of the Heavens who are endowed with the virtues in protecting lives. All living beings value their lives. How could I be so unkind by killing them? How could I torture them with boiling water and heated work? These are indeed acute sufferings!
The health of a man depends on the flow of his primary essence, but not on how much precious food he has partaken. The delicacies from the mountains and oceans may be invaluable, but they do not help to enhance our health.
In fact, we can satisfy our hunger by eating vegetables and fruits. Why should we transform our stomach into a graveyard for decayed carcasses? This will greatly decrease our blessings!
Moreover, the animals with blood and flesh are also endowed with the knowing facultu. We should be remorseful for not cultivating enough virtues in order to gain their repect and griendship. How could we kill them so cruelly and fill their mind with anger and hated for us?
If we were able to cinsider all these, we would surely be kind to them. We would never wish to harm them. The bad habit of killing would thrn be severed.
If we wish tranform our anger, we must think like this:- Every man is different. No one is perfect. Each of them has a mixture of positive and negative personality traits. So, we should try to live together eith patience and forgiveness.
Even thought, they may not do things in accordance with our wishes, and may disturb us times, we are not really harmed by them! So, ehy should we be so angry?
Besides, it is impossible to find a great man who is proud and arrogant. And, also there is no such cultivation which stresses on blaming others. So, how we only seek to better others without improving ourselves?
If we were not satisfied with our living condition, it was because we had not cultivated enough virtuous conduct, that we were still lacking in self-restrain. By reflectiong like that, all the slander that might befail us would be extinguished, just like setting fire to empty space. It would extinguish by itself.
If after hearing the slander, we got angry and tried to argue or defend ourdelves, we would like the silkworm which bonds itself with its silky thread. Such vonduct only brings shame upon ourselves.
On the whole, killing and getting angry are both harmful to us. There are many other faults which we can see for ourselves, If we could investigate and understand the reasons behind them, we would soon be freed from committing further offences.
Genealyy speaking, there are hundred types of offences. But, if we were to look for their orgin, we may see that they are all stemmed from our mind. If, we can cintrol our mind, without being selfish or pursuing self-satisfaction, we do not have to investigate every offence, such as the attachment to fame, benefits, desires, materials and others,
If our mind is working towardss all goodness, it will naturally be enveloped in the upright essence. All defiled thoughts will naturally disappear. Just like the sun which dwells in empty space, all ghosts and evils will not dare to reveal themselves. This is the principle on "Penetrating the orgin and the path is revealed." This is the best method reforming our conduct at the mind level.
Offences arise from our mind. So, we should reform at the mind level. Just like cjopping off a poisonous tree, we must first remove the roots. The branches and leaves would fall down by themselves. It is not necessary to cut down every branch and pluck off the leaves!
To reform at the mind level, is to control the mind. Once a false thought arises, we should be aware of it and subdue it. Then, we will not commit further mistakes. This is the best method. But, of we were unable to reach such a profound state, we have to resort to the principle level. If, we still could not change our faults, then, we have to looj at every misdded and try to control them at the phenomena level.
The best way is to commit no evil with a true understanding of the principles and with the mind in control. A man who does not understand the principle, who does not jnow how to subdue his mind, but only knows how to refrain from committing offences at the pheomena level, is applying himself to a very crude method.
People who wish to reform and practice good deeds must invite a friend or relative to remind them. Or, they may repent before the Buddha and ask Him to be their witness. They should also repent sincerely throughout day and night. After some time, there will be sfficacious response.
At the point, they will feel salm and at ease. Their inherent wisdom will suddenly be opened. They will be very mich at aese even in some confused surroundings. Or, they may be glad to see their enemy instead of getting angry. Or, at times, they may dream of themselves spitting out black things.
Or, they may dream of worties or sages who welcome and encourage them. Or, they may dream of themselves flying in space and other wonderful inconceivable states. These are the revelation of the dissolution of offences and signs of accomplishment. But even so, we should not feel satisfied and retreat from our practice.
We, commoners, are full of faults which are as many as the spines on a porcupine fesh. If, after some introspection, we are still unable to see our mistakes, we must have been the most careless people who are very much deluded.
People with grave offences are mostly dull, forgetful and full of afflictions. When they aee a good man, they become regretful and spiritless. And, they do not care to hear true words or genuine principles.
Sometimes, when they help others, what they receive are hatred and unkind treatment. Or, at times, they may dream of confused bad dreams and grumlbe a lot. These are the symptoms of having committed wvil offence. If, we have often encountered such negetive situations, we must quickly bring forth a firm resolve to repent and reform before it is too late.
2008年8月15日星期五
了凡四训编解精 (英) THE FOUR LESSONS OF LIAO FAN
《A Short Biography Of Mr Yuan Liao-Fan》
Mr. Yuan Liao-Fan was born in Eu-Jiang Country in the Province of Jiang-Nan. Originally he was known as Huang Kun-Yi.
He was a man of much learning and was especially well-versed in the study of the maps of rivers and the principles of current, the astrology anddestiry, the way in the practice of patience and theaccordance of the opinion of the multitude, music,mathematics, hydraulic power and military forces. He was the author for many books.
During the Ming Dynasty, the 4th year of Long-Qing he passed the First Level Scholar Examination-Ju-ren. In the 14th year of Wan-Li he passed the Omperial Examination and acquired the rank of Jin-Shi. He was appointed as the sounty magistrate if Bao-Zhi for many years. Besides he was The Chief Officer of military forces, the Adviser for the army at the front and the Supervisor of soldiers. He passed away at the age of 74.
《The Principles Of Destiny》
1.Everything Is Dated No One Can Change His Destiny
I lost my father at a young age. My Mother felt it was better for me to become a Doctor to support mtself besides helping others. It was also my father's wish that I could learn a living skill. So I listened to my mother and gave up mu dream of becoming a Government Officer.
One day, I met an old virtuous sage at the Compassionate Cloud Monastery. He Told Me, "You are predestined to become a Government Officer! Next Year, you will become the first level scholar. Why didn't you study?" I gave him the resons and enquired for his name and address.
The old man said,"My surname is Kong and I am from the Yunnan Province. I am supposed to pass to you the original volume of 'Zhao-Zi's Teaching On Ultimate Prediction'." So I brought Mr Kong home and told my mother about him.
Mother asked me to take good care of him. We tested him on his ability in making predictions and we found that he could give accurate predictions on all events. So, Itrusted him and started to prepare for the examination.
Mr Kong made some calculations and said, "You are positioned at number fourteen at the county level, number seventy-two at the regional level and number nine at the provincial level."
The next year, I did attain the mentioned positions at the three centres, just as he had predicted. So I requested him to perdict my whole life.
And according to his prediction, he told me my positions and years in all future examinations. He also told me the year I would get a replacement in the official position, the year I would get a promoyion and the year I would become the magistrate of Sicguan. After serving for three and a half years I would return to my cillage. And at the age of fifty-three, at the Chou Hour, The 14th of August, I would pass away without a son.
From then onwards, the position of all my examinations were just as he had predicted. Besides, he also told me that I would receive 91 stones anf 5 dous (unit weight) of rice before getting the promotion. But my superior recommended me for promotion when I receive 70 dous of rice. I began to doubt his predictions only to find that the recommendation was later rejected.
It was only until the year Ding-Mao, thaat my superior onstructed the county magistrate to write a letter of recommendation for me as hefound that I had done a good job in detting the queations for examination.Hence, I was promted to become a Gong-Sheng (senior officer) and when I calculated the amount of rice I had received as a Bing-Sheng (junior officer), it was exactly 91 stones and 5 dous.
From then onwards, I believed the principle of a fixed destiny. I become very passive and I desired for nothing. I went to serve at Yang-Jing for a year. I lost interest in studies and sat in meditation the whole day.
2.Fate Is Created By Oneself, And The From Is Determined By The Mind
Mountain one day to visit the Chan Master Yun-Gu. We sat in a room for three days and nights. Yun-Gu asked , "The commoners are unable to become sages and woryhies as they are bound by false thoughts and desired. You could sit for three whole days without giving rise to false thoughts. May I know the reason?"
Isaid,"Mr Kong had predicted my whole life. May it be honour or slander, life or death, everything is predestined. It is meaningless to desire anything!" Yun-Gu answered,"If a man had not reached the state of without thoughts, the state of penetrating the mind, he would be bound by the positive and negative forces. So, his desiny was fixed. But only commoners are bound by their destiny. It is only the kindest and the most evil of people who are not bound by destiny. For twenty years, you were controlled by your destiny! So, you are a real commoner! At first, I thought you might be a great sage!" After saying that, the master laughed loudly!
I asked,"Could a man escape from his destiny?" Yun-Gu said,"We can create our destiny and our forms are the creation of our mind. Blessings and disasters are brought about by our thoughts. According to the Buddha's Sutras,"A man can seek wealth and honour, a son or a daughter, longevity and others all by himself. All the Buddhas uphold the precept of Not Lying. They never tell lies!"
I said,"Mencius had told us about the ways of seeking. We can seek things which are within our ability. For example,we can seek to be virtous, humane and righteous. We cannot seek wealth, honour and fame as they are bestowed upon us by others." Yun-Gu answered,"What Mencius had spoken is very true. It is you who have not penetrated its deep meanings. ecen the sixth Patriarch Hui-Neng Chan Master had said,"All Blessings can be obtained from our mind. They are not apart from it. The mind will always respond to our needs."
"If a man can seek from wihtin to be humane, righteous and virtuous, he will be respected by others. He will naturally be wealthy, honoured and well-known. But if he did not know how to seek from wihtin, even if he were to plot and scheme for gain and benefit, he would never obtain them."
3.A Man Can Be Freed From Evil Fate
Yun-Gu asked again,"What did Mr Kong say about your destiny?" So, I told him about the latter's predictions. Yun-Gu said,"Sonyou think you desire an imperial appointment and a son?" After thinking for a while, i said,"All officers are adorned wiht blessed features. I do not accumulate any virtuous blessing as I am very impatient, narrow-minded, stubborn and speak frivolously and proudly. These are the appearances of those without blessings. How can I hope to become an officer?"
According to the common saying, "From the filthy earth, there comes forth the myriad things. From the clean water, no fish is to be found." I am very particular about cleanliness.This signifies the appearance of being lonely. So, I do not deserve a son. The origins to brings up and teach the children are to be loving, kind and humane. A stingy and unkind man lacks the virtues in young children. I am unfriendly, easily irritated, and lack the virtue in nurturing the myriad beings with kindress. I am only interested in taking care of myself amd do not care for others. I also lost the primary essence by being overtalkative, drinking wine and sitting throughout the whole night. These are the reasons for not having a son.
Yun-Gu said, "According to what you have just mentioned, there are indeed many more things which people do not deserve to possess, not only fame, status and sons. In this world, some enjoy wealth and blessings while others die of hunger. These are all determind by the creation of thier minds'nature."
The heaven can only teach us in accord with our ability and lead us according to the situations, without adding any extra effort. Just like the weight of a body which depends wholly on its heaviness, the weighing machine does not purposely try to increase or decrease its weight.
It is the same with bearing children. If one has accumulated enough merits for a hundred lifetimes. One who accumulates for ten generations would then have descendants for ten lifetimes. Thode who do not have any descendants are thode who have not accumulated enough merits.
It is the same with bearing children. If one has accumulated enough merits for a hundred lifetimes, then one would have descendants to last a hundred lifetimes. One who accumulates for ten generations would then have descendants for ten lifetimes. Those who do not have any descendants are those who have not accumulated enough merits.
"If a man can understand the weakness and strenght of his personality traits determine gis life which may either be auspicious, evil, disastrous or blessed, he can than change the causes of not having inperial appointments and sons into obtaining them. He should change for the better by transforming miserliness into giving, extremity into peace and harmony, pretentiousness into sincerity, impulsiveness into coolheadedness, arrogance into humility, laziness into diligence, cruelty into loving kindness, jarshness into forgiveness and tolerance. He should try to accumulate virtues, to treasure his life and never waste it away."
"Let bygones be bygones! Try to change for the better from today onwards. Such a man will be blessed with a new body of humanity, righteousness and virtues after eradicating all roots of illnesses."
"If the physical body is being influenced by the principle of change in production and extinction, the renewed spiritual body of virtues will surely move the Heaven and obtain bleddings. According to the old saying, "A man can be freed from evil fate but cannot survive his own evil deeds". In the Book of Poems, it was stated, "A man will naturally obtain geat blessings if he can understant the principle of creating his destiny and live in accord with it".
"Me Kong has predicted that you will not become a great officer and will die without a son. These are the fateful events which can be prevented. If you can practise virtuous conduct and cultivate hiffen viryues widely, then how can there be no reponse from the blessings which are cultivated by you?."
"Yhe Book of Change discussed in detail the privciples of pursuing good luch and avoiding danger. If life is predestined, how can we obtain blessings? How can we escape from disasters? The Kun-Gua (The sign of Earth) in the Book of Change stated, "A household that accumulates goodness will be blessed". The blessings will pass down to the future generations. Do you believe in this?"
4.The Spirits And Ghosts Laugh At Those Who Do Not Know How To Draw The Magic Figures
From then onwards, I deeply believe in ths teachings. I repented and reformed all my past misdeeds before the Buddha. I sought to get imperial appointment and vowed to practise three thousand good deeds to repay the virtous kindness of the Heaven, the Earth and my ancestors in nurturing me.
Chan Master Yun-Gu also instructed me to record the good and bad deeds. If there were any misdeeds, I should practise more good deeds to neutralise it. He also taught me to recite Zhun-Di Mantra so as be efficacious.
He also told me, "The Master who draws magic figures said, "The Ghosts and apirits would laugh at thode who do not jnow how to draw a magic figure". Drawing a magic figure is the same as reciting a mantra. It must be drawn with a concentrated mind which be like the still water, or the clear sky. The first atroke is called the setting of foundation in openging the confused state. Then one should draw continuously without giving rise to any false thought. It would then be efficacious. A man who wishes for the help of Heaven and Earth to create his destiny is just the same. He must maintain a mind which is without thoughts nor worries. he will surely be blessed by the Heaven and Earth."
"Mencius's teaching on the 'Creation of One's Destiny' had tjus stated, "A short lifespan is not different from longevity. It is more important to cultivate good cinduct so as to change the course of our destiny". Most people differentiate between longevity and short lifespan. Why did Mencius say that they are the same? Try to think of this. If a man could control his mind so that it did not give rise to desire, that he could live in accord with condition, could take upon himself the reponsibility in life, he would be able to lead a meaningful life". So, how can there be any difference in longevity and a short lifespan?"
"Furthermen, a man who is controlled by desires, often differentiate between abundance and deficiency, porr and wealthy, difficulty and easy, honour and lowly. They dare not face reality as they are full of dalse thoughts. They are agitated in favourable conditions and become unkind in adversities. To them, life and death is a serious problem as they welcome life and defy death. So, most worldly people are disturbed when the paird of situations like auspicious and danger, disastrous and blessed, praise-worthiness and slander, true and false, difficulty and easy, honour and lowly arise."
"If a man can cultivate good conduct in nurturing his self-nature, so that it si wholesome without defilement, he will be able to dwell calmly in all favourable and adverse conditions. His mind will be pure, unmoving and concentrated. His mind will be at a state thatresembles a clear mirror or the bright light which is free from all false thoughts."
"At surh a state, be is not far from returing to his riginal nature, from leading a life just like the falling leaves that will finally return to the roots. All sins, evil and mistakes will naturally disappear and a destiny of bliss is awaiting him. It is an auspicious state with no more disaster. This is truly an invaluable conduct in benefiting oneself and other."
"We hen a amn has not reached a state which is 'witout thought', he must always recite Zhun-Di Mantra. He must recite as if not reciting, not reciting as if he is reciting, until he does not feel that he is reciting it. Then he is at the indescribale state of genuine emptiness, just like the state in drawing the magic figures. When the knowing mind penetrated, his blessings will come naturally."
From then onwards, I changed my name from 'The sea of learning' to 'Transcending the Mundane', in remembrane of my awakening to the principle of creating one's destiny. I no longer wished to be trapped in the realm of commoners.
5.A Worthy Man Is Always Natural And Easily Contented
From then onwards, I was very careful in my daily conduct. I could fell the difference in my mind. It is always calm and at ease. It is no longer unrestrained, full of worries and uncertainties. I am very careful in all situations. Even if I were to dwell in a dark room, I restrained myself so as not to go against the principles of the Heaven. If people were to scold me or slander me, I would just take it silently. I do not wish to argue with them.
The next year, I entered the imperial examination and got the first instead of the third position which was earlier predicted by Mr Kong. Inautumn, I also passed the Ji-Ren examination, which was not in Mr Kong's predictions. The elder's calculations were longer accurate.
But after some introspection, I found that my cultivation was not very sincere. For example, I did not do good deeds thorought. I was doubtful while saving people. I only practised bodily good needs but my speech was unrestrained after drinking. In fact, I found that I did not do many good deeds in trying to neutralise all my evil conduct.
I made a vow i Yi year and after morre tham ten years, that was in Yi-Mao year, I managed to complete three thousand good deeds. The next year, I went to my hometown to transfer the merits at the temple. Again, I vowed to practise three thousand good deeds to reepent for all mu sins. I also prayed for a son. And after one year, in the year of Xin-Ji, a son was borne to me.
Every time, I performed a good deed, I would record it in a book . My wife, who was illiterate, would draw a circle on the calendar for every good deed. For example, she might have dinated to the poor, helped people in danger, released lives and others. At times, she managed to do more than ten good deeds in a day.
We continued to do good deeds and accumulate virtues. After two years, we had completed three thousand good deeds. Again, we went to the temple to trasfer the merits. I vowed to pass the Jin-Shi examination and to perform ten thousand good deeds.
After three years, I passed the Jin-Shi examination and became the magistrate of Bao-Di county. From then onwards, I prepared a record book and named it 'The Book on Subduing the Mind'. I told my stsff to the garden to report to the Heaven and Earth.
My wife was worried that we did not do enough good deeds. She said, "Formerly, in the vollage, we could easily accomplish three thoudand good deeds. But now in this official residence, there is no opportunity to help others. When, then, can we complete the ten thoudand good deeds?."
One nigth, I dreamt of a spirit who came and instructed me, "If you could reduce the tax on paddy fields, that one good deed would be equivalent to ten thousand good deeds. You could accomplish your vow then!."
The tax in every acre of paddy fields was very high. So I decided to reduce it by neary half. I was still doubtful if such an act was equivalent to doing ten thousand good deeds.
Just then, a Chan Master from Wu-Tai Shan came. I asked him about it. He said, "If we truly widh to benefit others, even one good deed is the same as ten thousand goodnesses. Even more so, when you have blessed thousands of people by reducing their taxes. Such a goodness is surely the same as ten thousand goodnesses."
So, I doneted my whole monthly salary and requested him to arrange an offering of food to ten thousand monks when he returned to the mountain. This was to show my gratiude and as a tranference merits.
Mr Kong had predicted that I would die at the age of fifty-three but I lived on paecefully that year. I did not pray for a long life and now I am already sixty-nine years old.
6.A Humble Man Is Full Of Blessings
On the whole, we cannot realy know our destiny. But, we should be humble when we are successful, be careful even if the cindition is favourable, just as though we are facing adversities, and lead a thrifty life even if we are rich.
We should not be pround if others were to love and give support to us. Neither should we be arrogant if we were from a prominent family. We must always be polite and ask for advice from worthies and also our subordinates even if we are highly educated. If a man could conduct himself this way, and restrain homself with propriety, he would be endowed with virtues and obtain the way.
We must always uphold the virtous conduct of our ancestors and practise repentance daily on behalf of our parents so that they will not be bound by their offenced and misdeeds. We must find ways to reoay to repay the kindness of our societies and country which provide for us with good education. We must work hard to provide for our young and guide them in leading a blessed life. We must truly wish to benefit and help others just as thought they are in danger, and discipline ourselves in accord with precepts and code of ethics.
Everyday, we must reflect upon our personal conduct, and change for the better always. If ever a day is passed by without any improvenment, or if we feel that we are just perfect, we are indeed retrogressing.
There are lots of intelligent people around. But many of them do not cultivate morality and are unsuccessful in theor career simply because of laziness. They waste their lives away by over-indulging in enjoyment and relaxtion.
The Venerable, Yun-Gu Chan Master's talk about the changing of one's destiny is really true. We should often study his commentary and practies diligently in prder not to waste our lives away without any improvements.
Mr. Yuan Liao-Fan was born in Eu-Jiang Country in the Province of Jiang-Nan. Originally he was known as Huang Kun-Yi.
He was a man of much learning and was especially well-versed in the study of the maps of rivers and the principles of current, the astrology anddestiry, the way in the practice of patience and theaccordance of the opinion of the multitude, music,mathematics, hydraulic power and military forces. He was the author for many books.
During the Ming Dynasty, the 4th year of Long-Qing he passed the First Level Scholar Examination-Ju-ren. In the 14th year of Wan-Li he passed the Omperial Examination and acquired the rank of Jin-Shi. He was appointed as the sounty magistrate if Bao-Zhi for many years. Besides he was The Chief Officer of military forces, the Adviser for the army at the front and the Supervisor of soldiers. He passed away at the age of 74.
《The Principles Of Destiny》
1.Everything Is Dated No One Can Change His Destiny
I lost my father at a young age. My Mother felt it was better for me to become a Doctor to support mtself besides helping others. It was also my father's wish that I could learn a living skill. So I listened to my mother and gave up mu dream of becoming a Government Officer.
One day, I met an old virtuous sage at the Compassionate Cloud Monastery. He Told Me, "You are predestined to become a Government Officer! Next Year, you will become the first level scholar. Why didn't you study?" I gave him the resons and enquired for his name and address.
The old man said,"My surname is Kong and I am from the Yunnan Province. I am supposed to pass to you the original volume of 'Zhao-Zi's Teaching On Ultimate Prediction'." So I brought Mr Kong home and told my mother about him.
Mother asked me to take good care of him. We tested him on his ability in making predictions and we found that he could give accurate predictions on all events. So, Itrusted him and started to prepare for the examination.
Mr Kong made some calculations and said, "You are positioned at number fourteen at the county level, number seventy-two at the regional level and number nine at the provincial level."
The next year, I did attain the mentioned positions at the three centres, just as he had predicted. So I requested him to perdict my whole life.
And according to his prediction, he told me my positions and years in all future examinations. He also told me the year I would get a replacement in the official position, the year I would get a promoyion and the year I would become the magistrate of Sicguan. After serving for three and a half years I would return to my cillage. And at the age of fifty-three, at the Chou Hour, The 14th of August, I would pass away without a son.
From then onwards, the position of all my examinations were just as he had predicted. Besides, he also told me that I would receive 91 stones anf 5 dous (unit weight) of rice before getting the promotion. But my superior recommended me for promotion when I receive 70 dous of rice. I began to doubt his predictions only to find that the recommendation was later rejected.
It was only until the year Ding-Mao, thaat my superior onstructed the county magistrate to write a letter of recommendation for me as hefound that I had done a good job in detting the queations for examination.Hence, I was promted to become a Gong-Sheng (senior officer) and when I calculated the amount of rice I had received as a Bing-Sheng (junior officer), it was exactly 91 stones and 5 dous.
From then onwards, I believed the principle of a fixed destiny. I become very passive and I desired for nothing. I went to serve at Yang-Jing for a year. I lost interest in studies and sat in meditation the whole day.
2.Fate Is Created By Oneself, And The From Is Determined By The Mind
Mountain one day to visit the Chan Master Yun-Gu. We sat in a room for three days and nights. Yun-Gu asked , "The commoners are unable to become sages and woryhies as they are bound by false thoughts and desired. You could sit for three whole days without giving rise to false thoughts. May I know the reason?"
Isaid,"Mr Kong had predicted my whole life. May it be honour or slander, life or death, everything is predestined. It is meaningless to desire anything!" Yun-Gu answered,"If a man had not reached the state of without thoughts, the state of penetrating the mind, he would be bound by the positive and negative forces. So, his desiny was fixed. But only commoners are bound by their destiny. It is only the kindest and the most evil of people who are not bound by destiny. For twenty years, you were controlled by your destiny! So, you are a real commoner! At first, I thought you might be a great sage!" After saying that, the master laughed loudly!
I asked,"Could a man escape from his destiny?" Yun-Gu said,"We can create our destiny and our forms are the creation of our mind. Blessings and disasters are brought about by our thoughts. According to the Buddha's Sutras,"A man can seek wealth and honour, a son or a daughter, longevity and others all by himself. All the Buddhas uphold the precept of Not Lying. They never tell lies!"
I said,"Mencius had told us about the ways of seeking. We can seek things which are within our ability. For example,we can seek to be virtous, humane and righteous. We cannot seek wealth, honour and fame as they are bestowed upon us by others." Yun-Gu answered,"What Mencius had spoken is very true. It is you who have not penetrated its deep meanings. ecen the sixth Patriarch Hui-Neng Chan Master had said,"All Blessings can be obtained from our mind. They are not apart from it. The mind will always respond to our needs."
"If a man can seek from wihtin to be humane, righteous and virtuous, he will be respected by others. He will naturally be wealthy, honoured and well-known. But if he did not know how to seek from wihtin, even if he were to plot and scheme for gain and benefit, he would never obtain them."
3.A Man Can Be Freed From Evil Fate
Yun-Gu asked again,"What did Mr Kong say about your destiny?" So, I told him about the latter's predictions. Yun-Gu said,"Sonyou think you desire an imperial appointment and a son?" After thinking for a while, i said,"All officers are adorned wiht blessed features. I do not accumulate any virtuous blessing as I am very impatient, narrow-minded, stubborn and speak frivolously and proudly. These are the appearances of those without blessings. How can I hope to become an officer?"
According to the common saying, "From the filthy earth, there comes forth the myriad things. From the clean water, no fish is to be found." I am very particular about cleanliness.This signifies the appearance of being lonely. So, I do not deserve a son. The origins to brings up and teach the children are to be loving, kind and humane. A stingy and unkind man lacks the virtues in young children. I am unfriendly, easily irritated, and lack the virtue in nurturing the myriad beings with kindress. I am only interested in taking care of myself amd do not care for others. I also lost the primary essence by being overtalkative, drinking wine and sitting throughout the whole night. These are the reasons for not having a son.
Yun-Gu said, "According to what you have just mentioned, there are indeed many more things which people do not deserve to possess, not only fame, status and sons. In this world, some enjoy wealth and blessings while others die of hunger. These are all determind by the creation of thier minds'nature."
The heaven can only teach us in accord with our ability and lead us according to the situations, without adding any extra effort. Just like the weight of a body which depends wholly on its heaviness, the weighing machine does not purposely try to increase or decrease its weight.
It is the same with bearing children. If one has accumulated enough merits for a hundred lifetimes. One who accumulates for ten generations would then have descendants for ten lifetimes. Thode who do not have any descendants are thode who have not accumulated enough merits.
It is the same with bearing children. If one has accumulated enough merits for a hundred lifetimes, then one would have descendants to last a hundred lifetimes. One who accumulates for ten generations would then have descendants for ten lifetimes. Those who do not have any descendants are those who have not accumulated enough merits.
"If a man can understand the weakness and strenght of his personality traits determine gis life which may either be auspicious, evil, disastrous or blessed, he can than change the causes of not having inperial appointments and sons into obtaining them. He should change for the better by transforming miserliness into giving, extremity into peace and harmony, pretentiousness into sincerity, impulsiveness into coolheadedness, arrogance into humility, laziness into diligence, cruelty into loving kindness, jarshness into forgiveness and tolerance. He should try to accumulate virtues, to treasure his life and never waste it away."
"Let bygones be bygones! Try to change for the better from today onwards. Such a man will be blessed with a new body of humanity, righteousness and virtues after eradicating all roots of illnesses."
"If the physical body is being influenced by the principle of change in production and extinction, the renewed spiritual body of virtues will surely move the Heaven and obtain bleddings. According to the old saying, "A man can be freed from evil fate but cannot survive his own evil deeds". In the Book of Poems, it was stated, "A man will naturally obtain geat blessings if he can understant the principle of creating his destiny and live in accord with it".
"Me Kong has predicted that you will not become a great officer and will die without a son. These are the fateful events which can be prevented. If you can practise virtuous conduct and cultivate hiffen viryues widely, then how can there be no reponse from the blessings which are cultivated by you?."
"Yhe Book of Change discussed in detail the privciples of pursuing good luch and avoiding danger. If life is predestined, how can we obtain blessings? How can we escape from disasters? The Kun-Gua (The sign of Earth) in the Book of Change stated, "A household that accumulates goodness will be blessed". The blessings will pass down to the future generations. Do you believe in this?"
4.The Spirits And Ghosts Laugh At Those Who Do Not Know How To Draw The Magic Figures
From then onwards, I deeply believe in ths teachings. I repented and reformed all my past misdeeds before the Buddha. I sought to get imperial appointment and vowed to practise three thousand good deeds to repay the virtous kindness of the Heaven, the Earth and my ancestors in nurturing me.
Chan Master Yun-Gu also instructed me to record the good and bad deeds. If there were any misdeeds, I should practise more good deeds to neutralise it. He also taught me to recite Zhun-Di Mantra so as be efficacious.
He also told me, "The Master who draws magic figures said, "The Ghosts and apirits would laugh at thode who do not jnow how to draw a magic figure". Drawing a magic figure is the same as reciting a mantra. It must be drawn with a concentrated mind which be like the still water, or the clear sky. The first atroke is called the setting of foundation in openging the confused state. Then one should draw continuously without giving rise to any false thought. It would then be efficacious. A man who wishes for the help of Heaven and Earth to create his destiny is just the same. He must maintain a mind which is without thoughts nor worries. he will surely be blessed by the Heaven and Earth."
"Mencius's teaching on the 'Creation of One's Destiny' had tjus stated, "A short lifespan is not different from longevity. It is more important to cultivate good cinduct so as to change the course of our destiny". Most people differentiate between longevity and short lifespan. Why did Mencius say that they are the same? Try to think of this. If a man could control his mind so that it did not give rise to desire, that he could live in accord with condition, could take upon himself the reponsibility in life, he would be able to lead a meaningful life". So, how can there be any difference in longevity and a short lifespan?"
"Furthermen, a man who is controlled by desires, often differentiate between abundance and deficiency, porr and wealthy, difficulty and easy, honour and lowly. They dare not face reality as they are full of dalse thoughts. They are agitated in favourable conditions and become unkind in adversities. To them, life and death is a serious problem as they welcome life and defy death. So, most worldly people are disturbed when the paird of situations like auspicious and danger, disastrous and blessed, praise-worthiness and slander, true and false, difficulty and easy, honour and lowly arise."
"If a man can cultivate good conduct in nurturing his self-nature, so that it si wholesome without defilement, he will be able to dwell calmly in all favourable and adverse conditions. His mind will be pure, unmoving and concentrated. His mind will be at a state thatresembles a clear mirror or the bright light which is free from all false thoughts."
"At surh a state, be is not far from returing to his riginal nature, from leading a life just like the falling leaves that will finally return to the roots. All sins, evil and mistakes will naturally disappear and a destiny of bliss is awaiting him. It is an auspicious state with no more disaster. This is truly an invaluable conduct in benefiting oneself and other."
"We hen a amn has not reached a state which is 'witout thought', he must always recite Zhun-Di Mantra. He must recite as if not reciting, not reciting as if he is reciting, until he does not feel that he is reciting it. Then he is at the indescribale state of genuine emptiness, just like the state in drawing the magic figures. When the knowing mind penetrated, his blessings will come naturally."
From then onwards, I changed my name from 'The sea of learning' to 'Transcending the Mundane', in remembrane of my awakening to the principle of creating one's destiny. I no longer wished to be trapped in the realm of commoners.
5.A Worthy Man Is Always Natural And Easily Contented
From then onwards, I was very careful in my daily conduct. I could fell the difference in my mind. It is always calm and at ease. It is no longer unrestrained, full of worries and uncertainties. I am very careful in all situations. Even if I were to dwell in a dark room, I restrained myself so as not to go against the principles of the Heaven. If people were to scold me or slander me, I would just take it silently. I do not wish to argue with them.
The next year, I entered the imperial examination and got the first instead of the third position which was earlier predicted by Mr Kong. Inautumn, I also passed the Ji-Ren examination, which was not in Mr Kong's predictions. The elder's calculations were longer accurate.
But after some introspection, I found that my cultivation was not very sincere. For example, I did not do good deeds thorought. I was doubtful while saving people. I only practised bodily good needs but my speech was unrestrained after drinking. In fact, I found that I did not do many good deeds in trying to neutralise all my evil conduct.
I made a vow i Yi year and after morre tham ten years, that was in Yi-Mao year, I managed to complete three thousand good deeds. The next year, I went to my hometown to transfer the merits at the temple. Again, I vowed to practise three thousand good deeds to reepent for all mu sins. I also prayed for a son. And after one year, in the year of Xin-Ji, a son was borne to me.
Every time, I performed a good deed, I would record it in a book . My wife, who was illiterate, would draw a circle on the calendar for every good deed. For example, she might have dinated to the poor, helped people in danger, released lives and others. At times, she managed to do more than ten good deeds in a day.
We continued to do good deeds and accumulate virtues. After two years, we had completed three thousand good deeds. Again, we went to the temple to trasfer the merits. I vowed to pass the Jin-Shi examination and to perform ten thousand good deeds.
After three years, I passed the Jin-Shi examination and became the magistrate of Bao-Di county. From then onwards, I prepared a record book and named it 'The Book on Subduing the Mind'. I told my stsff to the garden to report to the Heaven and Earth.
My wife was worried that we did not do enough good deeds. She said, "Formerly, in the vollage, we could easily accomplish three thoudand good deeds. But now in this official residence, there is no opportunity to help others. When, then, can we complete the ten thoudand good deeds?."
One nigth, I dreamt of a spirit who came and instructed me, "If you could reduce the tax on paddy fields, that one good deed would be equivalent to ten thousand good deeds. You could accomplish your vow then!."
The tax in every acre of paddy fields was very high. So I decided to reduce it by neary half. I was still doubtful if such an act was equivalent to doing ten thousand good deeds.
Just then, a Chan Master from Wu-Tai Shan came. I asked him about it. He said, "If we truly widh to benefit others, even one good deed is the same as ten thousand goodnesses. Even more so, when you have blessed thousands of people by reducing their taxes. Such a goodness is surely the same as ten thousand goodnesses."
So, I doneted my whole monthly salary and requested him to arrange an offering of food to ten thousand monks when he returned to the mountain. This was to show my gratiude and as a tranference merits.
Mr Kong had predicted that I would die at the age of fifty-three but I lived on paecefully that year. I did not pray for a long life and now I am already sixty-nine years old.
6.A Humble Man Is Full Of Blessings
On the whole, we cannot realy know our destiny. But, we should be humble when we are successful, be careful even if the cindition is favourable, just as though we are facing adversities, and lead a thrifty life even if we are rich.
We should not be pround if others were to love and give support to us. Neither should we be arrogant if we were from a prominent family. We must always be polite and ask for advice from worthies and also our subordinates even if we are highly educated. If a man could conduct himself this way, and restrain homself with propriety, he would be endowed with virtues and obtain the way.
We must always uphold the virtous conduct of our ancestors and practise repentance daily on behalf of our parents so that they will not be bound by their offenced and misdeeds. We must find ways to reoay to repay the kindness of our societies and country which provide for us with good education. We must work hard to provide for our young and guide them in leading a blessed life. We must truly wish to benefit and help others just as thought they are in danger, and discipline ourselves in accord with precepts and code of ethics.
Everyday, we must reflect upon our personal conduct, and change for the better always. If ever a day is passed by without any improvenment, or if we feel that we are just perfect, we are indeed retrogressing.
There are lots of intelligent people around. But many of them do not cultivate morality and are unsuccessful in theor career simply because of laziness. They waste their lives away by over-indulging in enjoyment and relaxtion.
The Venerable, Yun-Gu Chan Master's talk about the changing of one's destiny is really true. We should often study his commentary and practies diligently in prder not to waste our lives away without any improvements.
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