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?
2008年10月15日星期三
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.
2008年4月17日星期四
“阿彌陀佛”是偉大稱號 (AMITABHA BUDDHA IS A GREAT NAME)
世人誤解，以爲念“南無阿彌陀佛”佛號，只能為一個死去的人求生極樂世界，殊不知道“阿彌陀佛”既是“無量壽如來”，包含著無量無邊的公德利益，可説是一個偉大的稱號！
念一句“阿彌陀佛”是法界緣起，是淨業正因，是菩提種子，是解脫生死之良藥，是超出三界之徑路，是佛教縂持法門！
誠念一句“阿彌陀佛”能消除八十億劫生死重罪。佛法八万四千法門，以“阿彌陀佛”為第一。
這一句“阿彌陀佛”稱號，包含著無窮無盡的万德，等於念十方三世一切諸佛。因此，修淨土念佛法門者，就是一心一意執持佛號作爲正行！
念一句“阿彌陀佛”佛號，包括八万四千恒河沙數，千千萬萬無量的修行法門！
“阿彌陀佛”四字的全體是一心。心包含著眾德，如：常、樂、我、淨、本覺、始覺、真如佛性，菩提涅盤等等，都為這一名好所攝，包括在這一佛號之中！
所以，修持淨土法門之淨業者，只一心專念“阿彌陀佛”四字，因這是最方便、最簡捷、最有效之方法，以達致究竟莊嚴之佛性。正所謂：“万修万人去”決不會遺漏一個。
Most people misunderstand that the recitation of AMITABHA BUDDHA is only meant to help the dead to seek rebirth in the world of Ultimate Bliss. Seldom do they know that name AMITABHA BUDDHA or THE TRUS COME ONE of INNUMERABLE LIFESPAN embodies immeasurable merits and virtues. It is indeed a Great Name!
The recitation AMITABHA BUDDHA reveals the arising of conditions in the Dharma Realm, the proper cause for the Pure Karma, the Bodhi seed, the good medicine for the liberation from birth and death, the swiftest way to transcend the Ttipie Realm and the Buddha's teaching on the Dharani Dharma Door!
To recite AMITABHA sincerely for once, can eradicate eighty hundred million kalpas of heavy offences of birth and death. Among the eighty-four thousand Dharma Doors, the recitation of AMITABHA is the foremost!
The Name of AMITABHA BUDDHA embodies thousands of millions of indescribable neruts and virtues. It is the same as reciting all the BUDDHAS in the ten directionehinin the three periods of time. So those who cultivate the Pure Land Dharma Door are only mindful of AMITABHA BUDDHA wholeheartedly as their main practice!
To recite AMITABHA sincerely for once, is the same as cultivating the immeasurable and indescribable Dharma Doors as many as the sand in eighty-four thousand Ganges River.
The word AMITABHA BUDDHA is theembodiment of a single-mindednwss. The mind contains the various virtues as permanence, bliss, true-self and purity, the Innate Enlightenment, the awakening to the Innate Mind Ground, the Genuine and unmoving Buddha Nature, the Bodhi Mind and Nirvana and many others. All these Merits and Virtue are gathered in and fully accomplished just by reciting the Name of AMITABHA BUDDHA!
So those who cultivate the Buddha Recitation Dharma Door are only mindful of AMITABHA BUDDHA because it is the most convenient, the swiftest, the most effective way to accomplish the ultimate adornment of Buddha Nature. If tens of thousands of people were to cultivate this Dharma Door, they would all arrive at the Pure Land. NOT A SINGLE ONE WILL BE LEFT OUT!
念一句“阿彌陀佛”是法界緣起，是淨業正因，是菩提種子，是解脫生死之良藥，是超出三界之徑路，是佛教縂持法門！
誠念一句“阿彌陀佛”能消除八十億劫生死重罪。佛法八万四千法門，以“阿彌陀佛”為第一。
這一句“阿彌陀佛”稱號，包含著無窮無盡的万德，等於念十方三世一切諸佛。因此，修淨土念佛法門者，就是一心一意執持佛號作爲正行！
念一句“阿彌陀佛”佛號，包括八万四千恒河沙數，千千萬萬無量的修行法門！
“阿彌陀佛”四字的全體是一心。心包含著眾德，如：常、樂、我、淨、本覺、始覺、真如佛性，菩提涅盤等等，都為這一名好所攝，包括在這一佛號之中！
所以，修持淨土法門之淨業者，只一心專念“阿彌陀佛”四字，因這是最方便、最簡捷、最有效之方法，以達致究竟莊嚴之佛性。正所謂：“万修万人去”決不會遺漏一個。
Most people misunderstand that the recitation of AMITABHA BUDDHA is only meant to help the dead to seek rebirth in the world of Ultimate Bliss. Seldom do they know that name AMITABHA BUDDHA or THE TRUS COME ONE of INNUMERABLE LIFESPAN embodies immeasurable merits and virtues. It is indeed a Great Name!
The recitation AMITABHA BUDDHA reveals the arising of conditions in the Dharma Realm, the proper cause for the Pure Karma, the Bodhi seed, the good medicine for the liberation from birth and death, the swiftest way to transcend the Ttipie Realm and the Buddha's teaching on the Dharani Dharma Door!
To recite AMITABHA sincerely for once, can eradicate eighty hundred million kalpas of heavy offences of birth and death. Among the eighty-four thousand Dharma Doors, the recitation of AMITABHA is the foremost!
The Name of AMITABHA BUDDHA embodies thousands of millions of indescribable neruts and virtues. It is the same as reciting all the BUDDHAS in the ten directionehinin the three periods of time. So those who cultivate the Pure Land Dharma Door are only mindful of AMITABHA BUDDHA wholeheartedly as their main practice!
To recite AMITABHA sincerely for once, is the same as cultivating the immeasurable and indescribable Dharma Doors as many as the sand in eighty-four thousand Ganges River.
The word AMITABHA BUDDHA is theembodiment of a single-mindednwss. The mind contains the various virtues as permanence, bliss, true-self and purity, the Innate Enlightenment, the awakening to the Innate Mind Ground, the Genuine and unmoving Buddha Nature, the Bodhi Mind and Nirvana and many others. All these Merits and Virtue are gathered in and fully accomplished just by reciting the Name of AMITABHA BUDDHA!
So those who cultivate the Buddha Recitation Dharma Door are only mindful of AMITABHA BUDDHA because it is the most convenient, the swiftest, the most effective way to accomplish the ultimate adornment of Buddha Nature. If tens of thousands of people were to cultivate this Dharma Door, they would all arrive at the Pure Land. NOT A SINGLE ONE WILL BE LEFT OUT!
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