比丘尼恒哲法師2024年10月17日線上講於加拿大卡加利華嚴聖寺

諸佛菩薩、師父上人、各位善知識： 今晚很高興，比丘尼恆哲在卡加利華嚴聖寺跟大家來結法緣，祝大家有一個很美好的晚上。那麼我今天只是想跟大家來談我的心得報告，就是說我們要在一切的境界裡面來成長。境界有哪些呢？境界基本上可以分成兩個部分，一個就是我們自己的心念，是在內心的。

All Buddhas and Bodhisattvas, Venerable Master, and all Dharma Masters, Amitabha. I’m really happy to be here today to speak with everyone. My name is Heng Je, and I’m speaking from Avatamsaka Monastery in Calgary (Canada). I hope everybody will have a good evening. So this would be a sort of report. I wanted to talk about states that we encounter and how we can grow from them and learn from them. There are different types of states, and so we can think of them as in two parts. One is the states within our minds — internally.

我們的心念就是說，我們有很多很多的想法，比如說看到對自己的不滿意，或是對別人的羨慕，或者我們想要一些什麼好的成就等等，或者我們對某一些人不高興，或者我們覺得我們自己不夠好， 乃至於我們會嫉妒別人，我們會想障礙別人， 讓別人不能夠發展。有的時候我們也是很懈怠，會放逸，這個都是人之常情。

In terms of our internal thoughts, the thoughts that we have, we have many kinds of thoughts. Sometimes we are unhappy with ourselves, or feeling discontent, and sometimes we envy others, or we hope that we can be better and accomplish something, and sometimes we don’t think we are good enough, or that we are jealous of other people, and then we obstruct them. So we have many various kinds of thoughts. Sometimes we are lazy and lax, and so these are very common experiences.

但是既然我們大家來到萬佛聖城，在師父的座下學習佛法，想要修行，我們的心念是不能不面對的。因為有很多時候它都不成熟，不如法的，所以這是我們要面對的第一個。

But since we are here learning under the Venerable Master, and we are here to cultivate the Dharma, so we need to actually face our thoughts, face ourselves, and recognize our thoughts, and realize that some of our thoughts are not really in accord with the Dharma, and some of our thoughts are not really developed. So this is the first point I want to make.

我們不能夠在一切的境界裡面成長的原因，就是我們不認識自己的這些問題、這些毛病、需要改善的地方，而我們怪到別人那裡去，我們覺得是環境不夠好，覺得是條件不對等等，這些其實都不是如法的。佛法是告訴我們 一切都是要「迴光反照，反求諸己」。我們自從來到萬佛聖城，自從開始聽上人的法，這幾個字聽了太多太多 ，可是我一直到現在，出家三十幾年，我才稍微有一點體會，什麼叫迴光反照，什麼叫反求諸己。

The reason why we can’t grow from various adverse conditions is because we cannot properly identify our faults, our problems, places we need to improve. Instead we blame others or we blame the conditions we are in, or the situation. All of these kinds of thoughts are not according with the Dharma. Instead, we should turn the light around, and reflect within. Ever since I came to the City of Ten Thousand Buddhas, and listened to the Venerable Master’s Dharma, we have constantly heard these words from the Master. Although I have left home for over 30 years, I finally am able to sort of experience and understand what it means to turn the light around, and reflect within.

為什麼要迴光反照？為什麼要反求諸己？因為我們大家都有圓滿的自性，這個自性又叫做佛性。因為我們有佛性，我們早就已經是佛了，但是為什麼我們現在還是有眾生的思想，還是有眾生的、人的這種價值觀念，人的這種行為、這種做法？都是因為我們的習性毛病，如果我們能夠迴光反照， 把我們自性裡面的這些不成熟、不如法的這些思想 ，還有這些習氣毛病 ，能夠改掉以後 ，讓我們的心回歸 。回歸什麼呢 ？回歸到一個清淨心，它沒有分別、沒有染汙 。

Why is it that we need to turn the light around, and reflect within, so be introspective? This is because everybody has a perfect and complete original nature, and that is our Buddha nature. Because we have the Buddha nature, we have already been Buddhas for a long time. But why do we still have the thoughts of living beings and still holds the values, behaviors, and actions of human beings? It is all because of our bad habits. If we can turn the light around and reflect within, we can correct the thoughts that are not developed as well as bad habits that are not according with the Dharma. Then let our minds return. What do we return to? We return to a pure mind, one that is free of discrimination and defilements.

另外一個境界就是外境，外境有自然環境的，比如說颳大風、下大雨、非常的寒冷 、或者是酷熱。像這一次，今年的暑假，萬佛聖城非常非常地熱，這個就是對我們修行人的一個考驗。我們怎麼樣在一個很熱的氣候之下，能夠成長呢 ？

The other type of state is external. In terms of external states, there’s the weather, such as strong winds, heavy rain, extreme cold or intense heat, as the weather was here earlier this summer. All of these external conditions, weather and natural conditions, are all different tests to us cultivators. So how can we grow from within these states?

我記得上人有一次告訴我們一個佛友，這位佛友年紀很大，他跟他的同修 一起到萬佛聖城來參加萬佛懺。因為那一段時間非常地熱，所以拜一拜，他就很累很熱了，他就想要回去涼快涼快，到自己的房間去休息 。結果上人就跟他講：「你不要想著熱，你就想著不熱、不熱，就不熱了 。」

I remember one time that the Venerable Master told an old Buddhist disciple who came to CTTB to bow the 10,000 Buddha Repentance. Since that year, it was also extremely hot, after bowing for a while, that man wanted to go back to his room to take a rest. The Venerable Master said to him, “Don’t think that it’s so hot, don’t keep thinking this. Instead, you should think that it’s not hot, not hot, then it’s not hot.”

這就是說 ，這是我們的一念心 。修行的人如果你善用自己的這一念心，不去對這個境界起分別：我沒有喜歡 一個涼快的天氣，我也不在意這個熱的天氣。其實我們沒辦法、無處可躲的時候，我們還是得面對，對不對？我們不要等到無處可躲的時候才去面對，我們可以隨時就讓我們自己面對，這種功夫是可以在平常培養起來，可以訓練出來、磨練出來的，所以我說在一切境界裡面成長。成長不容易，需要常常的不斷的學習，不斷的練習。那麼 久而久之，我們就習慣了。 所以我們每一個人的可塑性都是很大。所以講這個自然環境呢，我就講這麼多。

From this, you can see that everything comes from our mind, and it’s just a differentiation or a difference in our mind. In cultivation, we need to know how to use our minds well and use our thoughts well. In our minds, we should not develop any kind of differentiation. Because if we do, then oftentimes when we face a situation and when it comes to the point that we can no longer run away from it or hide anywhere, then we are forced to, in those situations, face reality, face ourselves. But instead, what we can do is that at all times, we should actually face reality, face our thoughts, face ourselves, and practice this in everyday life. In this way, we can develop and grow from every state that we encounter. This is something that we need to train ourselves and practice daily until we get used to it. So, each of us has great potential. Regarding the natural environment, this is all I will say.

下面我要談談外境裡其他的人。我想跟大家分享一段黃檗希遷禪師的話，以前我第一次看到，我就很喜歡，可是並不明白，經過生活上的一些例子，就知道他真的是很有道理。我先念文言文 ，希望大家能夠聽得入心。

Next, I’m going to talk about other people in the external states that we might encounter. I want to share with everyone a passage from Chan Master Huangbo Xiyqian. When I first saw it, I liked it very much, but did not understand it. Through various life experiences, I have come to realize how true it is. I will first recite it in classical Chinese, and hope everyone can take it to heart.

「凡夫多被境礙心」，就是境界 ，我們多半是被境界來障礙我們的心，「事礙理」，事相上 礙這個理。我們就想要怎麼樣呢，「常欲遷境以安心」我們想要把境界改變，然後來安我們自己的心。「屏（摒）事以存理」，就是把這個事情的去除，來存這個理。「不知乃是心礙境」，我們不知道，其實是我們的心來障礙了外面的境界。「理礙事」，因為不明白這個道理，而礙了這個事。所以他說，他的結論：「但令心空」你要把你自己的心空了，「境自空」境界呢．自然就空；「但令理寂」當你的這個理平靜下來、安靜下來的時候，「事自寂」就是外面的事相自然就是寂靜了；「勿倒用心也」，不要錯用心。這是我把他的文言文，用白話稍微說了。

Ordinary people are often obstructed by external states. Most of the time, it is the external states that obstruct our hearts. “The matter hinders the principle,” meaning that in appearance, the matter obstructs the principle. What do we want to do? We often want to change the conditions to bring peace to our minds. “Eliminate the matter to preserve the principle,” meaning we remove the matter to preserve the principle. But we fail to understand that it’s not the states that obstruct them, but our minds actually obstruct the external states. “The principle obstructs the matter,” because we don’t understand this principle, and it obstructs the matter. So, he concluded: “Just let the mind be empty,” and “the states will naturally be empty;” “Just let the principle be still,” when your principle is calm and quiet, “the external states will naturally become tranquil.” “Do not use your mind incorrectly,” meaning do not misuse your mind. I have explained his classical Chinese in modern colloquial language.

那麼我現在來解釋一下，就是說，什麼叫做「遷境以安心」？我們常常想要改變外面的外境，來安自己的心呢？ 比如說這個人，他怎麼那麼囉嗦？他怎麼那麼挑剔？他怎麼那麼會做事？他打坐一打坐，就入定好幾個小時。那麼我就變成一個不會修行的，所以我們就希望這個人離開我們的視線，那麼我就可以平安。我們想把這個事情改掉。

Now, let me explain what is “changing the situations to calm our minds?” For example, if somebody is nagging, picky, or very capable, or somebody is cultivating and you see that they can meditate for a long time and you get upset because it makes you look bad, so you want them to leave, that way you won’t feel bad. In this situation, you’re trying to change the situation to make yourself feel better. But instead, what we should do is that we should let go of all this and not be attached.

比如說，你叫我垃圾回收，垃圾回收怎麼樣？很不好做的一件事情。那麼我就想把這個事情呢，把它唬弄過去，就是把它馬馬虎虎地混過去了。然後讓我能夠理直氣壯的，我什麼事情都會做，那麼不知道是心礙了境，你的心裡頭要沒有任何的思想，你的心裡頭是一個清淨的心，沒有慾望，沒有非要怎麼樣，沒有一個掌控，說我一定要怎麼樣。那麼這個境界呢就不是問題，是我們的心在障礙了外面的境界，是我們對這個道理呢，明白得不透徹。我們不夠明白這個道理 所以障礙了我們去做這些事情。這是為什麼希遷禪師要我們，只要你把心裡頭放下，心裡頭弄清淨了，外面的境界就空了。然後你不要錯用心，這是講什麼呢？這就是告訴我們說，上人說佛教就是心教，一切一切都在我們的心裡面，你把心空了，你就得到那個理，你就完滿，就完成了外面的事，沒有一個事情做不到的。我為什麼會明白這些話，他的開示呢？

For example, you tell me to do recycling work. How is recycling work? It is a very difficult task. So, I want to get through it by doing it perfunctorily. Then, I can justify to myself that I can do anything. But I don’t realize that it is my mind that obstructs the situation. If your mind is free of thoughts, if it is pure, without desires, without the need to control, and without saying ‘I must do this,’ then the situation is not a problem. It is our mind that obstructs the external situation because we do not understand this principle thoroughly. We don’t understand it enough, which hinders us from doing these tasks. This is why Chan Master Xiqian tells us: if you just let go of your mind and clear it, the external situation will naturally be empty. Then, do not use your mind incorrectly. What does this mean? This tells us that the Venerable Master says Buddhism is a teaching of the mind. Everything, everything is in our minds. If you empty your mind, you will understand the principle, and you will complete the external tasks and perfect anything. There is nothing you cannot do. Why do I understand these words and his teachings?”

這是一個例子：在兩三個月前我們在（加拿大）金城需要除野草，這個野草不是一般的野草（它叫斑矢車菊，斑矢車菊是一種二年生植物，可以長到 60-150 公分高，有幾個分枝莖從粗大的主根垂直生長。）跟萬佛聖城的野草不大一樣，它會長出紫色的花，非常非常漂亮。然後它的根很粗，也很深，所以當你要除這個草的時候，是不容易的。

Here’s an example.  We were in Golden (Canada) a couple of months ago. We needed to remove weeds.  These weeds are not ordinary weeds, they are called spotted knapweed. (According to the Invasive Species Council of BC, spotted knapweed is a biennial plant that can grow 60-150 cm tall with several branched stems growing vertically from a thick taproot). Unlike the weeds at the City of Ten Thousand Buddhas, it produces very beautiful purple flowers. However, its roots are very thick and deep. So when you’re going to remove the weeds, it’s not easy.

我們四個人到了那個地方去，法師說你們來除這些草，。我一看，唉呦，放眼望去全是那個紫花！我想：天啊！尤其這個鏟子一挖下去，更知道不容易。我想說怎麼辦呢？這麼大一片的地，這要搞到幾時啊？我馬上就已經覺得很困難，外面這個境界是困難的，這個事情是難做的。我就覺得是不容易做的，

The four of us went to that place. Dharma Master said, “You come and remove these weeds.”  When I looked at this, all I could see were the purple flowers. I immediately thought, oh, what can we do? It’s such a large field. And there’s so many of these weeds, especially when you dig into the weeds, you know it’s not easy. And immediately when I had this thought, I thought it was difficult and that we couldn’t do it.

當我想起黃檗禪師的這些話的時候，我就告訴自己，就放下吧，我不管它，我也別去看。我就這樣子，看著我眼前的這個野草，我就一點一點一鏟一鏟的地去鏟去除，那麼就是當我這個心啊，一放下說不能，不知道要做到幾年幾月幾日的時候，我這個心念放下以後，我們的進度呢，並不算慢。而且那一大片，我們頭一天用了一天，第二天呢用半天，其實一天半就把它做完了。哇！我說真的，心的力量不可思議，心的障礙的力量，也是不可思議的。所以呢，當我們明白一切都是心，學佛呢，我們就是要明白障礙我們的，永遠不是外境，而是自己的心。要記得轉心轉念，即可轉境。

But then when I recalled what Chan Master Huang Bo said, in terms of that we should let go or not be attached to our differentiations and our self, then I just told myself that I shouldn’t think too much, and instead I should just start cutting them one by one. And when I was able to let go of this attachment, let go of this thought that I couldn’t do it, actually we were able to finish and progress really quickly. We were able to clear out the fields in one and a half days. From this experience, we can see how powerful our mind is and how powerful our obstructions of our minds are as well. So, when we understand that everything is about the mind, in learning Buddhism, we need to realize that what obstructs us is never the external environment, but our own mind. We must remember to change our mind and thoughts, and the external situation will change as well.

如果你覺得哪一個人，你不服氣他，那麼你不要忘記，他還是有能夠成功的這個因素條件的，不然他不會做這些事情。既然他能夠做這些事情，我們不能不服氣，他有他的功德，我們可以學習。話又說回來，修行是要圓滿我們自己的清淨的自性，生活只是一種學習，是一種體驗，無所謂成敗。

If you don’t want to give in to someone, don’t forget that they still have the qualities and conditions for success; otherwise, they wouldn’t be able to do these things. Since they can do these things, we must acknowledge their merit, and we can learn from them. In the end, practice is about perfecting our own pure nature. Life is just a kind of learning, a kind of experience. There is no such thing as success or failure.

當我們把這個成敗的念頭放下，我想要很光采、 我想要怎麼樣做第一 ，這些的都放下以後，盡其在我，就盡自己的能力來做事情。同時呢也成就別人，大家一起在一個大環境裡頭，我們也不用看到哪一個人，離開了這個團體，我們覺得傷心。也不用看到哪一個人來，他對一般的人有很多的要求等等，我們就煩惱 。

When we let go of the idea of success or failure, when we stop wanting to be very glorious or to always be number one, after letting go of these things, we can do our best and fulfill our potential. At the same time, we help others succeed, creating an environment where we don’t feel sad when someone leaves our community. We also don’t feel afflicted when someone new comes in with many demands.

外面的境界不是真的，我們的心裡頭，才是重要的關鍵。所以呢，上人對我們的開示 ，講這個修行。上人說：修行是處處要吃虧，處處是不佔便宜，是把好的事情讓給別人，不好的事情自己來受。我們也不可以用一個忌妒心，我們也不可以沒有功德心。能夠這樣子，我們不求名聞利養，不求享受，就是盡自己的能力，在道場裡面，在一切的境界裡面，去進步、去學習、去成長，那麼就會得到真正的智慧。

And so, all of these are external states which are not true. What we should focus on is on our inner state. As the Venerable Master had always told us that in every situation we should take a loss and do the difficult things and not be jealous or without a mind of accumulating merit and virtue. We also do not seek for fame, self-benefit, or comfort. In all kinds of states, if we can do this, then in every situation we encounter, we can grow and learn from them and gain a true wisdom.

我們修行不要怕苦，不要怕難，不要怕沒有錢，什麼都不怕。你就是靠著佛法，靠著你自己的菩提心。因為我們每一個人都有菩提心，境界來的時候一定要記得，要多多的忍耐，多多的吃虧，那麼你就會覺得非常的地快樂。當我們的心平靜下來，我們看到這個境界，分分秒秒的事情，在我們的身邊變化中，我們不會受到它的影響。

In our practice, we should not fear hardships, difficulties, or lack of money. Fear nothing. Rely on the Buddhadharma and your own Bodhi mind. Since each of us has a Bodhi mind, when challenging states arise, we must remember to endure and accept losses, and then we will feel immense happiness. When our minds are calm, we observe the changing circumstances around us without being affected.

因為我們的心是定的，我們是有目標的，我們向著我們的目標邁進，那個目標就是我們的清淨的菩提心，就是我們的一念心。這個道理需要各位善知識細細的地去體會，你一定要領會到這個道理是這樣，它真實不虛的。所以我們大家修行在萬佛聖城，希望大家善用其心，成就一切的勝妙功德。謝謝大家的聆聽，阿彌陀佛！

Because our minds are settled and we have a goal, we move towards our goal, which is our pure Bodhi-mind, our one thought. This principle needs to be deeply understood by all good and wise advisors; you must comprehend that this truth is genuine. Therefore, in our practice at the City of Ten Thousand Buddhas, we hope everyone can use their minds well and achieve all supreme and wonderful merit and virtue. Thank you for listening. Amitabha!