來源：寧波慧日禪寺 2025年08月10日

對境面前

如何善護(hù)其心

When Facing Adverse Conditions, How to Safeguard the Mind?

01、普皆恭敬

《雜譬喻經(jīng)》中講過一個故事：古印度有一座寺院， 住著百余名僧眾。距寺院不遠(yuǎn)處，住著一位潛心向道的女子，她每天供養(yǎng)一位出家法師，然后在其座下恭敬聽法。一天，輪到一位老比丘前去應(yīng)供講法。他年歲已高、剛出家不久，對許多經(jīng)義尚不了解，但又不知該如何婉拒，只好硬著頭皮，拖著沉重的腳步前去。

The Miscellaneous Parables Sūtra (Zá Pìyù Jīng) recounts a poignant story:
In ancient India, there stood a monastery inhabited by over a hundred monks. Not far from this sanctuary lived a woman of profound sincerity, devoted to the Dharma. Each day, she would offer sustenance to a monastic and, with reverent heart, listen to the teachings imparted.

One day, it was an elderly monk’s turn to receive her offerings and give instruction. Though advanced in years, he had only recently taken monastic vows and had yet to gain full understanding of many scriptural doctrines. Though he felt unsuited to the task, he did not know how to politely decline. Resigned, he took up his staff and made his way to her dwelling, his steps heavy and uncertain.

這位女子見老比丘的步履如此“安穩(wěn)”，就對他生起了極大的信心，認(rèn)為他必定是個有智慧、有定力的大修行人。進(jìn)入屋里，老比丘心情七上八下，享用齋飯的時間拖了很長。然而，漫長的等待，絲毫未減少這個女子求法的誠心。

Observing the venerable monk’s slow and composed gait, the woman was filled with confidence and reverence. She assumed he must be a great cultivator, rich in wisdom and deep in meditative stability. Inside her dwelling, the monk, anxious and uneasy, took an unusually long time to partake of the midday meal, uncertain how to proceed. Yet the woman’s sincere to hear the Dharma remained undiminished by the wait.

午齋過后，她虔誠地請老比丘說法。老比丘惶恐不已，想到自己一大把年紀(jì)才出家，對深奧的佛法不明究竟，心里既慚愧又苦惱，不禁感慨道：“愚癡無知，缺乏智慧，實(shí)在非常痛苦??！”女子聽了這段話，以為是給自己開示的，就仔細(xì)體會其中的意義，明白了由無明產(chǎn)生痛苦……在反復(fù)思維的當(dāng)下，她竟證得了圣果。

After the meal, she humbly requested him to give a teaching. The elderly monk, overwhelmed with anxiety, was struck by the disparity between his meagre understanding and the gravity of his role. Grieved and ashamed, he muttered aloud: “To be mired in ignorance, lacking in wisdom—how deeply painful it is!”

Hearing these words, the woman mistook them for a profound teaching. She turned them over in her heart, contemplating their meaning. Through deep reflection, she came to realise that all suffering arises from avidyā—ignorance. In that very moment of insight, her mind was purified, and she attained a level of realisation—a saintly fruition (?rāvakaphala).

02、大清凈 大平等

Great Purity and Profound Equality

有位尊者說：“與任何人相處，時間長了肯定都能看出毛病，因?yàn)檠劬褪菢I(yè)力專門為我們準(zhǔn)備的。因此，我們需要認(rèn)清自己的評判標(biāo)準(zhǔn)來自于自我，而不要輕易評論他人的是非功過。其實(shí)，你看到的，只是業(yè)力允許你看到的?！?/p>

A venerable teacher once said: “Spend enough time with anyone and you will inevitably begin to perceive their flaws, for our eyes are the instruments of karma, fashioned for precisely that purpose. Therefore, let us understand that our standards for judgment arise from our own ego and self-reference. Do not hastily criticise others, for what you perceive is only what your karma permits you to see.”

只要你心清凈了，到處都是清凈的。我們因?yàn)樽约翰磺鍍?，所以看什么都不清凈；因?yàn)樽约菏欠卜?，所以看一切都不圓滿。世界本是清凈的，眾生皆是佛性充滿的，我們看到世界不清凈，是因?yàn)樽孕牟磺鍍?，所以要自我覺悟，自我圓滿。

If your mind is pure, all appearances will reflect that purity. It is because our minds are defiled that we perceive defilement in the world. Because we are ordinary beings (p?thagjana), the world seems fragmented and imperfect. Yet in truth, the world is innately pure, and all sentient beings are inherently imbued with Buddha-nature (tathāgatagarbha). The impurity you perceive in the world is but a reflection of the impurity within our own minds. Thus, we must awaken inwardly and seek our own fulfilment.

三昧耶就是正定，三昧耶戒是連好壞的念頭都不準(zhǔn)起。你起分別了，就沒有正定了；你起凡圣的見，就不清凈了。如果你認(rèn)為這是娑婆、這是輪回的世界，你就不清凈了。要看一切都是光明的，都是清凈的——大清凈、大平等。

Samaya, the sacred vow of commitment, is the state of true concentration (samādhi). The samaya precepts do not permit even forming thoughts of good or bad. The moment you discriminate, you are no longer in true concentration. The moment you perceive the difference between holy and worldly, you have deviated from purity. If you view this world as mere Sa?sāra, a world of delusion, your perception is already impure. We must learn to behold all things as luminous, all beings as pure —Great Purity and Great Equality (mahā?uddhi and mahāsamatā).

Seeing All Beings as Spiritual Teachers

我們有一顆求智慧的心，把一切都當(dāng)成我們的善知識, 在看待萬事萬物、有情無情時，我們都要從中得到啟發(fā)——“見境之時，見心不見境”。 所以修凈土，就是觀一切有情皆是阿彌陀佛所化，一切無情也是阿彌陀佛的光所化，正報(bào)依報(bào)莊嚴(yán)。

With a heart aspiring toward wisdom, we must regard all things and beings—sentient and insentient alike—as our good teachers (kalyā?amitra). When we encounter external conditions, we should turn inward and examine our minds rather than become lost in appearances. In the Pure Land tradition, to cultivate the path entails perceiving all sentient beings as emanations of Amitābha Buddha, and all insentient phenomena as radiant expressions of Amitābha’s compassionate light. Both principal retribution (our own karmic body) and dependent retribution (our environment) are but adornments of the same one truth.

在果乘里這個叫清凈觀、本凈觀，也稱為清凈見，就是一切都從殊勝的角度來見。對于一個真正有清凈見的人，見情與非情都是佛所化現(xiàn)出來的，是為了要成就我，教化我。

In the fruition stage, known in Mahāyāna as the View of Purity (?uddhadr??i) or the View of Inherent Purity — is to perceive all things through the lens of spiritual excellence. For one with pure vision, both the sentient and insentient are seen as manifestations of the Buddha’s compassionate intent to educate and liberate — appearing solely to awaken and refine the self.

有位尊者來五臺山，最后文殊菩薩就問尊者：“你來到這里的感悟是什么？”尊者顯現(xiàn)為大梵天王，向文殊菩薩行禮道：“大圣，我來到五臺山十分歡喜自在，并體悟到內(nèi)密的自身、外顯的五臺山、乃至一切法界，都是諸佛五智自然的流露，為了大悲周遍法界，所以您寓悲于智，示現(xiàn)了不可思議的緣起教化?！?/p>

A certain venerable master once journeyed to Mount Wutai. At the end of his pilgrimage, Ma?ju?rī Bodhisattva asked, “What insight have you gained from your time here?” The master, manifesting as Mahābrahmā, bowed to Ma?ju?rī and replied: “Great Sage, my time on Wutai Mountain has been one of joy and deep liberation. I have realised that the inner esoteric self, the external form of the sacred mountain, and indeed the entire Dharma realm, are spontaneous manifestations of the Five Wisdoms of all Buddhas. In your great compassion, pervading all realms, you have imbued wisdom with compassion, thus manifesting the inconceivable teaching of dependent origination for the sake of sentient beings.”

只有真正地體悟到這種大清凈，才會真正地產(chǎn)生大平等。有了這種智慧，才會產(chǎn)生同體的悲心，對于別人遭受的苦才會生起悲愍心，知道這是由于他過去不清凈的因感得現(xiàn)在的果。所以應(yīng)當(dāng)注意在自己的因地里不要這樣做，就想“他為我表法”，對他生悲愍心，對自己生警戒之心，那你看到所有的一切就會知“道”，就會提醒自己。

Only through a deep realisation of Great Purity can one generate the insight of Great Equality. Through such wisdom, arises the compassion that sees all suffering as one’s own. When we behold another’s suffering, we respond with empathy — recognising that their pain is the fruit of past causes born of unwholesome karma in their past. We resolve not to replicate those causes within ourselves. We reflect, “They manifests the Dharma for my sake, through their actions,” thus giving rise to compassion for others and vigilance within ourselves. In this way, all appearances become a vehicle for awakening, a reminder of the path for oneself.

03、實(shí)執(zhí)，空性

The Illusion of Self-Nature and the Emptiness of All Things

當(dāng)我們看別人順不順意的時候，如果沒有我執(zhí)我見，那你就像面對鏡子一樣的；如果把對方當(dāng)成實(shí)有的，說明你有對自我的實(shí)有的執(zhí)著。外在都是考驗(yàn)我們修行到底是真的還是假的，你有真的修行，那你無我見，外在的顯現(xiàn)就是像假的一樣，面對假的有什么好計(jì)較的呢。你把那當(dāng)真的，是因?yàn)槟銏?zhí)著自己是真的，執(zhí)著自己是真的就有“我”，我是真的，眾生是真的，業(yè)力是真的，這就是沒有正知正見。

When someone or something displeases us, if we hold no attachment to self (ātmad???i), then our mind is like a mirror: reflecting, yet unattached. But if we regard the other as inherently real, it means we still cling to our own self as inherently real. These external circumstances are trials, measuring the truth of our cultivation. If our practice is genuine, then we have no self-view, and external appearances become like illusions—unsubstantial and fleeting. Why argue with what is illusory? It is only because we cling to a reality of self that we believe in the reality of others, of karma, of suffering and sa?sāra. But this is a delusion—an absence of wisdom (samyag-d???i).

只要有我見、人見、眾生見，就會有對立。所以在面對違緣、不順意的時候，馬上要用佛法來超度自己。如果還有“我”，就還有這個生死輪回。作為一個人，我們要培養(yǎng)自己的悲憫之心；另一方面，我們還要有空性的見，空性才是通佛國的，了解如來真實(shí)義很重要。在沒有懂得真實(shí)義之前，真的要好好地、簡簡單單地“未悟師度”，好好地去聽，去思維講的那些法。

So long as we hold notions of self, of personhood, of beings and lifespan, duality and division will persist. Thus, when we encounter obstacles and adversity, we must apply the Dharma to liberate ourselves. As long as the self remains, so does the wheel of birth and death. As sentient beings, we must cultivate a heart of compassion, and at the same time, abide in the view of emptiness (?ūnyatā). Emptiness alone leads to the realm of the Buddhas. The true meaning of the Tathāgata must be deeply contemplated. Until that is understood, one must simply and earnestly rely on the guidance of those who have awakened — before enlightenment, follow a worthy teacher, listening and reflecting with humility.

04、只管自己，只看好樣子

Attend to One’s Own Practice; See Only the Good in Others

菩薩來到娑婆世界都會示現(xiàn)凡夫相，長得跟大眾一樣，我們看不出來誰是菩薩，所以要普皆恭敬。很多大成就者都勸誡我們：不要起分別心，因?yàn)槟銢]有他心通，不知道對方是誰，你護(hù)念住自己就行了，不要議論別人。你如果講別人的過失，你自己就陷在過失里了，你又不知道別人什么境界，你只是表現(xiàn)出你的愚昧和不滿而已。

When Bodhisattvas manifest in this world (the Sahā world) , they take on the form of ordinary beings. Outwardly, they appear no different from everyone else. Since we cannot discern who is a Bodhisattva, we must show respect to all. Many great masters have warned us: do not give rise to discrimination and refrain from judging others. You do not have telepathic insight—you cannot know another’s mind or their spiritual attainment. Tend to your own mindfulness. Refrain from criticising others. When you speak of another’s faults, you entangle yourself in the same defilement. You do not know their stage of practice; what you express is merely your own ignorance and discontent.

師父曾跟我講過，他特意在大殿里說：你看羅漢翹著腿，撓著背，挖著耳朵，摳著鼻屎，你哪敢輕慢他，那都是圣者。你認(rèn)識誰是阿羅漢？雖然供在佛殿里，但生活當(dāng)中出現(xiàn)了，他是阿羅漢，他是菩薩，你也不知道的。

My teacher once said in the great hall: “You see the Arhats sitting with legs crossed, scratching their backs, picking their ears, even digging in their noses. Would you dare treat them with disrespect? These are sages. But who among us recognises an Arhat walking in our midst?” Even though they are enshrined in temples, when they appear in daily life, you may not recognise them.

所以我們修行人要“只管自己，只看好樣子”，我的師父是這么教導(dǎo)，印光大師也這么教導(dǎo)，我去各個地方參訪的那些高僧大德也都這么教導(dǎo)。因?yàn)槟悴恢缹Ψ降木辰?，對方哪怕就是凡夫，但你是修行人，你要慚愧自己生了這個負(fù)能量的心態(tài)，你要想：我為什么沒有智慧去轉(zhuǎn)變這個逆境，不能把逆境轉(zhuǎn)為道用？

Hence, as practitioners, we must “Tend only to own conduct and observe only the virtues in others.” This is the teaching I received from my own master, from Venerable Master Yìnguāng, and from the many great monastics I have visited over the years. You do not know another’s spiritual maturity and level of cultivation. Even if they are an ordinary person, you, as a practitioner, should be ashamed for generating negativity. Ask instead: “Why do I lack the wisdom to transform this adversity into the path?”

為什么“若真修行人，不見他人過”？因?yàn)槲覀兯吹降囊磺?，都是我們的業(yè)力所顯現(xiàn)的，我們要回光返照，消歸自性。所以“靜坐常思己過”，就是說我們有正念的時候，要多看自己的過失，“閑談莫論人非”，不要去看別人的過失，要看別人的功德。

Why is it said, “The true practitioner sees no faults in others”? Because all that we perceive is but a reflection of our own karma. We must turn our gaze inward and focus on our true nature. Hence the saying: “In stillness, reflect on your own faults; in idle talk, speak not of others’ faults.” In moments of mindfulness, examine our own errors. In all things, let us see the merits of others, not their shortcomings.

—-三參法師

— Venerable Master Sān Cān

英文翻譯：Iko & Matt；