今天是禅七的开始，希望大家努力来参禅，不可错过开悟的大好时光。

The Chan session starts today, and I hope everyone will work diligently and not pass up this marvelous opportunity to become enlightened.

打禅七就是克期取证。不可坐在禅凳上打妄想，那就是辜负自己参加打禅七的初衷。打什么妄想呢？妄想有种种不同，总而言之，都是异想天开、不着边际。有的人打这种妄想：“我参加这次禅七，希望能开悟，得到大智慧，开悟之后，我将向世界宣布这个消息，令全世界的人都知道我是开悟的人，对我恭而敬之。”

A Chan session is held for the purpose of seeking to become enlightened in a fixed period of time. So don't sit on the meditation bench and indulge in idle thinking; that would not do justice to your purpose in attending the Chan session. What kinds of idle thoughts might you have? Delusive thoughts come in all varieties, but in general they are no more than flights of fancy and wishful thinking. Some people have the idle thought: “I hope I can get enlightened and attain great wisdom in this session. After I'm enlightened, I'll publicize it to the world, and everyone will know I am an enlightened person and treat me with great respect.”

各位想一想，有这种思想的人，他是否能开悟？我敢下断语，绝对不会的！为什么？因为这个人刚坐在禅凳上，妄想纷飞，不是为求名，就是为求利。在名利上打转转，焉能开悟呢？

All of you should consider this: can a person who thinks like that get enlightened? I emphatically declare that it's impossible. Why? As soon as that person sits on the meditation bench, his idle thoughts come in droves, and if he's not idly thinking about seeking fame, he's idly thinking about how to make a profit. How can a person who is spun around by fame and profit become enlightened?

有的人打这种妄想：“我在这次禅七中，一定要开悟，我要做这次禅七开悟第一人，人家不开悟，唯独我一个人开悟，这是多么光荣的一件事！”甚至根本没有摸着开悟的边缘，却冒充开悟，到处宣传自己开悟了，来欺骗大家，令大家对他另眼相看，来个鱼目混珠的骗局，这种思想多么幼稚，令人嗤笑！希望大家不要有这种妄想，要脚踏实地用功参禅，得到真本领那才算！

Some people have this idle thought: “In this Chan session, I definitely have to get enlightened. I have to be the first person to get enlightened in this session. I'll be the one and only enlightened person, and no one else will get enlightened. How glorious that would be!” Without even getting close to being enlightened, he feigns it and announces everywhere that he is enlightened. He cheats people because he wants them to show him special favor. His plan is to “pass off fish-eyes as pearls.” But his ideas are so childish that people will only despise and laugh at him. Hopefully no one will entertain such ideas. Rather, we should plant our feet firmly on the ground and apply our efforts in investigating Chan, so that we can attain real skill that counts!

有的人打这种妄想：“我要开悟，开悟就有人来供养我，我可以建个大庙，作为一方法主，信徒源源而来，亲近、供养我，我成为大法师，名扬天下，妇孺皆知我是大名鼎鼎的法师。”可是大家要知道，不学无术，受人供养，是心不安理不得的。

Other people have this kind of idle thought: “I want to get enlightened, so people will make offerings to me. Then I can build a big temple, be the Dharma host of the area, and have lots of followers who come and make offerings. I'll be a great Dharma Master known throughout the world, and everyone will treat me as a high-class Dharma Master.” However, you must know that if you really aren't as proficient and knowledgeable as you make out to be, and you receive people's offerings, your conscience will not rest easy.

坐禅的姿势要正确，对身心皆有益处，否则失掉坐禅的意义。坐禅时，先将身心放松，不可紧张，最好结双跏趺坐，这是基本的坐法。

When sitting in Chan, make sure your posture is correct. A correct posture benefits both body and mind. Without it, sitting in Chan loses its meaning. When you sit in meditation, first relax the body and mind. Don't tense up. It would be ideal to sit in full lotus, which is the basic posture.

何谓双跏趺坐？就是先把左腿放在右腿的上边，然后将右腿搬到左腿上边，这又叫“金刚座”，是坚固不动的意思。过去诸佛皆以金刚座而成佛。这种坐法，可以降伏天魔，可以制止外道，他们见到这种坐法，知难而退，不敢前来找麻烦。

To sit in full lotus, first put the left foot over the right thigh, and then move the right foot over the left leg. This is also called the vajra position, which means it is firm and unmoving. All the Buddhas of the past attained Buddhahood by sitting in the vajra position. In this sitting posture, one can subdue the demons from the heavens and counter those of other religions. When they see you in this position, they surrender and retreat, afraid to disturb you.

结双跏趺坐之后，眼睛观鼻端，不可东张西望。所谓： 眼观鼻，鼻观口，口观心。

Once you are sitting in lotus posture, your eyes should contemplate your nose, and not look left and right.

The eyes contemplates the nose;
The nose contemplates the mouth;
The mouth contemplates the heart.

这样才能摄持身心，将心猿意马拴住，不令它们向外奔驰。所谓：

专一则灵，
分歧则弊。

This way, you can gather in the body and mind. The mind is like a monkey or a wild horse, and you must tie it up so it won't run away. It is said,

When one is concentrated,
there is an efficacious result.
When one is scattered, there is nothing.

要端然正坐，就是腰要直，头要正，不可前俯，不可后仰；不要向左歪，不要向右斜；好像大钟一样，四平八稳，不动不摇。不可像钟摆那样，东摇西晃。双跏趺坐才合乎坐禅的姿势。

You should sit properly, with the back straight and the head up. Don't lean forwards, backwards, or to the left or right. Sit firm and steady like a large bell, not swaying or moving. Don't be like the bell clapper which swings back and forth. Full lotus is the proper posture for sitting in Chan.

初学禅的人，觉得不习惯，腿也痛，腰也酸，不要紧，咬紧牙关，忍耐一时，久了自然没有这种现象，所谓“久坐有禅”，自然得到禅味。

Beginning Chan meditators who are not used to it may experience pain in their legs and soreness in the back. Don't worry. Just grit your teeth and be patient for a while, and these sensations will naturally subside. It is said, “With long sitting, there is Chan.” You will attain the flavor of Chan.

什么是禅味？就是得到禅定的快乐，得到轻安的滋味。这种滋味奥妙无穷，不可以心思，不可以言议，得身历其境的人，才能体会，才能领受，好像如人饮水，冷暖自知，只可意会，不可言传。各位想要知道这种禅味是甜是苦？就要努力参禅，到了相当境界时，自然晓得其中之味！所以要参！参到水落石出时，就得到禅味。

What is the flavor of Chan? You attain the bliss of Chan samadhi, and taste the flavor of light ease. This flavor is inexhaustibly subtle and wonderful, inconceivable and indescribable. Only those who have experienced it will understand and know, just as a person who drinks the water will know its temperature. This can only be experienced by the mind, and cannot be communicated by mouth. If you want to know if the flavor of Chan is sweet or bitter, work hard at investigating Chan, and when you reach a certain stage, you will discover the flavor yourself! So, you must investigate! Investigate until “stones peep out from the receding water” (the truth is brought to light), and then you'll know the flavor of Chan.

“禅”不是说的，而是参的，所以禅宗是不立文字，教外别传，直指人心，见性成佛的法门。

Chan must be investigated, not discussed. That's why the Chan School is not based on language. Transmitted outside the teaching, this Dharma-door points directly to the mind, so that one sees the nature and attains Buddhahood.

参禅的人，参到火候的时候，绝对不发脾气，不与人争论，到了无诤三昧的境界。也不求名，也不求利，看富贵成为花间的露水，看功名成为瓦上的霜片，顷刻就消逝无踪。真正修行人远离名利，不为名利动摇其心。

When Chan cultivators have achieved a certain amount of skill in their investigation, they definitely will not lose their temper or argue with people, because they have reached the state of the samadhi of non-contention. Nor will they seek fame or gain, because they will regard wealth and honor as being like dew, and fame and position like frost, disappearing in an instant. Real cultivators keep their distance from fame and gain, and don't let their minds get influenced by them.

若想测验人是否有修行？就看他所行所为是不是在名利上动脑筋？如果求名得不到就发脾气，求利得不到也发脾气，那个无明火，老虎神，比谁都厉害，这个人，不问可知，一定是名利中人。

If you want to evaluate a person's cultivation, see if his every move is motivated by the desire for fame and profit. Is he someone who seeks fame, and gets mad when he cannot obtain it? Does he lose his temper if his pursuit of profit is frustrated? Does the fire of his ignorance and his tiger-like spirit make him the toughest one around? If so, then you know without asking that this person is after fame and profit.

清朝乾隆皇帝到镇江金山禅寺欣赏长江的风光，他问法磬禅师：“长江一日有多少船往来？”禅师说：“只有两条船往来。”乾隆不解地问：“你怎知道只有两条船呢？”禅师说：“一条船为名，一条船为利。”

When the Emperor Qianlung of the Qing Dynasty went to Gold Mountain Chan Monastery in Zhenjiang to view the scenery of the Yangtze River, he asked Chan Master Faqing, “How many boats come and go on the Yangtze in one day?” The Chan Master replied, “Only two boats.” Qianlung was puzzled, and asked him, “How do you know there are only two boats?” The Chan Master said, “One boat is out for fame, and the other boat is out for profit.”

由此可知，凡是乘船的人，不是为名，就是为利，但不知求名者死在名上，求利者死在利上，最后两手空空去见阎罗王，所谓：

万般带不去，
只有业随身。

From this, we know that anyone who takes a boat is either out for fame or for profit. What they don't know is that those who seek fame die for fame and those who seek profit die for profit. In the end, they go to see King Yama empty-handed. As it is said,

You can't bring anything with you.
Only your karma will follow you.

修道人，若是没有脾气，能忍辱，能耐苦，始堪成法器，能为佛教栋梁之材，将佛教发扬光大；凡是爱发脾气的人，就是破坏佛教，成为害群之马。

If a cultivator has no temper, and can endure insult and suffering, he can be a Dharma vessel and a pillar of Buddhism who can help Buddhism to expand and prosper. But if he likes to lose his temper all the time, he will only harm Buddhism and be the black sheep of Buddhism.

佛教刚在西方清净之土种下菩提种子，现在已经萌芽，生出幼苗，希望大家做个好园丁，勤灌溉，常施肥，令它欣欣向荣，令它蒸蒸日上，将来开菩提花，结菩提果。

Buddhism has just planted the seeds of Bodhi in the pure soil of the West, and now they have already sprouted and put forth tender shoots. I hope everyone will be a good gardener and diligently water them and fertilize them often, so that they thrive joyously and grow more flourishing every day. Then eventually the Bodhi blossoms will open and bear the fruit of Bodhi.

住在万佛圣城里的四众，对于讲话要特别注意，不可信口乱讲，不可任意讲是讲非。万佛圣城是修道清净的圣地，不可有旁门左道的言论，大家要知道，面对万佛，怎可以乱讲话？谨记！

The four-fold assembly of residents at the City of Ten Thousand Buddhas should be especially cautious in their speech. Don't talk recklessly, and don't gossip about the faults of others. The City of Ten Thousand Buddhas is a pure and holy place for cultivation, and will not tolerate heterodox teachings. Right in front of the ten thousand Buddhas, how can people speak so carelessly? Take heed!

病从口入，祸从口出。

Sickness enters through the mouth;
Calamity comes out of the mouth.

这是至理名言，说话要三思而后说，免得错因果。说出的话，不但要负法律的责任，也要负因果的报应。

This familiar adage holds a lot of principle. We should think thrice before speaking, to avoid making mistakes in cause and effect. Not only are we legally responsible for what we say, we must also undergo the retribution according to the law of cause and effect.

佛教是提倡“无我”的宗教，不允许相面、批八字的存在，更不相信风水，这些技俩与佛法相违背，背道而驰，所以禁止流通。如果相信这种法，那就“有我”的存在，一切为我所有，一切为我打算，有我无人，不合乎佛法。

Buddhism is a religion which teaches selflessness, so it prohibits fortune-telling, whether by looking at facial features or hexagrams. Even less should we believe in geomancy. Since these skills go against the Buddhadharma and oppose the Way, their propagation is curtailed. If you have faith in these dharmas, you still have a notion of self. You will think of things as being “mine” and always be thinking on behalf of “myself.” But considering only yourself and no one else does not accord with the Buddhadharma.

佛教是教人不争、不贪、不求、不自私、不自利、不妄语的宗教。可是看风水是教人争、教人贪、教人求、教人自私、教人自利，甚至妄言，在一百天之内能发大财，能做大官。贪心的人，便相信他的话。可是大财未发之前，先破小财，送红包作谢礼，这种说法不如叫人去抢银行，马上发大财，不需要一百天以后再发财。

Buddhism is a religion which teaches people not to contend, not to be greedy, not to seek, not to be selfish, not to pursue personal benefit, and not to tell lies. Geomancers, on the other hand, tell people to contend, to seek, to be selfish, and to pursue personal benefit. They may even lie by telling people they will strike it rich or be promoted to a high rank in the next hundred days. Greedy people believe their words. But before they strike it rich, they first have to make a donation to the geomancer as a token of appreciation. The geomancers might as well tell people to rob a bank and get rich instantly, without having to wait a hundred days.

再者，他知道有好风水，可以发财，可以升官，为什么自己不用，等你去用？岂有此理！希望聪明人，千万不要上迷信的当，被老千所骗。

Moreover, if the geomancer really knows of some favorable geomantic features conducive to striking it rich or getting a big promotion, why wouldn't he use them himself? Why would he want to wait for you to use them? That makes no sense! I hope intelligent people will not let themselves be swindled by superstition or cheated by these old crooks.

“医卜星相”在佛教中是五邪命之一，不受欢迎。“医”是医生，替人治病。“卜”是算卦，预知休咎。“星”是观星，观星宿知吉凶。“相”是相面，知命运顺或逆。这是迷信，要知道“人定胜天”的道理。

Doctors, diviners, astrologists, and physiognomists belong to one of the five types of livelihoods which are improper (for left-home people). Doctors treat sicknesses, diviners forecast good and ill, astrologers tell fortunes by looking at the stars, and physiognomists look at facial features to predict whether one's life will be smooth or difficult. These are all superstitions. We should understand that “human determination can overcome fate.”

出家修道人，生死大事都不怕，何况这些小事？更不足为奇。出家人是超出数外，所谓：

超出三界外，
不在五行中。

Cultivators who have renounced the home-life are not afraid of the great matter of birth and death; how much the less are these small matters worth their interest. People who leave the home-life can transcend their fate.

They transcend the three realms and
are no longer in the five elements.

这种批八字、看风水，是俗不可耐的人才相信，要晓得人一生的命运，由业力所感。我们人不要被气秉所拘，不要被物欲所蔽，要自己创造命运，把握命运，命运可以改造，多行功德事，自然遇难呈祥，逢凶化吉，所谓：

但行好事，
莫问前程。

Only people who are strongly attached to the world believe in such things as horoscopes and geomancy. We should know that a person's destiny is the result of his karma. We shouldn't let our temperament restrict us, or let our physical desires obscure our purpose. Instead, we ought to create our own destiny and take control of our destiny. We can change our destiny. If you do many meritorious and virtuous deeds, hardships will transform into auspiciousness. There is a saying,

Just practice good deeds,
And don't ask about the future.

我们现在打禅七，就是创造自己的新生命。不迷信，而正信；不要人云亦云，以讹传讹，不要跟着人家后面跑，这是大错而特错。要有择法眼，知道是非，明白善恶，黑白分析清清楚楚，就不会颠颠倒倒了。

Now as we attend the Chan session, we are establishing a new life. Get rid of superstition, and believe in what's proper. Don't just repeat what you hear and go around spreading lies. Don't blindly follow behind others─that would be a great mistake. You must have the Dharma-selecting Eye so that you can tell right from wrong, understand what's good and what's evil, and distinguish clearly between black and white. Then you won't be turned upside-down in confusion.

参禅的人，对于自己的生死能做主宰，来去自由，不受任何限制，所谓：

性命由我不由天

Those who investigate Chan can be the masters of their own birth and death. They can come and go freely without any restriction. As it is said,

My destiny is determined by myself,
not by heaven.

就是阎罗老子也管不了，对你无可奈何！为什么呢？因为你已经出离三界的缘故。

Even Old Man Yama has no control over you. He cannot touch you! Why not? Because you've already transcended the Three Realms.

何谓来去自由？也就是生死自由，爱活就活，爱死就死，遂心所欲。可是要注意，这种死并不是自杀，也不是服毒。

What is meant by being free to come and go? It is the freedom to be born and die. If you want to live, you can live; if you want to die, you can die, as your heart desires. But take note─this kind of death doesn't mean committing suicide or taking poison.

我们的身体，好像房子，愿意出外旅行，到什么地方去，都是自由。愿意化身千百亿，尽虚空、遍法界去教化众生，任运自如。不愿意旅行，就在房子住，没有人来干涉。要晓得尽虚空、遍法界，都在法身中，没有跑到法身之外边。

Our body is like a house, and if we want to go out and travel, we are free to go wherever we want. If we wish, we can have a hundred million transformation bodies to teach living beings throughout empty space and the Dharma Realm. If we don't wish to travel, we can stay in the house and no one will disturb us. We should know that everything in empty space and in the Dharma Realm is included within the Dharma-body. Nothing can go outside the Dharma-body.

大家辛辛苦苦来参禅，昼夜不停来用功，就希望生死自由，能控制自己的生命，对生死有把握，能做得主，那才是得到生死自由的境界。

All of you have gone to a lot of trouble to come attend the Chan session, and to work non-stop day and night, because you hope to gain freedom and security over birth and death, to control your own life, and to be your own master. That is truly the state of freedom over birth and death.

参禅的人，参到上不知有天，下不知有地，中不知有人，与虚空合而为一，到了这种境界，便有开悟的曙光了。行行坐坐，坐坐行行，便是开智慧的钥匙。

In investigating Chan, when you reach the state of not knowing that there is the sky above, the earth below, and people in between, and you become one with empty space, there is some hope for enlightenment. Walking and sitting, sitting and walking─these are the key for opening our wisdom.

参“念佛是谁？”念佛是哪一个？哪一个在念佛？打坐是哪一个？哪一个在打坐？吃饭，是哪一个吃饭？睡觉，是哪一个睡觉？要来找这个人，找就是参，参到山穷水尽，一转身便是开悟时，所谓：

山穷水尽疑无路，
柳暗花明又一村

故云：

百尺竿头重进步，
十方世界现全身。

Investigate “Who is mindful of the Buddha?” Which person is mindful of the Buddha? Who is sitting in meditation? Which person is sitting in meditation? Who is the one eating? Who is the one sleeping? We must search for that person. To search, we must investigate. When we investigate to the point that the mountains disappear and the waters vanish, all we have to do is turn around and we'll be enlightened. There is a saying,

When the mountains disappear and the waters vanish,
you doubt there is a road ahead.
Beyond the dark willows and the bright flowers is another village.

It is also said,

If you can climb to the top of a hundred-foot pole and then take another step,
The worlds in the ten directions will appear in their entirety.

如果不参禅，不打坐，生从何处来？死往何处去？他说不知道。不知道，就糊糊涂涂生来，又糊糊涂涂死去，这样一辈子，多么可怜！

If you don't investigate Chan and sit in meditation, where do you come from when you are born? Where will you go when you die? You don't know. Not knowing, you are born in a muddle and you die in a muddle, and you spend your whole life the same way. How pitiful!

用功参禅的人，开了悟，认识父母未生之前的本来面目。豁然贯通，则众物之表里精粗无不到，而吾心之全体大用无不明。得到大造大化的境界，将来能成就佛果，无上正等正觉的地位。

老子曾经说过这两句话：

天下皆知美之为美，斯恶已。
皆知善之为善，斯不善已。

If you work hard at investigating Chan, then when you get enlightened you will recognize your original face before your parents gave birth to you. You will suddenly fathom everything; you will know all the internal and external details and general and subtle aspects of all the myriad phenomena, and you will thoroughly comprehend the total functioning of the mind. Having attained the state of great creation and great transformation, you will eventually accomplish the Buddha fruition and attain the highest proper, equal, right enlightenment. Laozi once said,

When all the world knows what is fine,
then what is bad already exists.
When they know what is good,
then what is not good already exists.

世界的人，都知道做美好的事情是好的，可是到做的时候，就不美了。人人都说做善事是对的，可是境界来了，受不住考验，被境界所诱惑，就不做善事， 而去做恶事。

The people of the world all know that it is good to do fine, wholesome deeds, but when it comes time to do them, they are no longer fine. Everyone says it's right to do good deeds, but when states come, they can't pass the test. Confused by states, they do evil deeds instead of good ones.

学佛法的人，明知“慈悲喜舍”四无量心，是行菩萨道的基本法，可是不去行。那么，明白道理又有什么用处？天天学“六度”法，等到境界来了，布施也不布施，持戒也不持戒，忍辱也不忍辱，精进也不精进，禅定也不禅定，智慧也不智慧，你说有什么用？

Students of the Buddhadharma know the Four Boundless Minds─kindness, compassion, joy, and giving─are fundamental to the practice of the Bodhisattva path, yet they don't practice them. What use is it if you just understand the theory? Every day you study the Six Perfections, but when the situation comes, you don't practice giving, you don't hold the precepts, you aren't patient, you aren't vigorous, you don't cultivate Chan samadhi, and you don't use wisdom. Tell me, what use is that?

（一）布施：是用财法布施于人，可是境界来了，就不布施了，相反叫人布施给自己，越多越好。我不布施于你，你要布施于我，要占便宜，不想吃亏，这种人比比皆是。

1. Giving: You are supposed to give wealth to others, but when you're in a situation to do so, you don't give. On the contrary, you demand that others give to you, the more the better. “I won't give you anything, but you should give me something. I should gain the advantage, not take a loss.” That's the attitude everyone has.

（二）持戒：天下人皆知持戒为持戒，可是境界来了，不但不能持戒，反而毁戒。守戒就是不动心；无论什么境界来了，无动于衷，就是“泰山崩前心不惊，美色当前心不动”，有这种的定力，就能转境界，不管善恶顺逆的境界，皆处之泰然，不生分别心，自然风平浪静。

2. Holding Precepts: The whole world knows that holding precepts means holding precepts, but when states come, people break the precepts instead of holding them. Holding the precepts means not letting one's mind be moved. No matter what state you meet, your mind does not move. Even when Mount Tai has a landslide, you are not startled. When a beautiful woman passes in front of you, you are not affected. With that kind of samadhi, you can turn states around. Whether the state is good or bad, pleasant or adverse, you remain calm and composed. When you don't give rise to discriminations, the wind calms down and the waves naturally subside.

（三）忍辱：忍受一切不如意的事，这就是考验。经得起考验，便能过关；经不起考验，就过不了关。人人皆知忍辱能到彼岸，可是境界来了，就忍不住，无明火高三千丈，将多年来所积聚的功德，烧得一乾二净。

3. Patience: You have to patiently endure the things which don't turn out the way you wish them to. This is a test. If you pass, then you have jumped over the hurdle. If you fail, then you haven't made it over the hurdle. Although we all know that patience can take us to the other shore, when we meet a difficult state, we cannot be patient. Then the fire of ignorance blazes up and burns away all the merit and virtue we accumulated over the years.

（四）精进：打禅七就是精进。人人想精进，到了精进的时候，就不精进。躲懒偷安向后退，跑到一边去泡茶，或者故意到厕所方便，或者故意到厨房饮茶，这都是借口混时间。在没有打禅七之前，说得很好听，我一定要好好打这个禅七。等到禅七开始，就不听话了，把以前自己所立之誓言，都推翻了，为什么？明知故犯。知道参禅是好，可是还要懒惰，你说有这种矛盾的心理怎么办？禅堂的规矩，不守规矩，打香板，打！打！打到开悟为止。

4. Vigor: Attending the Chan session is being vigorous. Everybody would like to be vigorous, but when the time comes, you aren't vigorous. Trying to be lazy and take a break, you slack off in your cultivation and run outside to make some tea. Or maybe you go to the restroom or to the kitchen to drink tea─these are all excuses to waste time. Before the session started, you say, “I'm going to work really hard in this Chan session.” But after the session starts, you don't act that way. You overturn all your former resolves. You deliberately break them. You know investigating Chan is good, but you still want to be lazy. How should we deal with such a contradictory mind? Anyone who doesn't abide by the rules of the Chan Hall will be beaten with the stick─bam! bam! bam!─until they get enlightened.

（五）禅定：现在参禅，正是用功的好时光。为什么要打禅七？就是教你精神集中，心无妄想，令智慧现前，所谓“智慧解脱”，也就是克期取证的法门。

5. Chan Samadhi: Now you are investigating Chan, and you should make full use of the time to apply effort. Why are you attending the Chan session? It is because you want to concentrate your mind until there are no more idle thoughts, so that your wisdom can manifest. This is known as the “liberation of wisdom,” and in this Dharma-door you aim for achievement in a limited time.

（六）智慧：也能到彼岸，也能了生死。可是刚刚要开智慧，他就懈怠了，而错过开悟的机会，所以参禅要分秒必争，不知在哪一分钟就开悟。有人打妄想，我不要智慧，我的愚痴很好啊！不明白一切事理，就算了嘛！这是掩耳盗铃，自己骗自己，到了死的时候，才觉悟白来世间一趟，悔之晚矣！

6. Wisdom: Wisdom enables you to reach the other shore and end birth and death. But if a person gets lazy right at the point when his wisdom is about to come forth, he'll miss the chance to become enlightened. In the investigation of Chan, you must apply effort in every minute and every second, because you don't know which particular instant you might get enlightened. Someone is thinking, “I don't want to have wisdom; my stupidity is just fine. If I don't understand anything, so be it!” You are just trying to fool yourself. When it's time to die, you'll realize you've wasted your whole life, but by that time it's too late for regret.

佛教在这个国家（美国）正是开始的时候，需要有真真实实的修行人，要躬行实践。要专一其心地修行，要改过自新地修行，要破除习气地修行，为旁人的榜样，这样佛教的前途就光明。如果一开始，就没有真正修行人作为模范，没有发大菩提心者，那么，佛教在西方也不会兴盛起来。所以佛教兴衰的责任，要你们青年人负起这个重担。

Buddhism is just beginning in this country (United States), and needs to have true cultivators, people who really practice. We must cultivate by concentrating single-mindedly; we must cultivate by changing our faults and renewing ourselves; we must cultivate by smashing through our bad habits and being a good model for others. If we can do that, Buddhism is sure to have a bright future. But if at the start there aren't any true cultivators who can serve as good models, and no one makes a great resolve for Bodhi, Buddhism will not be able to prosper in the West. So the prosperity or failure of Buddhism is a great burden which all of you young people must bear.

现在三步一拜果真（恒实）和果廷（恒朝）这样诚心地修行，给佛教作为开路的先锋。他们在路上三步一拜，不是为自己求福报，而是为世界求和平。两年多以来，忍饥忍渴，忍寒忍热，忍风忍雨，这样地苦修，非一般人所能做到的。他们能忍人所不能忍的，能让人所不能让的，能吃人所不能吃的，能穿人所不能穿的，不管刮风下雨，照拜不误，不管寒暑饥渴，不休息不懈怠，每天照常做早晚课，一时一刻也不躲懒偷安。他们这样地发奋，就想将佛教推行到全世界去，令它发扬光大。这两位行者，如此辛苦，不是图名，不是贪利，而是以发展佛教为己任。这种精神可嘉可勉！

Guo Zhen (Heng Sure) and Guo Ting (Heng Chau), who are now sincerely cultivating on a “three steps, one bow” pilgrimage, are the trailblazing pioneers of Buddhism. They take three steps and bow down on the road, not seeking blessings for themselves, but peace for the world. For more than two years, they have endured hunger, thirst, cold, heat, wind and rain. This kind of bitter cultivation is not something most people can do. They endure what others cannot endure, yield what others cannot yield, eat what others cannot eat, and wear what others cannot wear. Even in the wind and rain, they never miss a bow. In spite of the heat, cold, hunger, and thirst, they never stop to rest. Every day they do the morning and evening ceremonies as usual, not allowing themselves to be lax at any moment. The reason they are so energetic is because they wish to spread Buddhism and make it flourish all over the world. These two cultivators are working so arduously, not out of greed for fame or profit, but because they feel personally responsible for propagating Buddhism. Their spirit is truly commendable, and should be encouraged.

你们应该向三步一拜二行者看齐，作为借镜。照照自己，反省一下，对佛教有什么贡献？我所行所作是为自己还是为佛教？如果为自己，就应该生大惭愧心，立刻纠正这种不当的行为；若是为佛教，更要努力，再接再厉，推行佛教，维护佛教，要认真发菩提心，无企图行菩萨道，一切为人得安乐作前提，不为自己利益作打算，这才是菩萨的精神。

All of you should strive to be like these “three steps, one bow” cultivators. When you see their example, you should ask yourself, "What have I contributed to Buddhism? Do I do everything for my own sake, or for the sake of Buddhism?" If everything I do is for my own sake, I ought to be greatly ashamed and immediately correct my improper behavior. If it is for Buddhism, I should work even harder, and make a determined effort to propagate and support Buddhism. I should earnestly make the resolve to seek Bodhi, and practice the Bodhisattva Way without any expectations or desires. In everything I do, I should make the peace and happiness of others my top priority, and not scheme for my own benefit. That's the true spirit of a Bodhisattva.

你们在禅堂里，跑跑坐坐、坐坐跑跑，觉得很辛苦，若和三步一拜他们的辛苦来比较，那是自在多了。关于这一点，要深深地体会，不要当面错过，交臂失之。这两位行者，若是不发菩提心，不行菩萨道，根本就不能坚持拜到底。

You are walking and sitting, sitting and walking, and you think it's very grueling, but it's much more comfortable than the toil of bowing every three steps. You should deeply realize this, and not let this opportunity go by in vain. If those two cultivators hadn't made the Bodhi resolve to practice the Bodhisattva Way, they would find it impossible to persist and bow to the very end.

你们在禅堂里，不要打妄想，身在禅堂中，心到世界去观光，这样胡思乱想，会影响修道之心。切记！不要把光阴空过，要把握时机，迎接开悟来临！这样的准备，才能对得起自己；否则，一切空谈。

While in the Chan Hall, don't entertain any idle thoughts. If you do, then although your body is in the hall, your mind is out sightseeing in the world. Those reckless and confused thoughts will affect your resolve to cultivate. By all means, don't waste time. Use your time well and draw closer to enlightenment. If you prepare yourself in this way, you won't be sorry. But if you don't, it's all just empty words.

一九七九年八月二十日开示于
万佛圣城