Teacher Qi Zhijun | 2018-06-23 | Download | AI assisted translation
| 问：为了纪念元音老人，更好地弘扬佛法，广东博罗元音古寺发起制作光碟。您是元音老人指定的传法老师，我们想请您谈谈亲近老人的因缘，还有您修法的过程和体会，以及传法的一些感想。 | Question: To commemorate Master Yuanyin and better propagate the Buddhadharma, Yuanyin Ancient Temple in Boluo, Guangdong, has initiated the production of this video disc. You are a Dharma teacher designated by Master Yuanyin to transmit the Dharma. We would like to ask you to speak about the causes and conditions through which you came to study with the Master, your process and experience of practice, and some of your reflections on transmitting the Dharma. |
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| 答：这是三个问题。一个是得法因缘，一个是修行感受，还有一个是传法情况。这三个问题都是关于我的，我觉得在《元音老人与心中心法》光碟里应该突出老人和心中心法。我就简单回答两句吧： | Answer: These are three questions: the causes and conditions through which I received the Dharma, my experience of practice, and the circumstances of transmitting the Dharma. All three concern me personally, but I think that this video disc, Master Yuanyin and the Heart-of-Heart Dharma, should emphasize the Master and the Heart-of-Heart Dharma. So I will simply answer in a few words: |
| 一句是关于老人的：“我并非没有跟别的善知识学过法，我的参学经历证明，师尊元音老人是诸善知识中难得一遇的大善知识。今生能值遇元音老人，我深信，这应该是不于一佛二佛三四五佛而种善根，应是已于无量千万佛所种诸善根。” | One concerns the Master: “It is not that I have not studied the Dharma with other spiritual friends. My experience of seeking and studying proves that my venerable teacher, Master Yuanyin, is a great spiritual friend, rarely encountered among all spiritual friends. To encounter Master Yuanyin in this lifetime, I firmly believe, means that I must have planted wholesome roots not merely in the presence of one, two, three, four, or five Buddhas, but in the presence of immeasurable millions of Buddhas.” |
| 还有一句是关于法门的：“我并非没学过别的法门，我的修行经历证明，心中心法那作用于心的力度，心中心法那潜移默化、密密转移、不知不觉人格变了，这些方面的效果，实在是其它法门所不能及的。 | The other concerns the dharma gate: “It is not that I have not studied other dharma gates. My experience of practice proves that, in terms of the force with which the Heart-of-Heart Dharma works upon the mind, and its subtle, gradual, and continuous transformation—changing one’s character without one even being aware of it—its effects in these respects truly cannot be matched by other dharma gates.” |
| 这是实际情况，就说这么多。这是我个人的感受，当然可能有人不同意我的说法，各人有各人的因缘嘛。然而，由于我与心中心法对机，我自己的感受就是这样的。” | That is the actual situation; I will say no more. This is my personal experience. Of course, some may disagree with what I say; each person has their own causes and conditions. Yet because the Heart-of-Heart Dharma is suited to my capacity, this is how I myself experience it.” |
| 这因缘，是生生世世学法的延续。就像你吧，你信佛，假如前生你没学过佛，今生你学佛可能性是不大的。这也是一种延续。愿力是通未来际的，这本是菩萨戒里的话，菩萨戒总是说“尽未来际受持”。生生世世修行，是释迦牟尼佛佛法的特点，咱们的学法因缘就是今生与心中心法有缘。 | These causes and conditions are a continuation of learning the Dharma life after life. Take you, for example: you have faith in Buddhism. If you had not studied Buddhism in a previous life, it would be unlikely that you would study Buddhism in this life. This too is a continuation. The power of vows extends throughout the future; this is originally a phrase from the bodhisattva precepts, which always speak of “upholding them to the end of the future.” Practicing life after life is a feature of the Buddhadharma of Śākyamuni Buddha. The causes and conditions for our learning the Dharma are that, in this life, we have an affinity with the Heart-of-Heart Dharma. |
| 其实，并不是单单局限于与某一法门有缘，而是与佛法有缘。你今生来，要用到什么法门断烦恼，就和这个法门有缘了。比方说，现在很多人断烦恼要用到心中心法，这样的人多了，看起来就是心密弘扬了。 | In fact, it is not simply a matter of being limited to an affinity with one particular dharma gate; rather, it is an affinity with the Buddhadharma. In this life, whichever dharma gate you need to use to cut off afflictions is the dharma gate with which you have an affinity. For example, many people now need to use the Heart-of-Heart Dharma to cut off afflictions. When there are many such people, it appears that heart esotericism is being propagated. |
| 这就是你第三个问题：弘扬下去。假如说当度者已度，断烦恼问题解决了，心密的弘不弘扬还重要吗？还是个重要问题吗？佛法的重心并不是世间法。 | This brings us to your third question: carrying on its propagation. Suppose those who should be liberated have already been liberated, and the problem of cutting off afflictions has been resolved. Would it still matter whether heart esotericism were propagated? Would that still be an important question? The focus of the Buddhadharma is not worldly dharmas. |
| 世间法，比如你要搞一个事业，我就要宣传我的事业，我的事业才能兴旺发达。如果把心密弘扬当成这个，乃至于把别的法门、乃至于把佛法当成这个，那不是佛的意思啊！佛是随众生心应所知量，随众生解脱缘熟，佛就出世。众生解脱缘不具备时，即使佛出世你也不会跟他学啊。 | Worldly dharmas are like this: if you want to establish an enterprise, you must promote your enterprise so that it can flourish and prosper. If one treats propagating heart esotericism in this way—or even treats other dharma gates, or the Buddhadharma itself, in this way—that is not the Buddha’s intention. The Buddha responds to sentient beings’ minds according to their capacities for understanding; when sentient beings’ conditions for liberation are mature, the Buddha appears in the world. When sentient beings lack the conditions for liberation, even if the Buddha appears in the world, you will not study with him. |
