佛及佛法
Buddha and The Way Of Buddha
132、佛即性，性即佛。
Buddha is nature, nature is Buddha.
133、一切圣贤皆以无为法而有差别。
"All Bhadras and Aryas differ on account of the Eternal Asamskrta Dharma."
134、若以色见我，以音声求我，是人行邪道，不能见如来。应如是生清净心，不应住色生心，不应住声、香、味、触、法生心，应无所住而生其心。要无我相，无人相，无寿者相，无众生相，无法相，无非法相，空即色，色即空。
He who sees me by outward appearance and seeks me in sound, treads the heterodox path (And) cannot perceive the Tathagata. They should develop a mind which does not abide in anything. If minds abide somewhere, it will be in falsehood. You heart should not harbor any of these. Your heart should be void of ego, other people, age, a dharma, and a no-dharma. Emptiness is form and form is emptiness.
135、无相布施的功德胜过恒河沙数的七宝布施，其果报不可思议，不住色布施，不住声、香、味、触、法布施。菩萨应如是布施，不住于相。凡所有相，皆是虚妄。离一切诸相即名诸佛。菩萨不能贪著福德。
The merit and virtue of formless alms-giving outweigh those of seven-treasure alms-giving that are as countless as the sand grains of the Ganges. The retribution for formless alms-giving is inconceivable. One should give without a mind abiding in form, or he should give without a mind abiding in sound, or in smell, or in taste, or in touch or in things. A Bodhisattva should give alms without a mind abiding in false notions of form (laksana). Everything with form is unreal. All that is void of different forms is called Buddha. A bodhisattva should not be avid for merit and virtue.
136、若人言佛陀释迦牟尼有所说法，就是对佛的诽谤，是不明白佛陀教诲精髓不明白佛法要旨的标志。一切法皆是佛法。真正的佛法无我、无人、无众生、无寿者，无法。一切有为法，如梦幻泡影，如露亦如电，应作如是观。
If some says that Buddha Sakyamuni is preaching dharma, then he is slandering Buddha and does not understand the essence of Buddha's teaching and the gist of the way of Buddha. All dharma is the way of Buddha. The real way of Buddha is free from an ego, a personality, a being, a life, and a dharma. All phenomena are like a dream, an illusion, a bubble and a shadow, like dew and lightning. Thus should you meditate upon them.
137、获得"无上正等正觉"的法门是：开启灵觉，随性而动，法自然而行。要真正体验感受到"无上正等正觉"，首先要开启灵觉，不是靠智慧；要随性而动，不是靠积累起来的知识和观念；要法自然而行，不是寻求捷径。老子在《道德经》中早已警示人们："大道甚夷，而民好径"。不像小孩子那样随性而动，不按照自然法则演绎人生剧本，一门心思寻找获得"无上正等正觉"之法门，就是"好径"。要获得"无上正等正觉"，请先建设好自己的心灵花园。"不积跬步，无以至千里；不积小流，无以成江河"，不建设好自己的心灵花园，任何美好的心愿无以达成，任何美好的理想难以实现，不建设好自己的心灵花园，永远也难获"无上正等正觉"。
The way to the "Supreme Authentic Wisdom" is: cultivate spiritual perception, act in accordance with nature and model after nature. To get the real experience and savoring of "Supreme Authentic Wisdom", you have firstly to have spiritual perception rather than rely on wisdom; you have to act in accordance with nature rather than rely on the knowledge and ideas that have been accumulated; and modeling after nature but look for a shortcut. Lao Tzu has long ago warned people in Way (Tao)Te Ching, "the Main path is easy to walk on, Yet people love the small by-paths." If we do not act like children who behave as accords their character, do not unfold the screenplay of life following the natural laws, but are bent on finding the Buddhist gate to "Supreme Authentic Wisdom", then we are giving up the main road for by-paths. If we want to acquire "Supreme Authentic Wisdom", we should first build our garden of soul. A long journey begins with a small step, and rivers come from the confluences of numerous streams. If we do not build our garden of soul, we cannot achieve any beautiful wishes, and cannot realize any beautiful ideals. If we don't build our garden of soul, we can never acquire "Supreme Authentic Wisdom".
138、《金刚经》是智慧的喜马拉雅山。
The Diamond Sutra is the Himalayas of wisdom.
139、空不异色，色不异空，虚幻的就是真实的，真实的就是虚幻的。
Emptiness is not different from form and form is the same as emptiness. What is visional is real and what is real is illusive.
140、"一切有为法，如梦幻泡影，如露亦如电，应作如是观"。一切无为法，无法言明它，来时如雷电，去时似梦幻，无虚无实、无声无息、无边无际、无招无式，看不见、摸不着，威力无穷；偷不了、藏不得，变幻莫测，万物都是它，它又不是万物，顺应它，一帆风顺，万年太平；逆恼它，坎坷不顺，祸延未来。
All phenomena are like a dream, an illusion, a bubble and a shadow, like dew and lightning. Thus should you meditate upon them. All dharma of inaction cannot be expressed. It comes like lightning and vanished like illusion. There is no nonentity and no entity, no sound and no breath, no border and no edge, no move and no target. It is invisible, intangible, and tremendously powerful. It can not be stolen, cannot be hidden. It is forever changing. Everything is it, and yet it is not everything. Conform to it, we will enjoy smooth faring and peace for tens of thousands of years; go against it, we may encounter full of frustrations and incur disaster to the future.
141、佛陀释迦牟尼不是佛祖。
Buddha Sakyamuni is not the ancestor of Buddha.
142、如来是真语者、实语者、如语者、不诳语者、不异语者。如来所得法，此法无实无虚。如来有肉眼、天眼、慧眼、法眼、佛眼。如来者，无所以来，亦无所去，故名如来。
the Tathagatas' words are true and correspond to reality. They are ultimate words, neither deceitful nor heterodox. The Dharma the Tathagata has obtained is neither real nor unreal. The Tathagata possesses human eyes, deva eyes, wisdom eyes, Dharma eyes, Budda eyes. Tathagata is so named because Buddha is as he is, coming from nowhere and going nowhere.
143、一切万法，不离自性，明心可见性，见性即可成佛。
All different dharma are not separate from their inherent nature. An enlightened heart is perceptive of nature, and perception of nature can leading to the attainment of Buddhahood.
144、只要看到自己的本性，即可顿悟成佛，但要认识到自己的本性，没有量变的积累，没有千思万想，没有几世的修行积累，难以有佛缘，难以理解高深的佛法。
Once you have perceived your own nature, you can attain Buddhahood through insight or sudden enlightenment. However, to perceive your own nature, you need to go through daily accumulation. Without endless meditation, without the accumulated cultivation for generations, it would be difficult to associate yourself with Buddhism and understand the recondite way of Buddha.
145、一切事物的质变必须要有量变的积累，只有量变积累到临界点时，才有机会顿悟成佛。质变是量变的积累结果，修行修炼没有顿悟捷径，唯有老老实实进行量的积累才能到达理想彼岸。只有越过临界点，才能完成量变到质变的过程。
The qualitative change of everything comes about as a result of the accumulation of quantitative changes. Only if the accumulation of quantitative changes have reached the critical point, will it be possible for you to attain Buddhahood via sudden enlightenment. The qualitative change is the result of quantitative changes. Self-cultivation and self-refining has no shortcut to insight and sudden enlightenment. You can reach the ideal destination only through quantitative accumulation in a down-to-earth manner. You can complete the process from the quantitative change to the qualitative change only by getting across the critical point.
146、真正的"顿悟"指的是量变达到极限越过临界转化点后突然发生了质的变化豁然开朗全线贯通的意识状态。
The real "instant enlightenment" means a state of consciousness, which is characterized by the sudden enlightenment and reached after the quantitative changes have arrived at the limit and get across the critical point and have thus caused the sudden qualitative change.
147、成佛的人有三大标志：一、见了如来；二、达无为无相状态；三、心无所住。也就是说，不论是谁，只要具备了这三项条件，就成佛了，就是佛了。
People who have attained Buddhahood possess three major symbols: 1. The meeting of Tathagata; 2. The achievement of the inaction and non-form; 3. No abode for the mind. Namely, anyone who has met the three conditions will become and will be a Buddha.
148、如来就是自性。《金刚经》云："凡所有相，皆是虚妄。若见诸相非相，即见如来"。如来没有任何具体的相状，任何具体有形状的东西不是如来，所以人也不是如来，只有人的自性才是如来，只有认识了自性，才能看到如来。看到如来的刹那，你就成佛了，你就是佛了，因为你返朴归真了，你已经知晓"凡所有相，皆是虚妄"了。
Tathagata is the natural character. Diamond Sutra says, "If all forms are seen as unreal, the Tathagata will be perceived". Tathagata does not have any specific form, and anything that possesses a concrete form is not Tathagata. Therefore, man is not Tathagata, and only the natural character of man is Tathagata. Only after you have recognized your natural character, can you see Tathagata. The moment you see Tathagata, you will become a Buddha, and you will be a Buddha, because you have regained your innocence and you have understood "all forms are seen as unreal."
149、当你认识到你的肉体不是自己，自性如来才是自己时，就能钻到芥菜子里面去，自性如来大能大到无边无际，小能小到玄乎无迹，芥菜子是一个庞大的宇宙，玄乎无迹的你完全可以轻松地进入到芥菜子里面去游山玩水。
When you realize that your flesh is not yourself and only Tathagata of natural character is yourself, then you can get into the mustard seed. Tathagata of natural character can be so expansive that it has no border and limit, and still it can be so small that it can be incredibly traceless. Mustard seed can be an astronomical universe, and the incredibly traceless you can easily enter the mustard seed and travel around in its world.
150、只要有为，必然会出错；只要有为，自性如来的那个完美结构就容易出现缺陷；越有为，离本性越远；越有为，越难返朴归真。一句话，有为就难成佛。欲望越强的人越有为，俗人是有为者，所以俗人追求的是梦幻泡影。越有为，生命的层次越低；越无为，生命的层次越高，人与贤圣仙佛之间的差别就在于此。
With action, you will certainly tread awry; with action, fault is likely to occur in the perfect structure of Tathagata of natural character. The more actions you do, the further away you will be from the true nature. The more actions you have, the more difficult it will be for you to return to innocence. In one word, with action it will be difficult to attain Buddhahood. The stronger the desire, the greater the action. Laities are people with action, so what laities seek after is only fantasy and illusion. The greater the action, the lower the level of LIFE; and the smaller the action, the higher the level of LIFE; and herein lies the difference between man on the one hand and saints, sages, celestial beings and Buddha on the other.
151、无为而无不为，只有达到无为的境界，才可以为所欲为。
With inaction, you can achieve everything. And only after you have reached the realm of inaction, can you do what you want to do.
152、无相布施能使人获得永恒的生命享受。赐人千钱，不如给人一部经书，给人一部经书，不如给他讲明一个深刻的道理。至高无上大彻大悟大智慧是无形的，无形的施舍能培养出至高无上大彻大悟大智慧，所以，最伟大的施舍是无形施舍。
You can obtain eternal enjoyment of LIFE by giving alms without your mind abiding in false notions. Giving away a thousand strings of coins to someone is not as good as giving him a scripture, and giving him a scripture is not as good as enlightening him on profound truth. The supreme great awakening and great wisdom is formless. The formless alms giving can foster supreme great awakening and great wisdom. Therefore the greatest alms giving is the formless alms giving.
153、无相布施，就是布施时没有能布施的我，受布施的人，所布施的物，当然布施后更不存求报的念头。不求报而做的善事，就是无相布施。不求任何利益，不计任何代价，有无报偿都不计较，完全为了别人的需要而行的布施就叫无相布施。无相布施的功德是无限的。
Formless alms giving, or giving alms without your mind abiding in false notions, means that when you are giving alms, you will not have the notion of the self capable of giving alms, the person receiving the alms, and the object being given as alms. And of course you should not harbor the idea that you may be repaid after giving the alms. You do good deeds and yet do not expect your kindness to be repaid, and that is called formless alms giving. Formless alms giving means that you seek no interest but intend to completely meet the needs of other people, alms given without any care for costs or recompense. The virtue and merit of formless alms giving are infinite.
154、有相布施：为了求名，为了求利，为了怕堕入恶道，甚至为了求得自身的健康福祉而布施，就叫有相布施，是属有限的功德。
Giving alms with your mind abiding in false notions. Such alms giving shall be called form-based alms giving if giving alms is for the sake of fame, and benefit, and for fear of falling into the evil path, and even for the purpose of obtaining one's health and blessing. Form-based alms giving belongs to limited virtues and merits.
155、无我相、人相、众生相、寿者相相对容易，但要真正成佛，必须要经过无心相和法相这两大难关，而心相和法相是极难突破的两道绝壁。
It is relatively easy to be free of an ego, a personality, a being, and a life. But to attain real Buddhahood, one must yet pass the two other difficulties: heart form and dharma form. Heart form and dharma form however are two precipices which are extremely difficult to break through.
156、一边在无我相、无人相、无众生相、无寿者相、无法相、无非法相、无实相、无虚相的状态中看自己是谁，一边生活在现实世界中，一步一个脚印地印证现实的自己与如来的自己还有多少距离，上山观察，下山印证，如此往复，才能明白奥妙。
One must examine and perceive who himself is in a state free from an ego, a personality, a being, a life, a dharma, a non-dharma, an entity, and a nonentity, and at the same time live in the real world to verify in a down-to-earth manner the distance between the self in the real life and the self of Tathagata. You ascend the mountain to observe and examine and descend the mountain to verify the distance. You shall repeat the process again and again before you can understand the profundity.
157、许多人把佛像、基督像等挂在室内，崇拜偶像，许多人死抱着经典不放，这全是因为他们有心相和法相的缘故，这也就是佛告诉我们过了河要把筏子扔掉的原因，也是基督耶稣告诫那些整天嘴上说主啊，主啊的人，"我不认识你们"的深刻原理。
Many people put up the figures of Buddha and Jesus Christ inside the house for the purpose of worshipping. Many people cling tightly to scriptures. They do so because they are still constrained by heart form and dharma form. It is for this very reason that Buddha tells us to chuck away the rafts after we are ferried across the river. And this is also why Jesus Christ tells those people who always have Lord on their lips, "I don't know you".
158、生命禅院认为，一个真心向佛的人，一定要在心里建起佛塔，外在的佛塔重要，但内在的佛塔更重要。佛陀教诲我们，"凡所有相，皆是虚妄"，所以，有相的佛塔是虚妄的，真正的佛塔是无相佛塔。我们要在心里建起佛塔，要帮助虔心向佛的人们建起心中的佛塔，而不是劳民伤财到处建金碧辉煌的心外佛塔。外在的佛塔是色，只有心中的佛塔无色，只有无色的佛塔才是真正的佛塔。
Lifechanyuan believes that a person who seriously seeks to attain Buddhahood should build a stupa in his mind and that although the exterior stupa is important, the interior stupa is even more important. Buddha tells us, "all forms are seen as unreal". Therefore, the stupa that has a form is illusive, and the real stupa is formless stupa. We should build stupa in our mind, we shall help those pious Buddhist believers to build stupas in their minds instead of wasting a lot of manpower and money on the building of resplendent and magnificent exterior stupas. The exterior stupas are forms, only the stupas in mind are formless, and only formless stupas are the real stupas.
159、佛法只是一块敲门砖，是一艘渡船，不是天国本身，所以，领悟透彻佛法后必然要进入生命禅院，不经过生命禅院这条灵河的洗礼，绝对上不了灵山，到达不了彼岸。
The Way Of Buddha is only a stepping stone and a ferry, and is not the heaven per se. Therefore, after you have completely understood the way of Buddha, you will inevitably enter Lifechanyuan. Without the baptism of the spiritual river of Lifechanyuan, you can not ascend the spiritual mountain and reach the Faramita.
160、一切法都是佛法，一切法又不是佛法。佛法无法，千变万化。
All rules are Buddha's rules, and yet all rules are not Buddha's rules. Buddha has no settled rules. Buddha's rules is always variable according to the situation.
161、我们生命的寄托--乘坐佛陀释迦牟尼制造的生命法船，沿着基督耶稣指引的生命方向，向上帝靠近！靠近！再靠近！
Our settled place for LIFE-guided by Buddhist teaching and following the direction of life pointed out by Jesus Christ, we will move closer and closer toward the Greatest Creator.
162、性，就是上帝，就是佛祖，就是真主，同时也是撒旦。性，就是本来，就是如来，就是本源，同时也是支流。性分先天之性和后天之性，先天之性澄澈清明，一尘不染，后天之性色彩缤纷，尘渣泛滥。天性就是先天之性，秉性习性就是后天之性。天性体现了上帝神佛的特征，秉性体现了轮回转世后生命的本性本能，习性体现了思维定势后人的生存惯性。
Nature is the Greatest Creator, the ancestor of Buddha, and Allah, but nature is at the same time Satan. Nature is the origin, Tathagata, and fountainhead, but nature is at the same time tributary. Nature can be innate and acquired. The innate nature is clear and limpid and spotless, the acquired nature is in a riotous profusion of colors but is also full of dregs and dirt. Innate nature is inborn nature, acquired nature is developed and learned. Innate nature embodies the characteristics of the Greatest Creator, god and Buddha, while acquired（inherence）nature represents the nature and instinct of life after transmigration, and habit or second nature refers to the survival inertia of man after the set of thinking is formulated.
163、明心见性首先要知晓生命的起源、生命的结构、生命的本质、生命的演化，若这些问题搞不清楚，我们无法见性，也就是无法见到我们的如来本性，只有见了性，才能明心，若不明白性，比如兽性、人性、佛性、魔性，我们的心就是迷惑的，无法明心。
For a clear-sighted mind to perceive the nature, we should first understand the origin of LIFE, the structure of LIFE, the essence of LIFE, and the evolution of LIFE. If we cannot obtain a clear understanding of these issues, we will not be able to perceive nature, and thus we cannot perceive our nature of origin. Only if we have perceived our nature, can we have an enlightened mind. If we don't understand nature, for example the nature of beast, man, Buddha, and demon, our mind will only be befuddled and we can not have an enlightened mind.
164、一个人要成佛，必须要自觉自愿地达到一无所有的地步，不仅不能拥有金钱、名利、财产、美女、家庭、地位等东西，也不能执着某一个观念而与世人发生争执，当然更不能杀生吃肉。若要来生去往千年界，必须要具备完美的人性。
If one wants to attain Buddhahood, he must voluntarily achieve the penniless state, not only disowning his money, fame and gain, properties, belle, family, and social status, and the like, but also abstaining from arguing with earthlings on account of a certain idea that he sticks to. What's more, he should not kill life and eat flesh. If you want to enter the Thousand-year World in future life, you must have perfect human nature.
165、功德无量、大慈大悲的佛陀释迦牟尼早已为我们造就了生命渡越苦海到达彼岸的"筏子"， 发大乘心愿的人，只要乘坐佛陀的法船，就能到达极乐的彼岸。颂读《金刚经》、为人解说《金刚经》的功德将超过恒河沙数的七宝布施，果报将不可思议。
The infinitely merciful Buddha with boundless beneficence has already built a raft to ferry life across the sea of misery to the Faramita. People wishing to attain Great Vehicle can reach the other shore of heaven by following the teaching of Buddha. The virtue and merits of reciting and explaining Diamond Sutra will exceed those of the seven-treasure alms giving, which are as numerous as the sand grains of the Ganges. The retribution will be inconceivable.
166、发小乘心愿者有我、有相、有经。发中乘心愿者解我、解相、解经。发上乘心愿者无我、无相、无经。发最上乘心愿者站在彼岸砸佛、砸相、砸经。由此观之，那些烧香磕头、拜佛念经的人属于小乘。那些为人解说经文的人属于中乘，那些讲禅悟道理的人属上乘，那些骂佛骂经文的人属于最上乘。请大家注意，骂佛骂经的人必须是精通佛法后的得道者，一般人千万千万不可骂佛骂经，否则就罪孽深重，万劫不复了。
Those wishing to attain minor vehicle have an ego, a form, and scripture. Those wishing to attain middle vehicle dissolve the ego, the form and the scripture. Those whishing to attain the Great Vehicle have no ego, no form and no scripture. Those wishing to attain the Supreme Vehicle smash Buddha, form and scripture on the other shore. Viewed in these perspectives, those who burn joss sticks, worship Buddha and recite sutras belong to minor vehicle. Those who explain sutras to others belong to the middle vehicle, those who preach Buddhism and conduct meditations belong to Great Vehicle, and those who abuse Buddha and sutras belong to the Supreme Vehicle. Attention, please. Only those people who are accomplished in the way of Buddha and have attained Tao are in a position to abuse Buddha and sutras. Ordinary people should never do so, otherwise they will be deeply sinned and beyond redemption.
167、我们的意识里总想着佛，如果我们的心总执着于佛，我们永远见不到佛，永远成不了佛。"有意栽花花不开，无心插柳柳成荫"，我一再强调我们不走神道、不走佛道、不走仙道、不走人道，我们只走上帝之道，实际上，当我们如此走的时候，有一天会突然发现，我们反而成就了神道、佛道、仙道、人道。
If we are always thinking of Buddha in our mind and if our minds are always persistent in the thought of Buddha, we may never see Buddha and can never attain Buddhahood. "If you set your mind to the success of something, you may be frustrated with failure; and yet you may succeed in something you have accidentally and unintentionally set about doing". I have once again emphasized that we don't follow the path of god, the path of Buddha, the path of immortal, and the path of man, but we shall only take the way of the Greatest Creator. In fact if we followed the way of the Greatest Creator, we might one day discover that we have achieved the path of god, Buddha, immortal, and man.
文章来源：
Source:http://lifechanyuan.org/bbs/forum.php?mod=viewthread&tid=1328&extra=page%3D1
