Showing posts with label One Thought Traveler (一念行者). Show all posts
Showing posts with label One Thought Traveler (一念行者). Show all posts

 

👍 John tan: “Very good 👍
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但去觉悟无心
(2020-12-06 23:43:27)
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“心在哪里?”,这是一个很好的问题。
当年二祖问达摩,“师父,我心不安,请为我安心。”达摩说,“把你的心拿来,我为你安。”二祖寻思良久,说“我找不到心。”达摩说,“我为你安好了。”
找不到心,是因为无心,了悟到本来没有心,就是把心安好,这就是最大安心。无心是最大的安心。
心本来是无的,于本来无心中妄生一个心、妄生一些心,这是众生烦恼痛苦、妄作妄为的开始。若能了悟本来无心,所作俱息,安即本然。
于一切时在诸法上,觉悟无心,觉悟有心,是真修行。无心是本然,有心是虚妄。有心皆虚妄,生死根结起,了达心不真,直通真道场。真道场者,无心之知境也。
去体会无心,能体会到无心,从前所作俱息,安心无为,始进诸佛之境界,开启佛法正修行。名为入佛门,修佛法,在此之前,只是造作,增诸业故。
一个人只有体会到本来无心,他才能真看到妄心生起,并了知妄心不真,他才能不为所动,他才能安心无为,任运自在,所作俱息的。在此之前,他的作为,只是造作,增自业力。譬如一个不会游泳的人掉进了水里,越挣扎,越折腾,越增进死因。如果他得到正确的教导,抱头静息,始得重生因缘。一个人修行佛法,得新生因缘,和这道理是一样的。
会游泳人教不会游泳人说,如果你掉进水里,不要恐惧挣扎,镇静,抱头屈膝,然后你就会有一个翻身;反转于水面,而后抱头静仰,等待人来救援。诸佛教掉进烦恼痛苦之水中的众生说,镇静,不要恐惧挣扎;止息,不要胡乱折腾——去觉悟无心;觉了无心,然后观察妄心生起,观察妄心不真,而后不为所动,安心无为,任烟波生灭,然后天水澄清,碧色万里。
你本来无心,见不必有心,闻不必有心,觉不必有心,知不必有心,譬如镜子无心可以照映万象,琵琶无心可以出诸乐声,你不必有心而见闻觉知。你若会无心而见闻觉知,即会诸佛之用心,菩萨之澄意,修行之妙道,自在之真味了。
初修行菩萨,籍由觅心,籍由觅心“了不可得”,去觉悟无心。由觉悟无心,而会诸佛之用心。
诸佛安住于无心,观察于妄心之生灭,然后不为所碍,如从林中过,片叶不沾身。妄心生灭不是个问题,如枝上花开花落不碍观树人吃喝玩乐。修行人但会无心,即会诸佛之密要。会得无心,即会诸佛之用心,菩萨之澄意,修行之妙道,自在之真味了。真实不虚。
无心之心,是真心,是道场,是净土,是佛国,是西方极乐世界,是诸佛之护教,菩萨之乐居,行者之慕往。能会无心,即会诸佛菩萨之秘密。能得无心,即到诸佛菩萨之驻地。
众生所谓心者,是思维,是分别,是较意,是想集,是绳之打结,是巾之挽扣,是水之起波,是烟之聚尘,是露之凝结,短暂之现有,如幻之空觉,看似有物存,扑之如捞月。如镜里花,看的,捻不得;如梦中之美人,见的,醒来之士抱不得。
诸修行者,但去觉悟无心,觉悟幻之妄起,能于自性里见有见无,见有心见无心,即见佛与众生,即会诸佛之内秘,菩萨之大教。即会修行,始趣安乐。
一念行者 合十
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 [11:45 PM, 12/19/2020] Soh Wei Yu: i didnt know yi nian xing zhe wrote this: 我吃着上帝,睡着上帝,用着上帝,坐着上帝,困了还躺在“床”——我的上帝身上。对我来说,那缔造我生活的每一个、每一种、每一位、每一面,都是我的上帝。
[11:46 PM, 12/19/2020] Soh Wei Yu: http://blog.sina.com.cn/s/blog_5b4d23f60100ic0r.html
[12:05 AM, 12/20/2020] John Tan: 🤣🤣🤣
[12:05 AM, 12/20/2020] Soh Wei Yu: very funny hor
[12:05 AM, 12/20/2020] Soh Wei Yu: he has so many articles write the same style as you one
[12:05 AM, 12/20/2020] John Tan: Interesting
[12:05 AM, 12/20/2020] John Tan: Yeh
[12:06 AM, 12/20/2020] John Tan: Even Hong when Liang also
[12:07 AM, 12/20/2020] Soh Wei Yu: Ic.. yeah
[12:07 AM, 12/20/2020] John Tan: Some expressions are coincidentally same
[12:07 AM, 12/20/2020] John Tan: And y must it be expressed that way🤣🤣🤣
[12:08 AM, 12/20/2020] Soh Wei Yu: Lol yeah... 😂

 

“What is presence now? Everything... Taste saliva, smell, think, what is that? Snap of a finger, sing.  All ordinary activity, zero effort therefore nothing attained. Yet is full accomplishment. In esoteric terms, eat God, taste God, see God, hear God...lol. That is the first thing I told Mr. J few years back when he first messaged me 😂 If a mirror is there, this is not possible. If clarity isn't empty, this isn't possible. Not even slightest effort is needed. Do you feel it? Grabbing of my legs as if I am grabbing presence! Do you have this experience already? When there is no mirror, then entire existence is just lights-sounds-sensations as single presence. Presence is grabbing presence. The movement to grab legs is Presence.. the sensation of grabbing legs is Presence.. For me even typing or blinking my eyes. For fear that it is misunderstood, don't talk about it. Right understanding is no presence, for every single sense of knowingness is different. Otherwise Mr. J will say nonsense... lol. When there is a mirror, this is not possible. Think I wrote to longchen (Sim Pern Chong) about 10 years ago.” - John Tan from years back

 

“It is such a blessing after 15 years of "I Am" to come to this point . Beware that the habitual tendencies will try its very best to take back what it has lost. Get use to doing nothing. Eat God, taste God, see God and touch God.

Congrats.” – John Tan to Sim Pern Chong after his initial breakthrough from I AM to no-self in 2006,
http://awakeningtoreality.blogspot.com/2013/12/part-2-of-early-forum-posts-by-thusness_3.html

“An interesting comment Mr. J. After realization… Just eat God, breathe God, smell God and see God… Lastly be fully unestablished and liberate God.” - John Tan, 2012

 

(Soh: Lest readers misinterpret that John is affirming a substantialist notion of a ‘God’, it should be noted that by the phase of Anatta realization, there is simply no more reifications or conceivings of a metaphysical ‘God’ or ‘Creator’ of any kind, and John was simply using the lingo of Mr. J to convey the complete absence of a background substratum of Presence and the total luminosity of Presencing-as-manifestation to Mr. J using Mr. J’s ‘esoteric lingo’. Even the word ‘Presence’ is not referring to some static entity here - ‘Presencing’ is perhaps a better term, for as James M. Corrigan wrote, “...Awareness is not something other than the “presencing” (i.e. naturing) of appearances. It is not a thing. It is not part of a thing. It is not an “aspect” of a process… ...it is the process—not some aspect of it”

 

[11:59 PM, 6/16/2020] John Tan: (On the See god, eat god… post) Don't underestimate this.  An insight as important as anatta post the insight. Focus on this part. It is very important, if you can Intuit the insight that lead to this, the rest is not important.  There are many intellectual obscurations and at times the mind is being block and just can't release itself.  Same insight but just can't apply it on different situation relating to different mental proliferation.  The Freedom and release from such an insight is not freedom from conceptuality but a freedom from seeing distinction thereby leading to a direct authentication.  Because it is such an important insight, I will write something for you maybe later.  Focus on it diligently.





Compare with chinese article by Yi Nian Xing Zhe:

 http://blog.sina.com.cn/s/blog_5b4d23f60100ic0r.html

上帝是什么?

(2010-05-10 14:29:55)
标签:

杂谈

分类: 《你问我应》

问:什么是上帝?

 

很显然,上帝是一切。上帝是花、草、树木,每一粒沙,每一撮尘土,每一丝光。没有什么不是上帝。上帝遍布每个存在,它在空间上一处也不遗漏,它在时间上一刻也不间断,上帝缜密在整个宇宙上帝是物质也是密度,是精神也是觉受。

 

我生活在上帝的世界:我吃着上帝,睡着上帝,用着上帝,坐着上帝,困了还躺在“床”——我的上帝身上。对我来说,那缔造我生活的每一个、每一种、每一位、每一面,都是我的上帝。我不得不敬重它们,因为它们以不可改变的坚定,热爱着、支持着我的存在,它们组成了我的世界、我的生活我的生命。

 

我是一个热爱上帝的人,我热爱它的每一种样子、每一个身份、每一次表现、每一贡献。我毫无条件的热爱,因为它是纯粹的仁慈。如果没有我给我制造痛苦,我一直享受在上帝无条件供奉的天堂世界里。那儿一切都有,一切满足,我感恩上帝照料和承托。

 

认识上帝的世界,始于从“我”的梦中醒来。我面见每一上帝和上帝的每一张脸,我时刻和它面对面,在与上帝零距离的爱里,我收获喜悦,我流出感恩,我不得不变成谦卑本身,我没有别的路子。花朵不得不开放,水不得不往下流,上帝手指之处,是我的归处、我的方向和我的目标。我听从上帝的,我沿着河流的方向走。

 

上帝是看得见的一切,上帝是听得见的一切,上帝是闻得的见一切;上帝是品尝到的一切,上帝是感触到的一切,上帝也是每一种想象、每一个念头、每一串故事。上帝即在内在,也在外在。上帝在我六根通行的道路上。上帝遍布生命所可到达、所可去往、所能觉知的一切时处。

 

这是一个上帝的世界,你造了它。你创造了上帝,然后上帝创造了你,然后你们共同创下了一切。这是一个美好的世界,认识“上帝即我,我是一切”是个有趣的故事。借着上帝提供的镜子:花、草、树木、一切,让心认出它层出不穷的脸或面孔。活着是一个逐渐认出自己,并不断自己无穷模样的过程,多么丰盛,生命!上帝固定,但它永远在变化中,因为心在变。

 

你了解心和上帝吗?这是了解的终点。一旦了解上帝和心,你就再也不须知道更多,因为你一切得到满足,而“存有”比你需要的还多。认识上帝和心,这是生命最无穷之奥妙。多么美好,生而能知,生而有觉。

 

 

Too lazy to translate so I'll leave the Google translation (Google translation seems to have improved over the years although no where near perfect yet)


What is God?
(2010-05-10 14:29:55)
Reprint▼
label:
Miscellaneous talk
Category: "You Ask Me Should"

Question: What is God?

 

Obviously, God is everything. God is flowers, grass, trees, every grain of sand, every pinch of dust, every gleam of light. Nothing is not God. God is pervasive in every existence, it does not leave out any place in space, it is uninterrupted in time, and God is meticulous in the entire universe. God is matter and density, spirit and perception.

 

I live in the world of God: I eat God, sleep with God, use God, sit with God, and lie on the "bed"-my God when I am sleepy. To me, every one, every kind, every person, every aspect that created my life is my God. I have to respect them because they love and support my existence with unchangeable firmness. They make up my world, my life, and my life.

 

I am a person who loves God, I love every look, every identity, every performance, and every contribution of it. I love it unconditionally, because it is pure kindness. If it were not for me to inflict pain on me, I would always enjoy being in the heavenly world unconditionally worshipped by God. There is everything there, everything is satisfied, I am grateful for God's care and support.

 

Knowing the world of God begins when I wake up from my "me" dream. I meet every god and every face of God, and I face it face to face at all times. In the zero-distance love with God, I reap joy, I am grateful, I have to become humble, and I have nothing else. Way. The flowers had to open, the water had to flow down, where God’s finger was my home, my direction and my goal. I obeyed God, I walked in the direction of the river.

 

God is everything you can see, God is everything you can hear, God is everything you can smell; God is everything you taste, and God is everything you feel. God is also everything you imagine, every thought, every A string of stories. God is both inside and outside. God is on my six passages. God is everywhere in life, where you can reach, where you can go, and where you can be aware.

 

This is a God's world, you made it. You created God, then God created you, and then you created everything together. This is a wonderful world, and it is an interesting story to know "God is me and I am everything". Through the mirror provided by God: flowers, grass, trees, everything, let the heart recognize its endless faces or faces. Living is a process of gradually recognizing yourself and constantly admiring your infinite appearance. How rich, life! God is fixed, but it is always changing because the heart is changing.

 

Do you understand the heart and God? This is the end of understanding. Once you understand God and your heart, you no longer need to know more, because you are satisfied with everything and the "being" is more than you need. Knowing God and the heart is the most infinite mystery of life. How beautiful it is to be born to know and to be conscious.

My final translation for some time.

Original text by 'One Thought Traveler'



http://blog.sina.com.cn/s/blog_5b4d23f60102e1z1.html


自相、共相、无相、心相——解此四步法,从众生到佛


Self-Form, Common-Form, No-Form, Mind-Form – Understanding these Four Step Dharmas, from Sentient Beings to Buddha


(2012-06-16 06:47:03)


问:为什么木有木相,火有火相,水……山河大地万物各自形态?佛陀看世界难道只是“一”?


Question: Why does wood have wood-form, fire has fire-form, water... mountains, rivers, the great earth and the ten thousand phenomena each have its own form? Could it be that Buddha sees the world as only “One”?


木自身没有形象,火自身没有形 象,水也自身没有形象,山河大地,一切万物,自身无相,相是众缘合和而有。譬如红花,我们总认为,不看花时,花仍是红的,花还是那种形象,花还是花。事实 上,这是众生的一种坚固妄想!花呈红色,因光、因明、因眼、因识,因众生无始来妄习业力等众缘和合,才有一“红色”。散掉这些因缘,也无红色也无花,甚至 也无看花的人。


Wood itself does not have form, fire itself does not have form, water itself does not have form, mountains, rivers and the great earth, every ten thousand phenomena, in itself is without form, form/appearance is only present due to the aggregation of conditions. For example (with regards to) a red flower, we all think that when we are not looking at the flower, the flower is still red, the flower is of that shape/form, the flower is still a flower. In reality, this is a kind of firmly held delusional thinking of sentient beings! Flower assumes red colour due to light, due to brightness, due to eye, due to consciousness, due to sentient beings' beginningless habits of delusional thinking and karma, and other various conditions coming together, only then is there a “red colour”. When those causes and conditions have scattered away, there is also no red colour and no flower, so much so that there is not even the person that sees the flower.


我们总以为事物是有属性的,事 物的属性归事物自身所有,并且固定不变,并非如此!诸佛经过深思观察,发现一切事物无相,相是心藉一切缘和合而生!世上并无单独的事物存在,一切事物是个 众缘假合,幻化而体,虚妄不实!一切事物并不是它看上去的样子,若能见到事物并不是它看上去的样子,将能看到真理。


We always think that things have attributes, that the attributes of things belong to the things in themselves, and moreover are solid and changeless, but it is not so! All Buddhas having gone through deep contemplation, discovered that all things are without form, form is arising by means of mind and all conditions coming together! The world actually does not have independently existing things, all things are illusory coming together of various conditions, formed via magical change/transformation, are illusory without reality! All things are actually not what they would appear to be, if (one) can see that things are not as they seem, (one) will then be able to see the truth.


譬如山谷里的风声,我们总是以 为,当风走过山谷,即使我们不倾听,那风声也存在,也有一“风声”这样的东西存在!并非如此:风声,因风、因空、因耳、因听、因识、因业等众缘相合才有一 “风声”存在,倘若去除诸缘中任何一缘,将无“风声”这一物。例如,如果没有我们的听和识别,那么风声仅仅是空气的波动,它没有声也没有音。


For example, we always think that (with regards to) the sound of the wind in the valley, when the wind is passing through the valley, even if we did not listen for it, that sound of wind still exists, there still exists such a thing as “sound of wind”! It is actually not so: sound, is due to wind, due to space, due to ears, due to listening, due to consciousness, due to karma etc, many conditions meeting together, only then is there the presence of “sound of wind”, if we removed any one condition from all of those conditions, there shall not be such a phenomena as “sound of wind”. For example, if there were not our listening and conscious-discernment, then the sound of wind would purely be the fluctuation of wind movement, it would not have tone nor sound.


因此,世间一切事物皆无自相; 其相,是以心为因,以诸法为缘,和合而成!我们以为事物有其自身的形象,并固定不变,是我们的坚固妄想。我们有证据:譬如红花,我们以为红花是红的,即使 我们不看时!为什么呢?理由是,我们下次再看时,它还是“红色”。由此我们推知,花朵一直是红的,红色是某一朵花的固定属性。此是妄见,非花实相!


Therefore, every thing in the world are without self-form; its form, is due to mind as cause, due to various phenomena as conditions, formed through their meeting together (of causes and conditions)! We thought that things have their own image, that is fixed without changing, that is our firmly held delusional thinking. We have proof: for example with regards to red flower, we think that red flower is red, even if we do not see it! Why is that so? The reason is because, the next time we see it, it will still be “red”. Henceforth, we infer that flower has always been red, red color is a certain flower's fixed attribute. This is a delusional view, it is not flower's true nature!


佛陀看世界难道只是“一”?我抬眼向这世界望去:看到柳是绿的,天空是蓝的,繁花是五颜六色的,风是凉的,火是红的,水是软柔的……一切万物表面上看去,与你所见不别!但我知道,法法不实,一切诸法有名有相,但皆幻化,无有实体!

Could Buddha have seen the world as “One”? I lift my eyes to gaze at the world: sees that willow is green, sky is blue, many flowers are multicolored, wind is cool, fire is red, water is soft and flexible... all phenomena, looking from its surface, aren't different from what you have seen! However I do know, all dharmas are not real, all dharmas have its name and form, but are all changing magically/illusorily, and are without real substance!


在我的眼中,既有诸法的自相, 也有诸法的共相,但我知道,彼皆无相,一切相是心相。相相如同梦见,都无自性!一切事物没有自相,也没有共相,一切事物是无相的。一切事物是无相的,为什 么看起来又各有形象呢?此是心相,心所赋予。一切事物的形象,是心造就的;心创造眼前事物之形象,与创造梦中之诸物,同等无异。只是众生忘了心最初是怎样 工作的,并坚执分别梦世界和此世界的不同,久而久之便有了对此世界的这种真实错觉。

In my eyes, there is both the dharmas' self-form, and the dharmas' common-form, however I do know that all of those are without form, all forms are mental appearances. All forms are equivalent to dream visions, they are all without self-nature! All things are without self-form, and without common-form, all things are actually without forms. All things are without forms, then, why does it seem to have various forms and shapes? Such is mental appearance, it is conferred upon by the mind. The form of all things are mental creations; the mind creates the forms of what appears before the eyes, it is similar without difference with the creations of objects in dreams. It is only that sentient beings forgot how the mind initially functions, therefore strongly attaches to discriminating the difference between the dream world and this world, and over time there comes to formation such perceptual delusions with regards to this world.


一切修行者,若能明白“自相、共相、无相、心相”——这四步法,则能从众生到佛。出离自相,从自相跃到共相,是二乘人的见地;出离共相,从共相了解到诸法无相,是菩萨的见地;由无相,实证一切相是心相,是大菩萨见地。解心亦无,一切法空,归流于佛!修行者若能见共相,则能出自相;若能见无相,则能出自共相;若能知无相,则能知心相!仅了解前两者,是凡夫位;又了解后两者,入圣位。一切修众,但解此四法,从众生至佛!


All practitioners, if we understand “self-form, common-form, no-form, mind-form” – these four-step dharmas, we would then be able to (transform from) sentient beings to Buddha. Departing from self-form, leaping from self-form into common-form, this is the Two Vehicles (Hinayana and Pratyekabuddha)'s viewpoint, departing from common-form and understanding all dharmas are empty of form, such as Bodhisattva's viewpoint; due to no-form, realizing that all forms are mental appearances, that is Great Bodhisattva's viewpoint. Understanding that mind is empty; all empty dharmas, return and flow into Buddha! If practitioners can see common-form, (they) can depart from self-form; if (they) can see no-form, then (they) can depart from common-form; if (they) can understand no-form, (they) can understand mind-appearance! Only understanding the first two, that would be the position of commoners; if we further understand the latter two, we enter into the position of sainthood. All fellow practitioners, understand these four dharmas, from sentient beings arrive at Buddha(hood)!
Yet another translation.

http://blog.sina.com.cn/s/blog_5b4d23f60102ea56.html

三学的功德
(2014-01-17 06:26:38)

The Merits of Threefold Training

 

在觉知的修行中,

有些人认为“定”的修行是不重要的。
定”是在压抑习性,
不能从根本上解决问题,
因而轻视“定”的修行。

In the practice of awareness/mindfulness,
Some people think that the practice of “samadhi” (concentration) is not important.
“Samadhi” is repressing one's habitual natures,
it is unable to resolve the problem from its roots,
therefore being contemptuous towards the practice of “samadhi”.

这不是正确的见地。
凡人的人生是一条幻象之河——
不断地对假象的习惯反应。
定”的修行,
能有效的消减这种习惯倾向的发生,
因而有其重要的意义。

This is a wrong perception.
Ordinary people's lives are like a stretch of river of illusory appearances –
Unceasingly reacting to the habits of delusional appearances.
“Samadhi” practice
Is able to effectively reduce these kinds of habitual tendencies from happening,
Therefore it has an important significance.

定”在凡人的解脱中,
做出了它应有的贡献,
不可轻视“定”的功德。

“Samadhi” is in ordinary people's liberations,
making its proper contributions,
(we) should not despise the merits of “samadhi”.

同样的,戒也一样,
也不可忽视“戒”的功德。
戒定慧有其内在的逻辑与联系,
它们如环一样,一环扣一环带来解脱。

Similarly, virtue/precepts are likewise,
(we should also) not neglect the merits of “virtue/precepts”.
Virtue/precepts, samadhi and wisdom have its intrinsic logic and connection/relation,
They are just like a bracelet/ring, one ring fastening to another ring brings about liberation.

纯粹的戒就是定,
纯粹的定就是慧;
戒定慧名称是三,其体是一,
戒定慧都指向心的本然状态。

Pure virtue/precepts is samadhi,
Pure samadhi is wisdom;
Virtue/precepts, samadhi and wisdom are three in names, are one in substance.
Virtue/precepts, samadhi and wisdom all point towards Mind's natural state.

初入解脱门有三学,谓戒定慧,
入门后有三宝,谓戒定慧。
持之三学,到达彼岸;
用之三宝,稳定在彼岸。

Initiating into the door of liberation consists of three trainings, known as virtue/precepts, samadhi and wisdom,
After entering into that door there are the three treasures, known as virtue/precepts, samadhi and wisdom.
Persisting in the three trainings, reach the other shore;
Using the three treasures, settle stably on the other shore.

人心就像一块纯宝之地,
戒定慧是三种得宝的工具或方法,
你想得到多少宝,
就要多充分的利用那工具或方法。

The human mind is just like a piece of land made of pure jewel,
Virtue/precepts, samadhi and wisdom are the three kinds of methods and tools used for obtaining the jewels,
Depending on how much jewels you wish to obtain,
You should make use of those tools and methods in that amount.

同一戒定慧,
在小乘、大乘和诸佛眼中不同;
你看到什么样的戒定慧,
就得到什么样的戒定慧的利益。

The identical virtue/precepts, samadhi and wisdom,
Within Hinayana, Mahayana and in the various Buddhas' eyes are all different;
Depending on what kind of virtue/precepts, samadhi and wisdom you see,
You will obtain the corresponding benefits of that kind of virtue/precepts, samadhi and wisdom.

戒定慧是解脱的次第,
修行人一一不可轻视;
不可轻视戒,不可轻视定,不可轻视慧,
要一一充足修行和利用。

Virtue/precepts, samadhi and wisdom are the steps towards liberation,
Practitioners should never look down upon it,
(One) should never look down upon virtue/precepts, never look down upon samadhi, never look down upon wisdom,
(One) should adequately practice and make use (of it).

真正的解脱,
没有偏离戒定慧的;
偏离戒定慧,
不可能有扎实稳定的解脱。

The true liberation,
never deviates from virtue/precepts, samadhi and wisdom;
Deviating from virtue/precepts, samadhi and wisdom,
It is impossible to (have) a firm and stable liberation.
修行和积累戒定慧三种功德,
当这三种功德具足,
你不解脱都不由你;
当这种功德不具足,
你想解脱也解脱不了。

Practicing and accumulating the merits of virtue/precepts, samadhi and wisdom,
When these three merits are complete,
It is not up to you not to be liberated;
When these three merits are incomplete,
Even if you want liberation it cannot (occur).

所以积攒三学的功德吧,
就像往因果的银行里存善因,
当那“因”累积到一定程度,
善果自然发生。

So, scrape up the merits of the three trainings,
Just like depositing the wholesome causes into the bank of karma,
When that “causes” have been accumulated to a certain degree,
The wholesome fruits will naturally occur.

常修戒定慧,狠断贪嗔痴,
一一常修学,行为如古佛。
三学不可缺,各各有其功,
其功聚成德,解脱自发生。

Always practicing virtue/precepts, samadhi and wisdom, fiercely eliminating passion, aggression and delusion,
Always practicing and learning (these trainings), one acts just like the ancient Buddhas.
The three trainings are indispensible, each of it has its merit/function,
Its merits gather into de2 (virtue?), liberation happens on its own accord.