正见与修行 (一) 海涛 辑
Right View Vs Spiritual Practice (I)
Compiled by Ven. Hai Tao

1.万法皆由心造、皆为心的投影，但我们不可认为功德的累积和烦恼的消除是无用的。
1. Everything is made from Mind and is a projection of Mind. But we must not think that it’s useless to accumulate merits and to eliminate afflictions.

2.正见获得修行，修行亦获得正见。在一开始时，为了能有效地修行，我们需要知性上的了解，这就是知见。
2. We learned the way of practice from right view, and vice versa. In the beginning, in order to practice in an effective way, we need intellectual comprehension, which then constitutes our viewpoints.

3.教义上的知见可让我们获得修行的效益，而修行亦可让我们获得真实的知见。
3. The viewpoints presented in the Buddhist doctrine help to boost our cultivation, while cultivation, on the other hand, allows us to acquire true views.

4.释迦牟尼佛曾说：“若你信赖我，我的加持便遍满一切——在佛像内、外一切处。”倘若我们有信心，加持便永远不会消失。
4. “If you have faith in me, my blessings will be omnipresent, everywhere inside or outside the image of the Buddha,” said Buddha Sakyamuni. Therefore, the blessings will always be where the faith is.

5.无论在任何时候，当我们领受佛陀的法教时，清净的发心乃是最为重要的。
5. A pure motivation is crucial whenever we listened to the teachings of the Buddha.

6.以容器来做比喻的话，当我们听闻教法时，必须避免三种缺失：
第一种是散漫不经心，好比一个倒放的容器，无法装入倒进去的东西。
第二种是不在意或不关心教法的内容，好比一个底部有破洞的容器，任何东西倒进去，都会由此漏出。
第三种是受法时，心中充满烦恼妄想，好比一个装著毒药的容器，任何倒进去的东西都会受到它的染污。
6. Taking the vessel as an example, we need to avoid being one of the three defective vessels while listening to the Dharma:

(1) An upside-down one: If we are scatter-minded to the teachings, we are like an upside-down vessel which is unable to receive anything that is poured in.

(2) A leaky one: If we are careless about what the Dharma conveys, we are like a leaky vessel that can’t hold what it contains.

(3) A contaminated one: If our mind is saturated with afflictions and delusions, we are like a vessel that contains poison—everything poured in is about to be poisoned.

7.修行的真正目的就是要消除痛苦，消除一切众生的痛苦，并带领他们达到无苦的究竟了悟。
7. The real aim of spiritual practice is to eliminate sufferings, to relieve all sentient beings from their pain and to lead them to the ultimate Enlightenment without sufferings.

8.若想消除我们本身以及所有众生的痛苦，并带领大家到达究竟了悟之境界，我们必须要有正确的见地以及实践的方法。
8. The right view and the right method for practice are what we need if we want to eradicate the sufferings of all sentient beings as well as ours; and to guide them to the state of ultimate enlightenment.

9.我们经常沉溺于痛苦之中，这是由于我们不知道究竟真理，也就是一切之本然实相，因而导致惑迷的产生。
9. The case is that we frequently drown ourselves in sufferings. This is because we are deluded and lack of a true knowledge of the ultimate truth—the real nature of all phenomena.

10.为了消除此等惑迷，我们必须首先了解法的知见、修行与其行止实践等。只有具足正知见，我们才有成佛的可能，而最后真正实证佛性的根本基础还在于正确的见、修与行。
10. To dispel all these delusions, we must in the first place understand the viewpoints conveyed in the Dharma; we must also know what the cultivation is all about and its practice. Only when we are sufficiently equipped with the right views can we achieve the Buddhahood, and the bases of actualizing the Buddha nature are indeed no other than the right views, right meditation and right conducts.

11.不管我们修的是什么，一定都要先对其知见或观念有所了解，有了正确的见地，然后才能在生活中如法而行。
11. Whatever practice we do, a conception of its viewpoints is primary. With the right views, we can then practice in the proper way in our daily life.

正见与修行 (二) 海涛 辑
Right View Vs Spiritual Practice (II)
Compiled by Ven. Hai Tao

1.有时行者纵然对佛法具有很强烈的信心和发心，但若不具正见的话，会让他遭遇到极大的困境。
1. At times, even when a practitioner has a strong faith and devotion to Buddha-dharma, he will still be subjected to great difficulties for lack of the proper views.

2.因此，建立起正见后，我们便要开始力求实践。我们必须把见地和修行溶入日常生活中的一切行为举止和活动中。
2. Therefore, once our proper views have been established, we should endeavor to put them into practice. We need to apply the right views and spiritual practice to our daily behavior, movements and activities.

3.当知见、修行和行止溶入我们生活中的一切时，我们便能时时保持清明和觉醒的心。
3. When we are able to internalize the right views, the meditation and conducts as part of our life, our mind can then remain in a state of clarity and awakening all the time.

4.倘若我们的修行无法与日常生活溶合为一的话，那么代表我们在佛堂中所修的一切都是徒劳无用、虚有其表。我们不应该浪费时间，而应好好专心地将自己的修行溶入日常生活当中。
4. Failure to integrate our spiritual practice with our everyday life reveals that all the efforts we make in the prayer room are in vain and only a pretense. Instead of wasting our time, we should engage in the integration of our practices and our daily life.

5.我们必须藉由修行的力量舍弃不当的行为，并代之以良善的举止才能消除惑迷。
5. To relinquish misconduct, we need spiritual energy from our practices, to get rid of delusion, we need to replace it with good conducts.

6.我们由于无法认知自己的本性，便产生了自他二元对立的观念，进而造做善、恶等业，形成习气并存储于根本意识中。
6. Our failure to see our own true nature causes us to form a dualistic concept of self and others, from which arise all the good and bad actions (or karma). All these actions will increasingly become our imprints, which will be stored in our Basic consciousness (the Alaya).

7.这些存储的习气，导致业果成熟，并再次增长我们身口意的恶习。
7. The accumulated imprints will bring about the fruition of our karmic results, which will reversely deepen the negative imprints of our body, speech and mind.

8.心在真实的状态下并不会造作善恶业，善恶仅是因缘之下的产物。
8. The fact is that the True Mind will do neither good nor bad; good and bad are just created by causes and conditions.

9.善行是对治恶业的良方，但在究竟上，心是超越或离于善与恶的。
9. Virtuous deeds is the cure for all negative karma, but in terms of the ultimate truth, the True Mind transcends or detaches itself from the dualistic notion of good and bad.

10.心的本质乃为空性，同时心亦具有一种无碍的光明。
10. Emptiness is the true nature of the mind, but the mind also possesses a quality of all-pervasive luminosity at the same time.

11.由于我们未能认知心，以致造作产生了一个“我”的想法，并与它合一，深信真有一个具体的“我”存在。因此我们固执地认为一切外在的事物都是真实不虚的。
11. Unable to recognize the true nature of the mind, we conceived a “self” and identified with it, believing the “self” to be a substantial entity. As a result, we cling to the misconception that everything in the external world is real.

12.佛法并不认为相对与绝对真理是分开的两样东西，它们事实上是来自我们的分别造作所产生的一种对立。
12. Buddhism doesn’t regard the relative truth and absolute truth as two separate entities. In fact, it is our discrimination that brings about the separation.

13.由于我们执著于一个“我”与“他”的对立分别，使得自己紧紧地抓住一切，并视其为真实而具体的存在。
13. We firmly grasp the idea that “self” and “others” are separate and opposite so that we try to hold on to everything and consider them real and substantial.

14.由于不识心的空与明，我们才会生起分别对立之想；由于不识自心的究竟本性，我们才会生起惑迷，不停在轮回中徘徊。
14. Ignorance of the empty nature and clarity of the mind leads to our discrimination and dualism; ignorance of the true nature of our own mind brings about our delusion and endless wanderings in the samsara.

正见与修行 (三) 海涛 辑
Right View Vs Spiritual Practice (III)
Compiled by Ven. Hai Tao

1.依佛法来说，惑迷的根本乃在于无明。但此并非意谓著我们一般常识的不足，它指的乃是我们对于究竟见的不识与不解。
1. According to Buddha-dharma, ignorance is the root of confusion. Ignorance, however, doesn’t mean the lack of the common knowledge; it indeed refers to our unawareness of the ultimate view and our failure to comprehend its essence.

2.无始劫以来众生受到了无明惑迷的遮障，但其究竟自性，也就是本质依旧清净无染。无明并非是一种具体存在的东西，它与心无二分别。
2. For untold eons, the sentient beings have been shrouded by ignorance and delusion, but their ultimate Self-Nature—the True Nature—remains pure and unpolluted. Ignorance is not a substantial entity, and is no different from the mind itself

3.惑迷意指不识正知而在心中所投射的种种错误观念和想法。由于惑迷的状态（无明）继续存在，我们便不免要遭遇种种灾难和逆缘。
3. Confusion refers to the various kinds of wrong views and wrong way of thinking we have in our mind for being unaware of the right views. Remaining in a state of confusion (ignorance), we, unavoidably, subject ourselves to this and that misfortunes and undesirable conditions.

4.若我们有一个空性的概念，那么它本身绝对不是空性，因为任何念头都只是心的巧饰而已。
4. If in our mind we have the concept “emptiness,” that concept itself is far from emptiness, for our every single thought is but the cunning disguise of our mind.

5.心的本质为空，体性则是光明的，且具有自知自觉的能力。一切内外现象的心法和色法均只是心的造作，而心的本质则是空性和光明。
5. The true nature of the mind is emptiness, and its essence clarity; the mind is also equipped with the capacities of self-awareness and self-awakening. All the internal mental phenomena and external physical phenomena are but the creation of the mind; nevertheless, its true nature is empty and yet clear.

6.空性是离于任何想法和概念的，它完全是一种心的本质和自性。空并非一定指断灭或空无，相反的，它代表著一种一切均能从中显化而出的无穷力量和潜能。
6. Emptiness is not defiled by any thought and conception; it is solely the nature of the mind, the True Nature. Emptiness doesn’t necessarily mean nihilism or non- existence; on the contrary, it designates an inexhaustible power and capacity that can manifest everything.

7.空性指的是在实相上，它并无任何实体存在，然而它的光明或明性，也就是“法身光”却可化现一切。
7. What emptiness means is that in terms of Absolute Reality, it doesn’t have the substantiality, but its Luminosity—the light of the Dharmalaya (the body of Truth)—can manifest everything.

8.我们不了解一切我们所觉受到的体验和东西都是来自于自心的造作，以致生起现象诸法本身可以独立存在的错误想法。
8. Because we don’t realize that all our sensations and the outward objects we seem to actually feel are all made from our own mind, we mistakenly think that all phenomena are independently existent.

9.一切东西的究竟本质都是空性。现象诸法看似真实而存在，但只有在因缘聚合的情况下，它的存在才成立。
9. Emptiness encompasses the true nature of everything. All phenomena may look like real and solid, but the truth is that they are only brought into being by the combination of causes and conditions.

10.一切事物的究竟本质应是：轮回涅槃无偏倚。没有一样东西能独立而存，唯有依于因缘而生灭，无一例外。
10. Such are the ultimate truth of all phenomena: They abide in neither samsara nor nirvana. None of them are inherently independent; their existence is in fact solely determined by the causes and conditions without exception.
11.然而轮回不断转动，每位众生心中所具足的真实本性依旧保持清净无染。
11. Even when the sentient beings are still struggling in samsara, the true nature of the mind (that every of them is sufficiently equipped with) remains pure and unpolluted.

12.若能了解轮回的虚幻和无价值性，我们便能生起清净的发心。
12. If we are able to see the illusory nature and futility ofsamsara, we can then generate a pure Bodhi mind.

正见与修行 (四) 海涛 辑
Right View Vs Spiritual Practice (IV)
Compiled by Ven. Hai Tao

1.许多人入佛门已有相当一段时间，且已领受过许多殊胜的教法，但却在修行上一点成就的征兆也没有，为什么？这是因为我们还未真正生起出离心的关系。
1. Many people have become Buddhists for quite a long while and have already learned many supreme teachings, but they still haven’t achieved anything yet in their practice, not even a sign of it. Why is that? That’s because we haven’t really generated the mind of Renunciation (from this mundane world).

2.在进入法道之始，我们还无法能真正帮助他人。一开始可以先学习帮助自己，而非把精神放在他人的利益之上。
2. At the initial stage of our practice, we aren’t really able to help others yet. We can start by learning to help ourselves rather then jump to dedicating ourselves for the benefits of others.

3.对于初学者而言，证觉唯一的发心是希望能饶益有情，这样的动机才是正确无偏的。
3. For a beginner, his motivation to attain enlightenment should have only one cause—to benefit all sentient beings. A motivation like this is proper and not deviated.

4.我们修行的目的是要消除一切烦恼和习气，以了悟一切我们自身本具的圆满功德。
4. The aim of our spiritual practice is to purify all the afflictions and habitual tendencies , and to realize our inherent Perfection and Quality.

5.轮回永远不可能让我们产生恒久的安乐，因此我们应该抛弃这些靠不住的物质渴望。
5. Samsara will never grant us everlasting peace and happiness. Therefore we should abandon all our lusts for the worldly pleasures because they are unreliable.

6.习气误导我们沉迷于恶业的造作，而这也是我们转生恶趣的原因。生生世世所累积的恶业阻碍了我们由轮回之中解脱，它诱使我们完全耽溺于轮回的恶行。
6. We are misled by our own habitual tendencies to engage in the evil deed—a main cause that we were to reborn into a lower realm. The bad karmas that we have accumulated lives after lives prevent us from escaping away from the samsara, enticing us to completely addict to the evildoing in transmigration.

7.我们若想学佛法，首先，而且是绝对必要的就是，视轮回为一不具结果和价值的东西。
7. If we do want to learn Buddha-dharma, initially and most essentially, we need to understand the futility and unworthiness of samsara.

8.我们若不了解轮回的无意义性，便没有理由要修行，在此修行一点也不具意义。
8. Failure to see the futility of samsara will make our practices senseless and meaningless.

9.认知轮回所呈现出之无意义的状况时，我们便会了解众生是如何深陷无明之中无以自拔。
9. When we are able to perceive futility as the nature of samsara, we will realize that sentient beings are truly overwhelmed by the great net of ignorance, hence unable to escape.

10.我们都知道菩提心的重要性，但由于对轮回的执著，因此我们的心很难去实践。我们坚硬而顽固的心正代表我们还未真正产生出离的心。
10. We all know the importance of the Bodhi mind (bodhicitta), but owing to our attachment to the samsara , it’s difficult for us to actualize it. Our hard-heartedness and obstinacy are enough proofs that we haven’t really generated the mind of Renunciation yet.

11.若没有菩提心和修心的训练，一位大乘的行者除了我慢和自负外，绝无法说他有任何成就。
11. Without Bodhicitta and the mind training, what can a Mahayana practitioner have achieved? The answer is: He has achieved nothing at all—except arrogance and conceit.

12.皈依和发菩提心是一切佛法修行的根本；而虔诚乃修行之首，不具虔信者彷如丢入火中焚烧的种子，此种子再也无法播种发芽。同理，不具虔信者，永远也无法生起功德。
12. Taking refuge and generating the Bodhi mind (Bodhicitta) are the roots of all Dharma practices. Devotion, however, stands at the head of our practices. Without devotion and faith, a practitioner is like a seed in flames which can neither be sowed nor sprout. Likewise, a practitioner without devotion and faith can never cultivate any merits or positive quality.