Whether things are going great or becoming frustrating, whether the situation is for or against you, the mind should not be moved the slightest. Maintain the “ordinary mind”, which is a mind of wisdom. Ordinary mind means the mind is unmoved and in “suchness”; wisdom mind means the mind is clear, lucid, seeing things as they are. 不論得意、失意，好境界、壞境界，這念心都要絲毫不動，隨時保持平常心、智慧心。平常心是如如不動，智慧心是了了分明。
There is an ancient saying, “The old man lost his horse; maybe it was a blessing in disguise.” Any bad situation may turn out to be the opposite. If we keep calm and persevere, we always have a chance to change the outcome of our future. 古語說道：「塞翁失馬，焉知非福。」眼前的壞事情，並不一定就是壞事。懂得這個道理，凡事只要沈得住氣，就有可能改變自己的命運。
Any suffering and affliction, when recognized and clearly observed through wisdom, can be converted into happiness, serenity, and freedom. From affliction to happiness is merely a single turn of thought. 任何一件痛苦或煩惱的事情，只要透過智慧清楚地認識與觀察，並將「痛苦、煩惱」 的觀念轉換成快樂、自在與安詳，則「煩惱」與「快樂」其實也是在一念之間而已。
When we are able to see through our own delusions and let go, our mind will achieve peace and tranquility. 能夠看得破、放得下，心就能得到安定。
To change our fate, we should focus on the cause instead of the outcome. The Buddhist teaching of causality tells us that what happens in our lives come from our own efforts. Understanding causality means we can create our own destiny. 要改變命運，必須從「因」上努力，而不是從「果」上去追求。佛法中所說的因果，就是告訴我們，一切要靠自己去努力。知命則能立命，明白這些道理，就能了解命運，創造命運。
When we thoroughly understand the principle of causality and the unconditioned, that the suffering we face in this life is karmic consequence of our past transgressions and therefore accept adversities willingly, our karmic obstacles will dissolve. Furthermore, when we deepen our insight and know to face hardships without distress, recognizing the minds that knows is not swayed by any condition— right then we will be free from attachments and afflictions, be in accord with the Way and attain liberation. 這念心通達因果，無為的道理，了解今生的苦惱是過去所造的惡業成熟，甘心甘受，業障就能消除。進一步，能夠識達、知道逢苦不憂，知道的這念心現前，不隨境轉，就沒有苦惱、取捨，當下就與理相應，得到解危脫。
People have vexations because they not capable of being content. If we always harbor a “grateful mind”, dealing with people and things around us with a mind of gratitude, we will always feel happy and content. 人之所以有煩惱，原因在於無法知足。如果常常存著一種「感恩的心」，用這種心念去對待周圍的人與事，時時都會感到愉快與滿足！
In order to attain liberation we must face and accept reality and work diligently towards improving our fate. How can we change our fate? First, harbor remorse for our offenses; Second, exercise patient forbearance; Third, practice virtue to dispel evil; Last, apply the Dharma principles to turn knowledge into wisdom. 求解脫的方法就是要面對現實、直下承擔，努力改善自己的命運。如何改善命運？首先須知慚知愧，其次是忍耐，再者要修善去惡，最後以佛法的道理來轉識成智。
Practicing the Way helps us change our perceptions and purify our thoughts, so that every thought is a virtuous thought. When all thoughts are virtuous, one can then maintain “no thought”. This way, all karmic hindrances will have no room to appear. 「修行即是改變自己的念頭、淨化自己的念頭。倘能念念都是善念，善念成就了之後，即保持無念。如此一來，業障就沒有空隙現前。」
To avoid bad karma, we must understand the principle of causality. Be diligent in doing good deeds and correcting misdeeds. This is the way to free our mind from bad thoughts， from affliction and worries, from gains and losses. Our mind will shine in radiance and our health will improve. 要避免未來的惡果，就要知道因緣果報的道理，知道是善，就積極去做；知道是非，就要馬上改過。了解這個道理了，不憂愁煩惱、不患得患失、不起惡念，心當中一片光明，身體就會健康。
The ten Dharma realms arise from this very mind. Whenever we conceptualize anything, our mind is already trapped in the cycle of rebirth through the Dharma realms. If we do not recognize this and turn our mind around, our karmic consequences will result in the cycle of physical rebirth. If we truly understand this, then we will understand the nonduality of physical form and mind, that principle and phenomena one in suchness. 十法界都是這一念心所生，平時心中所想，屬於理上的輪迴；假使不知道悔改，最後果報現前，就是事上的輪迴。真正了解這個道理，就知道事理不二、事理一如。
What is attachment? Unable to let go of what happens, of gain and loss, of right and wrong, of self and others—this is attachment. 什麼是執著﹖外面的事情，成敗得失，是非人我放不下，就是執著。
Favorable and adverse circumstances are both expedients that facilitate our cultivation. What is favorable fulfills us; what is unfavorable disciplines us. 順境逆境都是助緣，皆是方便–順境在成就自己，逆境在磨鍊自己。
In Buddhism we say, “Vexation is Bodhi (enlightenment). ” This means that when we encounter afflictions (distressful circumstances), we must use wisdom to perceive and understand them clearly, turning the afflictive outlook into joy, freedom, and tranquility. “Vexation” and “joy” are, in reality, one single thought apart. 佛法上說『煩惱即菩提』，是指面對一件苦惱的事，透過智慧，清楚的認識與觀察，將苦惱的觀念轉成快樂、自在與安詳。『煩惱』與『快樂』，其實只在一念之間。
The issues in the world are no other than suffering and joy. Suffering and joy are relative. Pleasure from stimulation of the senses is like clouds or smoke passing before our eyes; it is short-lived and hollow. After the pleasure ends, unending attachments and vexations follow. Only when we pacify the mind, when the mind is pure and serene, do we experience true joy. 世間的問題不外乎是苦與樂，苦、樂是相對的。感官刺激的快樂如過眼雲煙﹐短暫而空虛﹔快樂之後，是無窮的執著和煩惱。唯有將心定下來，心清淨了，才是真正的快樂。
Why are there birth, aging, illness and death? Because the mind, like the ocean waves, is constantly arising and ebbing. Because the mind is changing and flowing, arising and ceasing, the body follows the mind by coming into and ceasing from existence. Therefore we experience birth, aging, illness and death. 為什麼會有生老病死？因為我們這念心時時刻刻在起波浪。由於心中有遷流、有生滅，身體就跟著這一念心在生生滅滅，因此就感生、老、病、死。
Not knowing thoughts are illusory, sentient beings follow their deluded thoughts and generate afflictions and bad karma. However, knowing thoughts are impermanent, ever-arising and ceasing, our minds reflects on and stays mindful of itself, then deluded thoughts will gradually cease. At that time, the mind instantly realizes its intrinsic state of absolute stillness— this realization, or prajna wisdom will liberate us. 衆生不知道心念是虛妄不實的，就會跟著虛妄的念頭起惑、造業；如果知道心念生滅無常，能觀之心覺察、覺照，虛妄的心念就沒有了。這時一念相應，契入寂滅，這就是般若智慧，就能得到解脫。
If we understand “giving others what is good, taking responsibility for what is bad,” then we will face life with the correct attitude. 懂得「好事給他人，壞事給自己」，對人生就能有正面的看法。
Having good thoughts is heaven. When the mind is lucid and pure, this is the Pure Land. 起善念就是天堂，心中光明清淨就是淨土。
Frequently examine ourselves for faults and shortcomings; immediately correct them if any are found. By sweeping away the garbage in our mind—our afflictions and ignorance, our mind can be like a clear mirror, a pool of pure, still water. 隨時檢討自己有沒有過失和不好的地方，有的話就要馬上改過，並且經常去除心中的垃圾──煩惱、無明等，讓我們的心清淨得像一面鏡子、一潭止水。
We should pursue a spiritual life. A mind of contentment and tranquility is the true blessing, prosperity, and happiness in life. 我們應該要追求一種心靈上的生活，心靈得到滿足，心靈得到平靜，才是我們人生真正的一種幸福，一種財富，一種快樂。
“The bodhisattvas dread the cause. Mundane beings dread the retribution.” We should be true and down to earth in all our undertakings. Ask only how much we cultivate, not how much we shall harvest. Work diligently on the right causes, and then you will surely succeed. Conversely, success is unlikely if you aim too high but overlook the groundwork. 「菩薩畏因，眾生畏果。」做事必須腳踏實地，只問耕耘不問收穫，從因上去努力，則一定會成功；反之，好高騖遠則不易成就。
In cultivation, we must endure the feelings of solitude. While this mind is immersed in perfect stillness and clarity, it is Bodhi and Nirvana. The virtuous ancients said, “When sensual pleasures pass away, feelings of desolation arise. When states of pure solitude are prolonged, inner joy increases.” 修行要耐得住寂寞，這念心養成了寂然，就是菩提、就是涅槃。古德說：「風流得意之事，過後輒生悲涼；寂寞清真之境，愈久趣味還增。」
A mind of contentment, tranquility, and clarity is true wealth and honor. 知足、平靜、清明的這念心，便是真富貴。
When this mind is master of itself, all the actions of our daily life will be perfectly appropriate. 這念心能夠作主，日常生活所作所為，就能恰如其分。
In cultivating the Way, we should not seek and grasp externally; instead, we should probe within to see whether our mind has given rise to vexations. We should constantly harbor a compassionate mind, be lenient toward others, yet be self-disciplined, frequently reflect upon and examine ourselves. 修行不可始終往外馳求，要反求自心是否不起煩惱，時時要有慈悲心，待人以寬，克己以嚴，經常檢討反省。
An upstanding, unblemished character is the greatest blessing. A purified mind has the highest wisdom. Using blessings and wisdom to live, work, and study, we will succeed in our careers, perfect our virtues, and complete our Buddhist path. 人格完整是最大的福報，心靈淨化是最高的智慧。本著福德和智慧來做人做事、學習，無論事業、功德、道業都能成就。
The core of Buddhism is human beings; the core of human beings is the mind; the core of the mind is pure awareness, which makes enlightenment possible. With this understanding, life has direction and purpose; it is no longer occupied by worries and meaninglessness. 佛法以人為根本，人以心為根本，心以覺悟為根本，要掌握這三者；掌握住了，無論是人生也好，做任何事情也好，這一生就不會空虛、不會煩惱，找到了人生的方向。
We should act mindfully, knowing when to advance and when to retreat. If we do not advance when conditions are right, we lose opportunities. If we do not retreat when it is time, we invite disgrace. Making the right decision requires wisdom. 做人做事要知進知退，假使該進的時候不進，就坐失良機; 該退時不退，就自取其辱。要了解什麼時節該進、什麼時節該退，就要靠智慧去掌握。
Frequently peer inward, reflect, and reform with a mind of compassion, respect, tolerance, and harmony. By taking a step back, you instead expand your horizons. Truly transforming yourself in this way, you will discover that everyday is a good day, any time is the right time, and that there is reward in every endeavor. 經常檢討、反省、改過，要有慈悲心、恭敬心、忍辱心、和合心，凡事退後一步，海闊天空，這就是真正地莊嚴自己，日日是好日，時時是好時，東西南北，無往不利。
Enlightenment is the realization of the original mind, that all is just as it is. Zen cultivation is the practice of overcoming defilements, to ultimately just letting be. Therefore, true cultivation is non-cultivation. No matter what the circumstance, at work or at rest, facing prosperity or adversity, during daytime or nighttime, we can always practice Zen. 悟，就是悟到本心，一切都是現成的。修，是對治，要修而無修。無論動、靜，順境、逆境，白天、晚上，都要用功，都能夠修行。
“Fear not a thought arising, but a thought undetected.” When a bad thought arises, see through it right away. Having committed bad deeds, turn around immediately onto the path of virtue, vowing never to make the same mistakes again. This way, every step will take our life toward a brighter future, leading ultimately to liberation. 「不怕念起，只怕覺遲」，起了惡念，當下照破；造了惡業，馬上停止，改過向善，發願不再重蹈覆轍，人生步步都是光明，最後必能得到究竟解脫。
A practitioner should reflect inward and examine each moment. Is it wholesome thought? An unwholesome thought? A mixed thought? Or is there no thought? Check how many faults and bad habits we still need to remedy. If we have done wrong, repent and amend right away. 修行人要往內照，時時刻刻看自己的心念，是善念？是惡念？是雜念？是無念？反省自己還有多少習氣、過失要去除：有了過失，馬上就要知慚知愧。
“Spring is the time to plan your year. Morning the time to plan your day. Diligence is the way to lead your life.” Success is achieved only with effort; there is no free lunch in life. Not only should we work hard, we should also put our efforts in the right direction, so we do not detour or take the wrong path. 「一年之計在於春，一日之計在於晨，一生之計在於勤」，凡事都要經過一番努力才能有所成就，天下沒有白吃的午餐。不只要努力，還要找對方向，不要走錯路，走遠路。
Foremost in the Buddhist practice is learning how to let go. When we can let go of all our afflictions and attachments, our mind will be free. Freedom of mind is liberation. 修行學佛，首先要學習「放下」—放下一切煩惱、執著。放下了以後，我們的心就能得自在。得自在，就是解脫。
There is a saying: “If one cannot tolerate the small aggravations, one will upset the whole plan.” Tolerance brings peace; it is a crucial Buddhist practice. In our everyday life, we may encounter positive or negative situations any time; face them with tolerance and patience, then we will progress in our cultivation. 所謂「小不忍則亂大謀」、「能忍自安」，對於修行來說，「忍」更是重要。日常生活中，時時刻刻都有順境、逆境，要用「忍」字來觀照，這樣就會有所進步。
Cultivation is a process of self-examining, and not of quibbling about others’ faults, or judging others’ right and wrong. If we are being slandered, do not get annoyed, angry, or complain. Remember “rumors are stopped by the wise”; the truth will surface in time. 修行就是要自我檢討，不去計較別人的過失、不評判別人的是非：假使自己受到他人的誹謗，也不要惱怒、抱怨，所謂「謠言止於智者」，時間一久，終會有水落石出的一天。
Being content is superior to being rich. The discontented, albeit having wealth, are always in distress. The minds of the contented are at ease every moment — this is true wealth. 富貴莫若知足，不知足的人，雖然很富有，卻始終在苦惱當中；知足的人，時時刻刻心都能安然自在，這就是真正的富貴。
“When at rest, rest all thoughts; when in action, perfect all actions.” We must abide in right mindfulness： think only good thoughts, say only kind words, do only good deeds. Rest when it is time to rest; act when it is time to act. Practice good deeds without attachment, and then return to the state of no-thought. With confidence and commitment in this teaching, we will always make progress in our practice. 所謂「靜則一念不生，動則萬善圓彰」，要堅住正念，心無善念不起，口無善言不說，身無善事不行，靜也靜得，動也動得，修善而不執著善，回歸無念。相信這個道理，具足信心，這一生修行絕對不會退轉。
The Chan patriarchs said: “stand firm and stay firm.” Standing firm means after one has realized and found a footing in the “non-arising mind” in which no thought is raised, one firmly dwells in this realization, whether things are going well or getting rough. Staying firm means to practice regularly so one can maintain the state of non-arising. This is cultivation. 禪宗祖師說要「站得住、站得長」，「站得住」就是悟到一念不生，自己在悟境中找到一個落腳處，不管在順境或逆境，都能保持這種心境；「站得長」就必須經常薰修，繼續安住在無生的境界，這才是功夫。
Cultivation is simply to “become skillful with the unfamiliar and become unskillful with the familiar.” Learn to disengage from past delusions and conflicts, and become skillful at various forms of cultivation such as meditation and sutra recitation. Step by step, through commitment and patience, the sweet fruit will come with hard work. This is the best way to cultivate. 修行沒有別的，就是生處轉熟、熟處轉生。把過去的妄想、是非慢慢看淡，打坐、誦經等修行的方法要慢慢熟悉，發長遠心，慢慢練習，先苦後甜，這就是最好的理路。
Buddhism teaches Dependent Arising, which means everything happens due to the coming together of specific causes and conditions. To accomplish anything, the right conditions must be present. However, we do not wait for this to happen; we should strive to create and develop them ourselves. Therefore, we say, “before we become a buddha, first make good karma with people.” 佛法講緣起，一切事物都必須因緣和合才能成就。要成就好事，就要具足善緣，緣不是等待而來的，必須要自己去努力、創造、開發，所以說「未成佛道，先結人緣」。
In our daily life, our six senses come into contact with external objects every moment. When we encounter objects to our liking, greed and craving immediately arise. Therefore, we need to always reflect and examine our thoughts. When an affliction arises, detect it and turn it around right way, so we can maintain this present mind in constant samadhi and wisdom. 日常生活當中，我們的六根時時刻刻都在跟外境接觸，遇到順境，容易產生貪愛，所以要時時返照、反省檢討自己的心念。煩惱一起，很快就能察覺，把煩惱轉過來，保持當下這念心常在定慧當中。
The ancients said: ”Action is like a mountain; vow, an ocean.” Actions and vows are two wings of bird. Everyday, after affirming our vows with prostration, we should take steps to fulfill them in our daily life— for vows guide actions; actions fulfill our vows. 古德云:「行如山，願如海。」願與行，如鳥二翼，有願，還要有行。每天發願，禮拜以後、還要在日常生活上來用功，這就是真正在修廣大願行，所以，以願導行，用行來滿自己的願。
What is true prosperity? Counter evil thoughts with good thoughts, so that the mind has no karmic obstructions, no transgressions, and no delusions, until at last even all good thoughts are given up, and one achieves “no thought”. Arriving at the Middle Way Reality, this is true prosperity. 如何才是真富貴？能以善念對治惡念，使得心中沒有業障、罪過、邪見，最後連善念亦完全放下，歸於無念，達到中道實相，即是真正的富貴。
Practicing the Way, we must penetrate the nature of all things and learn to let go. This does not mean escaping from them; rather, it is using prajna wisdom and samadhi to pierce the veils of all worldly phenomena. Thus, the mind will not be swayed by the external world; thus, the agitation of the mind-water attains stillness. 修行要將世間一切看破、放下。看破並非逃避，而是運用般若智慧以及定力，將世間上的一切形形色色看破。能夠看破，心就不被外面的境界所轉，心水裡的波浪也就止息了。
If you cannot assume responsibility for your own cultivation or endure its trials and hardships, then you are at best studying Buddhism, not practicing it. 如果修行沒有擔當，不能禁得起挫折、磨鍊，那就只是研究佛學，而非學佛。
The riches and honor in this life are fleeting, like the dew on the flower, evaporating when the sun rises. Only when the mind becomes truly pure and content is it the true prosperity in life. 世間的富貴是很短暫的，好像花間的露水一樣，太陽一出來就化掉了。唯有內心真正的清淨、知足，才是人生真正的富貴。
There are eighty-four thousand Dharma doors in Buddhism, like eighty-four thousand keys; our minds are locked by the burden of defilements, so we need these eighty-four thousand keys to open them. 佛法中有八萬四千法門，就如同八萬四千支鑰匙；我們每個人的心都被塵勞封鎖了，所以用八萬四千支鑰匙將心門打開。
When we realize our original mind and nature through the Zen practice, our existence will be replete with infinite life, brightness, and wisdom, and we can transcend impermanence and the cycle of birth and death. 透過禪修，契悟自己的本心本性，生命就具足無量的壽命、光明與智慧，超越了無常與生死。
If we lack samadhi power and wisdom, are swayed by the external environment, and give rise to vexations, we will never clearly see the reality of all phenomena. Therefore, we must cultivate samadhi (meditative concentration). With samadhi, we will always be in command, and have the wisdom to know when to advance or retreat, to engage or let go. 一個人若缺乏定力與智慧，隨境界而動，心生煩惱，常會看不清楚事情的真相。所以必須修習禪定，有了禪定，便能時時作主，具有知進退、知取捨的智慧。
The aim of practicing Buddhism is to free the mind from the influence of external circumstances and maintain peace and serenity within.學佛的目的，就是使我們的心在境界當中不受影響，仍能保持平定、寧靜。
The aim of meditation is to achieve stillness, purity, clarity and awakening of mind. When the mind has awakened, one is truly practicing the Way. The ancients have said, “Hundred of great awakenings; thousands of small awakenings”. This denotes the progressive expansion of the mind and advances in the understanding of life and the universe. 禪修的目的在於定心、淨心、明心、悟心。悟了以後方為真正的修行。古人有所謂「大悟幾百次，小悟幾千次」，就是指心境的開拓層次，以及對宇宙人生觀念上的提昇。
When we realize our original mind and nature through the Zen practice, our existence will be replete with infinite life, brightness, and wisdom, and we can transcend impermanence and the cycle of birth and death. 透過禪修，契悟自己的本心本性，生命就具足無量的壽命、光明與智慧，超越了無常與生死。
Buddhism teaches us how to transform our mind. Always be mindful of the Buddha, the Dharma, and the Sangha. Use wholesome thoughts to replace unwholesome thoughts. When there are no more unwholesome thoughts, let go of even the wholesome thoughts. This is called returning to the state of no-thought. No-thought is the Middle Way; no-thought is True Reality. 佛法就是在告訴我們要轉念頭，時時刻刻念佛、念法、念僧，以善念對治惡念，等到惡念消殞，最後連善念也完全放下，歸於無念，無念也就是中道就是實相。
To practice the bodhisattva way means that we act with a compassionate mind in every situation to benefit all sentient beings. 把慈悲心擴展到每一個因緣，運用到每一位眾生身上，就是菩薩行。
The bodhisattva is not just a kind of form or appearance, but is the pure intention to benefit all sentient beings. 菩薩不是一種形相，而是利益眾生的清淨心念。
Maintain a mind free of attachment. Neither enjoy praise nor resent defamation. Do not crave, cling, grasp or reject. Let the bodhi mind manifest at all times—this is true bodhisattva practice. 這念心不染著，人家讚歎你不要歡喜，人家毀謗你也不要煩惱，不貪不愛，不取不捨，這念菩提心始終都在，這就是真正的菩薩行。
Giving can eliminate greed and hatred, remove karmic obstacles, and increase merit and wisdom. Giving can also help others overcome their difficulties, leading to the opportunity to hear the Dharma, and eventually uproot their afflictions. Therefore, giving not only benefits ourselves and others, but also fulfills the bodhi path. 布施，能夠去除自己的慳貪、瞋恚，消業障、增福慧，對方得到我們的幫助，能夠度過困難，乃至得以聽聞佛法、去除煩惱。所以，布施法門即能自利、又能利他、又能莊嚴菩提之道。
Ordinary beings have many karmic habits and make frequent missteps in speech and behavior. The way to rectify this is to observe the precepts. By observing one precept, we overcome one karmic habit; by overcoming one karmic habit, we purge one affliction, and with the purging of all afflictions, the Way will manifest. 凡夫眾生不但有習氣，而且言行舉止也經常有過失，所以不但要戒除習氣，還要改正一切不良的行為。行為怎麽改？就是要持戒，持一條戒就能改變一個習氣：改正一個惡習，就解脫一個煩惱；煩惱戒除，道就會現前。
Practice adapting to conditions with our best effort; cultivate all good deeds without any attachments; always abide in our non-arising and non-ceasing true nature. Although we know all worldly things are illusory, we should still play our roles in life sincerely. When we realize the truth, we can cultivate the bodhisattva path— “sit at the water-moon monastery in serenity, do dream-like buddha works wholeheartedly”— this is the true Dharma. 隨緣盡份，修一切善，不執著一切善，始終安住在不生不滅的真實自性，雖然知道世間一切都是假的，也不妨假戲做。悟到這些道理，就能修菩薩行，所謂「宴坐水月道場，大作夢中佛事」，這才是真實的佛法。
There are two aspects of observing the precepts, with action and with the mind. When we commit verbal and physical transgressions but feel regretful and repent afterwards— this is to observe the precepts with action. When we are mindful of the precepts so we have no scattered thoughts or false views, when we purify our action, speech and thought and accord with the empty nature of reality— this is to realize the essence of precepts— the unconditioned Dharma of the mind. Through upholding the precepts with pure actions, our pure mind will manifest itself. 持戒可分為事上和心上持戒。口說錯話、身做錯事，知道要慚愧、懺悔，就是事上持戒。把心安住在戒法上，不散亂，不顚倒，藉由持戒達到身口意三業清淨，與空性相應，契悟戒體、就是無為法。事上持戒清淨，理就現前。
Cultivating the bodhisattva way means making the great resolve to liberate all sentient beings. Therefore, we need to study extensively to enhance our knowledge and skill, develop our integrity, and nurture our ability to deliver the Dharma. Just like a doctor needs to be familiar with every kind of prescription to treat various Illnesses, we need to learn the Dharma prescription starting now. 修菩薩道，以廣大願心普度衆生，所以要博學，增進個人學養，充實弘法度衆的資糧。就像醫生一樣，熟悉每一種處方，才能醫治衆生種種毛病，而這些處方必須從現在努力學起。
What does it mean to have the right understanding and right views? That means to cultivate correctly. If our motivations for cultivation are different, then all resulting merits, wisdom and retribution will be different. True cultivation is to practices all good deeds, without any attachment whatsoever. 何謂「正知正見」？就是發心正確。若發心不同，則所得的功德、智慧、果報亦完全相異。真正的發心即是：修一切善，卻不執著一切善。
Buddhist cultivation requires long term commitment. Buddhahood is attained through persistence and mastery of the six paramitas and the eighty-four thousand Dharma teachings. If one is motivated for one day and slack off for ten days, lacking commitment and diligence, nothing can be accomplished. 修行學佛必須要發長遠心，修六波羅蜜乃至八萬四千法門，持續不斷地努力，才能有所成就。假使沒有長遠心、精進心，一曝十寒，無論做什麼事情都不會成功。
Tolerance is an expedient means in cultivating samadhi. If we are tolerant and patient we will surely achieve samadhi. 忍，是修定的前方便﹔能忍，就能成就定力。
Do not be happy when others praise us; do not be annoyed when others blame us; having no notions of self, others, sentient beings, and lifespan, one will soon realize the Way. 人家讚歎不要高興，人家抱怨不要煩惱，無我相、人相、眾生相、壽者相，即能成就道業。
A great compassionate mind is the Buddha mind. The spirit of Buddhism is compassion and equality. To achieve a mind of compassion and equality: first, we should not kill; second, we should save lives; third, we should practice vegetarianism. If we carry out all these, our compassionate mind will manifest. 大慈悲心就是佛心，佛法的精神就是慈悲與平等。要想達到慈悲、平等的心，第一要不殺生，第二要救生，第三要吃素；能夠做到，慈悲心就會現前。
The sutra says, “If we practice without giving rise to the bodhi mind, it is like farming without planting seeds.” All Buddhas and bodhisattvas have great compassion as the foundation. Great compassion gives rise to the bodhi mind, and the bodhi mind gives rise to supreme enlightenment. Therefore, in our cultivation, we must first develop a mind of compassion. 經云：「修行不發菩提心，猶如耕田不下種。」諸佛菩薩以大悲心為根本，因大悲心而生菩提心，因菩提心而成正覺，所以修行首先就是要培養慈悲心。
Practicing “unconditioned compassion” is to treat all people, whether related or unrelated to you, with the same compassionate mind. 無緣大慈–就是無論與自己有因緣或沒有因緣的人，都一樣以慈悲心去看待。
“Mountain pilgrimage” is a diligent practice of body and mind. The body prostrates every three steps. The mouth recites the Buddha’s name. The mind is also mindful of the Buddha’s name. Diligence of the three karmas of body, speech, and mind can eradicate and transform bad karma. Blessings and wisdom will then increase and everything will be auspicious. 朝山是身心精進的行門；身是五體投地、三步一拜，口在念佛，心也在念佛。身口意三業精進就能消業、轉業，福慧增長，處處吉祥。
To practice Buddhism is to learn from the Buddha, to emulate his purity of body, speech, and mind. When we have achieved the highest and most perfect standard in our cultivation, we will attain the Buddha’s compassion, wisdom, and samadhi power. 修行學佛就是要向佛學習，學佛清淨的身、口、意。達到最高、最圓滿的標準，就能成就佛的慈悲、智慧、定力。
We have a wordless sutra within our mind. By upholding and reciting the physical sutra with words, we evoke the sutra of our original nature, uncover our own inherent treasure, and truly attain an unwavering faith in the Buddha Dharma. 我們心當中也有一卷無字真經，藉由持誦有形有相的經典，以啟發我們的自性經典，如此親得自家珍寶，對於佛法就真正達到深信不疑。
To recite the Buddha’s name is to invoke our original nature. By invoking the Buddha’s name, we bring forth the Buddha of our original nature. That is the true meaning of reciting the Buddha’s name. 念佛即是念自性，透過念佛號來啟發心當中的自性佛，就是念佛的真正意義。
In meditation, we let our thoughts settle. Do not let the mind wander or become drowsy. Be aware of each thought. Neither delight in something good nor worry about something frightening. Remember, “All forms are illusions.” Maintain mindfulness without clinging to the duality of existence and emptiness. 靜坐，要沉澱這念心，不落昏沉、不打妄想。這念覺心念念分明，看到好的，不歡喜；看到恐怖的境界，不理它，「凡所有相，皆是虛妄」，只保持這個覺性，不著有、無兩邊。
“Be mindful of the buddha of our original nature. Read the sutra that is wordless.” Whether we are chanting the Buddha’s name or reciting a sutra, the purpose is to overcome our afflictions and ignorance. What is most important is to realize that there is a wordless sutra within each of us—our intrinsic, pure awareness. 所謂「念佛有個自性佛，誦經有卷無字經」，念佛和誦經都是在對治我們的煩惱、無明。最重要的是要明白自心當中有卷無字經—本具的覺性。
The ultimate repentance is to realize the true nature of the mind and abide by it each moment. This will cleanse all sins. Hence the saying “one light dispels the darkness of a thousand years.” 真正契悟到這念心，時時刻刻安住，就是最高的懺悔，無論什麼罪業，統統懺悔得乾乾淨淨，這就是「千年暗室，一燈即破」。
Cultivation is not the study of doctrines, nor should it do without the doctrines. Without the teachings as a guide, we can easily stray from the right path or mistake some small insight as true enlightenment. When our minds are troubled, studying sutras or attending Dharma lectures can correct our views, calm our minds, and quickly turn our afflictions around. 修行不是言教，但是也不離開言教。假使離開言教，就容易走錯路、容易錯認消息；心裡起了煩惱，藉由研讀經典或聽聞佛法，端正知見，心安住下來，煩惱馬上就轉過來了。
A great Chan master said: “Realization the right view is more important than just doing the practice.” In Buddhist cultivation, the most essential thing is to have right views. There are 84,000 Dharma gates and methods, but why do we practice them? why observe the precepts or sit in meditation? The correct understanding of the goal and meaning behind our practice is what is meant by “right view.” 禪宗祖師說﹕「只貴汝知見，不貴汝行履。」修行學佛最重要的就是知見。修行的法門有八萬四千種，為什麼要修行？為什麼要持戒？為什麼要打坐？正確地了解其中的道理，就是正知見。
The extraordinary powers in Buddhism are obtained via samadhi. When single-mindedness is achieved, there is instantaneous awareness (such as telepathy). Yet such attainment of extraordinary powers is not the ultimate goal, because one still thinks that the phenomena are external to the mind, that there are external dharmas. The powers coming from having true faith in the Dharma, from practicing the Way, from practicing morality, meditation, and wisdom are the truly extraordinary powers. 佛法中的感應法門，是修定所得的神通；因為心念歸一，立刻就有感應。然而修神通感應並非究竟，因為始終以為心外有境，心外有法。真正對佛法有信心，又能夠修道，由修戒定慧而得的神通才是真正的神通。
Dedication merits is lighting a torch and passing it on to others— from one to ten, from ten to hundreds. The brightness of our own torch not only does not diminish but keeps illuminating one another; in the same way our dedicated merits continue to grow and multiply. 回向就好像點了一支火把，把火傳給他人，一傳十，十傳百，不但自己的光明沒有減損，反而光光相照，功德再增功德。
“Without understanding of the original mind, it is futile to study the Dharma.” Hence, the Buddhist practice does not merely consist of the recitation of the Sutras (scriptures), or making prostrations to the Buddha. The true merit of practicing the Way comes from the awareness of our own mind and the discernment of our self nature. Yet, if one has already attained understanding of the original mind, one should not neglect the practice of virtuous acts either. 「所謂『不識本心，學法無益』，因此，學佛不僅是誦經、拜佛而已，修行真正的功德在於明心見性、見性成佛。然而，若已契悟本心，亦不妨礙修一切善法。」
Always maintain a mind of compassion, equality, respect, and humility. Let every thought be one of benefiting others. Then our mind will be a Pure Land of brightness, serenity, and liberation. 隨時保持慈悲、平等、恭敬、謙卑的心，念念都是幫助別人的善念，這一念心隨時就是安詳、自在、光明的淨土。
Harboring no thoughts, the mind of the present is unborn and undying. Do not give rise to thoughts of purity or impurity, gain or loss. This mind is as it is. “The myriad phenomena all derive from this mind of non-dwelling.” This is the true reality. 這念心不生，當下這個心就是不滅，不作垢想、不作淨想，不作得想、不作失想，這念心法爾如是，所以「一法不立萬法生」，就是實相。
Cultivating the Way is to purify, to rectify, and to transform our thoughts. 修行即是淨化自己的念頭、端正心念、轉化心念。
Whether things are going great or becoming frustrating, whether the situation is for or against you, the mind should not be moved the slightest. Maintain the “ordinary mind”, which is a mind of wisdom. Ordinary mind means the mind is unmoved and in “suchness”; wisdom mind means the mind is clear, lucid, seeing things as they are. 不論得意、失意，好境界、壞境界，這念心都要絲毫不動，隨時保持平常心、智慧心。平常心是如如不動，智慧心是了了分明。
To extinguish the vexations in our mind is enlightenment. 將心中的煩惱化除；當下就是菩提。
Maintain a mind that is clear, lucid, still, and free from discrimination. A mind of stillness is samadhi. A mind of clarity and reason is wisdom. The oneness of samadhi and wisdom is the supreme bodhi mind. 這念心不生分別，保持不動，要清楚、要明白。不動就是定，清楚明白就是慧，定慧不二的這念心就是無上菩提心。
“A thousand-mile journey begins with the first step.” The first step is the present mind; apart from it there is no other mind. Deluded or awakened, it is just this mind. 「萬里途程，不離初步」，離開這念心，哪裡還有第二念心？一個是迷，一個是悟，都在當下這念心。
To cultivate the Way is to realize the Way. This begins with awakening to the present mind. Then we practice being the mind’s master, whether we are moving or sitting, resting or working. When afflictions arise, transform or dissolve them. As afflictions are eradicated in due course, the bodhi mind, the pure mind, will manifest. 想要修道，先要悟道，悟道這念心，行住坐臥、動靜閒忙都能作主。有了煩惱就要化要，煩惱慢慢化除，菩提心、清淨心就能現前。
The Buddha Dharma teaches us that our mind is the Dharma Realms; a dark mindset fills the entire Dharma Realm with darkness. There is both good and evil in our mind; however, within a single thought, the mind is enlightened, and the darkness of tens, hundreds and even thousands of years will be dispelled without a trace. 佛法告訴我們，心就是法界，心黑暗，整個法界都黑暗。善與惡都在這念心，只要念頭一轉、心燈一照，過去幾十年、幾百年、幾千年的黑暗立刻消失得無影無蹤。
Wisdom and virtue are inherent in our original nature. If one can be free from thoughts of delusion and attachment, one can realize the nature of mind this very moment. This is because it is ever present, always within us. This is the truth realized by the Buddha under the bodhi tree. 智慧德相是人人都有的本心本性，只要不打妄想、不執著，當下便能契入心性，因為心性本具、一切現成，這是釋尊於菩提樹下所悟的真理。
“With a mind at peace, the thatched hut is safe. With a serene nature, the vegetable roots are fragrant.” If you can harness your ever-clinging mind, abide in the original mind, the original nature, then your mind will naturally be peaceful and serene. 「心安茅屋穩，性定菜根香。」如果能將這念攀緣的心收回來，安住在自己的本心本性上，心自然能安、能靜。
If we can gather inward the six senses: eye, ear, nose, tongue, body, and mind, and no longer cling to external circumstances, our delusions and discriminations will diminish and we will naturally be in accord with our pure, original nature. 眼、耳、鼻、舌、身、意六根往內收攝，不再對外攀緣，妄想分別少了，自然能與清淨的自性相應。
The Middle Way means the Chan mind. It is inexpressible, yet what is spoken is right to the point. It is inconceivable, yet the wisdom flows without rumination. Whatever one effortlessly touches is the Way. Such is the wondrous power of Chan. 中道，就是指這念心達到禪的境界，雖然不可說，但一說出來就恰到好處；雖然不可思，卻是無思而得，信手拈來無不是道，這就是禪的妙用。
The myriad phenomena of the world are all impermanent, always arising and ceasing. In Buddhist cultivation we need to discover what is neither arising nor ceasing. Amidst all this impermanence, only the original nature of the mind is neither arising nor ceasing. 世上一切形形色色都離不開生滅，修行學佛，就是要在生滅當中找不生不滅的道理，在所有生滅的萬法中，唯有心性才是不生不滅。
The mind should be lucid and clear, neither thinking of the past, nor of the present, nor of the future; this present mind must always be in command and imperturbable. To abide in “this-mind” is what is called “to live in the present”. 這念心清清楚楚、明明白白，不想過去，不想現在，不想未來，當下這個心要處處做主、如如不動，安住這念心，就稱為活在當下。
The Platform Sutra of Hui Neng says, “Let not a single thought arise.” Let this present mind think neither of good nor of evil, so it is like a clear mirror, whose merit lies in reflecting myriad things faithfully. When an object appears, its image is manifest; when the object is gone, nothing remains. When we realize this fact, our mind is clear and luminous; no matter where we go, we can be at ease and free.《六祖壇經》所說﹕『一念不生』當下這念心不思善、不思惡，就像一面明鏡，有映諸萬物之功﹔像來則現，像去則無。悟到了這個道理，心當中便是一片光明，無論走到什麼地方都能夠自在。
“No-thought” is neither being ignorant nor having no consciousness like a stone. It refers to a mind that is clear and lucid, free from any trace of delusion. 所謂的「無念」並不是糊里糊塗，也不是像石頭般毫無知覺，而是心裡清清楚楚、明明白白的，沒有一點不清淨的妄念。
Harboring no thoughts, the mind of the present is unborn and undying. Do not give rise to thoughts of purity or impurity, gain or loss. The mind is as it is. “The myriad phenomena all derive from this mind of non-dwelling.” This is the true reality. 這念心不生，當下這個心就是不滅，不作垢想、不作淨想，不作得想、不作失想，這念心法爾如是，所以「一法不立萬法生」，就是實相。
A Zen master once said, “Be unmoved by the wind of joy, unstirred by the wind of anger.” Observe that all phenomena are illusive manifestations of causes and conditions. Unmoved by external circumstances, this present mind will have the power of stillness and wisdom, attaining self-mastery and liberation. 禪宗祖師說：「喜風吹不動，瞋風吹不生。」觀一切都是因緣、都是假相，心不隨外境所轉，當下這念心就有定力、就有智慧，就得解脫、得自在。
When thoughts arise in our minds, we need to distinguish between the “visitors” and the “master.” The visitors are our delusive thoughts, coming and going endlessly, like dust in the air. The “master” is that which recognizes the delusive thoughts, like the empty space in which the dust floats, boundless, always unmoving. 起心動念這一念心，一個是「客」，一個是「主」。「客」是指我們的妄想，像空中的灰塵一樣，始終是來來往往的，來也好、去也好；而能知道妄想的這念心，像虛空一樣，始終是寂然不動的主人。
Purity of mind is to be free from the mind of delusion. The Diamond Sutra says, “give rise to the mind that moves freely without attachment” That is the mind of purity. 離開虛妄心，即是清淨心。《金剛經》說﹕『應無所住而生其心』，就是清淨心。
“Awaken the mind and see its true nature; Seeing the true nature one becomes a Buddha.” This is equivalent to the “Amitabha Buddha” of the Pure Land School, which means infinite light and infinite life. Realizing this present-mind, one enjoys the same longevity as that of empty space. The empty space never perishes; neither will this mind, which is replete with infinite life, light, and wisdom. 『明心見性，見性成佛。』就是淨土宗所說的﹕『阿彌陀佛』－－無量光、無量壽。契悟當下這念心，就與虛空同壽﹔虛空不壞，這念心也不壞，具足無量的壽命、光明與智慧。
By constantly maintaining our mindfulness, we will have wisdom, samadhi power, and always be our own master. 保持覺性的存在，才能有智慧、定力，隨處作主。
Be mindful each moment. Do not dwell in the past, present or future. The past is past, to linger on it is pointless. the future has yet to come, to speculate on it is wishful thinking. To worry about the present is to be trapped in fleeting, inconsequential thoughts. 要堅住這念心，不要讓它跑掉了，不要想過去、不要想現在、不要想未來。過去的已經過去了，再想也沒有用；未來的事情還沒到，也是妄想；想現在的事，這個心又成了生滅。
The sutra says, “The Buddha Dharma is here in this world. There is no enlightenment apart from this world.” Practicing Buddhism empowers us to deal with any circumstance through observation and mindfulness, leading to enlightenment. 經云：「佛法在世間，不離世間覺」，佛法就在日常生活上，面對任何境界都要作主，時時刻刻覺察、覺照、覺悟。
To attain samadhi means to always maintain mindfulness. Wherever you are, that is where your mind should be. Adhere to this principle in life: “In quiet meditation, reflect on our own deeds; in conversation, never gossip about others’ faults.” Always examine our own mistakes and correct them as soon as we discover them. 禪定的道理，就是要經常保持這念覺性存在，人在哪裡，心就在哪裡；為人處世更要做到「靜坐常思己過，閒談莫論人非」，隨時檢討自己的過失，有過失就要馬上改過。
When facing any situation, we need to stay mindful in using our senses. When the six senses come into contact with the six sense objects— sight, sound, smell, taste, touch and dharma (mental object), immediately contemplate— “all appearances are illusory”— this is wisdom. 遇到境界時，要觸物起照。觸，就是接觸；物，是指色、聲、香、味、觸、味。當六根接觸六塵境界時，馬上就能起覺照— 「凡所有相皆是虛妄」，這就是智慧。
“A dharma does not arise by itself, it is born out of the right conditions. ” All worldly phenomena arise from the combination of causes and conditions. Virtuous causes and conditions result in good retribution. Evil causes and conditions lead to dire retributions. 『法不孤起，仗境方生。』世間的一切都是因緣和合而成就的。善因善緣就能成就善的果報﹔惡因惡緣出來的就是惡果。
“When dharmas arise, the mind arises.” The mind and the outside world give rise to and condition each other. Through prajna wisdom, we will realize that these are all delusions, that all external phenomena are delusive and have no true substance. 「法生則心生」，我們的這個心和外面的這個境兩者互為因緣，假使我們透過般若智 慧，就能知道這些都是妄想，外面一切境界都是虛妄不實的。
Sentient and non-sentient beings arise from causes and conditions, and their nature is emptiness. When conditions come together, things manifest; when conditions fall apart, things return to emptiness. Without the confluence of causes and conditions, no phenomenon, no dharmas, can manifest. 有情、無情皆是緣起性空，所謂「緣聚則有，緣去歸空」，沒有因緣和合，就沒有一切法與現象。
The Principle of Causality (cause and effect) in Buddhism teaches us to rely on our own efforts. If we understand our life then we can shape our life. With this insight, we can understand our fate and create our own fate. 佛法中所說的因果，其實是要靠我們自己去努力，知命則能立命。明白了這些道理，便能了解命運、創造命運。
Right faith is faith grounded on wisdom. Like a bird with two wings, right faith can fly us from the shore of samsara to the shore of nirvana, from the darkness of ignorance to the light of bodhi. 信心與智慧兼備，就是正信，如同鳥有了翅膀，可以從生死的此岸飛到涅槃的彼岸，從黑暗飛到光明。
In practicing Buddhism, we begin with “initial faith.” When we have gradually established “right view”, we will have “right faith.” Having the right faith, our cultivation will be fruitful so we will attain “deep faith”, then our bodhi mind will never regress. 學習佛法，首先透過「初信」；慢慢建立正確的知見，即是「正信」；有了正信，透過確實履踐便能達到「深信」，就不會退失菩提心。
Faith can be keep deep or shallow, based on principle or practice, on cause or effect. We should always irrigate faith with the water of wisdom and compassion so it can take root and withstand the eight kinds of wind. Without deeply rooted faith, we will easily lose our bodhisattva resolve and the will to attain the Way whenever we encounter external influences. 信，有深、有淺，信事、信理，信因、信果。要時時刻刻以智慧水、大悲水灌溉，使信生根，就能八風吹不動；假使信沒有生根，遇到外面的境界，就容易退失菩提心、失道心。
