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The Inheritance of Chan Meditation
2017-07-04 22-16-34 来源: 作者： 点击:次
仁炟法师by Venerable Master Renda
Different schools and sects of Buddhism can be found and they all have a rather strict lineage and inheritance.
修禅定，应该跟随有佛教传承并有实证功夫的师父，老老实实地修。
To practice Chan Meditation, one should learn it from a master who has a clear lineage and possesses practical experience and cultivates honestly and sincerely.
比如，中国佛教禅宗的祖师禅，初祖是菩提达摩祖师，他教导的禅修方法就是“二入四行”， “二入”就是理入和行入，“四行”就是报冤行、随缘行、无所求行、称法行。这是达摩祖师禅法的基本内容、基本方法。
For instance, the “Bodhidharma Chan” of Chinese Chan Sect was founded by Ven. Master Bodhidharma who taught a method known as “Two Thresholds and Four Deeds.” The “Two Thresholds” refers to get engaged from theory and practice, while the “Four Deeds” are Non-Vengeance Deed, Non-Seeking Deed, No-Desire Deed and Dharma-Fitting Deed. These are the basic contents and methods of the Bodhidharma Chan Meditation.
初祖达摩祖师将禅法传二祖慧可大师，二祖传三祖僧璨大师，三祖传四祖道信大师，四祖传五祖弘忍大师，五祖传六祖惠能大师。直至今日，禅宗代代相传。
Ven. Master Bodhidharma passed the Chan Methods on to the second patriarch, Ven. Master Huike who did the same to the third patriarch, Ven. Master Sengcan. It was subsequently passed to the fourth patriarch Ven. Master Daoxin, then the fifth patriarch, Ven. Master Hongren, till the sixth patriarch, Ven. Master Huineng. Up to now, the Chan Sect has been passed on for many generations.
从六祖惠能大师开始，一花开五叶，禅宗又衍生出五个门派：沩仰宗、临济宗、曹洞宗、法眼宗、云门宗，也称五宗。五宗是在达摩禅法的基础上，修行方法的不同延伸和细化。
From the sixth patriarch, Ven. Master Huineng, like a flower with five leafs, the Chan sect developed into five branches: the Weiyang school, the Linji school, the Caodong school, the Fayan school and the Yunmen school. The five branches are based on the Bodhidharma Chan with their own expansions and detailed specifications.
近代禅门泰斗虚云大师，1840年生人，1959年圆寂，世寿一百二十岁，戒腊一百零一年，他一个人接了禅宗五家的法，又把这五家的法传下去。
The leading authority of the Chan Sect of modern times, Ven. Master Xuyun (1840 – 1959), lived for 120 years; he received his full ordination at a young age of 19 years. He inherited the Dharma of all the five branches and passed them down.
其中将临济宗传法给本焕老和尚，本焕老和尚成为临济宗第四十四代传人，本焕老和尚今年一百零五岁了（本老2012年4月2日圆寂）。
As for the Linji Branch, Ven. Master Xuyun passed it to Ven. Master Benhuan who became the forty-fourth inheritor. Ven. Master Benhuan is 105 years old now (that was in 2011). (Note: He passed away on April 2nd, 2012).
仁炟的师父能行长老，现在就在正觉寺。虚云老和尚把本焕老和尚请到南华寺做方丈。当年本焕老和尚在南华寺当方丈的时候，才四十多岁，能行长老才二十多岁。能行长老是本焕老和尚最早的侍者，也接了本老的法，成为临济宗的第四十五代传人。而且能行长老还接了禅宗云门宗佛源老和尚的法，成为云门宗的第十三代传人。仁炟接了能行长老的法，成为临济宗第四十六代传人。
My teacher, the elder monk Nengxing, stays in Zhengjue Monastery now. At the time of Ven. Master Xuyun invited Ven. Master Benhuan to be the abbot of Nanhua Monastery, Ven. Master Benhuan was only in his 40’s and Ven. Nengxing was in his 20’s. Ven. Nengxing was Ven. Master Benhuan’s earliest attendant. He also learned the Dharma from Master Benhuan and became the forty-fifth inheritor of the Linji Sect. Apart from that, Ven. Nengxing also received the teaching from Ven. Master Foyuan of the Yunmen school of Chan Sect and became its thirteenth inheritor. I received the Dharma from Ven. Master Nengxing and became the forty-sixth inheritor of the Linji school.
传承很严格，不可以随便讲。而且从六祖惠能大师以后就不传衣钵，只传法卷。
The lineage is very strict and cannot be claimed simply. After the sixth patriarch, Ven. Master Huineng, the passing on of mantle and alms bowl was stopped, instead only the Dharma scroll was passed on.
1992年仁炟刚皈依佛门，跟随师父学习打坐。仁炟还算有一点福报，有两位师父指导仁炟。
In 1992, I took refuge in Buddhism and learned to meditate. Because of my good karmic retributions, I had two meditation masters.
一位是北京法源寺的能行长老，是仁炟的皈依师，后来也是仁炟的剃度恩师。“文化大革命”的时候，能行长老没有还俗，躲到神农架打柴、烧砖为生。“文革”结束之后，中国佛教协会会长赵朴初请他回到北京，任中国佛教协会理事。后来很多因“文革”回家还俗的僧人回到寺院，能行长老担任他们的羯磨阿阇梨，为他们重新受戒。
One of them was Ven. Nengxing from Fayuan Monastery, Beijing, who initiated my refuge-taking ceremony and later ordained me as a monk. During the Great Cultural Revolution, Ven. Nengxing did not resume a secular life but hid in the Shennongjia area to make a living by gathering firewood and baking bricks. After the Cultural Revolution, the president of the Buddhist Association of China, Zhao Puchu, invited him to return to Beijing and served as a member of the Association. Later on, many monks who had resumed a secular life during the Cultural Revolution returned to their monasteries, Ven. Nengxing played the role of an instructor in monk-hood ceremonies to enable them to re-submit to Buddhist precepts.
在上世纪八九十年代的时候，能行长老被称为中国十大高僧之一。第一位是河南洛阳白马寺的海法老和尚。1993年，香港大屿山天坛大佛开光的时候，中国大陆佛教代表团总共去了三个人，赵朴初老先生是团长，其中就有能行长老。
In the 1980s and 1990s, Ven. Nengxing was acclaimed as one of the ten eminent monks of China. The first one was Ven. Master Haifa from the White Horse Monastery of Luoyang in Henan Province. In 1993, during the opening ceremony of the Great Buddha Statue of Mt. Dayu in Hong Kong, a three-member delegation from the Mainland China Buddhist association was present. It was headed by Mr. Zhao Puchu and one of them was Ven. Master Nengxing.
一位是北京灵光寺的海圆老和尚。海圆老和尚也是临济宗的得道高僧。文化大革命的时候，老和尚没有还俗，在灵光寺佛牙舍利塔旁边搭了一个茅棚，守护着佛牙舍利塔。1993年的时候海圆老和尚九十岁了。
The other was the old monk Ven. Master Haiyuan from Beijing Lingguang Monastery. He was also an eminent monk of the Linji Sect. During the Cultural Revolution, the old monk did not disrobe but pitched a thatched shack near the pagoda of “Buddha Tooth Relic” of Lingguang Monastery, guarding the pagoda. In 1993, Ven. Haiyuan was already 90 years old.
两位师父有很深的因缘。海圆老和尚圆寂，由能行长老主法为海圆老和尚送行。他们对仁炟修禅定给予很多的指导。
These two masters of mine have very strong affinity. When Ven. Haiyuan passed away, Ven. Nengxing presided at the ceremony to see him off. Both the two old masters gave a lot of advice to me on Chan Meditation.
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坐禅通则The General Rules of Chan Meditation
仁炟法师by Ven. Master Renda
禅修对身心有很多的益处，也是悟道的必由之路，但禅坐有一些注意事项，大家一定要重视，否则，也会遇到障碍。
Chan Meditation can bring many benefits to people’s body and mind, and it is the inevitable course towards enlightenment. However, there are some points which must be born in mind. Otherwise, you will encounter barriers.
选择清净处Choose a Peaceful and Quiet Place
禅坐要选择清净、没有干扰的地方。既要通风良好，又没有风直接吹。如果窗密封得差，尽量不要在窗下坐禅。窗缝中透来的风很伤人。
To practice sitting meditation, one needs to choose a quiet place where one will not be disturbed. It should have good ventilation without being directly blown at by wind. If the windows are not sealed well, you need to sit away from the window because the draughts coming through the window can be very damaging.
另外打坐的时候，要同家里人和旁边的人打个招呼，打坐时不要打扰自己，更不要猛地推动，避免受惊吓出现意外。有急事的时候，可以在旁边小声地念一句“阿弥陀佛”。自己听到“阿弥陀佛”后，知道有事情找自己，会主动出定，而不是受到惊吓出定。
Besides, when you are meditating, you should tell your family members or roommates to leave you alone. A sudden thrust is prohibited as it may lead to accidents due to surprises and shocks. When somebody else needs you to attend to something urgent, the person can gently chant “Amitabha” beside you. Upon hearing this, you know what it means and try to get out from the meditating state naturally yourself, rather than receiving the message in a surprising way.
上座须防风 To Avoid the Wind When Sitting Down
穿着宽松舒适的衣裤。坐禅不宜穿牛仔裤或者短裙。
Wear loose and comfortable clothes when meditating. It is improper to wear jeans or short skirts.
要注意保暖。长时间静坐全身毛孔舒张，要注意保暖，用毛毯覆盖颈部、两膝和腰部，以免受风寒。
Keep warm. When sitting for a long time, your pores will open; keep warm by covering your neck, knees and waist to avoid catching a cold.
海圆老和尚和能行长老多次叮嘱仁炟，要注意颈椎、腰椎、膝关节的保暖。这些地方容易受风受凉。打坐的时候受凉，治起来就很难，还得要打坐才能治回来。
The old monks (Ven. Masters Haiyuan and Nengxing) advised me repeatedly to keep the neck, spine and knees warm as they are most vulnerable to coldness. It is hard to cure the diseases caused by coldness during meditating. You have to meditate to cure yourself of the ailments.
记得是1996年，仁炟在承德避暑山庄外边的一个学校里打坐。教室比较空旷。但那时是伏天，天很热，就大意了。双盘打坐到一个小时左右，膝盖像针扎一样疼了两下。仁炟知道受凉了，赶快下座，但是已经晚了。结果几年不能双盘，还得从单盘慢慢地练起。
I still remember an incident which occurred in 1996. I practiced meditation in a school outside the Summer Mountain Resort in Chengde. The classroom was very spacious and it was summer. I was careless. I sat in an interwoven fashion (the full-lotus posture) for about an hour. Suddenly there was a prickling pain at my knees as if pierced by a sharp needle twice. I knew I got a cold but it was already too late. The consequence was that I could not sit in the same fashion for several years but I had to practice sitting meditation from the simple half-lotus posture very slowly.
后来又可以双盘了。2006年夏天去青岛，回来的时候，有居士要送我，仁炟觉得从青岛开车到博山，要走三个半小时高速公路，就没让送，坐大巴车回淄博。在大巴车上，空调开得很大。因为自己习惯打坐了，一坐下来就想盘腿。没敢双盘，就单盘，但还是把腿吹到了，入了风受了凉。从那以后又不能双盘。所以这个教训是很沉痛的。现在仁炟外出都带着腿套，就是现在大家盖腿用的这个。这是仁炟发明的，既方便携带，也防风保暖。
Later I could sit in the full-lotus posture again. In the summer of 2006 I went to Qingdao. On the way back, there was a lay Buddhist who wanted to give me a ride. But considering that it took three and a half hours on the highway from Qingdao to Boshan, I declined his offer and chose to take a bus to Zibo instead. The air conditioner of the bus was fully switched on. I was used to sit in a meditating position whenever I sit down. As I feared of catching a cold, so I sat in the half-lotus posture. Still, I caught a cold from the ride. Thereafter, I could not sit in the full-lotus posture. It was really a painful lesson. Nowadays I always take leg warmers with me whenever I go somewhere. They are the ones that you use to cover your legs. They were invented by me and have a good quality of providing warmth and easily portable.
在这里首先要告诉大家，禅坐要注意防风和保暖，要保护你的膝盖。修禅定、学打坐的时候，戴上腿套保护膝盖；腰部用毯子围上保暖；戴上围巾或穿高领上衣防止颈椎受凉。
Here I would like to tell all of you the priority of practicing meditation: avoid wind and keep warm, especially mind your knees. When practicing meditation and learning to sit properly, you need to wear the leg warmers to protect your knees, use blanket to cover your waist, and a scarf or high-collared coat to protect your neck from coldness.
时间要适宜The Time Should Be Appropriate
过去讲子午卯酉。子时就是夜晚十一点到凌晨一点，夜晚十一点是子时交子，夜晚十二点叫子时三刻。电视台将十二点做为新年和旧年的分界线。如果按中华民族的传统文化，应该夜里十一点才是新一天的开始，叫子时交子。午时是中午十一点到下午一点。卯时是早晨五点到七点。酉时是晚上五点到七点。祖师大德们讲，子午卯酉这四个时辰打坐，效果会更好。
In the past, people mentioned the term “Zi Wu Mao You”. Zi refers to midnight 23:00-1:00, and 23:00 is the beginning of the Zi hours, while 24:00 has already past the beginning of Zi. TV stations regard 24:00 as the dividing point between new and old years. According to Chinese traditional culture, the beginning of a new day should be 23:00. Wu hours are 11:00-13:00, Mao hours are 5:00-7:00 and You hours 17:00-19:00, respectively. Ancient masters and men of great virtues believed that such hours were especially beneficial for meditating practice.
饭后一小时，尤其是饭后半小时以内，最好不要打坐。吃得比较饱，打坐会昏沉。因为血液集中到胃部了，大脑供氧会少，容易昏沉。最好吃过饭一个小时之后再打坐，其他时间什么时候打坐都可以。
One had better not meditate within an hour after a meal. Doing so half an hour after a dinner is even worse. When one is full, one can become drowsy very easily. Since the blood concentrates in the stomach, there would be less oxygen in the brain, and one would feel sleepy. It is better to meditate more than one hour after meal. Apart from that, it is alright to meditate any other time.
如果大家工作、生活上比较清闲，什么时间都可以打坐。但是在下大雨、打大雷的时候尽量地不要打坐，这个大家要注意。
If you do not have a tight schedule, you can meditate anytime you like. But when it rains heavily or there is a thunderstorm, one should stop the meditation session. You need to remember that.
下座要领Essentials for Stopping a Meditation Session
现在教大家下座。下座前，首先双手摩擦把手搓热，用手心捂在眼睛上，慢慢地睁开眼睛。再用搓热的双手，从下到上、到后干洗脸三到五次；然后按揉双肩、两臂、双肘、腰胯、双膝、脚踝；把腿伸开，轻轻晃动双腿，然后下座。下座后站起来走一走。
Now I am going to teach you how to stop a session. In the first place, rub your hands until they are warm, cover your eyes with the warm hands, then slowly open your eyes. Move your hands over your face as if you are washing it, from the bottom to top, from face to hindbrain. This action should be repeated thrice to five times. The next step is to massage shoulders, arms, elbows, waist and hips, knees and the ankle area. Stretch your legs and shake them gently before you get up and move around.
千万不要拍和砸身体。打坐后汗毛孔都张开了，拍打容易进风，受外邪。
You must not tap or hit your body. Since the pores are open after the meditation session, such acts can make the body vulnerable to the invasion of wind and exogenous pathogenic factors.
调身：七支坐法 Adjust the Body: the Seven-Branch Posture
禅坐，通常采用七支坐法。七支坐法也称为结跏跌坐，主要有七项内容。
During meditation, the Seven-Branch Posture is usually adopted. It is also called the full-lotus posture. There are seven items to be noted.
（1）双脚单盘或双盘。能双盘的最好双盘，不能双盘能单盘的就单盘。单盘的时候，左腿在上右腿在下为如意坐，右腿在上左腿在下为金刚坐。双盘也叫金盘，单盘叫银盘。臀部须稍垫高一寸半至二寸，以打坐时脚后跟不硌腿为宜。
(1) One can choose to overlap the legs or interweave them. The latter is preferred, but you should choose according to your own condition. When you overlap your legs, if your left leg is above the right one, it is known as “wish-fulfilling” posture; if your right leg is above the left one, it is known as a “diamond posture”. An interwoven posture is also called a golden posture while an overlapped posture silver posture. The buttocks should be on a mat between 1.5 and 2 Cun (between 5 and 6.6 cm) high. One’s heels should not make legs feel uncomfortable.
盘腿坐禅，身体比较稳重，也比较容易宁静下来。有的人一时盘不起来，可以散盘，还是以轻松、自然为好。
When the legs are interwoven, the body can be very steady and the mind can easily calm down. At the beginning some people may find it difficult to overlap the legs, they do not have to overlap their legs then. The best policy is to remain relaxed and natural.
盘坐的时候要把脚踝放在另一条腿上。腿麻了、累了，两个腿可以互相交换。有的腿还压不下去，没关系，时间长了慢慢就压下去了。我有一个徒弟，2004年跟我学打坐的时候，腿盘起来膝盖翘得很高，后来慢慢地可以双盘了。坚持打坐，慢慢地都可以双盘。
In an interwoven posture, one ankle has to be placed above the other leg. The position of legs can be changed now and then when they are numb and tired. Someone may find it difficult to press down the legs. That does not matter. It takes time to make the legs leveled down. I have a disciple who learned meditation from me in 2004. His knees protruded high at first, but gradually he could maintain the interwoven posture. If you keep practicing it, gradually you can adopt the posture as well.
还有一个注意事项，无论散盘、单盘或者双盘，如果今天左小腿放在上面，明天禅坐，右小腿就要放在上面，左腿右腿要同时练，这样不会造成脊柱单边倾斜，保持脊柱的竖直。
Another thing is that no matter you are practicing the overlapped or interwoven posture, if you put the left shank above today, you need to put the right one above tomorrow when meditating. Both legs have to be practiced alternatively to avoid your spine tilting to one side and to keep the spine upright.
（2）双手结印。男的结定印：左手在上，右手在下，拇指相对，也叫三昧耶印；女的结弥陀印：右手在上，左手在下，拇指相对，叫弥陀印，即阿弥陀佛的手印。双手结印自然地放在腿上。
(2) Maintain a proper position of your hands. For a man: put your left hand on your right hand with both thumbs facing each other. This is called the Samaya posture. For a female practitioner: put the right hand on the left one with both thumbs facing each other. This is called Amitabha posture which is adopted by the Amitabha Buddha. The overlapping hands can be gently placed on the legs.
唐朝以前，男众坐禅大都结三昧耶印。到了晚近，好像男众、女众都结弥陀印。根据生理结构，男的坐禅结三昧耶印，更好一些，左手在上、右手在下，这样阴阳平衡。
Before the Tang Dynasty, most of male practitioners adopted the Samaya Posture when meditating. Recently, it seems that both male and female practitioners have adopted the Amitabha Posture. According to biological structure, it is better for the male practitioners to follow the Samaya Posture with the left hand on the right hand. This will give them a better balance between Yin and Yang.
（3）腰背脊柱自然竖直。身体自然竖直的同时，身体要放轻松，不要紧绷，更不要硬挺。
(3) One’s spine should be upright naturally. When maintaining this posture, the whole body should be relaxed, not uptight nor forced to be upright.
不要塌架。松懈塌架，时间久了就成“罗锅”了。但也不要硬挺。硬挺容易上火，自然竖直就可以了。
One should not be too relaxed, forming an arch with your back. If you practice meditation in this position for a long time, you will become a hunchback. Neither should you force yourself to maintain an upright position. Otherwise you might suffer from excessive internal heat to suffer some infection. It suffices to keep upright naturally.
（4）双肩放平。双肩舒展自然下垂，不要往上端肩。也不要像有的文学作品写的那样“含胸拔背”，像个小偷一样，而是应该双肩放平，胸背舒展。
(4) The two shoulders should be at the same level. Drop your shoulders naturally, do not stretch them upwards. One should not try to imitate the behavior described in novels, hide one’s chest and stretch the back like a thief. One should maintain the shoulders at the same level and unfold the chest and back.
（5）下颌内收、百会朝天。不要低头，轻轻地下颌内收，往后收一厘米左右，使百会穴正好竖直朝天。
(5) Draw in the chin and make your head facing the sky. Do not lower your head, and try to draw in your chin for about one centimeter to make the Baihui Acupoint (GV 20) facing the sky.
（6）舌抵上颚。舌头尖轻抵上颚。上颚有坑，也就是上齿龈后面有一个小坑，舌头尖轻轻抵着这个地方。舌抵上颚也叫搭鹊桥。按照中医讲，舌抵上颚就是令任督二脉交汇、相通。
(6) Tilt your tongue upward so that it touches the palate gently. There is a small pit in the palate right behind the upper gum. Curl the tip of your tongue to touch this part. We call this “building a magpie bridge” or what traditional Chinese medical doctors describe as “connecting the Ren and Du Meridians”（connect the Conception and Governor vessels）
（7）双目微闭。两只眼睛轻轻地闭上。双目微闭比较摄心，也比较养神。仁炟体会，睁着眼睛心驰神往，容易打妄想。双目微闭，容易入定。若有昏沉、幻觉等情况，眼睛可睁开。
(7) Slightly close your eyes. When your eyes are slightly closed, you can remain focused more easily. According to my own experience, if you open your eyes wide, your mind will run wild easily. You can easily enter the meditating state with eyes slightly closed. If you feel drowsy and hallucinate, then open your eyes.
? 调息：舒缓通畅Adjust Your Breath: Comfortable and Smooth
坐禅首先要调息，不是呼吸的吸，是休息的息。首先要调息，要调整自己的气息。
The first thing of meditation is to adjust yourself and relax. It does not refer to your breath, but have everything to do with your state of mind.
（1） 首先口吐浊气。吐气的方法，开口呼气，不要粗急，令气舒缓而出。同时，观想身体中的百脉不通之处，随着呼气而通畅。
The first step is to exhale, breath in through your nostril, breathe out through your mouth, not hurriedly but slowly. At the same time, imagine that all those obstructed places in your body become clear as you exhale.
（2）然后闭口，用鼻吸入清新的空气。不要用力，轻轻地、缓缓地吸入新鲜空气。
Then close your mouth and inhale fresh air through your nose. You should do it softly and slowly.
（3）呼气、吸气重复三至五次。
Repeat this exhale and inhale process three or five times.
（4）然后闭口，舌抵上颚，用鼻子呼吸。有的说闭口是上下牙齿相着，这种说法是不对的。注意打坐的时候，舌头轻抵上颚，上下牙齿不合拢，嘴唇轻轻闭上，很自然。
Then shut your mouth and make your tongue reach for the palate. Breathe with your nose. Someone said that when shutting the mouth, the upper and lower teeth should touch each other. But this is not correct. Bear in mind that when your tongue tip is touching the palate, the upper and lower teeth do not touch each other, just close your mouth softly and naturally.
打坐的时候，如果有口水生出，自然咽下，不要吐掉。坐禅时生出的口水不是口水，是金津玉液。
When you are meditating, you should swallow your saliva when it comes out naturally. When meditating, it is no longer ordinary saliva but precious liquid.
用鼻子、小腹呼吸。用腹部呼吸，不要用胸部呼吸。一般男众，很容易做到腹部呼吸，女众喜欢用胸部呼吸，慢慢地要练习用腹部呼吸。
Breathe through nose and underbelly rather than the chest. Usually, it is easy for men to breathe through underbelly. Female practitioners prefer to use the chest, they need to practice breathe through underbelly gradually.
? 调心：制心一处Train Your Mind: Stay Focused
调身调息之后，要调心。调心的方法是制心一处、正念觉知。把自己全部的精神、思想、意识，集中在一个对象上。
After you have adjusted your body and breath, you still need to train your mind. The method is to remain focused and be mindful. You need to focus all your attention, thoughts and mental energy on one object.
调心的方法，可以把意识集中在观察呼吸上，也可以用安般守意法或者是六妙门；还可以把意识集中在倾听声音上，如耳根禅或耳根圆通的反闻闻自性；或者将思想意识集中在念佛持咒上……这都是调心的方法。
For example, you can focus your attention on your breath, or the anapana-smrti method or the Six Wonderful Gateways. You can also concentrate on listening to some sound; for example, listen to one’s own nature for ear-root Chan or ear-root perfection method; you can also pay full attention to chanting of Buddha’s name or a mantra. All of these are methods to train one’s mind.
调心的方法很多，关键是制心一处和正念觉知。“专心致志、清清楚楚、明明白白、了了分明”十六字诀。再进一步简化，变成七个字“专心、清楚、明白、了！”
There are various methods to train one’s mind. The key is to stay focused and remain mindful. The secret is “remain concentrated, have a clear mind, be mindful and perfectly clear”. To simplify this secret further, it is “be focused, mindful and realize”.
《正觉修持法要》讲到调心的要领：“三心不可得，安住当下修。”
三心不可得，即过去心不可得，现在心不可得，未来心不可得；安住当下修，即觉知当下，修在当下。
In the Manual “Essentials of Dharma Cultivation of Zhengjue Monastery”, the gist is mentioned: the triple thoughts are not available: the past thought is not available, the present thought is not available, and the future thought is not available. Be aware of the present and practice right here and right now.
道信大师如是教 Ven. Master Daoxin Said So
禅宗四祖道信大师在他的著作《入道安心要方便法门》中教导坐禅的调身息心：
“初学坐禅看心，独坐一处，先端身正坐，宽衣解带，放身纵体，自按摩七八翻，令腹中嗌气出尽，即滔然得性，清虚恬静。”
The fourth patriarch of the Chan Sect, Venerable Master Daoxin instructed disciples on how to adjust the body and calm the mind in his work “The Convenient Dharma Gateway of Calming One’s Mind”. For beginners who want to learn to meditate and calm the mind, they should sit alone somewhere, adjust the body and sit upright, remove the accessories, loosen your belts, relax and stretch the body. Massage yourself seven or eight times until there is no gas left in the stomach, then you will feel a sense of tranquility and peace.
刚开始学习坐禅观心的时候，须选择清静无人的地方，独处打坐。首先采用七支坐法，端身正坐。松弛衣服，松开腰带，放松身体。从头到脚，头部、肩部、两臂、胸部、胃部、腹部、腰部、腿部、两膝等，自己按摩这些部位七八次，并开口徐徐吐气，令腹中的废气完全排出。如此，则神清气爽，清净虚无，怡然清静。
When you start to learn how to meditate and observe the thoughts, you must choose a quiet and undisturbed place to sit alone. First of all, you need to adopt the seven-branch posture to sit upright. Loosen the garments and belt and relax your body. You should massage your body from head to toe, including shoulders, chest, arms, stomach, waist, legs, knees and then for seven or eight times. Breathe out slowly through the mouth to make sure you have got rid of the unwanted air completely. This way, you will feel refreshed, quiet, peaceful, carefree and contented.
“身心调适，能安心神，则窈窈冥冥，气息清冷，徐徐敛心，神道清利，心地明净。”
“When the body and mind are relaxed and well-adjusted, one can feel calm and undisturbed. From then on, one will gradually enter into a deep and serene state, focused as well as mindful. ”
坐禅前经过调身、调息、调心，整个身心感到轻松自然舒适，如此便于安心宁神，达到幽静深远的清静状态。气息也会由粗转细，变得舒缓清凉。在禅定中慢慢地收敛身心，渐渐地，心路清静爽利，心地澄明寂静。
Before meditation, after one has undergone the process of adjusting the body and breath and calming the mind, one will feel relaxed and comfortable. Thus, one can stay calmed and focused to reach a serene, deep and carefree state. The breathing will also become lighter, slower and cooler. In such a state, one can convergence oneself physically and mentally; and gradually, the mind will become quiet, smart and clear.
?
慈悲心观修
The Contemplation of Compassionate Heart
在《大悲心陀罗尼经》里，大梵天王向观世音菩萨请法，问观世音菩萨，大悲咒的相貌是什么？
In the Sutra of the Great Compassionate Dharani, the Great Brahma Heavenly King respectfully joined his palms and asked Avalokitesvara Bodhisattva, what are the features of the Great Compassionate Mantra?
观世音菩萨讲了十种心：大慈悲心、平等心、无为心、无染着心、空观心、恭敬心、卑下心、无杂乱心、无见取心、无上菩提心。
Avalokitesvara Bodhisattva spoke of ten kinds of heart: the great compassionate heart, the impartial heart, the unperturbed heart, the uncontaminated heart, the empty-view heart, the deferential heart, the humble heart, the focused heart, the non-clinging heart, and the heart of utmost Bodhi.
这十种心就是大悲咒的相貌。第一个就是大慈悲心，可见大慈悲心对于大悲咒的重要性。
These ten kinds of heart are the features of the Great Compassion Mantra. The first one is the great compassionate heart, therefore, the great compassionate heart is of vital importance to the Great Compassion Mantra.
慈心是给众生快乐，而悲心是不忍众生受苦。
The kind heart is to give living beings happiness, and the compassionate heart is to feel sad about all living being’s sufferings.
佛教的两大特征，一是智慧，二是慈悲。佛教以智慧为体，慈悲为用。慈悲是菩萨最重要的德行，慈悲也是佛教的特征之一。
There are two main features in Buddhism: one is wisdom, the other is compassion. Wisdom is Buddhism’s body and compassion is the implementation. Compassion is the most important virtue of Bodhisattva and one of Buddhism’s features.
向大家提个问题：在座的哪位知道，大慈悲心怎样修啊？
Ask you guys a question: Who knows how to practice the compassionate heart?
（信众：“只有在明心见性之后才能知道，其实大慈悲心每个人都具足的。”）
(A believer replied, “Only after understanding the mind and see the true nature, can we truly know that actually everyone has the compassionate heart.)
大慈悲心每个人都具足，明心见性之后才能知道怎么修。那么，现在没有明心见性的该怎么办呢？
The compassionate heart is possessed by everyone, and we only know how to practice after understanding the mind and seeing the nature. Then, what shall we do before that?
好，咱们今天就讲慈悲心的观修，怎样修慈悲心。
Ok, today we will talk about the contemplation of the compassionate heart, that is, how to cultivate our compassion.
慈悲心观修的功德利益
Merits and virtues of compassion contemplation
停止瞋恚
Put hatred to rest
五停心观，是五种佛教禅观的重要观修方法，以降伏世俗心绪和欲望，使心思安定下来。
“Five Contemplations to cease Afflictions” refers to five contemplating methods of Buddhist Chan meditation to subdue our mind and desires and achieve inner peace.
五停心观：不净观、慈悲观、因缘观、数息观、界分别观。分别对治贪欲、瞋恚、愚痴、散乱、我见。
Five Contemplations to cease Afflictions: include Asubha contemplation, compassion contemplation, Karma contemplation, Anapanasati, and Dhātumanasikāra . They are methods to put greed, hatred, stupidity, idling thoughts, and attachment to self to rest.
慈悲观，是对一切众生发起慈悲心，由衷欢喜地对众生予乐、拔苦而停止瞋恚的观修方法。慈悲观既适合初学，也适合老修，适合所有的人修习。
Compassion contemplation is a meditation method to cultivate your compassion towards all living beings , bring them happiness, heal their pain and banish your anger. Compassion contemplation is suitable for everyone no matter he is a beginner or an expert.
除障增福
Remove obstacles and gain blessings
慈悲心的观修，能够帮助人们净化自己的恶业、负面情绪，对治修行过程中所有的障碍；积累积聚人们的善业、福德、功德，这对每个人来说也是最好的保护。
Compassion contemplation could help us purify our mind, reduce negative emotions, overcome obstacles which hinder our practice and accumulate and gather people’s good Karma, blessings and merit. It is the best protection for everyone.
在还没进行慈悲心观修时，我们的敌人，或者冤亲债主可能会干扰我们。可是，当我们以他们为对境进行慈悲观修，向他们散播慈悲爱心以后，他们会转变，甚至会来帮助我们。
Before we practice compassion contemplation, our enemies or karmic creditors might interfere with us. However, after we practice it, and send our blessings to them, they will stop the interference, and even help us.
正能量用在正方向
Use positive energy in the right way.
止观的禅修，让人们的心能够平静、宁静，能够做主，帮助人们增长很多的力量、能量，但是如何去使用这些力量和能量呢？
Practice of Samatha and Vipassana, will calm down our mind, be the master of ourselves and increase our power and strength. How to use them correctly?
如果你不知道怎样将禅修的能量用在正确的方面，很可能适得其反。反观世界的历史，一些人一旦得到权力与力量，他的心就改变了，最后甚至摧毁自己。
If you do not know how to use the energy in the right way, you might accomplish the very opposite result. In world history, people changed their mind once they acquired power and strength. Some even destroyed themselves.
比如，希特勒为整个世界制造了这么多问题，最后的结果是自杀，这就是“双输”。
Hitler was one of them. He created a lot of problems to the world and ended in suicide. It is a typical lose-lose situation.
专注于止观的禅修，而不知道怎么将这些好的体验用在工作生活中，太过于执着宁静、专注的感受，这样，禅修的力量就没有被很好地使用。甚至，在心理和行为上也跟世界产生距离，与社会脱轨。要把禅修的力量用在慈悲和帮助众生上，成为大悲智力，而不是破坏力。
Focusing on contemplation of stillness, but lacking the knowledge to utilize and apply it in our daily life, be clinging to the peaceful and concentrated feeling too much, then the power of Chan meditation is not been wisely used. Furthermore, one might detach oneself from society psychologically and physically, digress from social life. Therefore, we should use the power of meditation to cultivate compassion and help all living beings. Convert it to a power of compassion, not a power of destruction.
慈悲与定力同增长
Increase Compassion and Samadhi at the same time.
慈悲心的观修同时也是止的禅修。在慈悲心观修中，当你去增长自己内在的慈悲心跟仁慈的感受，以及向他人慈悲观修时，都会运用到正念与觉知，制心一处。同时，慈悲的心也令我们很快得定。因此慈悲心观修不仅修习了慈悲，也修习了禅定——双赢！
While cultivating compassion, you are also practicing contemplation of stillness. When increasing your compassion and sending blessings to other people, right mindfulness and awareness are also arising, and your mind is focused at the current moment. With a mind full of compassion, we could achieve Samadhi easier. Therefore, through compassion contemplation, we not only increase compassion, but also practice Chan mediation, a win-win situation.
相貌安详
Serene appearance
当禅修者进行慈悲心观修时，慈心持续不断地生起，会产生许多具有八种色法的心生色聚，这些色法是胜色而且遍布全身。由于这些胜色的原因，他的相貌变得非常安详。
While practicing compassion contemplation, the compassion will arise from the bottom of heart continuously and spontaneously, leading to a gathering consisting of eight forms of Rupa generated by the mind. These eight Rupa are divine and will be distributed to the whole body. Due to this reason, one’s appearance will become very serene.
改善与众生的关系
Improve the relationship with all living beings
慈悲心是很柔软、很宽容的心，对于现实生活很有实用价值。它能够让我们平和地面对生活、工作上所发生的各种情况。
A heart with compassion is often very soft and tolerant. This is very valuable in daily life. It helps us to face all situations in work and life peacefully.
慈悲心能够缓和、纾解紧张与不安。
A heart with compassion could alleviate tension and anxiety.
慈悲心让人们时常保持微笑，相貌安详，为自他带来喜悦与希望。
It keeps smile on peoples’ faces , makes peoples’ appearance more serene and brings everyone happiness and hope.
慈悲心使人与人之间产生友好关系。这使得修慈悲心的人在社会上，能够轻松地生活和工作，并拥有幸福美满的家庭。
It generates and maintains friendship, and helps the people who cultivate compassion to live an easier life and possess a happy family.
无论初学、老修都适合慈悲心的观修，而且很快能让人看到效果。有慈悲爱心的人，心能很快地安静下来
Compassion contemplation is suitable for beginners or old timers. It will not take long to show the benefits. The mind of a person with compassion could be easily calmed down.
修习慈悲还有很多功德利益。譬如：临终不迷惑；人们喜欢他，非人也会喜欢他，天神会保护他。
Additionally, there are a lot of other merits and virtues of cultivating compassion: be conscious at the last moment of our lives, loved by other people and non-humans, heavenly beings will also protect us.
慈悲心观修的方法次第
Methods and steps of compassion contemplation.
根据《应行慈悲经》《杂阿含经》和《大毘婆沙论》等经典，我们把慈悲心观修的方法次第总结为六个步骤。依此练习，对大家生起慈悲心有很好的帮助。
Based on Sutra of Compassion and Kindness, Samyuktagama and Abhidharma Mahavibhasa Sastra, we summarized six steps of compassion cultivation. Practice following these steps will help us cultivate our compassion.
对自己慈悲观修
Compassion contemplation towards yourself
一切众生都希望自己幸福快乐，不希望受到苦迫和伤害。所以，首先要以自己为所缘修习慈悲。能够慈悲对待自己，才能慈悲地对待他人。一个连自己都不爱的人，也不可能真正爱别人。
All living beings try to pursue happiness and avoid torture and misery. The very first subject of compassion contemplation is yourself. People will only sincerely be compassionate to others after they are truly compassionate to themselves. Someone who does not love himself will not love others indeed.
慈悲心观修从放松开始。不管学什么法门，都要先学习放松，这是修行的基础。慈悲心观修也是身心彻底放松的过程。
Start the compassion contemplation with relaxation. No matter which method you practice, the first step is always learning how to relax which is the foundation of every cultivation method. Compassion contemplation is also a way to relax entirely.
现在大家随文入观，跟随下面文字的引导，进入慈悲心观修。
Now, please follow my words and enter into compassion contemplation.
身心彻底放松
Relax entirely
观想我们的身体像金字塔，脊椎在中间，身体的感觉很稳定。
Imagine your body is like a pyramid, the vertebra is in the middle, and your feel the body is very stable.
从头部开始，从上至下扫描身体的每一个部分，放松身体的每一个部分。注意，放松时脊椎是自然挺直的，而不是松懈、塌架。
Start from the top of your head, scan and relax your entire body bit by bit. Note: In the whole process, keep your vertebra straight naturally, do not be too relaxed, forming an arch with your back.
身，轻松、放松；心，轻松，放松。
Your body is relaxed and very light. So is your mind.
用四个愿祝福自己
Send four blessings to yourself
用四个愿祝福自己，自己对自己说：
Send four blessings to yourself, wish yourself:
没有仇敌与敌意，
without enemy, without enmity
没有怨恨与危险，
hold no grudge, face no danger,
没有身体与精神的痛苦，
no pain to bear, no sorrow to suffer,
永远保持快乐。
live in joy forever
随文入观，对自己身体每一个部分散发慈悲，令自己感受到全身的放松与轻安。
Follow these words and contemplate, the compassion spread to every corner of the body, you feel fully relaxed and joyful.
若身体有不舒服、有病痛的地方，如肩膀硬、膝盖痛，就将祝福送过去，将慈悲、缓和、接纳与包容送给那个部位，在那个部位停留较长的时间。渐渐地就能放松，达到全身彻底地放松、轻安。
If you have discomfort in your body, such as pain at the shoulder or knees, just send your blessings to them, deliver compassion, calm, acceptance and tolerance, and dwell your mind on them a bit longer, slowly the whole body will be relaxed and joy will fill your whole body.
慈悲欢喜
Joy of compassion
将慈悲欢喜散布到身体的每一个部分，感受到慈悲欢喜充满身心，感受到身体每一部分都散发着慈悲欢喜。微笑荡漾在面部，欢喜充盈着全身。
Spread the joy of compassion to every corner of the body, enjoy the joyful feeling while it fills your mind and body. Each part of the body emanates joy and compassion; with a smile on your face, and the body immerses in delight.
不论念佛、还是诵咒前，都可以修习慈悲心观修，令自己慈悲欢喜、愉悦放松。生活中保持这种慈悲欢喜，让它成为习惯。
No matter before chanting sutra or buddhas’ name, one could cultivate compassion first. Make oneself compassionate, delightful and relaxed. And keep these feelings in daily life and make this a habit.
对亲近的人慈悲观修
Compassion towards someone close to you
观想一位亲近的人，对他进行慈悲观修。
Think of someone close to you and practice compassion contemplation for him / her.
对自己慈悲观修一段时间后，感到自身放松、安稳、慈悲、快乐，接着选择一位亲近或尊敬的人进行慈悲观修，比如：父亲、母亲、孩子，或者善知识或者道友等，也用四个愿祝福他们。
After practicing compassion contemplation to yourself for a while, you will feel relaxed, peaceful, compassionate and delightful. Following that, please choose someone close to you to be the target of your compassion contemplation. E.g. Dad, mom, children, wise advisor or friend. Send your blessings to them.
祝愿他：
Wish him/her:
没有仇敌与敌意、没有怨恨与危险、
没有身体与精神的痛苦，永远保持快乐。
without enemy, without enmity
hold no grudge, face no danger，
no pain to bear, no sorrow to suffer.
live in joy forever.
然后观想他像自己一样，心中充满慈悲、充满欢喜，面部在微笑、全身轻松自在。在这种状态下保持一会儿。
Then imagine this person is full of compassion, delightful, relaxed and wear a smile on the face. Relaxed and carefree physically and mentally. Maintain this for a while.
对喜欢的人慈悲观修
Compassion contemplation towards someone you like
观想三位喜欢的人，对他们进行慈悲观修。母亲、姐妹、兄弟、朋友都可以。观想他们来到面前，也用四个愿祝福他们：没有仇敌与敌意、没有怨恨与危险、没有身体与精神的痛苦，永远保持快乐。
Think of three persons you like. Use them as targets of compassion contemplation. Imagine they are in front of you and send the four blessings to them: without enemy, without enmity, hold no grudge, face no danger, no pain to bear, no sorrow to suffer, live in joy forever.
观想他们每一位都像自己一样，心中充满慈悲、充满欢喜，面部在微笑、全身轻松自在。在这种状态下保持一会儿。
Imagine they are full of compassion, delightful, relaxed and have smiling faces, just like you. Maintain this for a while.
对关系中性的人慈悲观修
Compassion cultivation towards some neutral persons
观想三位关系中性的人，对他们进行慈悲观修。
Think of three neutral persons and practice compassion contemplation.
关系中性的人，即认识的人，没有特别的喜欢或不喜欢，如邻居、同学等。观想他们到面前，像祝福自己喜欢的人一样，用四个愿祝福他们：没有仇敌与敌意、没有怨恨与危险、没有身体与精神的痛苦，永远保持快乐。
“Neutral persons” are people you know but you do not have special feelings, neither like nor dislike, such as neighbors and classmates. Imagine they are in front of you and send the four blessings to them: without enemy, without enmity, hold no grudge, face no danger, no pain to bear, no sorrow to suffer, live in joy forever.
观想他们每一位都像自己一样，心中充满慈悲、充满欢喜，面部在微笑、全身轻松自在。在这种状态下保持一会儿。
Imagine they are full of compassion, delightful, relaxed and have smiling faces, just like you. Maintain this for a while.
对讨厌的人慈悲观修
Compassion cultivation towards someone you dislike
观想一位或三位不喜欢的人、讨厌的人或者敌人，进行慈悲观修。
Think of one or three persons you dislike, or even your enemies and practice compassion contemplation.
祝福自己所瞋恨、不喜欢的人，尤其是祝福伤害过自己的人或者敌人，这可能有一些难度。
You may find it is difficult to send your blessings to your enemy, to someone you dislike, or to someone who has hurt you before.
冤冤相报激化矛盾
Repaying a wrong with another wrong will intensify the contradiction
你想成功、想达到自己的目标，可是这个人总给你制造问题、找麻烦。令你障碍重重，别说祝福他了，你还想找他麻烦，也要给他制造问题，让他蒸发……
You try your hardest to be successful or to accomplish your goal, someone always makes you a lot of troubles or create obstacles. Naturally, you would also want to make trouble for him, or even hope he will disappear.
但是回过头来想想，这样能解决问题吗？这样的心态快乐吗？
But think again, is this the right solution? Are you really happy?
本来你的行为是为了得到快乐，但因此去伤害别人，伤害他人的时候，你的心并不快乐。同时又制造了更多的敌人，冤冤相报，更不快乐。
Originally, you want to be happy. But because of this, you decide to hurt him, when you make him suffer, you will not feel happy at all. Instead, you have more enemies than before. Repaying wrong for wrong will make you even more unhappy.
同样的道理，伤害你的人，给你制造麻烦的人，你讨厌的人，或者你的敌人，他们也是如此。他们在伤害你的同时，又制造了更多的敌人，冤冤相报，敌对的双方都不快乐。冲突、敌意和伤害，无法解决问题。
For the same reason, your enemies, someone who hurt you, someone you dislike, or someone who troubled you before will feel the same way. They make more enemies when they hurt you. Neither them nor you will be happy. Conflicts, enmity or harm is not the solution.
但如果你用仁爱和慈悲面对他们，你就调伏了一切外在问题和麻烦，真正调伏了一切外在的敌人。
If you could treat them with love and compassion, you really tame all external problems and troubles and also subdue your external enemies in deed.
再进一步，对于怨敌，应该感恩他们，是他们让你看到了自己的缺点和不足，看到了因为“我执”造成的痛苦。也促使你精进修行，修正自己，不断地完善自己。
A step further, you should thank your enemies. They remind you of your shortcomings and help you experience the pain caused by ego-clinging. They made you cultivate diligently, improve and perfect yourself.
你应该向他们说声：“谢谢！”感恩他们让我们更坚强。
Therefore, your should say thanks to them. Be grateful that they made you stronger.
解开冤结皆大欢喜
Put away hatred and revenge to make everyone happy
现在，观想一位或三位不喜欢或者讨厌的人。观想着请他们坐到自己的对面来，微笑着握握手。然后，像祝福自己喜欢的人一样，用四个愿祝福他们：没有仇敌与敌意、没有怨恨与危险、没有身体与精神的痛苦，永远保持快乐。
Now, think of one or three persons you dislike. Imagine you invite them to sit in front of you, smile and shake hands with them, and send the four blessings to them as if they are someone you like: without enemy, without enmity, hold no grudge, face no danger, no pain to bear, no sorrow to suffer, live in joy forever.
观想他们每一位都像自己一样，心中充满慈悲.
充满欢喜，面部在微笑、全身轻松自在。在这种状态下保持一会儿。
Imagine that all of them ae full of compassion, delightful, relaxed and have a smile on the face. Maintain this for a while.
在慈悲心观修时，喜欢的人、关系中性的人、讨厌的人，三种不同类型的对象，要观察自己在观想这三种人时内心的感受，以及对他们祝福时内心的感受。
When practicing compassion contemplation, we need to pay attention to our feelings at the moment we think of them, and when we send our blessings to them, no matter we like, dislike or hate them.
如果观想时心中有分别，对他们祝福时心中有障碍，可以对这一类人重点反复练习，直至达到观这三类人时，产生同样的感觉、平等无差别心。这也是一个解怨的观修。
If we have different feelings when we send our blessings to different categories of target, especially to those we feel unconformable with, we need to send blessings to them more frequently until there is no difference in our feelings. This is also a meditation method to resolve resentment.
回忆起和某某的过节，总是令人不爽。大家理智地想想，痛苦只是当时的事情，事情过去了，痛苦也成为过去。过去了就不要再想了。但人们往往愿意把痛苦存留在记忆中，不断地回忆，不断地被旧痛所伤。有的人为一件事痛苦数月，有的人甚至痛苦一生。
In general, recalling bad memory is always unpleasant. Think rationally, the painful thing happened in the past, therefore the pain should also become the past and be forgotten. However, people tend to hold on to bad memories and continuously recall them and experience the old pain again and again. Some will suffer for months, some will suffer whole life.
心理学研究，后面的痛苦，是自己温习过去的记忆，温习的同时又添油加醋，实际是自己在温习痛苦，自己温习痛苦，就是自己打击自己。
Psychological research shows that the root cause of the pain is recalling of the bad memory. Additionally, people also tend to exaggerate the pain while recalling. Therefore, these people are actually tortured by themselves.
有一种伤害来自爱自己，有一种伤害来自爱别人，一切都来自自私的爱。远离伤害和痛苦，就要开发本身的慈悲心，慈悲对待一切人。
One type of harm comes from the love for oneself, another type of harm comes from the love for others. All of these come from selfish love. To avoid hurt and pain, one needs to cultivate compassion and send compassion to all others.
希望大家，对于不喜欢或者讨厌的人，用多点时间进行慈悲观修，解开怨结，皆大欢喜。
I wish all of you spend more time practicing compassion contemplation on individuals you dislike. Put away all your hatred and revenge to make everyone happy.
对一切众生慈悲观修
Compassion cultivation towards all living beings
如果对这三类人，都真能感到慈心平等，那么便扩大所缘至一切众生。
If you could equally send blessings to the above three categories of individuals, please expand your blessing to all living beings.
空间
Space
由身边的环境开始，扩大至整个寺院、整个村庄、县、市、省、中国、亚洲、整个世界、整个太阳系乃至无边世界。
Start with the place around you, expand to the whole temple, village, county, city, province, China, Asia, the world, solar system, even the boundless universe.
方位
Direction
十个方位：东、西、南、北、东南、西南、东北、西北、上、下。
Ten directions: east, west, south, north, southeast, southwest, northeast, northwest, above, below.
对象
Target
一切女性，一切男性，一切圣人，一切凡夫，一切天神，一切人类，一切恶道众生。这七种是依照性别、道、趣三种分别来分类，包括了所有的众生。
All females, all males, all sages, all ordinary people, all heavenly beings, all human beings, all those in the Evil way. These seven categories are based on gender, realm of existence and include all living beings.
用四个愿祝福一切空间、一切方位的一切众生：
Send four blessings to all living beings in all spaces and directions.
没有仇敌与敌意、没有怨恨与危险、没有身体与精神的痛苦，永远保持快乐
Without enemy, without enmity, hold no grudge, face no danger, no pain to bear, no sorrow to suffer. Live in joy forever.
这六个步骤，每天早晚各修习一次，便会有调柔身心，扩展心量，广结善缘等多种功德。这六个步骤，也可以选择一个或多个，重点练习。
Each morning and evening, practice according to these six steps, your body and mind will be softer, your heart will be bigger and your relationships with others will be better. You could also focus on one or several steps to practice.
第一阶段对自己观修慈悲的练习很重要。要时常修，让身心保持轻安、放松、愉悦。也可以把这个体验用在自己所修的其他法门，如坐禅、诵咒、念佛、诵经等；或者贯穿在自己的工作生活中，放松、微笑、调柔，身心充满快乐。如此可让慈悲心时时利益自己、利益他人。
In the first stage of practicing compassion contemplation, it is critical to focus on oneself. One should practice frequently to keep oneself joyful and relaxed. One could also use this in other Dharma gate, e.g. meditation, chanting of sutra, reciting Buddhas’ name or mantra, and so forth. Or use this in our work or daily life, always keep ourselves happy, relaxed and full of joy. In this way, compassion could constantly benefit ourselves and others.
《慈修之歌》是仁炟根据慈悲心观修的四个祝福、六个步骤而写，大家也可以用《慈修之歌》引导自己进行慈悲心的观修。
“Song of Compassion Contemplation” is based on the four blessings and six steps of compassion contemplation. One could also use this song to practice.
生活中的慈悲观修
Compassion contemplation in daily life
生活中可以随缘进行慈悲心观修。
Compassion contemplation could be practiced in daily life
当你在开车时，你可以做慈悲观修给坐在车里的乘客，也可以做慈悲观修给在路上的其他车辆里的乘客，也可做慈悲观修给在路上行走的人和在都市里的人。也可慈悲观修给与某些人或和某些事物有关的人。
When you are driving, you could practice compassion contemplation towards the passengers in your car or in other cars. Additionally, you could send blessings to individuals on the road or in the city. You may also send the blessings to someone related to certain individuals or issues.
当我们在公园里赏花的时候，我们可以对与花有关的人进行慈悲观修，如：公园的园丁，前来赏花的人，前来采花的人，来公园但不喜欢花的人等。
When we appreciate the flowers in a park, we could practice compassion contemplation towards the individuals related to the flowers, such as gardeners, visitors, individuals who pick the flowers and visitors who do not like flowers, etc.
当我们看到一些食物，我们可对与食物有关的人慈悲观修，如：煮食物的人，吃食物的人，满足于食物的人，对食物不满的人。
When we see some food, we could send our blessings to people related to food, example, the cook, people who eat the food, people who appreciate the food and who dislike the food.
我们也应该慈悲观修给那些不相信佛陀教法的人。就如佛陀所教，很难找到一个众生，不曾当过我们的母亲、父亲，兄弟或姐妹。那些不相信佛陀教法的人，可能在过去世曾做过我们的亲人。所以，我们也应该慈悲观修给他们，祝福他们安祥和快乐。也愿有一天，他们能明白佛陀的教法，修行戒定慧直到证得涅槃。
In addition, we should practice compassion contemplation towards those who do not believe in Buddhism. Just like Buddha taught us, one could hardly find someone never been our parents or siblings. Those individuals may be our relatives in past life. Therefore, we should send our blessings to them and wish them well and happy. And hope one day they could understand Buddhism, practice the precepts, samadhi, and wisdom until they achieve Nirvana.
《应行慈悲经》
Sutra of Compassion and Kindness
◎五百比丘山林禅修的故事
Five hundred Bhiksus meditated in the forest
下面给大家讲一个佛陀传授五百比丘修慈悲观，去障、证道的故事，也是《应行慈悲经》（也翻作《应作慈爱经》——编者注）的来历。
Here I am going to tell you a story which is the origin of Sutra of Compassion and Kindness or the Kara?īya Mettā Sutta. (Editor’s Note: the sutra is also translated as the Sutra of Loving Kindness). The story is about how Buddha taught five hundred Bhiksus on Compassion Contemplation to remove hindrances and achieve enlightenment.
在佛陀那个时代，有五百位在家修行的信众，他们同时出家，在释迦牟尼佛座下同时受比丘戒，成为五百比丘。他们的修行都很好。
In the times of Buddha, there were five hundred lay Buddhists who were fully ordained under Shakyamuni Buddha’s seat and became Bhiksus at the same time. They all had excellent attainment in their practice.
有一天，他们想到一个清净的树林里修行。他们走啊走啊，从一个村庄走到另一个村庄，寻找适合的树林。五百人是支好大的队伍，小树林盛不下，得找一个大树林才可以。
One day, they intended to seek a serene forest to practice. They walked and walked, from a village to another to look for a desirable forest. This large troop consisted of five hundred people, a small forest could not hold all of them. They definitely needed to find a big forest.
后来，到了一个村子，村民们心地很善良，说：“我们附近有个大树林，很大，到那里去修行吧。这个大树林离我们村子还很近，我们还能供养你们，让我们也培培福报，种种福田。”
Finally, they came to a village, the villagers were very kind-hearted and said to them, “There is a big forest nearby. It is big enough for you to practice there. Also, it is close to our village. We can make offerings to you and accumulate merits. Allow us to sow seeds of blessings.”
五百比丘很高兴，就按照村民的指引，到了这个大树林里。大树林环境很好，很优美，也很清净，五百比丘就在这个山林里住下了，精进禅修。
The five hundred Bhiksus were delighted. They found the big forest following the villagers’ guidance. The big forest was pleasing, very beautiful and serene. They settled down there and meditated diligently.
因为这五百比丘持戒很精严，修行也很好，他们禅修时，因为比丘们的戒德和美德，树神们不能留在树上。
Since the five hundred Bhiksus observed their precepts very strictly and accomplished excellent attainment, their virtues made the tree deities unable to stay in the trees when they were meditating.
树神们以为比丘只是暂时住在这里。可是，一天一天地过去了，比丘们还是住在这里，也没有离开的意思。
The tree deities thought that the Bhiksus just lived there temporarily. But after many days, the Bhibus were still there and had no intention to leave.
这些树神们想，自己的家给他们用了，他们一修行，自己还得下来，不能在树上。时间长了，就起烦恼了。
The tree deities pondered, “Our home has been occupied by them, we cannot stay on the trees and have to go down when they meditate.” As time went by, they had resentment in their hearts.
树神们为了自己安住，所以在晚上把自己变得很可怕，来恐吓比丘们，也做出很恐怖的声音，放出臭味。
To make sure themselves could continue living there, the tree deities turned themselves into horrible looking creatures at night to intimidate the Bhiksus, made horrific sounds and gave out stinky odor.
这五百比丘，逐渐逐渐地身体就不舒服了，还得了一些疾病。互相一交流，大家得同样的病，都是头晕恶心，像中了毒一样。五百比丘就回到舍卫城，请教释迦牟尼佛，问释迦牟尼佛这是怎么回事，应该怎么办。
Gradually, the five hundred Bhiksus felt uncomfortable physically and got sick. When they talked about this to each other, they found that they had the same syndromes of dizziness and nausea, like being poisoned. The five hundred Bhiksus went back to Sravasti and asked Shakyamuni Buddha what this was all about and how to deal with this.
佛陀查知，原来这五百比丘只顾着修禅定，没有修慈悲观，是树神们在给他们捣乱。佛陀教导他们学习慈悲经，教他们十个偈诵和如何观修慈悲心，要求他们每天早、晚要修两次慈悲观。告诉五百比丘还到原来的地方去，那个山林适合他们修行，不要更换地方。并吩咐他们在回去的路途上，念诵《应行慈悲经》，随时随地进行慈悲观修。
Buddha found out that the five hundred Bhiksus only practiced meditation, but without practicing Compassion Contemplation, so the tree deities made troubles for them. Buddha asked them to learn the Sutra of Compassion and Kindness, taught them ten verses and how to practice Compassion Contemplation. Buddha required them to practice the Compassion Contemplation in the morning and at night respectively, and asked them to return to where they were and should not change the place because that forest was appropriate for their practice. Buddha asked them to recite the Sutra of Compassion and Kindness on their way back, practice the Compassion Contemplation anytime and anywhere.
五百比丘很欢喜，按照佛陀的教诲，又回到原来的地方。在还没到树林之前，就开始按佛陀教诲修慈悲观，念《应行慈悲经》。
The five hundred Bhiksus were very joyful. They went back to the former site as told by the Buddha. Before they arrived at the forest, they recited the Sutra of Compassion and Kindness and practiced the contemplation according to Buddha’s teaching.
那里的树神感受到比丘们的慈悲，他们就变成人的模样从树上下来，帮比丘们拿钵，带他们去寮房，拿水到他们的寮房和做其他的服务。
The tree deities sensed the compassion of the Bhiksus, they transformed into human beings, came down from the trees and helped the Bhisus to carry their alms bowls, took them to the rooms, fetched water for them and provided other services.
因为比丘们的慈悲，树神们从反感他们占据了自己的山林，变成高高兴兴地护持五百比丘修行，气氛关系都非常融洽。五百比丘很快证得了阿罗汉果，都成就了。
Because of the Bhiksus’ compassion, the tree deities supported the five hundred Bhiksus’ cultivation merrily instead of having strong aversion to these people taking over their forest. They got on well with each other in harmony. The five hundred Bhiksus achieved the fruition of Arhat promptly and all became enlightened.
释迦牟尼佛告诉他的弟子们，在禅修禅定之前先要修慈悲观。从那时起，比丘们在修行前都先做慈悲心观修。
Shakyamuni Buddha told his disciples to contemplate on compassion before practicing meditation. From then on, Bhiksus perform the Compassion Contemplation ahead of their practice.
慈悲观是很重要的。用现在的话说，就是关爱周围的众生、广结善缘。
The Compassion Contemplation is of vital importance. To express it literally in the modern context, that is to care and love beings around us and make wholesome affinities universally.
《应行慈悲经》，如同《大吉祥经》一样，作为上座部佛教家喻户晓的一部经文，被编入《护卫经》里。在许多场合，比丘们都喜欢通过念诵《应行慈悲经》来作为祝福之用。在这里，我们简单介绍一下《应行慈悲经》的经文与大意。
The Sutra of Compassion and Kindness like the Great Auspicious Sutra (Maha Mangala Sutta) are well- known sutras in Theravada Buddhism. They have been compiled into Maha Paritta. In many occasions, Bhiksus like to recite the Sutra of Compassion and Kindness to bless others. Here, let us have a brief understanding of this scripture and its meaning.
应行慈悲经
Sutra of Compassion and Kindness
（一）Ⅰ
身心趋静享安乐
Find serenity in body and mind, live a peaceful and joyful life
善求义利能力卓
Pursue wholesome benefits and have excellent ability
诚实正直不骄慢
Be honest, upright and free from arrogance
恒顺众生性柔和
Be in harmony with living beings and have mild disposition
（二）Ⅱ
少欲知足朴无奢
Do not be greedy, be thrifty and keep away from extravagant lifestyle
贤明少事不贪着
Be virtuous and wise, keep away from secular trifles and attachments
诸根清净易抚养
Tranquilize all roots and easy to be brought up
谦恭礼让俭生活
Be humble, respectful and courtly, live a simple life
（三）Ⅲ
莫因善小而不为
Perform good deed no matter how trivial it is
莫因恶小而造作
Commit no evil thing no matter how unnoticeable it is
愿诸有情皆幸福
Wish all living beings happy
安稳康宁得其乐
Peaceful, smooth, healthy, undisturbed and joyful
（四）Ⅳ
不轻不薄不忿怒
Do not belittle others, discriminate others or get angry with others
不坑不骗不欺人
Do not cheat people, lie to people or bully others
善待八方不嗔恚
Be good with all beings and arouse no hatred
怜悯苦难存悲心
Be merciful to those who suffer and nurture a compassionate heart
（五）Ⅴ
宁舍身躯为救儿
A mother would sacrifice herself to save the son
如母爱子护众生
Protect all creatures in the same way
一切生类皆父母
All living beings are our own parents
无量悲心侍有情
Regard them with immeasurable compassionate heart
（六）Ⅵ
行住坐卧修梵行
Practice the pure conduct while walking, abiding, sitting and sleeping
慈悲喜舍济有情
Help living beings with kindness, compassion, joy and generosity
普利十方无障碍
Benefit all beings universally without obstruction
怨恨仇对化春风
Transform resentment and enmity into a pleasant spring breeze
（七）Ⅶ
远离邪见持净戒
Keep away from evil views and observe the pure precepts
具足谛见善思维
Obtain the truth and reflect carefully
调服贪欲常精进
Tame the greedy desire and always practice diligently
往生净土不轮回
Take rebirth in Pure Land and never fall into samsara
（释仁炟译 Chinese version is translated by Ven. Renda）
Kara?īya Mettā Sutta
Kara?īyam-attha-kusalena yanta? santa? pada? abhisamecca
Sakko ujū ca suhujū ca suvaco cassa mudu anatimānī
Santussako ca subharo ca appakicco ca sallahuka-vutti
Santindriyo ca nipako ca appagabbho kulesu ananugiddho
Na ca khudda? samācare kiñci yena viññū pare upavadeyyu?
Sukhino vā khemino hontu sabbe sattā bhavantu sukhitattā
Ye keci pā?a-bhūtatthi tasā vā thāvarā vā anavasesā
Dīghā vā ye mahantā vā majjhimā rassakā a?uka-thūlā
Di??hā vā ye ca adi??hā ye ca dūre vasanti avidūre
Bhūtā vā sambhavesī vā sabbe sattā bhavantu sukhitattā
Na paro para? nikubbetha nātimaññetha katthaci na? kiñci
Byārosanā pa?īgha-saññā nāññam-aññassa dukkham-iccheyya
Mātā yathā niya? putta? āyusā eka-puttam-anurakkhe
Evam-pi sabba-bhūtesu māna-sambhāvaye aparimā?a?
Mettañca sabba-lokasmi? māna-sambhāvaye aparimā?a?
Uddha? adho ca tiriyañca asambādha? avera? asapatta?
Ti??hañ'cara? nisinno vā sayāno vā yāvatassa vigatam-iddho
Eta? sati? adhi??heyya brahmam-eta? vihāra? idham-āhu
Di??hiñca anupagamma sīlavā dassanena sampanno
Kāmesu vineyya gedha? Na hi jātu gabbha-seyya? punaretīti
这就是《应行慈悲经》，希望大家每天至少念一遍。
This is the Sutra of Compassion and Kindness, hope that everyone can recite the sutra once every day at least.
《应行慈悲经》收录在《小诵九经》里边，总共由十首偈诵组成，现翻译合并成七首。本经教导禅修者，以世间智领悟到涅槃寂静的境界之后，应当修行戒定慧三学，具足有能力、正直、诚实、顺从、柔和、不骄慢等十五种素质。
The Sutra of Compassion and Kindness is included in the Khuddaka-patha. Originally it has ten verses. After translation, they are combined into seven verses. The sutra suggests that after realizing the state of stillness of Nirvana via secular intelligence, Chan practitioners should practice the Three Studies of Precept, Samadhi and Wisdom, and obtain the fifteen qualities such as having ability, being upright, honest, amenable, having a mild disposition and being modest etc.
接下来向一切众生传播慈悲。不但通过祝愿众生快乐安稳来传播慈悲，而且，还通过避免负面的行为修慈悲心，如：不欺骗、不轻视、不互相以忿怒、瞋恚的想法而希望对方受苦等。就好像母亲会用生命来保护自己的独生子一样，把慈悲心无限量地传播到一切世界，并且在行住坐卧中，安住于慈悲。最后一首偈诵，教导以慈心观修为基础，断除邪见，具足出世间戒和正见；再继续修行，断除贪欲，最后证悟到阿罗汉果，不再投胎，跳出六道轮回。
Next, we shall transmit our compassion and kindness to all living beings, not only by wishing all beings well, happy and peaceful but also by avoiding negative conducts, do not cheat people, do not belittle others, do not wish others harm. Just like the way a mother protects her only child, spread the compassionate heart to all worlds without limit. Dwell on compassion while walking, abiding, sitting and sleeping. The last verse guides the practitioners to cut off evil views and obtain transcendental precepts and correct view and then continue to cultivate to end the greedy desire and achieve the fruition of Arhat, jump out from samsara and terminate future rebirth.
《应行慈悲经》之所以备受重视，固然与它优美的内容和实用的教导有关，同时也显示出传播慈悲在佛教的传统中占有了重要的地位。许多人把慈悲挂到嘴上，都说大慈大悲，但行动上做不到慈悲，心中也没有真正生起慈悲，生活和工作中出现各种各样的障碍。所以大家要依照佛陀的教导，每天念诵《应行慈悲经》，帮助和提升自己慈悲心的观修。这样做，能够逐渐减少自己生活工作以及修行中的违缘，化敌为友，对促进事业的成功和修行的进步，都非常有益。
The Sutra of Compassion and Kindness is highly regarded because of its beautiful contents and practical teachings. It also shows the importance of compassion in the Buddha’s teachings. Many people always talk about compassion, but they can hardly put what they preach into practice. And there is hardly any real compassion in their hearts, therefore they encounter various barriers in their lives and careers. That is the reason why we should listen to Buddha’s teachings, read the Sutra of Compassion and Kindness every day to strengthen the observation and cultivation of our compassionate practice. Thus, we can gradually reduce the obstacles in our life, work and Buddhist practice, turn enemies into friends, improve our careers and practice.
慈悲心观修与慈心三昧
Practice Compassion and Kindness Samadhi
什么是慈心三昧？慈心三昧又称慈三昧、大慈三昧、慈心观，即去除妄念杂虑、远离瞋恚怨憎之念，专致于慈悲心，观一切众生普遍受乐的三昧。
What is Kindness Samadhi? It is also called the Geniality Samadhi, the Great Compassion Samadhi, or the Best Wish Meditation. It is the Samadhi in which one has removed miscellaneous concerns and trivial thoughts, avoided all hatred and complaint to focus on mercy and kindness, contemplating that all beings are enjoying themselves.
三昧是印度古经文的音译，翻译成中文，主要是正定之义。慈心三昧，通俗地讲，就是慈心正定。
“Samadhi” is an ancient Indian word which means correct concentration. Kindness Samadhi, in common language, is the correct concentration on kindness.
慈心三昧是大乘菩萨修慈悲行的根本。
It is the foundation of the beneficence of Mahayana Bodhisattva.
《禅法要解》卷上云：“何等是慈三昧．观一切众生悉见受乐．又经中说慈心三昧．遍满十方皆见受乐．云何但言愿令众生得乐．答曰．初习慈心愿令得乐．深入慈心三昧已．悉见众生无不受乐．如钻燧出火．初燃细软干草．火势转大．湿木山林.一时具燃．慈亦如是．”
In the first volume of “Essential Explication of Chan Meditation”, one can read the following words, “What is Geniality Samadhi: It is to picture that all beings enjoy themselves. In the scripture, it is also known as the Kindness Samadhi, seeing that all the beings in the universe gain pleasure. Why it is said that believers should wish all beings get pleasure? The answer is that beginners of Samadhi Meditation can only wish people well, while experienced practitioners can really see all beings enjoying themselves without no exception. It is just like striking a flint to produce sparks to light soft and fine dry grass, when a fire is produced, even the wet wood and the whole forest can be burned. Compassion works in the same manner.”
这一段讲述初步修习慈悲心，愿众生得乐，希望众生得到快乐；而深入慈心三昧后，悉见众生无不受乐，能令所有的众生得到快乐，这就是慈心三昧的力量。
This paragraph mainly talks about how to practice compassion. For beginners is to wish all beings can find happiness; as their meditation goes deeper, they can see all beings enjoying themselves and enable them to gain pleasure, which is the power of Kindness Samadhi.
《贤愚经》卷十二云：“是时如来．大众围绕．各悉默然端坐入定．有一比丘入慈三昧．放金光明．如大火聚．昙摩留支遥见世尊光明显赫．明曜逾日．大众围绕．如星中月．为佛作礼．问讯如法．见此比丘光明特显．即白世尊．此一比丘入何等定．光曜乃尔．佛告大王．此比丘者．入慈等定．王闻是语．倍增钦仰．言此慈定巍巍乃尔．我会当习此慈三昧．作是愿已．志慕慈定．意甚柔濡．更无害心……尔时大王昙摩留支者．今弥勒是．始于彼世发此慈心．自此以来常字弥勒．”
In chapter twelve of the Scripture of the Virtuous and the Foolish, one can read the following description, “At that moment, the Buddha is being surrounded by many who are silently meditating and entering Samadhi. There is a Buddhist monk who has entered the Kindness Samadhi, producing golden light like a huge fire. Tanmo Liuzhi sees from a distance that the Buddha is casting bright beams of light very impressively, which surpasses the brightness of the sun. Being surrounded by the public, the Buddha looks like the moon accompanied by the stars. Tanmo Liuzhi shows his respect to the Buddha and consults the Buddha according to customs. Seeing that the light from this meditating monk is so special and outstanding, he asks the Buddha what kind of meditation the monk is practicing that it is so bright and shiny. Buddha tells the King Tanmo Liuzhi that it is the Kindness and Equality Meditation. Hearing this, Tanmo Liuzhi enormously admires the monk and remarks that this meditation is so spectacular and impressive and he wishes to practice this as well. After making this wish, the king becomes more determined, agreeable and gentle, totally harmless. That King Tanmo Liuzhi is the present day Maitreya who made a wish to be kind and compassion since that time and thereafter he is always named Maitreya which means Compassion.
希望大家随着慈悲心观修的逐步深入，入慈心定，证慈心三昧，这也是我们慈悲心观修的目标。愿大家有慈悲心、有慈悲力帮助一切众生离苦得乐。
I hope everyone can enter and attain the Kindness Samadhi when you become more experienced in this compassion meditation, which is the objective of our meditation. I wish all of you will become more compassionate and capable of helping all beings to gain pleasure and relieve sufferings.
慈悲心观修事例
Examples of Kindness Meditation
◎慈心调伏凶暴杀人大象
Compassion Samadhi was used to Tame a Fierce and Brutal Elephant That Killed People
王舍城有一头名叫那喇笈利的凶暴杀人大象。提婆达多叫象倌放出那头叫那喇笈利的大象，准备踏杀佛陀。
In Rajgir, there was a brutal and fierce elephant named Nalajili. Devadatta asked the herdsman to release the elephant so as to stamp the Buddha to death.
佛陀在清晨穿好衣，拿着钵，和许多比丘一起进入王舍城托钵时。象倌看到佛陀从远处走来，于是放出那喇笈利大象。那头大象看到佛陀从远处走过来，于是高举象鼻、竖起双耳朝佛陀方向冲过去。
In the early morning, the Buddha got dressed, holding his alms bowl to beg for food in the Rajgir city along with many other Buddhist monks. Seeing that Buddha was walking towards the city from a distance, the herdsman set the elephant free. The elephant held its trunk high in the air and erected its ears to dash at the Buddha.
比丘们见到大象冲过来，纷纷劝佛陀避退，但佛陀不惧怕。
Seeing the dashing elephant, the monks tried to persuade the Buddha to give way. But the Buddha showed no fear at all.
佛陀向这头大象散播慈心，结果这头大象被佛陀的慈心所遍满时，放下鼻子，慢慢走到佛陀面前站着。佛陀伸出右手抚摸那喇笈利大象的脸说了两首偈诵。那喇笈利大象用鼻子吸佛陀脚上的灰尘撒在自己头上，然后匍匐着退后，一直到看不见佛陀为止。
Buddha spread his kindness and mercy to the elephant. In the end, the elephant put down its trunk and stood in front of the Buddha and slowly walked towards the Buddha when it had fully received the kindness shown by the Buddha. The Buddha put out his right hand and placed it on the elephant and said two verses. The elephant Nalajili then sucked the dust off Buddha’s feet and scattered the dust over its own head and then crawled backwards until it can no longer see the Buddha.
◎莎玛瓦蒂王后的故事
The Tale of Queen Shamawadi
莎玛瓦蒂王后有一位侍女名叫古入达拉，是佛陀另一位最特殊的在家女弟子。此侍女时常去寺院听佛陀说法，回到宫里就将所听闻的法说给莎玛瓦蒂王后及五百位侍女听。她们都修慈悲观证入慈心定，然后以此为基础来修行观禅，证得须陀洹道果。
Queen Shamawadi had a maid by the name of Gurudala, another most distinguished lay female Buddhist who practiced Buddhism by learning from Buddha. The maid regularly attended Dharma seminars delivered by the Buddha and told the queen and other five hundred maids what she had heard and learned when she returned to the palace. They all practiced Compassion Contemplation and attained the Kindness Samadhi. All of them became Sotapanna (first level of fruition).
有一天，乌提那王听信谣言，以为王后要放毒蛇咬他，感到很愤怒，命令王后及其五百个侍女排成一行，然后拿起弓与毒箭，想要用箭把她们射死。
One day, King Wunati heard a rumor and believed that the queen wanted to release a poisonous snake to bite him. He was so furious that he ordered the queen and the five hundred maids to stand in a row and took up a bow and poisoned arrows to shoot them to death.
莎玛瓦蒂王后吩咐侍女们不要恨国王，而应向国王传播慈悲。由于她们极强的慈悲力量，使国王的毒箭发射不出去，因此也就伤不了她们。
Queen Shamawadi ordered the maids not to hate the king but showed and spread their kindness to him. Due to their strong compassionate power, those poisoned arrows cannot be shot out and all of them were unhurt.
◎解开冤结广结善缘
To Put an End to Enmity and Make More Friends
一位信众说他和单位同事不和，经常磕磕碰碰，令他不知道如何解决才好。
A believer said that he could not get along well with his colleagues. There were all sorts of problem among them. He was confused and did not know how to solve those issues.
学过慈悲心观修后，就向那位同事慈悲心观修，祝福这位同事，同时也祝福单位所有的领导和同事，很快，情况就发生了变化，领导和同事都成了他的善缘，大家相处很愉快。
After practicing compassion for some time, he made his colleagues as the target of his kindness meditation and wished them and all the leaders and coworkers well. Very quickly, things started to change: all the people became his good friends and they got along well.
一个家庭，婆媳相处不和，先生夹在中间左右为难。先生就向自己的妈妈和太太修慈悲心观修，祝福她们：没有仇敌与敌意，没有怨恨与危险，没有身体与精神的痛苦，永远保持快乐。也是很快，婆媳之间忽然能够相互理解了。
In a family, when the mother-in-law and her daughter-in-law cannot get along well, it would be a problem for the son and husband. The latter should practice compassion contemplation towards his mother and wife by blessing them: without enemy, without enmity, hold no grudge, face no danger, no pain to bear, no sorrow to suffer, live in joy forever. It works. A mutual understanding was reached between the mother-in-law and daughter-in-law.
当我们要去任何一个新的地方时，我们都应该先做慈悲观修给那个地方。当到达那个地方时，我们也应做慈悲观修，与这个地方的众生和一切生灵结善缘。
When we are going to a new place, we should practice compassion contemplation for that place beforehand. When we reach there, we should carry out kindness meditation to make friends with all beings in the local area.
**************************
慈修之歌
Song of compassion contemplation
（一）
伟哉我的元识与我不离不弃
Grateful my true self,
never leave me alone
假我生老病死真我从未变异
The fake me experiences a circle of life,
But the true self never changes
精勤借假修真明悟第一义谛
Cultivate myself diligently,
to discover the uppermost truth
每日晨昏之时送上祝愿予己
each morning and night, sending blessings to myself
没有怨恨危险没有敌意仇敌
hold no grudge, face no danger,
without enemy, without enmity
没有身心痛苦永远保持乐喜
no pain to bear, no sorrow to suffer,
live in joy forever.
（二）
至慈至善母亲是我圣洁亲人
compassionate and kind mom is my holy dearest one
十月怀胎苦累三年背抱艰辛
endured ten months of pregnancy
babysat me for three difficult years
慈母手中长线游子身上衣巾
the long thread in mom’s hand
becomes the clothes of the wanderer
惟愿老娘安康送上祝愿温馨
send my sincere wishes, may mom be peaceful and healthy,
没有怨恨危险没有敌意仇敌
hold no grudge, face no danger,
without enemy, without enmity
没有身心痛苦永远保持乐喜
no pain to bear, no sorrow to suffer,
live in joy forever.
（三）
祖父母与父亲是我生命之根
grandparents and father,
are the root of my life
传袭忠孝家道承蒙列祖之荫
inherit the loyalty and piety of our family
Protected by ancestors’ blessings
勤劳节俭持家慈悲济世利人
manage the family diligently and thriftily
benefit living beings with compassion and kindness
惟愿父祖安泰送上祝愿温馨
send my sincere wishes, may they be safe and healthy,
没有怨恨危险没有敌意仇敌
hold no grudge, face no danger,
without enemy, without enmity
没有身心痛苦永远保持乐喜
no pain to bear, no sorrow to suffer,
live in joy forever.
（四）
同学同事邻居和合亲善第一
classmates, colleagues and neighbors,
harmony and good will are most important
远亲莫若近邻互帮互助救急
neighbors are closer than distant relatives
especially when you need help immediately
但愿善缘持久不因恶小纠诘
may the good will last,
not destroyed by minor misunderstanding
普愿相互和谐送上祝福勉励
send my sincere wishes, may we live in harmony
没有怨恨危险没有敌意仇敌
hold no grudge, face no danger,
without enemy, without enmity
没有身心痛苦永远保持乐喜
no pain to bear, no sorrow to suffer,
live in joy forever.
（五）
冤亲宿怨仇敌我今与汝解隙
Karma debtors and old enemies,
let’s get rid of our grudge
怨冤相报难了寻衅气煞何益
revenge has no ending
benefit none of us
相逢一笑泯仇紧握双手客气
smile to dismiss the resentment
hold hands to show forgiveness
惟愿友谊长存送上祝愿感激
send my sincere wishes, may the friendship be endless,
没有怨恨危险没有敌意仇敌
hold no grudge, face no danger,
without enemy, without enmity
没有身心痛苦永远保持乐喜
no pain to bear, no sorrow to suffer,
live in joy forever.
（六）
打开我的心量阔大我的心胸
open my heart, and broaden my mind
普邀十方生类遍请宇宙有情
Invite all living beings, throughout the whole universe
致意龙天护法慈悲恶道众生
pay respect to celestial beings and Dharma guardians
offer compassion to beings who suffer in unwholesome realms
惟愿各得其乐送上祝福谦恭
send my humble wishes, may everyone be happy
没有怨恨危险没有敌意仇敌
hold no grudge, face no danger,
without enemy, without enmity
没有身心痛苦永远保持乐喜
no pain to bear, no sorrow to suffer,
live in joy forever.