Right Meditation 正定

“When meditating, focus on the Buddha. In your heart, remember to put others before self. Nothing is inherently good and nothing is inherently bad, such is the emptiness of this existence.” Master, 2018

“静坐时，将思绪集中于佛陀。切记，心中以他人为先。世界上没有任何事物的本质是好或坏的，这就是缘起性空的真谛。”师父，2018

What is meditation? 静坐是什么？

Meditation is getting the mind to focus and become familiar, thoroughly, with a virtuous object such as the Buddha, concepts of emptiness, impermanence, compassion, renunciation.

静坐是指集中思绪，让心灵彻底认识象征纯洁的事物，如佛陀﹑“缘起性空” ﹑“无常”﹑“恻隐之心”与“舍弃”等概念。

There are two types of mediation – analytical and placement meditation.

静坐分为两类：分析性冥想 (analytical mediation) 和安置冥想 (placement meditation)。

We use analytical meditation to help us comprehend and develop deeper realisation of concepts. For example, one heart. You can meditate on why it’s important to have an one-heart. Everyone seeks happiness just like you. We all seek shelter from rain, food and water to quell our hunger and thirst. But yet we often think we deserve more than another person, or my happiness is more important than yours because I worked harder and longer. In reality, this is a wrong view. Everyone feels the same way like you. Because there are so many others, their happiness ought to be more important that one single individual you. You may argue you have family, but so do they. By sheer number, there are more others out there than there is one you, so on this basis, the happiness of others are more important than just your own. By looking at world this way, you can slowly shift your mindset to put others before self, and slowly treating them equally.

分析性冥想能够让我们理解并进一步意识到“一心”等诸多概念。 你可以通过静坐，探索拥有一心的重要性。人们都在寻找快乐﹑寻找避风港﹑寻找温饱。然而，我们却经常觉得自己比别人值得拥有更多，或认为因为自己比别人工作得更努力﹑更多，所以自己的快乐比他人的快乐重要。这其实是错误的理念。事实上，大家都有同样的想法。“我”只不过是渺小的个人，而“他”则是无数的他人，他人的快乐自然比自我的快乐来得重要。你可能反驳说自己有家人，但他人何尝没有？其它不谈，就论人数，你只不过是一个人，比起成千上万的他人，你的快乐，当然比不上他人的快乐。若以这个角度看待事物，你就可逐渐调整理念，以他人为先，平等对待他人。

We analytically meditate on this reasoning until the spontaneous feeling of warmness and the desire to want to practice treating everyone with one heart arises, we then meditate single pointedly on that sensation – this is placement meditation. We hold onto this practice for as long as we can, and when we lose it, we restart again going through analytical meditation and then placement meditation.

以此道理分析性冥想，直到你能够发自内心地感受到恻隐之心，以及一心公平对待每个人的热忱。这时，你将能一心一意针对这种感觉静坐，这就是所谓的“安置冥想”。尽量保持这种冥想状态 ，一旦失去了，我们则可重新开始分析性冥想，再达到安置冥想状态 。

Why meditate? 为何静坐？

The world you are familiar with is perceived through your brain. A good mind will perceive the external environment as blissful and loving. A poor mind perceives the same environment as being sad and unloving. The very same mind that perceives the world as friendly one day, may see it differently at another. Through training the mind, our view of our existence and the experiences that come along, begins to shift. Meditation is an important part of our practice.

我们所熟悉的世界，其实是由大脑的感知所形成的。良好的心灵，会感知到幸福美满的环境；不佳的心灵，即便在美好的环境，也会感知到悲伤冷酷的环境。然而，同样的心灵，并非天天都会有相同的感知：今天或许感觉世界是亲切的，明天却又不一样。我们可以通过修炼心，来改变人生观，从而改变自己的经历。静坐，就是我们要修习的重要一环。

Over the last few years, you have been introduced to some broad concepts of our shrine’s practices and philosophy. I tasked you to dwell on and practice these basic concepts of one heart, cherishment, mindfulness and right intentions. These practices are fundamental in developing right concentration which is my task for you over the next two years.

过去几年，你已学到了我们佛堂一些哲理的主要概念。你也照了我的指示练习这些基本概念，如“一心”﹑“珍惜”﹑“正念”及“正思维”。这些修习，能够让你练习“正定”，我希望你在接下两年内能够练习正定。

These concepts and thoughts I have shared are not necessarily sequential. You can and should revisit the earlier concepts even when new ones are introduced. Sometimes these new concepts could help you gain better understanding and insights to the earlier ones.

我分享的这些概念和想法，你不一定要根据顺序学习。即使介绍了新的概念或想法，你还是可以回去复习之前学过的。我也会鼓励你这么做，因为新的概念与想法，能够让你更加巩固之前所学到的理念。

One heart in meditation 正定在一心中

We keep coming back to the one heart, because it is the axiom of the entire practice. The heart has to be impartial, without favouritism or prejudice. It is through this single pointedness of heart that you practice right meditation. Likewise through right concentration, you will develop the right understanding of one heart. They are interrelated, one reinforcing the other.

我们之所以不断提到“一心”这个概念，是因为一心是我们众多概念中的核心。我们的心必须公正，不应有任何的偏袒或偏见。专用一心，修习“正定”。同样的，通过“正定”，才能够理解一心的正理，这两者是相辅相成的。

To put it simply, you first focus your mind single pointedly on the Buddha, visualise Him and not have other thought interfere. If they appear, simply let them pass. Keep meditating on this for as long as you can. If you lose visual, don’t panic, just step back and restart. The mind, like many other parts of your body, needs practice. As a child, your teacher taught you to write and you kept practicing until one day you are able to firmly hold your pencil and write neatly. The mind is no different. It needs to be trained. But alas, we often allow our mind to dwell on non-virtuous thoughts like critiquing others, rather than self-reflection or developing right concentration.

简单来说，先一心专注于佛陀身上。想象佛陀的样貌，勿让其它思绪干扰。若产生杂念，请忽视。尽量保持这个静坐状态，能坐多久就多久。如果未能保持这个状态，别慌张，从头开始。心跟身体其它部位一样，需要锻炼。儿时，老师教你如何提笔写字，你就是通过不断的练习，直到你掌握了握笔技巧，才能够写出美丽端正的字体。心也不例外，也需要锻炼。但可惜的是，我们常允许心神停留在非良性的思绪上，如批评他人的思绪。其实我们应当自我反省，努力练习正定。

Meditate to understand why you should train to have only ”one heart“. It is through an impartial heart, the one that treats everyone equally, no biases, no hidden agenda, no special interests, that you can single-pointedly begin to understand the true nature of this existence – and perceive emptiness. You may understand emptiness intellectually, but only through meditation on emptiness will you gain a deeper realisation.

静坐能够让你理解为何要练习“一心“。有了公正的心，你就会平等对待他人；毫无偏见﹑毫无居心﹑毫无贪图，你才能够一心了解存在的真理，从中感知到缘起性空。你或许明白“空”的字面意思，但唯独通过静坐，才能够真正意识到“空”的理念。

“With a mindful, cherishing, single pointed heart that harbours good intention, we meditate on emptiness so that we can gain a true realisation and understanding of this existence.”

“有了正念﹑正惜﹑良好意向的一心，以‘缘起性空’进行静坐，我们能够真正领悟并意识到人生的意义。”

Mindfulness
正念

Master reiterated that mindfulness is about being aware of the present moment; conscious of the action you are performing, the things you are saying, and thoughts running through your mind. For example, when you are preparing a meal, you must be mindful of the sharp edges of the knives and scissors as you use them. You do not let your mind wonder or when you not mindful, you could slice your finger. When that happens you become aware of disconnect between your mind and your body; you are quickly brought back to awareness, back to the very present moment. Don’t wait till accidents happen before you become aware. In the same way, being mindful is important in our daily life.

师父再次重申正念是让你意识到当下的事物；对所做出的言行举动，思想活动有所认知。例如当你在做饭时，你会注意到菜刀和剪刀的锋利，因此会小心使用。你不会让自己出神，而是专心切菜，避免切伤手指。 反之，当你开始出神，你已经脱离对当下环境的认知，而在受伤后，你因感觉到痛处而又迅速地回到当下。不要等到意外发生后才有所觉悟。同样的，正念在我们的日常生活中尤其重要。

We can be extremely mindful when we pay a game of cards, but that is not the mindfulness we want to develop. What the Buddha wants us to do as we practice right mindfulness is to train our mind to be in the present moment, aware of our actions, speech and thoughts non-judgmentally. This is part of the training of gaining insight and wisdom.

我们全神贯注地玩牌时，也可以意识到当下的事物，但这不是我们要培养的冥想习惯。佛陀教导我们修习正念，目的就是要训练我们对当下的觉知，意识到自己的言行举止和思想，不要草率地对一切妄加评论。这是修习慧眼和慧根的必经之路。

Being present in the moment is increasingly difficult in this day and age. Many of us go about our daily routine without thinking. We continue to divorce our mind from the present moment with lots of gadgets, games, social media, and entertainment programs that we carry on our phone. We forget that there is so much to learn in every step we take on journey through life. Before we know it, we are at a critical point and what have we done?

我们全神贯注地玩牌时，也可以意识到当下的事物，但这不是我们要培养的冥想习惯。佛陀教导我们修习正念，目的就是要训练我们对当下的觉知，意识到自己的言行举止和思想，不要草率地对一切妄加评论。这是修习慧眼和慧根的必经之路。

Be aware of the cloudiness of our mind and its fleeting and shifting nature. It is never quiet nor at peace, constantly seeking to find happiness through external gratification from material gain; which never fulfills. True happiness comes from the mind; remember that contentment is the greatest wealth. I urge you to practice mindfulness, develop a mind that is always aware of the present moment, of our actions, speech and thoughts. There is no later in life, do it now.

我们无法静下心来，一直通过追逐外在物质享受来满足心灵上的空虚。我们没有意识到思想中的激流其实是浑浊红尘中的过眼云烟。真正的快乐来自我们的心。请记住，知足才是真正的财富，这是放之四海而皆准的普遍真理。 我吁请大家修习正念冥想，开启你对当下事物的认知，一直意识到当下的环境，言行举止，思想思维。日月逝矣，岁不我与。 我们必须今天就决定培养对当下的觉知，今天就开始修习。

As we develop our mind through right concentration, our understanding of the true nature of our existence will become increasingly clear; you will achieve a higher state of awareness and understanding of the true nature of life.

当我们通过正定来培养我们的心，我们存在的真正意义和价值也会逐渐清晰起来。由此一来，你能更了解生命的本质，领悟出人生的真谛。

Practice and apply mindfulness to your daily actions, speech and thought. Stop the fleeting mind and listen to your own footstep, your own breath, your own speech and your thoughts. Is this how you want to lead for the remainder of your life? Right mindfulness and cherishing with a one heart, they would help you to slowly unleash your understanding of the concept of emptiness as you journey on the Way.

修习正念，将它应用在日常的言行举止和思想思维中。不要再人云亦云，随波逐流，聆听自己的脚步和身体的呼吸声，审视自己的言行和想法。你是否还要继续如此虚度余生，还是期待人生有所改变？正念和一心珍惜待人能帮助你渐渐领悟缘起性空的真谛，助你迈向修行的康庄正道。

Developing Mindfulness

When asked to advice on cultivating mindfulness, our Master replies as such:
“Developing the One Heart is a part of it… The heart is key. If the heart is not calm, how do u achieve mindfulness?

Buddha heart

If you recall, having a one heart suggests you treat every being the same – regardless whether they are your relative, friend, stranger, or enemy. You use the same attitude and mindset towards everyone. The simplest way is to treat everyone with the same heart that you have when paying your respect to the Buddha. Think of the feeling and attitude that you adopt and extend that to others as well.

Why shouldn’t we? After all, the Buddha was once like us. He walked the earth and experienced the same joy, pain, happiness, and sadness just like us. The person you meet could well be a Buddha. In fact everyone can be a Buddha, we all have the Buddha nature within us – our pure essence. This Buddha nature however has been encrusted by layers of karma from eons of past actions, shaping us into who we are today. When we begin to see everyone as just a pure receptacle of Buddha nature, and their present behavior and attitude as merely a resultant of their past karma maturing, our attitude begins to change. We become more understanding of their mistakes and less quick to judge. We begin to treat everyone more equitably. Eventually, we will begin to treat and cherish everyone just like your loved ones, with the same wholeheartedness and tolerance.

Chanting as one voice

You have all been learning new chants over the past few years. In the beginning, everyone struggles to get the pitch and timing right. Everyone shares a similar attitude and intention of wanting to chant in unison, to show our respect of the Buddha and remind ourselves of his teachings. We stop to help others who had difficulty learning the pronunciation, the pitch, the rhythm regardless of who they are. You don’t ostracize or get upset with those that cannot chant properly but made the effort to stop to help one another. As you practice, the chanting improves. You eventually learn that chanting in unison is about listening carefully to one another for pitch and rhythm, and helping one another. The chanting improves when everyone shares not only the same pitch, rhythm but also the same attitude and heart.

Emptiness is the crux

One Heart is like that; it involves you using the same mindset and attitude towards everyone. No difference, no exception. This is how you seek harmony and calmness in your life’s journey. Developing the One Heart takes time, it is not an overnight task. The crux of the One Heart lies the concept that form is emptiness and emptiness is form.
To develop this understanding and internalize the concept of emptiness, training on mindfulness is necessary. Developing this understanding is like chipping away the crust formed from eons of karmic buildup around the heart. To chip this crust away, there are many tools for the job, a hammer, a chisel, a drill. As tools are just tools, they are only means to an end. Mindfulness can be viewed as one of the many tools in helping to unveil and internalize the concept of emptiness through the meditative process.

Mindfully present

Mindfulness is training your mind to be aware of the present moment. It is about now. Being engaged at the present moment and not the future or the past. We all tend to dwell on what happened in the past and consumed by what is about to happen in the future that we often forget about the present moment. I challenge you to embrace the present moment from today on.
With mindfulness, you will become more aware of potential pitfalls and harmful circumstances that could result from your ill intended speech, action and mind. Right mindfulness is about having the correct awareness of the present. You channel the right energy, focus on the virtuous and not the non-virtuous factors.

Practicing Mindfulness

There are many ways of training in mindfulness. You have been taught the basic of meditation. Continue this practice by focusing on emptiness, while remembering to cherish others with a One Heart. This would eventually calm your mind to appreciate that the essence of the One Heart is emptiness as explained in the Heart Sutra. As you embark on your journey on the Way, practice mindfulness, and remember to focus with the right intentions. As you practice, you become increasingly aware of your action, speech, and mind. The Heart is key – a One Heart is calm and mindful.

开启正念之路

当被问及如何能开启正念时，师父如此回答：
“培养“一心” 是修习正念的一部分…。人心是重点。如果心不定，如何能做到正念。”

佛心

培养“一心” 就是对待万物都能一视同仁、不偏不倚。无论是亲戚、 朋友，还是陌生人或敌人，都应该平等对待，以同样的态度和心态去对待每一个人。最简单的方法就是以膜拜佛陀时的诚心来对待所有人。
回忆当时的心境，并以同样的态度对待他人。我们为何不这样做呢？毕竟，佛陀曾经跟我们一样。他和我们一样都曾在这片土地上留下足迹，并如同我们一样体验人生的喜怒哀乐、五味杂陈。你遇到的人很可能是佛陀。其实，每个人都可以成佛。

我们内心深处自然而然就存在着佛性，因为佛性就是我们最纯真的本质。然而层层的业力和过往的行为掩盖了佛性的本质，所以才造就了今天的我们。当我们开始理解众生皆有佛性的真理，而他们现在的行为和态度只不过是过往的业力所造成的因果循环，那我们对待他人的态度也会随之有所改变。我们会更能接受他们所犯的错误，也不会那么轻率地妄加评论。我们开始更加公平地对待每一个人。最终，我们将开始像对待亲人一样，全心全意地包容、对待和珍惜所有人。

和谐之音

你在过去几年都在学习念诵新的经文。刚开始时，掌握音调和节奏对所有人都是难事。每个人都秉持着同样的态度和信念，希望此起彼落的念诵声能够表达自己对佛陀的敬意，也唤起佛陀教义的精髓。当别人在咬字、音调和节奏等遇到困难时，我们都会帮助他们。你不会排斥或对不能把经文念诵好的人感到不悦，而是会尽力互相帮助。随着不断的练习，大家念诵经文时就会越来越顺利。
你最终领悟到念诵经文的诀窍。其实，只需仔细聆听彼此的音调和节奏，并且互相帮助，就能够齐声念诵经文。
不过，就算每个人都以相同的音调和节奏念诵经文，这还是不足够。只有当大家万众一心，都秉持着相同的态度虔诚念诵经文，才能够提高诵经的谐和度。

性空是关键所在

怀有一心就是如此，就是以同样的观念和态度对待每一个人。没有不同待遇，没有例外。这就是你在人生的旅途中寻求和谐与平静的不二法门。培养出一心待人的态度需要漫长的修炼，而不是一朝一夕的事，切记欲速则不达。而怀有一心的关键在于能够理解色即是空，空即是色的道理。要了解和完全体会性空的真谛，培养正念是必须的条件。要开始理解性空的真谛，就如同把内心的层层业力消除一样。我们可以通过如智慧、布施和忏悔等多种渠道消除业力。这些都是殊途同归的手段，能够有效协助我们消除业力。在多种工具中，修习正念是其中一种可以用于揭开性空的真谛。

正念在当下

正念是磨炼你的心境，让你意识到当下的事物及培养当下的觉知。你要活在当下，而不是沉迷于过去或未来的种种。我们往往会被过去发生的事束缚，并被将来可能发生的事困扰，而常常忘记了活在当下的重要性。今天就接受挑战，时刻活在当下吧！ 学习修行正念，你更能意识到恶意的言论、行为和思想如何造成潜在的危险和有损利益的情况。正念就是对当下有正确的认知。你发挥正确的能量，聚精会神、全神贯注把注意力集中在善念之上，而不是损人不利己的恶念上。

修习正念

正念的修行途径非常多。你已经学会了最基本的禅修方法。
继续修习禅修，专注于性空的真谛，同时记得以“一心”珍惜他人。这将最终使你心境平和，有助体会“一心”的本质意义。正如心经中所解释的一样，色即是空，空即是色。当你通过修习正念，从此踏上修行的康庄大道的同时，请记得把精神专注在正确的意图上。随着深入的修习，你会意识到言行举止和心境对人际关系的影响。

一心是关键 — —一心是拥有一颗平静及正念的心。

This year marks the fiftieth anniversary for Moh Hong Buddhist Shrine. We asked our Master to share with us her thoughts on this milestone and her theme of “With one heart, we cherish The Way” (一心珍惜正道).

今年，巫峰佛堂将迎来建立50周年庆典。为此我们尊请师父分享迈入重大的里程碑和今年主题 ：一心珍惜正道的想法和心得。

On this, she says: “Fifty years is hard to come by. Many of you have been travelling with me on this journey; walking alongside each other for this time. We should cherish（珍惜）this moment; cherish this opportunity, cherish our journey on “the Way (正道)” with the one heart (一心).

师父对此表示：“过去的50年，一路走来并不容易。许多教友跟我相互陪伴、相互扶持，走过这一段旅程。我们携手追寻、一心珍惜正道。这一路上的点点滴滴、彼此之间宝贵的机缘，还有眼前的这一刻，都值得我们珍惜。

Eight years ago, many of you asked to learn more about our philosophy, so I decided to share the crux of the Middle Way by working bits and bites of philosophy into Vesak. The concept of “theme” that was developed each year was the start of my lessons for you.

8年前，你们中有许多人要求修习我们更深奥的佛理。因此，我当时决定，每逢卫塞节前整理佛门的禅理，与大家分享中道的核心。每年所定的主题，就是我给大家学习的第一课。

I taught you to train yourself by first taming your heart – to balance your heart, to treat everyone, including the Buddha, with the same “heart”. My example to you was that one should not treat family any different from non-family.

我教大家，要训练自己，就必须先修心 – 让自己的心平衡，不管是佛或众生，皆以平等心待之。我给大家举了个例子，就是我们对待家人和外人，态度做法都必须一致无二。

When you begin to accept this fundamental value and abandon the attitude of treating people differently; the journey begins. While I did not expect you to achieve this one heart over just one Vesak, planting this seed of thought into you was sufficient so you may continue to train yourself while learning the next quality – that of cherishment.

如果你开始接受这一基本的道理，不再以不同的态度分别对待不同的人，那你已经开始自己的学佛之旅了。当然，我并不期望大家在一个卫塞节内就了解一心的真谛。不过，只要种下佛理的种子，你就能继续自我训练修习下一步 – 珍惜。

Cherishment is another fundamental value that we must all cultivate before we can begin to appreciate the greater details that is contained within The Way (i.e. the Middle Way).

珍惜是我们必须学习的另一个基本道理。学会了珍惜，我们才更能领悟正道（即中道）其中的妙处。

It is with the value of cherishment, embodied within a singular heart, that we can begin to appreciate the nature of this life. And from mindfulness through the practice of meditation, we begin to unravel the true nature of this being. Understanding that form and non-form (emptiness) are not separate opposing ends, but are of the same thing. Form is emptiness and emptiness is form.

只有秉承一心、学会珍惜，我们才能开始珍爱生命。一心打坐冥思，用心钻研，我们就能开始参透生命，了解有相和无相（空）并非各执一端、互相对立，正所谓空即是色、色即是空，空与色、有相无相本是一体两面。

Such duality is the underlying nature of the five shankas (五蕴), or aggregates, that make up what we perceive as, the physical “being”–i.e. form, feelings, perception, violations, and consciousness.

五蕴者，色、受、想、行、识，是我们所能感受的实相。五蕴皆空，即是体现虚虚实实、实实虚虚一体两面之涵义。

In 2012 Vesak, the theme was The Way and you learnt about mediation, meditating on the concept of non-self.

2012年，我们佛堂以正道为卫塞节主题，引导大家学习静坐冥思、进入无我。

So this year, being our 50th year, it would be most apt for us to regroup what we have learnt so far, and I offer to you this theme to dwell on. “With the one heart, we cherish The Way”. Through the values of the one heart and cherishment we can begin to understand the Middle Way.

今年恰逢佛堂建立50周年，也是我们重新整理、重新认识所学的良机。因此，我给大家定下“一心珍惜正道”这个主题，让我们秉承一心、学会珍惜，开始领悟中道。

Starting this Vesak, and for the 365 days that follow, I hope you will continue to reflect on this. I have selected a new chant – “The Heart Sutra” (心经) for you to learn and appreciate this fundamental nature of being – that of the duality within the five aggregates.

我希望大家从卫塞节开始，并在接下来的365天，继续深思。我给大家选了心经，让大家修习何谓世间众相，了解五蕴皆空的道理。

Happy Vesak 2015.

祝大家2015年卫塞节快乐。

Last year we talked about right thought or right intention being made up of three types – renunciation, good will and harmlessness. These counter those intentions of desires, ill will and harmfulness.

去年，我们谈到的正思维分为三种- 克己，善意和无害。与欲望之念，恶意和危害性的意图是对抗的。

Before we take an action, we need to be aware of our intention, be it good or bad. When a bad intention arises, what should we do? Likewise with a good intention, what should we to do?

在我们采取行动前，需要知道我们所向的意图，无论是好还是坏。当坏的思维出现时，我们应该怎样做？同样，如果是良好的思维，我们又该如何？

Towards right intention through mindfulness

Taking small steps

When you are aware that your intention belongs to the harmful kind, you should not suppress the feeling but confront it with the right understanding. To cultivate this mindfulness, begin with small things. As they say, take small steps. For example, before you start ordering food at a dinner gathering, think about the intention behind each order that you make. Understand what is driving you to order that particular dish/dishes – how much of your intention is driven by a desire for new taste/experiences and how much is the fundamental need for food/hunger.

培养正念，走向正思维

采取小步骤

当你知道你的思维是不良的，你不应该压抑它，反而需以正观和正确的认识去面对它。要培养这种正念，可从小事开始，，先采取小步骤。例如，在下一次聚餐时要点菜之前，先想想在选择每样菜背后的思维。了解驱动你的是否是渴望品尝或体验新味觉，还是对食物/充饥的基本需求。

Be aware of your own intentions as you order, question if that is really a need or a want. Do you need that dish? Does it satisfy your basic need for food? What value does it bring to the dining experience? Could it be a case of over indulgence? Don’t get me wrong, we often reward ourself or the family with a new tastes and nice things, and that is fine as long as we are aware of our intentions.

当你点菜时应需了解自己内心的思维，这是你必须还是想得到的？它是否满足你饥饿的基本需要或者是为了满足崭新口味的欲望之念呢？它对用餐者的体验给于什么样价值观？难道是过度放纵吗？请不要误会，我们经常会用崭新的口味菜肴来奖励自己和家人。只要我们了解自己行动的思维，明白欲望是暂时性，就不是个大问题了。

You can also do the same with snacks. Before putting a piece of cookie into your mouth, think about how much of that was driven by a need (hunger) and how much of it is driven by a want. Do you really need it, ask yourself. Here, you are not suppressing your desire for a snack but giving yourself a chance to stop, look at the desire and understand where its coming from, before taking the action. Once you begin to understand your ‘source’ of the intention and motivation for a particular action, right understanding and view will kick in to guide you through the next step – eat that cookie or put it back into the jar.

我们也可以在未吃零食前做同样的分析。在还没把饼干放进嘴里，想想这行动是出发于基本需求（饥饿）或是被一种欲望驱动着（口感好，觉得开心）。但你真的需要吃这饼干吗？同样，这不是在压抑你吃零食的欲望 ，只是给自己一个机会思考，明白了欲望的出发点后再适当行动。一旦你开始了解行动的“原”意图和动机的特定思维，有了正确的理解和观点，将能指导你采取下一步动作 — 就是把饼干吃了或是把它放回瓶子里。

As you go through this basic approach, you will begin to become more aware of your own actions and desires. It will become second nature to you, so much that eventually you will be able to substitute and even abandon these unwholesome intentions with wholesome ones, guided by right view and understanding.

当你通过这个基本的方式去考量行为，你将会开始对自己的行为和欲望有更深刻的了解。成为你的第二本性，通过正观，最终将取代不良欲望， 甚至放弃。

Taking a bolder step

Through baby steps comes the run. Another way of increasing your mindfulness of decisions and intentions is through meditation. The mind is a powerful instrument and science is only now starting to unravel its mystery. Don’t expect overnight miracles. Meditation is a long process, although one could almost immediately feel its positive impact on the first seating. Remember how calm you’ve become during the meditation? Give your brain a rest, instead of five to fifteen minutes of media overload spend that time to reflect quietly, with a one heart.

采取更大一步

要发展正念,对自己的思维需更有所意识，就得通过静坐才更能够控制之后所采取的行动。心灵是一个强大的工具而科学现在才开始揭开它的神秘。不要指望一夜之间奇迹。静坐是一个漫长的过程。一天花五到十五分的时间用一心静思考，比花费在媒体娱乐上更有益。

去年，我们谈到的正思维分为三种- 克己，善意和无害。与欲望之念，恶意和危害性的意图是对抗的。
在我们采取行动前，需要知道我们所向的意图，无论是好还是坏。当坏的思维出现时，我们应该怎样做？同样，如果是良好的思维，我们又该如何？

培养正念，走向正思维

采取小步骤

当你知道你的思维是不良的，你不应该压抑它，反而需以正观和正确的认识去面对它。要培养这种正念，可从小事开始，，先采取小步骤。例如，在下一次聚餐时要点菜之前，先想想在选择每样菜背后的思维。了解驱动你的是否是渴望品尝或体验新味觉，还是对食物/充饥的基本需求。

当你点菜时应需了解自己内心的思维，这是你必须还是想得到的？它是否满足你饥饿的基本需要或者是为了满足崭新口味的欲望之念呢？它对用餐者的体验给于什么样价值观？难道是过度放纵吗？请不要误会，我们经常会用崭新的口味菜肴来奖励自己和家人。只要我们了解自己行动的思维，明白欲望是暂时性，就不是个大问题了。

我们也可以在未吃零食前做同样的分析。在还没把饼干放进嘴里，想想这行动是出发于基本需求（饥饿）或是被一种欲望驱动着（口感好，觉得开心）。但你真的需要吃这饼干吗？同样，这不是在压抑你吃零食的欲望 ，只是给自己一个机会思考，明白了欲望的出发点后再适当行动。一旦你开始了解行动的“原”意图和动机的特定思维，有了正确的理解和观点，将能指导你采取下一步动作 — 就是把饼干吃了或是把它放回瓶子里。

当你通过这个基本的方式去考量行为，你将会开始对自己的行为和欲望有更深刻的了解。成为你的第二本性，通过正观，最终将取代不良欲望， 甚至放弃。

采取更大一步

要发展正念,对自己的思维需更有所意识，就得通过静坐才更能够控制之后所采取的行动。心灵是一个强大的工具而科学现在才开始揭开它的神秘。不要指望一夜之间奇迹。静坐是一个漫长的过程。一天花五到十五分的时间用一心静思考，比花费在媒体娱乐上更有益。

In the theme “The Way” last year, our Master explained that the development of the One Heart is a step towards mindfulness. The cultivation of the One Heart lends towards mindfulness. Focusing/meditating on the Buddha is just one of the many methods of developing mindfulness.

在去年的主题《正道》里，师父解释道：个人心灵的成长是迈向正念的一大步。 修炼个人的心灵能够带领一个人走向正念。集中/深思于佛祖只是导向正念的许多方法之一。

By developing mindfulness, we are more aware of our intentions and able to control the course of action that follows. Awareness is a critical part of Buddhist practice. Our actions are driven by thought and intention, and they can be harmful or beneficial to ourselves and those around us. With mindfulness, we are more able to measure and discern if our intention behind a potential action is appropriate. According to the Buddha, “Right Intention”, which is my theme for you this year, contains three kinds. On His journey towards enlightenment, the Buddha discovered that thoughts could be categorized into 2 groups – one contains the thoughts of desire, ill will, and harmfulness. The other contains thoughts of renunciation, goodwill, and harmlessness. When thoughts from the first group arouse, He understood they were impediment to the attainment of enlightenment and so abandoned such thoughts. While thoughts of the second group developed, He recognized them as beneficial and supports the development of wisdom and enlightenment; He nurtured and brought them to completion.

通过发展正念,我们对自己的思维更有所意识，并且也更能够控制之后所采取的行动。觉悟是佛教非常重要的一部分。我们的行动是由意念与思维所推动，而两者则可对我们本身及周围其他人有害或有益。有了正念，我们更能够分析及辨别我们行动背后的思维是否正确。根据佛祖教诲，正思维，也就是今年的主题，则有三种。佛祖在修成正果的旅途中发现思维可分为两组。一组包括欲望之念、恶意以及伤害。另一组则包括克己、善意以及无害。当第一组的意念被唤 起时，佛祖明白它们是修成正果的阻碍，于是摒弃了这些意念。当产生第二组的意念时，佛祖意识到它们是有益处的，支持智慧与觉悟的增长；佛祖培养了这些意念，并将它们带向圆满。

In short, right intention comprises
简短来说，正思维由以下几点所组成：

1) the intention of renunciation;
克己的思维

2) the intention of good will; and
善意的思维

3) the intention of harmlessness.
无害的思维

These three positive intentions are used to counter the negative intentions of desires; ill will and harmfulness. The Buddha’s method of cultivating right intention is based on a substitution rather than suppression of the negative intentions. To be mindful, we must not be rash; it is good to pause before speaking or acting.

这三个正思维是用于克制欲望的负思维，即恶意和伤害。佛祖培养正思维的方法是基于替代负思维，而非抑制负思维。要有正念，我们不可冲动行事，而需在说话或行动之前先停顿一下，三思而后行。

With mindfulness, we are aware of our thoughts and intentions and so before adopting a course of action, we evaluate these intentions and shift them towards wholesome, good will if not harmless ones. While we may not be able to control our thoughts, we can control our intentions and the actions that we take. Reacting mindlessly is often without awareness of our intentions, can lead to harmful outcomes that we may later regret.

有了正念，我们会更加注意自己的意念与思维，所以在采取任何行动之前，我们需先检讨这些思维，转向无害、健康与善意的思维。虽然无法控制我们的意念，我们仍然能够控制思维以及所采取的行动。我们经常是在对自己的思维没有意识的情况下盲目愚昧地做出反应的，而这可能使我们后悔莫及。

Zheng Dao正道 The Way

On the theme “The Way”, our Master further explains:” developing a one heart is a step towards mindfulness. Mindfulness begins with the heart. The one heart is the Way and the Way resolves around the one heart. Cultivating the one heart lends toward mindfulness this is the method. It will help towards the development of the six perfections or para-mitas (see explanation below).

Focusing/meditating on the Buddha is just one of the methods of developing mindfulness. Practice often, mindfulness follows. This is the best method to train oneself.

关于今年主题”正道”,师傅继续说：

修行者能專念證心， 这是正念 （念从心起） 心不離道，道即是心。 心正道亦正，所以正念是專念證心的正法，更处处合乎六度高行的助法。念佛當然是正念的一種。能时常提起正念养成习惯，在危机的时刻，不会失去正念。這是最好的修行方法。

The Six Paramitas (Perfections)

The Sanskrit word paramita means to cross over to the other shore. Paramita may also be translated as perfection, perfect realization, or reaching beyond limitation. Through the practice of these six paramitas, we cross over the sea of suffering (samsara) to the shore of happiness and awakening (Nirvana); we cross over from ignorance and delusion to enlightenment. Each of the six paramitas is an enlightened quality of the heart, a glorious virtue or attribute—the innate seed of perfect realization within us.

The paramitas are the very essence of our true nature. However, since these enlightened qualities of the heart have become obscured by delusion, selfishness, and other karmic tendencies, we must develop these potential qualities and bring them into expression.

解

佛家的六度指：布施到彼岸；持戒到彼岸；忍辱到彼岸；精进到彼岸；禅定到彼岸；智慧到彼岸。

六度——六种人生修行的方法。

彼岸——清净的世界，能永远保持心理平衡的境界

1) The Perfection of Generosity (Dana Paramita)

This paramita is the enlightened quality of generosity, charity, giving, and offering.

布施到彼岸——

正确地对待事物而获得心理平衡，包括财布施、法布施、无畏布施。财布施，正确对待金钱和财富，知道它们是身外之物；法布施，在理性上正确认识事物；无畏布施，在感性上勇于面对事物

2) The Perfection of Ethics (Sila Paramita)

This paramita is the enlightened quality of virtuous and ethical behavior, morality, self-discipline, impeccability, personal integrity, honor, and harmlessness.

持戒到彼岸——

消除不当的欲望而获得心理平衡。主要有五戒：不杀生；不偷盗；不邪淫；不说谎；不饮酒。

3) The Perfection of Patience (Kshanti Paramita)

This paramita is the enlightened quality of patience, tolerance, forbearance, and acceptance.

忍辱到彼岸——

不受外界任何事物的影响而始终能保持心理平衡。

4) The Perfection of Joyous Effort / Enthusiastic Perseverance (Virya Paramita)

This paramita is the enlightened quality of energy, vigor, vitality, endurance, diligence, enthusiasm, continuous and persistent effort.

精进到彼岸——

要有不断进取的精神，不满足既有的心理平衡境界，最终获得高层次的心理平衡。

5) The Perfection of Concentration (Dhyana Paramita)

This paramita is the enlightened quality of concentration, meditation, contemplation, samadhi, mindfulness, mental stability.

禅定到彼岸——

通过坐禅的方式消除杂念，从而获得心理平衡。

6) The Perfection of Wisdom (Prajna Paramita)

This paramita is the enlightened quality of transcendental wisdom, insight, and the perfection of understanding.

智慧到彼岸——

通过对自然的参悟而获得智慧的成就，从而达到高层次的心理平衡。

Zheng Dao正道 The Way

This year, we were given the theme The Way. What does it all mean? How does it fit into the larger picture? We asked our Master what The Way means and this is what She said.

今年，我们的主题是正道。什么是正道？正道与整个大环境有何关联？我们将这些疑问告知我们的师傅，且听她怎么解说。

Our Master speaks…Unlike most other Charitable society (善堂), our Shrine’s philosophy is purely Buddhism. It is not mixed with Taoism or Confucisim.

师傅说。。。我们与其他善堂不同之处，关键在于单纯的佛理，没有与道教或孔子信教混淆的佛理。

The essence of our philosophy centers on a single heart that cherishes the path, this is The Way. When we train our heart and mind and follow this path, we will discover the truth…真理…. With this understanding and comprehension of the truth…. we develop 正念 mindfulness.We will discuss this in more details over the next few years…For now, the key question is how do we walk or follow The Way?

我们的哲理注重的是全心归依佛道的一颗赤子之心，这就是正道。当我们指引我们的心灵与精神一心向佛时，我们就会发掘真理。。。悟破真理后。。。我们就会产生正念。我们将在下来几年详细探讨这些过程。。。现阶段，我们将关注如何踏上或追随正道？

To take this path of The Way, one has to adopt a few precepts – they are only preliminary or precursors along the journey of The Way. These five precepts are to build up the fundamental character of the person. The precepts are against 1) killing living beings, 2) taking what is not given, 3) engaging in sexual misconduct, 4) false speech and 5) the taking of intoxicants.

欲从道，本身必须采取一些戒律，而这只不过是正道之途的初步。这五大戒律旨在锻炼一个人的本质。它们为1）不可屠杀生物，2）不可掠夺非己之物，3）不可进行不当性行为，4）不可发表妄语，以及5）不可服用酒精。

Additionally, we have more…. unlike other Buddhist schools, in addition to the five precepts, we abstain from gambling; we observe vegetarianism on Fridays; we do not abuse or take advantage of others.

此外，还有。。。我们与其他佛教学校有别，因为除了五戒外，我们还忌赌；我们在星期五吃斋；我们不会辱骂他人或占他人的便宜。

From these precepts, we take on the eight steps on the noble path, not sequentially but simultaneously -right understanding, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

按照这些戒律，我们踏上八正道之旅程。我们是同时，而非按序遵守八正道的教诲 – 正识、正念、正言、正行、正局、正力、正心、正思。

We asked Master how she trains the members, She admitted that She is not much of a philosopher but a doer and believer of self reliance.

我们问师傅她是如何训练徒员的，她承认她非哲理家，而是通过行与信来传授教诲的。

Those who are capable, She provides them the basic guiding principles and leaves them largely on their own to seek the path. Occasionally, she steers them in the right way should they deviate. For those who needs more help, She keeps them closer, guiding them, rubbing off some of the virtues to them until they are ready to be on their own.

对于有能力的徒员，她会传授他们基本指导原则，并让他们自己摸索正途。偶尔，她也会为那些迷失方向的徒员指引方向。对于那些需要更多教诲的徒员，她会督促他们、引领他们，让他们从师傅身上体验贤德，直至他们能独立思考为止。

Next phase…下个阶段。。。

From following The Way, we develop the true understanding and we need to constantly develop our mind so that we can develop mindfulness.

一心向正道，使我们产生真正的悟性。我们必须时常锻炼我们的心灵，让我们也能产生正理。

On the purpose of meditation, She says it is to keep our mind calm and still. And with one focused heart, we cherish i.e. we treasure, we value, we become focused. We meditate to train the 5 senses…to calm your sight, mind, smell, hearing, touch, taste…

关于禅坐的目的，她说是为了让心情平和宁静。有了一颗专注的心，我们就能珍惜、爱护、爱惜，我们变得集中。我们禅坐来训练五个感官。。。来缓和您的视觉、心灵、嗅觉、听觉、触觉、味觉。。。

On how to focus our mind, She advises novices and beginners to begin with eyes open, looking at an image of the Buddha. Sometimes, we can use a cup of water and we focus on the water level. Eventually the image of the Buddha will appear before you as you continue to practice, you will get true understanding/ realization.

如何集中信念，她建议新手和初学者开始先正开眼睛，集中于一尊佛像。有时，我们也能集中于一杯水的水平。渐渐地，您在打坐之时，佛祖的图像就会出现在您的眼前，您就会得到真理/ 悟性。

“Where does cherish come from?
What should you cherish?

Cherish comes from the Buddha
Cherish the Buddha
Cherish the friends and relations you forge
Cherish the time we come together as one society over the next few days

Cherish this Vesak celebration open-heartedly and
be Happy”
Master, May 2010

“珍惜的原始至何方？
我们又该珍惜什么？

珍惜原始于佛祖
珍惜佛祖
珍惜你的亲朋好友
珍惜这几日欢聚的时光

珍惜卫塞节；敞开胸怀，开心欢庆”

师傅 2010 年 5 月

When asked about the theme forVesak 2010, our Master explained that we should begin by cherishing the Buddha – cherishment starts from here. Cherish the present moment; cherish this Vesak celebration as it brought us together.

Cherish the friendship we have; avoid conflicts, do not compete against one another; do not be jealous of one other; be forgiving.
Let’s celebrate by remembering His words and His teachings. Let us pay homage to the Buddha through a simple incantation of His name.

Incanting Sakyamuni Buddha – Significance of Chanting the Buddha’s name

This year everyone is given the opportunity to cherish this Vesak by focusing our mental energy with one heart through an incantation of the Sakyamuni mantra.

As you chant and sing His name, focus your mind on the Buddha and His teachings. As your heart calms, abandon the angst and ill feelings, and extend your compassionate heart to all.

Chanting His name we abandon our worries; our heart remains calm. This gives us peace of mind; rids our heart of jealousy and of anger – a calm and equitable mind with no selfish thoughts.

With this one focused mind on the Buddha, we cherish this Vesak day as one. We come together in such manner only once a year.

I urge you to continue practicing this mantra along with the Shrine’s other five songs as a way to focus your mind and assist in your meditation. Take it home and practice it even after Vesak.

当提到2010 年卫塞节主题时，师傅解释说，我们应从珍惜佛祖做起，此即珍惜的来源所在。珍惜眼前所有，珍惜卫塞庆典，给予我们欢聚的机会，因此我们应珍惜这一时刻。

我们要珍惜彼此之间的友谊。学会宽容；避免冲突，切莫相互敌对、相互嫉妒。让我们牢记佛祖谆谆教诲，共同庆祝卫塞！ 今年我们将在卫塞庆典诵念佛祖的名号，虔诚参拜。

诵念释迦牟尼经文——念佛的意义

今年众人有缘，集中心力诵念释迦牟尼经文， 万众一心珍惜卫塞庆典。

当颂念佛祖名号时，应心如止水；务心无杂念，一心向佛及其教诲。务排除焦虑与恶念，让慈悲之心惠及周遭。

诵念佛祖经文，能排除忧虑，心定神静。除去妒嫉、愤怒和自私之心，重塑平和及无私的心灵。

能像今天这样齐聚一堂也就一年一次，实属难得。我们更该珍惜，同心欢庆卫塞庆典。

希望大家在卫塞节庆典过后，继续诵念此经文包括本堂其他五部经文。以便集中心智、静心坐禅。