The Six Practice: Equal Enlightenment (Part 2)
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誠者自成而道自導也
夫誠己於內
則不勉而中不思而得
The sincere achieves self-realization and guides himself on the path. One with internal sincerity remains centered without effort, attains without contemplation.
誠物於外
則不言而應不為而成
其內者證法之身
其外者大悲之力
One with external sincerity, elicits response without speech and success without contrivance. Inwardly, one realizes Dharma-body. And outwardly, one exercise the power of compassion.
修行修一念心，這念心就在一個誠。所以說：「誠者自成而道自導也。」
Spiritual practice is about training the mind to be sincere. "The sincere achieve self-realization and guide themselves on the path."
這個誠字，就是從內心，人人都有這分十分清淨無污染，人與人之間就是靠誠意、虔誠，這種至心無私的這個誠字。
Sincerity comes from within and everyone has the potential to be pure and undefiled. Relationships between people need genuine devotion. Sincerity leads to selflessness.
也常常對大家說誠正信實，這就是我們人人，內心應該要受持的。所以，這個誠字是人人本具的，和天真本性同一體。所以我們若能常常問心，問自己的心：「我對人有誠意嗎？我禮佛有誠意嗎？我祈禱有誠意嗎？」
We must uphold sincerity, integrity, faith, and honesty in our hearts. We all have the innate ability to be sincere. It is part of our pure nature. So we should often ask ourselves, "Am I treating others sincerely? Am I paying respect to the Buddha sincerely? Am I praying sincerely?"
要常常問自己
我對人有誠意嗎
我禮佛有誠意嗎
我祈禱有誠意嗎
只要內心真有誠意
諸佛菩薩自然會現前
We must often ask ourselves:
Am I sincere in how I treat others?
Am I sincere in paying respect to the Buddha?
Am I sincere in my prayers?
Am long as we are truly sincere, all Buddhas and Bodhisattvas will naturally appear.
你看，我們唱《爐香讚》時：「誠意方殷，諸佛現全身。」只要我們的誠，真正殷切在我們內心，自然諸佛菩薩就是不斷現前。這個誠字很重要。
In the "Incense Chant" we recite, "With true sincerity, all Buddhas manifest." As long as we are truly sincere, all Buddhas and Bodhisattvas will naturally continue to appear. Therefore, sincerity is very important.
「道自導也」，我們學佛取一個虔誠的心，向道前進不偏移，這也是最近常和大家說的。道一定不能脫離方寸，這個寸字對於道是很重要，我們若能行道有分寸，守住分寸，自然這條道路，自己能自導向前走，不會偏差。
One "guide himself on the path". In learning Buddhism, we must be sincere in order to move forward without deviation. Lately, I have been saying that we cannot deviate slightly because every inch on the path is important. If we strictly follow every inch, we can guide ourselves forward on this path without deviation.
所以這個「誠」字，「誠己於內」，這個誠字是在自己內心。所以「誠己於內，則不勉而中，不思而得」，這個誠字，已經變成自己很自然的東西，所以不必很勉強，自然就很正確。無論是起心動念，舉手動足等等，只要你的心一起，就是一個誠字。
As for sincerity, "sincere reverence is within". It comes from our hearts. When "sincere reverence is within, one remains centered without effort, attains without contemplation."
不必很勉強說：「我要很誠意，很誠意。」已經變成很自然了，誠和我們的行動一體了。所以「不勉而中」，本來就是了；「不思而得」，不必再另外說：「來，我們大家虔誠。」本來大家就要很虔誠，何必再讓人來勉強我們呢？
Sincerity becomes a natural part of oneself, it is not forced, one is naturally proper. When thinking or doing, sincerity does not need to be forced because it is already quite natural. When sincerity is behind one's actions, one naturally "remains centered without effort" and "attains without contemplation". We do not have to be reminded to be devout. We are originally devout so why would we need others to force us?
有的人說：「我要修行，七天去打佛七。」
Some people say that they practice by going to a seven-day Buddhist retreat.
「七天打佛七要做什麼呢？」
"What is the purpose of the retreat?"
「要讓我的心專注一點。」其實我們的心，本來就要常常專心，專於何處呢？一個誠字。所以我們若能「誠己於內」，自己常常都很虔誠，這樣我們不必勉強；自然無論待人接物、開口動舌，都同樣是一個誠。所以就是中於誠字，不必再怎麼思考，這麼簡單，誠就是和我們的本體合一。
"It is to help them focus." Actually, we should always be focused. We should always be focused on sincerity. We have "sincere reverence within", we can always be devoted without being forced. If we handle people and matters, and act and speak sincerely, then we are centered in sincerity. We do not need to think about it. It is that simple when sincerity is one with our innate nature.
誠物於外
則不言而應
不力而成
Sincerity manifests outwardly, one succeeds without contrivance.
所以說：「誠物於外，則不言而應，不力而成。」
So when "sincerity manifests outwardly, one succeeds without contrivance."
我們若對外面，還是同樣以誠，不論東西、對物、或是對人、或是處事，一切、一切都是一個誠字。我們的人格建立了，不必說很多，自然一呼百應。因為大家了解我們是真誠的，所以要做什麼事，一呼，大家就來響應，這是對外。
If we are sincerity toward everything around us, toward objects, toward people, and towards matters, then we establish our character. We do not need to say much to motivate others to take action because everyone understands our sincerity. If we need to do anything, everyone will respond to a single call.
不論是對人、對事、對物，只要有一個誠字，「不力而成」，不必說很多話，大家就能響應；不必出很大的力氣，事自然就成了。這就是一個虔誠的心，對人要虔誠、做事要虔誠等等，所以「其內者，證法之身；其外者，大悲之力。」所以這個誠字多麼重要。
If we are sincere toward people, toward matters, and toward objects, we can "succeed without contrivance". We do not need to say much to get a response from others. We do not need to expend much energy for a task to be accomplished. It comes from being devout. We need to be sincere toward others and in everything we do. So, "inwardly, one realizes the Dharma-body and outwardly, one manifests the power of compassion." Therefore, sincerity is very important.
對我們自己，我們若時時以誠，這就是證法。我們修行不就是為了證果嗎？果能成就是法要成；我們如果什麼法都不知道，不照軌道走，這樣怎麼能證果？叫做修行證果。
If we are always sincere within ourselves, we are realizing the Dharma. Do we not practice to attain realization? We must attain the Dharma to achieve enlightenment. If we do not know the Dharma and do not follow the path. How can we attain realization? We practice to gain enlightenment.
法，是我們要投入人群，這條菩薩的道路，心靈的風光，用最誠的心以法去度，這樣叫做法之身。
Dharma is found among people on the Bodhisattva-path and on our spiritual journey. Having the most sincere heart, and using the Dharma to transcend is called Dharma-body.
對外就是因為「大悲之力」，修行不能脫離芸芸苦難眾生。有了苦難眾生，我們才能起大悲心，有這分力量。
Use "the power of great compassion". Spiritual practice cannot be separate from suffering sentient beings. Only in the presence of suffering can we exercise the power of great compassion.
佛之六行
1.十信行
2.十住行
3.十行行
4.十回向行
5.十地行
6.等覺行
1. The Practice of Ten Faiths
2. The Practice of Ten Abiding Conducts
3. The Practice of Ten Actions
4. The Practice of Ten Dedications
5. The Practice of Ten Grounds
6. The Practice of Equal Enlightenment
所以有佛之六行與外道之六行，同樣是六行這個名詞，有佛的六行，有外道的六行。
There are Six Practices of the Buddha, and six practices of the heretics. Both use the term "six practices", there are the Six Practices of the Buddha, and not the sis practices of the heretics.
「佛之六行」，第一、十信行；第二、十住行；第三、十行行；第四、十回向行；第五、十地行；第六、等覺行。
First, The Practice of Ten Faiths; Second, The Practice of Ten Abiding Conducts; Third, The Practice of Ten Actions; Forth, The Practice of Ten Dedications; Fifth, The Practice of Ten Grounds; Sixth, The Practice of Equal Enlightenment.
諸位，聽到這些行，我們已經很熟了吧！用這段這麼長的時間，和大家分享佛的六行，由十信一直到等覺。
Everyone, these practices should be familiar to us. I have spent a long time sharing the Six Practices of the Buddha with everyone from the Ten Faiths to Equal Enlightenment.
外道之六行
1.自餓外道
2.投淵外道
3.赴火外道
4.自坐外道
5.寂默外道
6.牛狗外道
1. Fasting
2. Cold Water Endurance
3. Self-immolation
4. Sitting Naked
5. Vowing Silence
6. Living Like Animals
外道同樣也有六行，外道的修行者就是：
The heretics also have six practices, the six practices of the heretics are:
第一、自餓外道；第二、投淵外道；第三、赴火外道；第四、自坐外道；第五、寂默外道；第六、牛狗外道。
First, Fasting; Second, Cold Water Endurance; Third, Self-immolation; Forth, Sitting Naked; Fifth, Vowing Silence; Sixth, Living Like Animals.
我們從字面上，我們就知道外道修行者，在佛世時，當時修行有很多種，在外道教以為人，就是在過去生中曾經做錯，現在來修行就要修苦行，要積來世的福。」所以他就是自餓、斷食，什麼都不吃，這叫做自餓外道。斷除一切煙火之食，光是喝水這種外道。
From those words, we know that heretical practitioners were contemporaries of the Buddha. At that time, there were many forms of practice. The heretics thought humans made mistakes in their past lives, so they must practice asceticism to accumulate blessings for their next life. They stopped eating as a practice of Fasting. They refused all food and only drank water.
第二種修行者，就是投淵外道，他就是常常泡在水裡，這樣的修行。
The second type of practice was Cold Water Endurance. They practiced remaining immersed in cold water.
第三是「赴火外行」，就是常常被火燒，不論冷熱，他要克服這種境界。
The third is Self-immolation. They burned themselves with fire because they wished to overcome sensations of heat and cold.
第四是「自坐外道」，以為這樣坐就能得道，所以他完全修靜坐。
The fourth is Sitting Naked. They believed that they could achieve realization by sitting exposed.
第五種「寂默外道」，完全禁語，一輩子都不說話，禁語。
The fifth is Vowing Silence, where speech is prohibited. They did not speak for the rest of their lives.
第六種，他看牛和狗如何生活，他就是跟著牛狗的生活。
The sixth is observing the way animals lived and then living that way.
這外道六行者，就是生活偏離了人群，偏離了人正常的生活，他取得最大的苦行，以為這叫做修行，這就是外道他們修行的方法。
Those who followed the heretic practices, lived apart from humanity and deviated from normal life. They chose the most ascetic practices, and thought of them as spiritual cultivation. Those are the methods of the heretics.
但是我們修行六度行，我們的六行，就是如何收攝我們的心、如何在芸芸人群中去付出、自利利他，這就是兼利他人，這叫做大乘。
But when we practice the Six Perfections, our Six Practices are about how to restrain or minds, how to contribute and how to benefit ourselves and others. It is mutually beneficial. This is the Great Vehicle.
夫大乘者
受持第一清淨律儀
修行第一微妙善行
具足第一堅固慚愧
深見深畏後世苦果
遠離所有一切惡法
Mahayana practitioners first uphold pure precepts and etiquette, then cultivate the fine and wondrous practice of compassion. They perfect a firm sense of shame and remorse. With deep insight, they fear suffering in future lives, thus they renounce all evil acts.
大乘要怎麼修呢？這裡再為大家補充，大乘行者所應受持的，那就是「受持第一」，我們不能放鬆。有的人說：「大乘行者什麼都不掛礙，常常說只要心不污染，身體做什麼都,不要緊。」那就錯了，大乘行者，內誠，內心要誠；外行，外面要行。誠於內，行於外。不可能大乘行者，就對身體的行為，無掛礙、無執著，不能這樣。從前常常說，有的人說：「我是修大乘行者，我抽菸就是香雲蓋，我喝酒就是般若湯。」這對不對呢？太離譜了！
How do we practice in the Great Vehicle? Let me explain, Mahayana cultivators should uphold the teachings "First is to uphold". We should not slack off. Some people say, "Mahayana practitioners are free from afflictions. As long as the mind is not contaminated, it is unimportant what the body is doing." That is incorrect. Mahayana practitioners must have inner sincerity while practicing. It is impossible for Mahayana practitioners to be lax or unconcerned about their conduct. They cannot do so. In the past, some said, "I'm a Mahayana practitioner, so when I smoke, it's a cloud of incense. When I drink alcohol, it's the soup of Prajna." Is that right? That is ridiculous.
大乘行者，他要入群度眾，要以身作則。所以還是要受持，我們的內心很誠懇，我們如何待人，建立我們的人格。
When Mahayana practitioners help others, they need to set an example so they must uphold their principles. When we are sincere in our hearts, it affects how we treat others and it builds our character.
所以，孔子也說：「做人，信就是人格；一個人話說了之後，不能按照著我們所說的話去實行，那就失去人格了。」孔子都這樣說了，人格要成，就要建立守誠、守實，這就是人格的成就。何況我們要成佛，成佛，當然我們誠於內，我們也要行於外。所以「受持第一」，我們身體的行動，舉手投足，語默動靜，這些都要很注意。
Confucius said that reliability creates character. If we cannot follow through on something we said, then we lose character. He said we build character through sincerity and honesty. Since we want to attain Buddha hood, we must be sincere in thought and action. So, "first we must uphold". Using our bodies, every move we make and everything we say requires great attention.
我常說要多用心。用這念虔誠的心，自然對一切都很誠，這也是我們的受持。所以「清淨律儀」。我們到底要受持什麼？清淨我們的身與心，我們的身心要清淨，我們待人接物，要有規律、要有禮儀，所以「修行第一」，就是我們要修行的，要修得清淨律儀，就是修行者的第一步。
I often say we need to be mindful. With a sincere mind, we naturally approach everything sincerely. This is what we uphold. As for "pure precepts and etiquette". What do we need to uphold? We need to purify our bodies and minds and have self-discipline and etiquette when interacting with others. So, we must practice the pure precepts and etiquette. This is the first step for a practitioner.
再來「微妙善法，具足第一。」我們光是說六行，六行是什麼？我們要很透徹去了解，第一行是十信行，一一名相非常細膩，所以我們要對微妙的法，十分微細我們都要了解。雖然一切都在生活中，不離開一個誠字。
Next, "the wondrous practice of compassion". We still need to thoroughly understand the Six Practices. First is the Practice of Ten Faiths. Each name and term is very nuanced. When it comes to fine and wondrous Dharma, we have to understand all the tiny details. Everything in life is inseparable from sincerity.
所以和真，六行中都不離開真如，其實真如是至誠；我們若人人對人都以至誠的心，就是運用真如無污染的方法。所以這就是「微妙善法，具足一切」。若能以最微妙的善法，就是真如，十分微細，完全清淨無污染，那分至誠的心，這就是微妙善法，它就能具足一切法。
The Six Practices lead to uncovering our true nature. In reality, our nature is sincere. Treating each other with utmost sincerity is the true and pure method. It is the subtle, wondrous practice of compassion. To "perfect it all", we must use the wondrous practice of compassion. That is our true nature, the completely pure and sincere heart. That is the wondrous practice of compassion which encompasses all Dharma.
所以我們要，「堅固懺悔，深見深畏。」我們人要常常起堅固的道心，這個堅固的道心，我們在人群中，我們要常常抱持慚愧的心，「慚己愧他人」。「三人行必有我師焉。」好的，我們要趕緊學，不足的，我們要趕緊修改。這叫做慚愧心。
So, we must have "a firm sense of shame and remorse, deep insight and fear." We need to establish a firm will for cultivation. We need to feel a sense of shame and remorse towards others. "In a group of three, I shall find my teacher." We must quickly learn other's good points, and quickly fix the places where we are lacking. This is having a "sense of shame".
因為我們現在還在學道中，學道者若缺了慚愧心：「怎麼樣，錯了是我的事。」如此，人家告訴我們，我們都不反省，這就是無慚愧人；不受教，那也是無慚愧人。所以我們一定要堅固道心，常常起慚愧心！
We are still learning. Some lack shame and say things like: "It is my own business if I'm wrong." If we do not reflect on what others tell us, we are unrepentant. Not accepting teachings is also being unrepentant. We need a firm will to practice. We must always be repentant.
甚至我們要「深見深畏」，我們的見解不能很膚淺。我們可知道，凡事都是起於一點小錯，所以會變成很大的錯誤。常常說：「開口動舌，舉步投足，無不是業，無不是罪。」一句話隨便說一說，說的人無心，聽的人有意，可知道一句話輕易說出去，去傷害到人，這種因果可畏，我們應該要深思。
And we need "deep insight and fear". Our understanding cannot be superficial. We must know that little mistakes turn into big problems. Whenever we speak or act, we can generate negative karma. When we make a careless comment, even if we do not mean it, someone may read into it. We can hurt someone with a simple comment. Karmic retribution is fearsome, so we need to think deeply.
所以我們不要說：「這件事不要緊，錯就錯了，過去就好了。」我們不要這樣！對自己真的要好好常常反省，常常要知道警惕自己，深畏因果。
We should not say "This doesn't matter, the mistake is made, just let it go." we should not do that, we rally need to reflect often and remind ourselves to deeply fear karmic retribution.
種什麼因就是什麼果，雖然你無心，但是這個因已經種在別人心裡，因緣會合，這個因會成為果再回來。所以因果，我們應該要畏，要深畏因果。
We reap what we sow even if we did not mean it; a seed may plant itself in another's heart. When conditions ripen, we will see the fruits of what we sowed. So we should deeply fear cause and effect.
深見深畏
後世苦果
遠離所有一切惡法
With deep insight and fear of retribution in future lives, one renounces all evil acts.
所以「深見深畏，後世苦果，遠離所有一切惡法。」
So, "With deep insight and fear of retribution in future lives, one renounces all evil acts."
我們若能堅固慚愧，深見深畏，自然後世的惡果，就不會再連續後世的苦果。我們這一生，有什麼恩怨、愛恨情仇，在這一生就要結束了。這就是我們要了解，學佛，真的要學得一個真誠。
We have a firm sense of shame, deep insight and fear painful retribution in future lives, we will not continue to generate causes of suffering. We will end the karmic cycle of love and hate in this lifetime. This is what we need to understand practicing Buddhism truly requires sincerity.
所以，真誠從心起，我們能好好用心。無論是過去、現在、未來，分分明明，明歷在我們的生活中。所以大家要時時多用心！
So start with a sincere heart and be mindful. Whether it is in the past present or future, it should be clearly apparent in our lives. So everyone should always be mindful.
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