【清净业障的窍诀】 从五浊到清凉，为何来此？
The Key to Purifying Karmic Obstacles
From Five Turbidities to Serenity - Why Am I Here?
从五浊到清凉，净土法门称我们这个世界为五浊恶世，即劫浊、见浊、烦恼浊、众生浊、命浊。
From Five Turbidities to Serenity - From the perspective of the Pure Land Dharma Door, our world is a realm of five turbidities (pañca-kaṣāya): the turbidity of the kalpa, the turbidity of views, the turbidity of afflictions, the turbidity of sentient beings, and the turbidity of life span.
我们生活的大背景就是“劫浊”，众生寿命短、福报小、障碍多；生在这样一个时空环境里的众生就是“命浊”；命浊是因内在的烦恼，即“烦恼浊”；之所以烦恼炽盛，是因为没有正知正见，即“见浊”；这样的众生合在一起就叫“众生浊”。
The broader context of our lives is the "turbidity of the kalpa" characterized by short life spans, limited merits, and numerous obstacles. Those born in such an environment are inevitably subject to "turbidity of life span." This turbidity of life span stems from inner afflictions, namely the "turbidity of afflictions." The prevalence of afflictions is due to the lack of right understanding and right views, which is the "turbidity of views." When such beings congregate together, it creates the "turbidity of sentient beings."
我们从诞生之日起，就对这五浊不具免疫力，会自然而然地随顺这样的世界，自然而然被它感染。这里面，只有具足善根福德因缘的人才会求愿往生极乐世界。这个世界不好我就“移民”极乐世界，极乐世界成佛易，娑婆世界做好人都难。
From the day we are born, we are susceptible to these five turbidities and naturally conform to the ways of such world, becoming inevitably influenced by it. Only those endowed with wholesome roots, merits, and favorable conditions will aspire for rebirth in the Pure Land. For such people, if this world is unfavorable, we can "migrate" to the Pure Land, where attaining Buddhahood is easier, while in the Saha world, even being a good person is difficult.
轮回的这个“游戏程序”其实非常低级，你审视一下就会发现它有很多的不合理。但就是这样一个系统，我们每天依然以贪嗔痴作为润滑剂让它不停地运转着。
The "program" of samsara is actually quite primitive - upon close examination, you'll find many inconsistencies. Yet within this system, we continue to use greed, hatred, and delusion as lubricants to keep it running endlessly.
身处在这样的轮转中，我们造做的业就像已经服下的毒药，虽然很凶险，但有解药还是可以化解。所以，方法很重要。各门的修法都认为“但得障净”，最重要的是清净业障。因为真谛就在那里，如如不动，业障清了，真相自然现前。
While caught in this cycle, the karma we create is like poison we've already ingested - though dangerous, it can still be neutralized with an antidote. Therefore, the method is crucial. Various Buddhist practices agree that "achieving purification of obstacles" as the most important aspect. This is because the ultimate truth is always present, unchanging - when karmic obstacles are cleared, the truth naturally manifests.
做个“不倒翁”
Being an "Unfaltering Dharma Practitioner"
前两天讲过一个小话题，“不要把别人的罪恶变成自己的过错。”体现在修行当中就是，一个佛弟子在逆境面前，要保持正念，不被境所转，不被他人的恶业染污，甚至进一步增上，把外来的痛苦逼迫、种种违缘变成自己忏罪的动力，发誓永远不扰乱他人，不损害他人，以此让自己过去所作的不善业得到忏除。
A few days ago, we discussed a small topic: "Don't turn others' wrongdoings into your own mistakes." In practice, this means that a Buddhist disciple should maintain right mindfulness when facing adversity, remain undisturbed by circumstances, and not be tainted by others' negative karma, and can even go further by transforming external sufferings and adverse conditions into motivation for repentance, vowing never to disturb or harm others, thereby purifying past unwholesome karma.
有了这样的意识和修法，至少不会把自己的痛苦带给无辜的人。社会上经常有这样的新闻，有的人在碰到逆境时，由于缺乏自我转化的修养，做出的一些过激行为不仅毁伤了自己，也损害到他人。所以，一个人有信仰，能够自我调整，实际上具有很重要的社会意义。
With such awareness and practice, at least we won't pass our suffering onto innocent people. In society, we often see news of people who, when facing adversity, lack the inner cultivation of self-transformation and react extremely, not only harming themselves but also others. Therefore, for a person with faith and the ability to self-adjust, it indeed carries great social significance.
作为我们，把负能量变成忏悔的动力，变成做“不倒翁”的理由，安住在善业中，不伤害他人，也不被他人摧毁，这既是佛弟子的修养，也是我们向社会和大众做出的示范。
For us, we should transform negative energy into motivation for repentance and reasons to become "unfaltering dharma practitioner ", remaining steadfast in wholesome karma, neither harming others nor being destroyed by them—this is both the cultivation of a Buddhist disciple and our demonstration to society and the public.
信仰不仅仅是教育，更是一种生命实践
Faith is Not Just Education, but a Life Practice
佛弟子要修忍辱行，忍有生忍、法忍、无生法忍三个境界。在生忍的阶段还需要用理性和逻辑把自己压服住，还是有痛苦的。到后面随着智慧的提高，面对违逆之境，能够超越，不被伤害。更进一步，不仅不被伤害，还能于这个违缘生起猛烈的悲心。
Buddhist disciples should cultivate forbearance, which encompasses three levels: patience for life, patience for phenomena, patience for the non-arising of phenomena. At the initial stage of patience for life, one still needs to use rationality and logic to suppress oneself, and suffering still exists. Later, as wisdom increases, one can transcend when facing adverse circumstances, remaining unharmed. Furthermore, not only does one remain unharmed, but one can even give rise to intense compassion in response to such adverse conditions.
这些学问都是非常真实有效的，对人类而言是极其宝贵的经验和方法。所以信仰，不仅仅是教育，更是一种生命的实践。
These teachings are indeed very real and effective, representing invaluable experience and methods for humanity. Therefore, faith is not just education but a life practice.
佛法三千年延续至今，我们现在就是在一个三宝住世的状态里，既享受着传统的佛教氛围，同时也创造着未来。所以我们在这里的每一天都很关键，既要很珍惜，又要很小心。
Buddhism has continued for three thousand years up to the present, and now we are living in a state where the Triple Gem still exists in the world, both enjoying the traditional Buddhist atmosphere while also creating the future. Therefore, each day we spend here is crucial - we must both cherish it and proceed with great caution.
像《济公传》里那个老财主每天都会提醒自己：“只做好事，不做坏事。”我们也一样，每时每刻，不善的身口意一方面要防护住，另一方面要努力忏除。
Like the wealthy elder in "The Legend of Ji Gong," who reminded himself daily: "Only do good deeds, never commit bad ones." Similarly, we should guard against unwholesome actions of body, speech, and mind at all times while also striving to purify them.
如理如法，把身心融在三宝的功德事业里，把五浊的状态转化为清凉的状态，这就是我们来到五台山的目的。
Following the Dharma properly, we align our body and mind with the virtuous endeavors of the Triple Gem, transforming the state of five turbidities into a state of serenity - this is why we have come to Mount Wutai.
----三参法师
-- Master Sancan
英文翻译：智航
英文朗诵：Alex（英国）
