六祖大师为什么要在猎人堆里锻炼？

每天寺院关起门来也是可以度众生的。我们每天在这里白天、晚上回向，这个世界太需要正定的力量，太需要佛弟子大脑清明、安定的状态。我们在这听经闻法好像就代表三界众生在听经闻法，众生有的因缘成熟了，就能解脱了。三宝地也是无量光无量寿，它是没有界限的。所谓“无遮道场”，道场是开放的，是没有遮挡的，三界的众生都可以得益的。我们在这里，诸佛菩萨加被我们身心能够安下来，助道因缘全部具足，所以我们要在道上、在法上，好好修。

我们怎么安顿身心？在二月十九观音菩萨圣诞日，观音菩萨报身佛的加持力是很大的。你只要一定下来，念观音菩萨心咒“嗡嘛呢呗美吽”，你就会被观音菩萨正觉的力量整个笼罩着。你的心定下来之后，它是一种正定聚的相。当你的身心安定了，就有“嗡嘛呢呗美吽”罩着你，你若身心不安定，那是没有的。你若有正定聚，它就有正定聚的加持；你自己若是散乱的，它就没有。我们每天要内省，身心世界有多少正定聚？每天我们身心世界安住在法里有多长时间？

How can we settle the body and mind? On the sacred day of Guanyin Bodhisattva's birthday, the 19th day of the second lunar month, the blessings of Guanyin’s Reward Body Buddha are especially powerful. By sitting quietly, focusing your attention, and sincerely reciting the mantra “Om Mani Padme Hum,” you will find yourself enveloped by the enlightened power of Guanyin’s perfect awareness. When your mind becomes calm and settled, it naturally aligns with the determination to attain enlightenment. In this stable state, the mantra “Om Mani Padme Hum” will envelop and protect you with its power. However, if your body and mind are restless, this protective energy cannot manifest. When you focus your mind and enter this state of determined awareness, you open yourself to the blessings of Avalokiteshvara’s enlightened concentration. But if your mind is scattered and unfocused, those blessings cannot take root.

六祖大师为什么要在猎人堆里锻炼？因为他心中有道，他到一个陌生的环境，跟着一群猎人，他还是可以全然地去实践他的道。我们在寺院可以放松、好好修行，因为我们这还不是猎人堆啊，这里大家全部都是修行人，所以我们修行的难度、挑战没有六祖要面对的那么大。

小乘里注重经行，经行是很重要的一个修法。佛陀每天也有经行，出去托钵乞食都是在六根都摄经行的状态，都是定中，都具足了戒定慧的庄严，也是阿耨多罗三藐三菩提的状态。In the Lesser Vehicle, great emphasis is placed on walking meditation, which is regarded as a significant practice. The Buddha himself engaged in walking meditation daily. Even when going out to receive alms, he remained fully immersed in walking meditation, maintaining complete mindfulness and mastery over the six faculties. This practice reflected a state of profound concentration, harmoniously adorned with the virtues of morality, meditation, and wisdom, embodying the very essence of Unsurpassed Complete Perfect Enlightenment.佛陀吃饭也是阿耨多罗三藐三菩提的状态，吃过饭散步也是正定聚。所以小乘佛国非常重视这个。正定就是正觉，就是保持正觉的状态。Correct determination is Perfect Enlightenment—it is the state of sustaining Perfect Enlightenment.

如果你讲话有个念头，有个目的，你实际就偏在这个目的里了。当你偏在目的里的时候，文殊菩萨讲过，“当执着生起，正念已丧失。”你就没有在正觉里了。如果你在正定聚中讲，也不用打草稿，应机而谈，虽谈而不离正觉，这是不一样的。

When you are deeply attached to a specific purpose, you are no longer dwelling in perfect enlightenment. As Manjushri Bodhisattva once said, “When attachment arises, right mindfulness is lost.” In such moments, you are no longer staying in true awakening. However, if you speak from a state of certainty in attaining enlightenment, there is no need for a prepared script. You respond spontaneously to the needs of the moment, and even while speaking, you remain firmly rooted in true awakening. This is an entirely different state altogether.

现在保持正觉最难的，比如吃饭。别小看吃饭，每天要提醒自己：“若饭食时，当愿众生，禅悦为食，法喜充满。”你是以禅悦为食吗？你有正定吗？你正定都没有，哪有禅悦？如果你的分别心就在饭上了，你这一辈子吃多少饭对你有用吗？有正定才能了生死；吃饭鸡鸭猪狗都吃的。

我们佛弟子吃饭就是不要忘失正定，要有念佛的状态。同样，穿衣，吃饭、走路、干活……处处都要提起正念，处处在道上，处处都要念“阿弥陀佛、阿弥陀佛”，无量光无量寿。你要会了，那不得了了；这个要会了，你就跟过去祖师在同一处了。

As disciples of the Buddha, when we eat, we must not lose our state of correct determination; we must remain in a state of mindfulness of the Buddha. Likewise, whether putting on clothes, eating, walking, or working, we must always maintain right mindfulness. In every moment, we should stay on the path and continuously recite, “Amitabha Buddha, Amitabha Buddha,” invoking Infinite Light and Infinite Life. If you truly master this practice, it will be extraordinary. Once you have mastered it, you will be in the same state as the patriarch of the past.

最玄妙的修行也莫过于此，不是讲天方夜谭，实际上修行是很平实平凡的，是很普通的。就在这个平凡处看我们能不能保持正念、保持正知正觉。过去祖师说“我五十年方打得一片”，我们修到现在了，打坐时你能保持正觉吗？The most profound practice is none other than this—it is not some far-fetched fantasy. In reality, true practice is simple and ordinary. It is within this ordinariness that we test whether we can maintain right mindfulness and sustain correct wisdom and enlightenment. As a patriarch of the past once said, "It took me fifty years to achieve a moment of enlightenment." Now, after practicing for so long, can we maintain correct enlightenment while sitting in meditation?哪怕天天惭愧，没惭愧两下一天又过去了，第二天继续，如果还失败，还要继续惭愧。

我们在座的诸位师父，以后说话嗓子也低一点，频率别太高，也有点定。有定力的人讲话就是柔柔地，不会歇斯底里，歇斯底里代表没定力。没定力会怎么样呢？有情绪、有业障、有主观的目的，就是这样。

你有了正觉，就有弹性了，走得快一点也不要紧，走得慢一点也不要紧。多做一点也不要紧，少做一点也不要紧，无所谓的。讲这个是提醒大家，干活不是重要的，首先要注意安全，然后还有一个更重要的就是“修行、修行、修行！”要念“阿弥陀佛，阿弥陀佛”。正觉就是无量光无量寿；正觉没有我相、人相、众生相；正觉里没有生老病死，是不垢不净，不增不减的。

This is to remind everyone that work is not the most important thing. Above all, you must prioritize safety. Even more important, however, is to focus on “practice, practice, and more practice!” Keep reciting, “Amitabha Buddha, Amitabha Buddha.” Correct enlightenment is the Infinite Light and Infinite Life.正觉就是佛性，你没有正觉就是佛涅槃了，就是佛隐没了；你有正觉，释迦佛就在那儿。

我们的重点是这个，不要搞错了。

你了生死不要等着，有人说“师父啊，我死的时候你给我送往生。”你活着时师父都没办法把你送到佛光里，你死了之后，我都没那个信心。

你的心识跟着佛，还是跟着业障去了？你平时住在这里，吃在这里，你的心你都不能跟佛，你到中阴还能跟吗？

你跟着正觉就是跟着佛了。正觉是不随着业障去的，正觉可以消罪障。

Following correct enlightenment is the same as following the Buddha. Correct enlightenment does not conform to karmic hindrances; instead, it can eliminate them.

行、住、坐、卧第一个是行，有正觉的行肯定是六根都摄的。跟世间人赶路是不一样的，不仅你有笼统概念上的正觉，甚至你脚掌落地，从脚后跟到整个脚掌碾压过去，你都会感受到大地对你的承载，感受到这个吸引力，我们的体重跟大地之间的关系，非常的细腻。那种正觉会越来越细腻。

佛证得的是“无上正等正觉”，除了正觉还有“无上”，还有“正等”，这个“等”就不得了了，从正觉的这一点辐射开，要到“正等”的正觉，那是不得了的。但是这条路你只要走对了，你管它你的正等量达到多少呢，反正第一个就是要有正觉，有正觉你才有真正皈依佛。一个人有这样对佛宝、法宝、僧宝的依止，就会得到清净，理体的三宝在你生命里才显现。你这个时候才真正地有三皈体。

When a person relies on the basis of the Buddha Treasure, the Dharma Treasure, and the Sangha Treasure, they will attain purity, and the essence of myriad existences of the Three Treasures will manifest in their life. Only then will you truly embody the essence of taking refuge in the Three Treasures.