情绪管理这条路，于谁都是一场修行

世间人形容两个人爱情的忠贞，叫“海枯石烂不变心”。其实当世间所有的一切都摧毁了，依然如如不动的，是文殊菩萨度众生的心。

Mortals describe the loyalty between two persons in love as “the heart remains true till the end of time”. Actually, when all else in this world has been destroyed, what is left unchanging will be Manjushri Bodhisattva’s heart of liberating sentient beings.

文殊菩萨教化众生是很神奇的，祂是不动道场，遍现一切。祂老人家有这样一种特殊的佛的威德。所以我们在文殊寺，要多多忆念文殊菩萨，祂老人家当下就在。

Manjushri Bodhisattva’s enlightenment of sentient beings is miraculous. It is an unmoving bodhimanda which manifests everywhere. This elderly possesses such a distinctive mighty virtue of the Buddha. Thus, when we are here at Manjushri monastery, be sure to think about Manjushri Bodhisattva frequently, for this elderly is right here, right now. 

多忆念佛菩萨，而不是多念自己。佛陀在《四十二章经》里讲到，“慎勿信汝意，汝意不可信。”我们不要相信自己凡夫的念头，特别是不要被自己凡夫的情绪所控制。

Think often of Buddhas & Bodhisattvas and not of oneself. The Buddha mentioned this in the Sutra of Forty-Two Chapters: “Be careful not to believe your own mind; your own mind is not to be believed.” We should not believe those mortal thoughts of ours, especially not be controlled by one’s own mortal emotions. 

情绪都是主观反射的，你找到一个好的理由，觉得它千真万确，但实际上如果你这个念头是不对的，是负面的，你就要舍弃它。也就是说，不管是有理嗔还是无理嗔，我们都要防护，不要跟着情绪走。

Emotions are reflected in a subjective manner. While you have a good reason to feel that it is the unvarnished truth, in reality, if that thought of yours is wrong and negative, you have to leave it behind. It means to say, no matter if there is a reason or not to be upset, we have to guard against it and not to let emotions lead us by the nose.

如果用阴阳来比喻，情绪就是阴的。当下五台山金色界是纯阳的，但你只要一起念头，那就是阴的，一有情绪，那就是魔力。也就是说，你与金色界相应那是佛力，你与情绪相应那就是魔力。佛天天在，但众生恶业的魔力也天天在。所以我们每天都应该自我反省：这一天我的念头是跟佛在一起的多，还是跟魔在一起的多？

If Yin-Yang are used as a comparison, emotions will be Yin. The golden realm of this Mount Wu-tai here will be pure Yang. Yet, should you give rise to a single thought, that will be Yin. The moment emotions set forth, that becomes the strength of the Mara, which means to say, when you correspond with the golden realm, it is the strength of the Buddha; when you correspond with emotions, that is the strength of the Mara. While the Buddha is here every day, so is the demonic strength of sentient beings’ evil karma. Thus, we ought to reflect upon ourselves every day: Do I have more thoughts with the Buddha on this day, or are there more thoughts with the Mara? 

我们出家人在剃度的时候念的三皈依很重要：

The Three Refuges which we monks recite when taking the tonsure is especially important: 

皈依佛，发菩提，道心常不退；

皈依法，萨般若，得大总持门；

皈依僧，息争论，同入和合海。

Take refuge in the Buddha, the Bodhi rises, the heart of the Way shall never back down;

Take refuge in the Dharma, Sarvajna (omniscient), the ability to uphold infinite dharma is gained;

Take refuge in the Sangha, cease all controversies, blending into the sea of harmony. 

作为出家人，要记住这个三皈依，特别是明白怎么“和合”。和合是符合于佛法、符合于正法，不和合就是着魔的当了。所以在一个僧团里，要懂得情绪管理，要搞清楚自己心里有什么不和合的情绪。

A monk should keep this Three Refuges in mind, especially on how to be in “harmony”. Harmony is in line with the dharma, in line with sad-dharma. Not being in line means obstruction by the Mara. Hence, within the Sangha assembly, there has to be emotion management, one has to single-out the emotion that is causing disharmony within oneself. 

我们出家不是为了满足自己轮回的欲望，我们出家是为了追求无上的大道。但发脾气、闹情绪，这都是障我们道的。不要说我们大人，你看小孩子，一旦不顺他的意，发起脾气来，那升起来的情绪的气场想要化解都是不容易的。

Monks like us do not seek to satisfy the desires that lead one to Samsara. We became a monk for the pursual of the Supreme Way. However, losing one’s cool and emotional outbursts obstruct our Way. Let’s not talk about us, the adults. Take a look at children. They become infuriated when things do not go their way, and it is not easy to dispel the vibes set forth by those outbursts of emotions.  

我记得我有一次情绪不太好时，我就看着四大天王吹胡子瞪眼的忿怒相，看着看着，忽然一下心里面那个力量就化解了。实际上这种忿怒相都是佛菩萨的化现，都具足无边的大空性。当我们观想这种空性的火焰、智慧的火焰升起的时候，马上我们的心就会变得非常安静。

I recalled myself not being in a good emotional state once, so I just looked at the wrathful images of the Four Heavenly Kings, with their flowy beards and implacable stares. As I looked on, that ball of energy within my heart suddenly dispersed. In fact, such wrathful images are manifestations of Buddhas and Bodhisattvas, filled with the boundless nature of great emptiness. When we visualize such flames of nature of emptiness, the flames of wisdom rise, and our hearts became extremely peaceful instantaneously. 

我们在这里，每一个人都是正法道场的一份子，你的情绪如果出问题了，就像一筐黄豆芽里有一根腐败了，可能就会影响到一整筐的质量。法是因缘和合的，是由每一个正法的因缘组成的。所以，当我们每一个都修养得很好，有高度的自觉，什么事都往道上看时，这就是一个正法道场。

Over here, every one of us is a part of this sad-dharma bodhimanda. When problems arise from your emotions, it is like having one rotting beansprout within a basket of beansprouts, and this could potentially affect the quality of the basket of beansprouts. Dharma is the combination of direct cause (hetu) with an auxiliary condition, which is an indirect cause (pratyaya). It is the embodiment of the sad-dharma hetu-pratyaya. Thus, as each of us grows to be more refined with a higher level of self-awareness, managing all matters through principles built upon the Way, this place will be a sad-dharma bodhimanda. 

对一个道场而言，叫“丛林以无事为兴盛”，这无事就是没有负面的事。那好事呢？好事就是转法轮，大家安住在道上，平平静静、如理如法地生活。如果有犯业障的，就要跪香，乃至要吃香板。这都是祖训。

To a bodhimanda, “a Buddhist monastery that is free from strife is deemed prosperous”. Free from strife means that there are no negative matters. So, what is the good thing? The good thing is that everyone remains focused on the Way as the wheel of dharma turns, peaceful and living appropriately. If ever a karmic deed is committed, then one has to kneel down as the incense burns, even to the extent of being beaten with the wooden board. These are all the ancestral punishments. 

过去有一个孝子，有一天妈妈打他，他就哭了。妈妈问：“哭什么呀？我打了你一辈子，这都一把年纪了怎么反而哭了？”他回答说：“以前你打我很疼的，现在打我不疼了，说明你老了，没劲了，我就想我们母子还能在一起住多久啊？想到这个我就忍不住伤心。”

In the past, there was a filial son. One day, he took a beating from his mother and he cried. Mother asked: “What is there to cry? I have been beating you your entire life, and now you actually cried when you have grown much older?” He replied: “In the past, it was painful when you beat me. Now that I no longer feel the pain, it goes to say that you’ve grown older and have lost your strength. When I think about the remaining number of days that we, mother and son, have ahead, I can’t help but be heart-broken.” 

我们现在也是这样，还能住在文殊菩萨的怀抱，还能每天晨钟暮鼓、五堂功课、出坡劳作，还能过着跟历代祖师一样的丛林生活，这是要生大欢喜的，哪怕是吃到香板也要感动啊！这一香板多庄严，代表着佛法的延续。

The same goes for us right now, now that we are still in the arms of Manjushri Bodhisattva, still sounding the bell at dawn and drumming the drums at dusk, having daily recitals, working out there in the fields, and being able to lead the monastic life like the ancient masters – these call for great happiness, even should one take a beating from the wooden board, one should be touched! This wooden board is so solemn, it represents the continuation of dharma.

魔王的力量是愚痴的力量，菩萨的力量是智慧的力量。所以，住在五台山文殊菩萨的道场，皈依情绪还是皈依智慧，我们每一个人都要懂得识别和把握。

The strength of the Mara is the strength of ignorance while the strength of Bodhisattvas is the strength of wisdom. Hence, residing within the bodhimanda of Manjushri Bodhisattva at Mount Wu-tai, to seek refuge in emotions or to seek refuge in wisdom – each of us has to be able to differentiate and act on it accordingly.

——摘自传喜法师闰四月初四文殊菩萨圣诞五台山古文殊寺斋堂开示

- Extracted from preaching of Master Chuanxi, the fourth day of the lunar fourth month, anniversary of Manjushri Bodhisattva, at the dining hall of Manjushri Monastery, Mount Wu-tai

学习佛教英文词语：

威德– mighty virtues

凡夫– mortal

教化– enlightenment