遇事炼心，在事情中看到自己
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遇事炼心，在事情中看到自己
Encountering challenges is a way to refine the mind; within every task, see yourself clearly
道心唯微，做事的过程中要磨炼自己的心，在做事的经历中看到自己。做事与人有互动，互动交流中会有碰撞，在碰撞中会发现自己的缺陷，然后自我调整，这就是修行，通过做事可以更加理解和实践师父的教导。
寺院每天供水，杯与杯的间距要求间隔很小，杯中水不能不满、也不能漫出来，心急就倒不均匀。倒水的时候，心要很细，呼吸也细，肌肉放松，聚神而专注，这个体验会映射出你心的状态。每晚施水之后，要用干布擦干净，擦杯子的时候，就观想这水杯就是你自己。擦灯碗、擦供水杯和扫地，道理都一样，都把它观想成我自己，这是小乘修法。
从大乘角度，“我”代表一切众生，通过擦碗，把众生的心给擦干净。所以你发什么心，就与什么乘相应。擦干净自己那是小乘，把众生的心擦干净这就是大乘。
The path of awakening is subtle and profound. One must cultivate the mind through the process of action and introspection. As you engage in tasks, interactions naturally arise with others, and within these interactions, conflicts may occur. These moments of friction reveal your flaws, offering opportunities for self-adjustment. This is the essence of practice: to gain deeper understanding and embodiment of the master’s teachings through the act of doing.
At the temple, water offerings are prepared each day. The cups must be spaced precisely two millimetres apart, and the water within them must neither overflow nor fall short. If your mind is impatient, the water will not pour evenly. Pouring water requires meticulous attention — your breath must be calm, your muscles relaxed, and your mind focused and attentive. This act mirrors the state of your inner being. Each evening, after offering water, the cups must be wiped clean with a dry cloth. As you clean the cup, visualise it as a reflection of yourself. This is a method of practice of Hinayana (rooted in the Theravāda tradition), where every act — be it cleaning a lamp bowl, a water cup, or sweeping the floor, the principle is the same: regard these objects as a reflection of the self.
From the Mahāyāna perspective, the "self" extends to encompass all sentient beings. Through the act of wiping a bowl, one symbolically purifies the hearts of all beings. The intention with which you act aligns with the path of your cultivation: cleansing oneself aligns with the Hinayana, while purifying the hearts of all beings aligns with the Mahāyāna.
在佛教中，一个人五体投地礼拜，代表放下我慢之山，放下我执我见，是小乘的角度。而大乘则是代替一切无边无际的众生，放下我慢、我执、我见。同样的事不同的心，同样一个动作，发心和观想对境不同，则功德完全不同。
“一是一，二是二”，按照事情的标准把简单有形、有色、有相的事做好，才有基础去体会无形、无量、无相的智慧。同时要提起修行的正念，在“眼耳鼻舌身意”接触外面“色声香味触法”的当下，回光返照，那做事本身就成为佛法的修行。
一边做事，一边还要有自我禅定的意识。做到动中不忘静、动中不忘禅定。在处理事务的同时，始终有一种明明了了的心念，而不是迷失在事件本身当中。
In Buddhism, when one prostrates with full devotion, with the five points of the body touching the ground, it signifies the laying down of pride and self-attachment. From the Hinayana view, this act reflects the relinquishing of personal arrogance, attachment, and deluded views. In the Mahāyāna, however, this same act represents doing so on behalf of all sentient beings, renouncing ego, pride and attachment for the benefit of all. Thus, the same action, when performed with different intentions and contemplative focus, yields entirely different merits.
“To perceive one as one and two as two” — to approach tasks with precision and clarity — lays the foundation for realising the formless, infinite, and immeasurable wisdom that transcends appearances. At the same time, you must maintain mindfulness in your practice. When your “eyes, ears, nose, tongue, body, and mind” encounter the external “forms, sounds, smells, tastes, touches, and thoughts” of the world, reflect on the moment and turn your awareness inward. In this way, even the act of doing becomes an expression of the Dharma.
While engaged in action, one must also cultivate an awareness of meditative stillness. Practise holding a clear, discerning awareness amidst activity, avoiding entanglement in the event itself. By doing so, one embodies the practice of moving without forgetting stillness, and acting without losing mindfulness. While attending to worldly affairs, maintain an ever-present clarity of mind, rather than becoming lost in the events themselves.
英文翻译：Iko&Matt
英文朗诵：Matt
