哪一个法都是最殊胜的，就看你有没有真的去学

学习佛法的时候，佛经里的每一句对于我来说，都不是学问而是方法，都是能够切实解决我的问题的。每读一句，我都要去理解、去琢磨、去消化、去受用，去全身心地实践。

From the very beginning, every line of the Buddhist scriptures felt less like theoretical knowledge and more like a method—one that spoke directly to the questions in my heart. Each phrase I read, I took to heart. I strove to comprehend it, contemplate it, internalize it, apply it, and practice it sincerely.

佛法是需要我们实践的真理和方法，而不是增长我们的分别念的知识、学问。不管是佛陀所讲的经典，还是祖师大德传承下来的教法，所有的这些在我面前都是甘露，是法药。我沐浴在佛法的甘露里，畅饮着佛陀给予的良药。

The Dharma is a living truth to be practiced, not a collection of knowledge meant to sharpen intellectual distinctions. Whether spoken by the Buddha himself or transmitted by generations of great masters, every teaching appeared to me as ambrosia—medicine for the soul. I felt as though I were bathing in the nectar of the Dharma, drinking deeply from the healing wisdom bestowed by the Buddha.

佛法的大海浩瀚广博，可能穷尽我们一生也无法全部融会贯通。但是只要在其中一点得受用了，我们就能深入佛法之海。只要入到里面，尝到一滴海水，就味同全海。就怕我们一直徘徊在海边，一滴佛法的甘露也没有饮到，最后连佛法是什么也不知道，连阿弥陀佛、观世音菩萨是什么意思也不明了。

The ocean of the Dharma is vast and profound—so immense that one may not grasp it in its entirety, even over a lifetime. But if even a single drop truly benefits us, then we’ve already entered that great ocean of Dharma. Just one taste of this water carries the essence of the entire sea.

What is truly regrettable is that one remains forever at the shore—never tasting even a drop of the Dharma’s nectar, never truly understanding what the Dharma is and what Amitabha, or Avalokiteshvara represent.

师父老人家曾经这样教导我们，师父念一句观世音菩萨圣号，然后他说：“我念观世音菩萨，要念观世音自在菩萨。”他的意思是说，我们不仅口中要称念观世音菩萨圣号，我们还要与这句圣号相应，我们的身心要是自在的。师父称念的观世音菩萨是自性里的，这既是方法窍诀，也是我们自性里的佛相，这里面具足了戒定慧的功德。

Our venerable Master once taught us this: he recited the sacred name of Avalokiteshvara Bodhisattva and said, “When I invoke Avalokiteshvara, I chant Avalokiteshvara the Sovereign of Freedom.”

What he meant was that it is not enough to merely utter the name—we must truly connect with it. Our body and mind must reflect a state of freedom and ease. The Avalokiteshvara whom the Master invoked was not some distant deity, but the radiant presence of awakened nature within. This was both a method and a key instruction—a reflection of the Buddha-nature innate of all beings, which fully encompasses the merits of precepts, samādhi, and wisdom.

师父老人家是具有实修实证的功德的，从他嘴里念出的一句观音圣号，与普通人泛泛讲出来的并不一样，师父他是能够做到身心自在的。就连师父看我们的眼神都是穿越时空投射过来的，所以我们在师父的眼神里就可以入定，师父的眼神是具有戒定慧功德的。

The Master possessed the true merit of cultivation and realization. The sacred name that flowed from his lips was not like that from the ordinary person—it carried the power of deep inner alignment. His body and mind rested in complete freedom. Even his gaze seemed to transcend time and space; to look into his eyes was to be drawn into meditative stillness. His gaze itself was imbued with the merits of precepts, samādhi, and wisdom.

万事万物都需要有心人去发觉、去留意，殊胜的功德更是如此。师父的功德再大，师父的福德再具足，也需要有心人去体悟。如果不用心参悟，一般人看师父就会认为他只是一位慈祥的老人。如果以世间的知见去看师父，最多只能从学术的角度介绍师父，说他学识渊博，精于内外典，佛教功底深厚，佛法造诣高深。他们并不了解师父实修实证的真正功德。

Everything in this world requires a mindful heart to notice and appreciate—and this is especially true for profound spiritual merit. No matter how vast the Master’s merit or how complete his virtue, it takes a discerning and reverent heart to recognize and awaken to them.

Without such insight, one might see only a kindly elder in the Master. Viewed through worldly eyes, one may speak of him only in scholarly terms—well-read in sutras, steeped in Buddhist doctrine, erudite in both worldly and spiritual texts. But such assessments fail to perceive the essence of his realized attainment.

佛法并不是学术知识，而是医治众生身心病苦的良药，是救度众生离苦得乐的舟筏。众生处于迷茫之中，佛法良药放在这里，众生却不闻不知。这正如《法华经》里所描述的场景，孩子中毒深了之后，父亲亲手调制的美味良药他却不吃。

The Dharma is not a branch of academic learning—it is the medicine that heals the suffering of body and mind. It is the vessel that ferries beings from delusion to liberation. Yet, lost in confusion, sentient beings remain unaware of the very remedy laid before them.

It is just as depicted in the Lotus Sutra—the child, deeply poisoned, refuses the exquisite medicine lovingly prepared by his father.

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佛法的哪一种药都是对治众生身心病苦的良药，哪一种法都是相应于不同众生根机的殊胜之法。今天有居士问我，他说：“师父啊，哪个法是除灾障最殊胜的法呀？”我回答他说：“佛法的哪一个法都是最殊胜的，就看你有没有真的去学。”哪个法不是最殊胜的？佛法里没有第二殊胜的，每一个法都是第一殊胜之法。

Every teaching of the Dharma is a remedy tailored to relieve the physical and mental afflictions of sentient beings. Each Dharma door is a supreme path correspond to suit the unique capacities of different beings. A lay practitioner asked me today, “Master, which Dharma is the most supreme for dispelling misfortunes and obstacles?” I replied, “Every Dharma in Buddhism is the most supreme—it depends only on whether you truly devote yourself to learning and practicing it.” Which Dharma is not supreme? Within the Dharma, there is no such thing as a “second-best.” Each and every teaching is the foremost, the most supreme.

《楞严经·二十五圆通章》里面，二十五位大菩萨出来讲解自己的证悟法门，都各自称其是因此法而得以直入三摩地的，此法是为第一。

In the Śūraṅgama Sūtra, the chapter on the twenty five Perfect Penetration, twenty-five great Bodhisattvas each shared the method through which they attained realization and entered samādhi. Each one declared that their method was the foremost.

都是第一，佛法里没有第二的，我们受用哪个法的时候，哪个法对于我们来说就是第一。佛法的八万四千法门，无论大小各乘，各个宗派，只要祂是真知真见，都是无边殊胜的，都是可以解脱无量众生的。

All were the foremost—there is no second in the Dharma. Whichever method we truly take to heart and put into practice, that becomes the supreme path for us. The 84,000 Dharma doors—whether of the greater or lesser vehicles, whether of different schools or traditions—as long as they are based on true insight and right view, they are all boundlessly profound. Each has the power to liberate immeasurable sentient beings.

——三参法师

San Can Master