树一天一天地长，你虽然没有见到它的生长，但不知不觉中它是在长大。等到十年或百年之后，它就变成有用的材料。树是这样子，我们人修道也是如此，不要着急，不要想今天修行，明天就要开悟，不是这么容易的。必须要天天锻炼，天天修行，也不管它有什么进步，你不退步就是进步。你只要一天一天把妄想减少，这就是进步；欲念一天比一天少，这就是进步；贪瞋痴心一天比一天少，这就是进步。不要求快，所谓：
Even though you don't notice a tree growing, day by day it imperceptibly gets bigger. After ten years or a hundred years, it can be made into good lumber. People who cultivate the Way are also like this. Don't be in a rush, thinking that you can cultivate today and become enlightened tomorrow. It's not that easy. You must train and cultivate every day.
Don't worry about how much progress you're making. As long as you don't retreat, you're making progress. If you have fewer random thoughts each day, then you're making progress.
其进锐者，其退速。
One who makes rapid progress
will also beat a hasty retreat.
你进得快，退得也快。你必须用恒常的心来修行，天天求忏悔，改过自新，所谓：
If you advance quickly, you will also be quick to retreat. Instead, you should cultivate with a constant and steadfast resolve. Each day, strive to repent, correct your errors, and turn over a new leaf. As it's said,
一日无过可改，
一日无功可进。
A day of having corrected no faults
Is a day of having created no merit.
所以我们修行就是要去习气毛病，去肮脏的思想，现出本有的光明，本来的智慧。这些智慧光明，是人人本具的，可惜被无明遮盖住了，就不能善用自己的智慧光明。无明遮障了，就想往下流；你若露出智慧，就会往上达，即是逆流。所以修行非一朝一夕，而是要念兹在兹，朝于斯、夕于斯，年年月月都是这样修行，恒常不变，时间久了，才能养成我们的般若智慧。不要“一日曝之，十日寒之。”这样你永远也不会有成就。我们要学树木的成长，一天一天长大，一日一日诚心来修行。
We are cultivating to eliminate our bad habits and faults, cast out our defiled thoughts, and reveal our inherent clarity and wisdom. The wisdom and clarity are there, but they have been covered up by ignorance, so we cannot make good use of them. When we are obscured by ignorance, we tend to become petty and mean. If our wisdom comes forth, we will become more noble and go against the common flow. Cultivation is not a one-day affair. Rather, we must cultivate in thought after thought, from morning to night, year after year and month after month, with unchanging perseverance. Eventually our Prajna wisdom will mature. Don't "sun it for one day and freeze it for ten"－you'll never accomplish anything that way. We should cultivate sincerely every day, just as a tree grows slowly but surely.
在修道期间，遇到任何境界、魔障、逆缘、顺缘，都要处之泰然，顺逆皆精进，把一切万事万物都看成是在为我们演说妙法。若是我们能了解万事万物都在说法，就可以知道那个妙不可言之处。如果能明白这个，就能知道自己本来的面目，就路还家，藉世间法而修出世法。
As we practice, we should remain calm whether we encounter demonic obstacles, adverse situations, or even favorable situations. Both in adversity and smooth situations, we should maintain our vigor. If we can recognize all things as proclaiming the wonderful Dharma, we will see ineffable wonders. By cultivating the transcendental Dharma right within worldly affairs, we can take the road home and discover our true identity.
不被万法所迷，不被万相所惑，当一切境界来了，就能迎刃而解，不被境界所障，这样子久而久之，我们的智慧就会现前。我们的智慧之所以不现前，就因为看不破放不下，所以总也得不到自在解脱；就因为我们不向前进，只想往后退，遇到善缘犹豫不决，遇到恶缘就从而随之，跟着跑了，所以就流浪在六道之中，总也跑不出去，愈陷愈深，愈深就愈拔不出腿来。在这里流浪反觉得有点意思，所以生了又死，死了又生， 糊涂生来，糊涂死去，中间又不知所做为何？总是颠颠倒倒，找不出个所以然来。
At that point nothing will confuse us. When states arise, we will be able solve the problems easily. No situation will obstruct us. Eventually, our wisdom will come forth. It hasn't come forth yet because we aren't able to see through things and let go of them. Thus we cannot be free and at ease. We have been backsliding instead of advancing. When we encounter good conditions, we hesitate and feel unsure of ourselves. Meeting evil conditions, we follow right along and drift aimlessly in the six paths, sinking deeper and deeper, unable to escape. We linger on, thinking it's a lot of fun, so we go through birth, death, and rebirth. We are born muddled, die confused, and don't know what we're doing in between. We can't figure out what life is all about.
各位！这种人生就是糊涂的人生，总以为自己有名有利，有大成就了。其实人世间的成功，就是圣贤的失败，所以这个账应该算清楚，要做一个真正的明白人。你要一明白，永远明白，打破生死关，跳出轮循环，这样才是大丈夫的能事。
We lived muddled lives, thinking we have achieved fame, fortune, and success. Sages see our worldly success as failure. We should carefully look into what we have done, examine our accounts, and truly understand the situation. Once we understand, we can be true heroes and leap out from the endless cycle of birth and death.
一九八二年六月六日开示于万佛圣城
A talk given on June 6, 1982
at the City of Ten Thousand Buddhas
