在世俗社会里，有分贫、富、贵、贱，但佛门中就没有这种分别、无论是贫、是富、是贵、是贱，一律以慈悲心平等对待，因为（未成佛要先结人缘），要与众生广结善缘，将来度众生才有法缘。
In this secular world, people are classified as rich or poor, prestigious or humble; however, there should be no such distinctions among Buddhists. Whatever people's financial or social status may be, we ought to treat them equally and with similar kindness and compassion. "Before attaining Buddhahood, we all need to foster good karmic affinity with people." Only by fostering good relations with as many sentient beings as possible will we create the dharmic affinity to deliver them in the future.
我们现在都是在娑婆世界的六道轮回当中，真艰苦！因为做人（艰苦）。但是也只有在六道轮回当中，从这个人身来修，才能成佛；若是没有经过六道这个（苦），没办法修行。然而六道中虽然很苦，但我们自己苦，可以去体谅别人的苦，体谅一切众生的艰苦，可以让我们来行菩萨的（六度万行），慈悲忍辱，自利利他，就是来过这个苦劫，这样渐渐修，积功累德，而究竟了生死，证无上道。
It is a great agony that we are now all confined to the cycle of birth and death, transmigrating among the six paths of sentient existence. Indeed, life is tough. However, it is only through rebirths in six paths and practice as human beings that we can hope to attain Buddhahood; no practice is possible without this ordeal. Our suffering enables us to appreciate more the pain of all beings hence helps to strengthen our resolve to tread the bodhisattva path and practice myriad deeds of the six paramitas (giving, morality, forbearance, diligence, meditation, and wisdom). With compassion and forbearance, we can advance ourselves while benefiting others. And via the ordeal of samsara, we can accumulate merits for our ultimate liberation and supreme enlightenment.
修行要怎样修才会有正念呢? 就是先从衣、食、住方面来简单化, 不去贪它、执着它, 无好无坏, 可以过就好。虽然这衣、食、住,三岁小孩都会讲, 但行起来较困难。
How can we attain right mindfulness in practice? We can start by simplifying our demands for food, clothing, and living conditions. Do not desire or be attached to material comforts, nor make distinctions about their qualities as long as they are sufficient to sustain our lives. This might sound easy, but is by no means easy to carry out.
（住山修行）要有住山修行的功夫，这个功夫就是不会去想吃的，衣、食、住方面能够随缘，这就叫做（天人供养），山上有什么就方便吃，所以不会有贪念。
If we choose to practice in the monastery, we have to have a basic mindset, i.e. we should desire no lavish food, clothing, and living conditions, just live on whatever is available. This is what we call "to be sustained by the nature." And because we take whatever comes to us, greediness will not arise.
有的人虽然用功修行，但走偏差了，一直（着相）修行，执着（人、我、众生、寿者）四相，不但引起烦恼、颠倒想，到最后竟说自己很有修，说自己（得到什么，得到什么……），其实已经错误了还不自觉，甚至影响别人，这些都是没有佛法的正知正见。
Some people, though practicing vigorously, deviate from the right path because they remain attached to such four appearances as the appearance of self, others, sentient beings, and longevity, which not only induce vexations and inverted ideas but also mislead the others. These people might be very confident of their attainment, claiming they have attained many skills, but in fact are unknowingly treading the wrong path. This deviation results from a lack of correct understanding of Buddhadharma.
出家修行不要（好事相），要真正为修行而修，这样道心才会坚固，每天心才会安定。修行也不是求相安无事，要能吃苦。但这个苦不是只有做事情的苦，还包括修行过程中所遇到的种种考验。所以当你有感觉（艰苦、烦恼）的时候，就是在考验了。这时你必须运用智慧来降伏心念上的障碍，拿出修行的精神来克服万难，因为（有境才好修，无境不成道。）
Monastic practitioners ought to avoid distractions. Practice for the sake of practice for ourselves so as to strengthen our resolve and stabilize our mind. Do not plan on being uneventful and be prepared to endure hardships--not just of laborious tasks, but of all kinds of challenges. Hardships and vexations are tests of our resolution. Use our wisdom to subdue impediments of the mind and our determination to overcome all difficulties. "Adverse circumstances are good for practice. Without them no progress will be made toward ultimate liberation."
------Translated from Analects of Master Kuang-chin（编译自《广钦老和尚开示录》）
