Master Chin KungLily delimiterTalksLily delimiterILSE verses 16~20

無量壽經菁華講記
Lecture Notes on the Essence of the Infinite Life Sutra

淨空法師講述
by Venerable Master Chin Kung

十六、植眾德本。不計眾苦。少欲知足。專求白法。惠利群生。志願無倦。忍力成就。於諸有情。常懷慈忍。和顏愛語。勸諭策進。恭敬三寶。奉事師長。無有虛偽諂曲之心。莊嚴眾行。軌範具足。觀法如化。三昧常寂。善護口業。不譏他過。善護身業。不失律儀。善護意業。清淨無染。

16.He planted numerous roots of virtue and did not mind [his] varied sufferings. He had few desires and was content. He pursued only white dharmas19 and brought benefits to all beings. He was tireless in pursuing his aspirations and vows, achieving results through the power of patience. He constantly harbored compassion and patience for all sentient beings. With a kind expression and caring words, he advised, taught, urged, and encouraged them. He was respectful to the Three Jewels and attended to his teachers without any insincerity or flattery in his heart. All of his conduct was magnificent, and he was a role model in every way. He regarded all dharmas as illusory and remained in the samadhi that is eternally quiescent. He guarded well his verbal karmas and did not ridicule others’ faults. He guarded well his bodily karmas and did not transgress any precept or codes of behavior. He guarded well his mental karmas and kept himself pure and uncontaminated.

「植眾德本」,就是積功累德。「本」是根本,能生萬德,能生的才是根本。淨土宗的德本,就是一句「南無阿彌陀佛」名號。專修淨土,二六時中執持名號,用這一句名號幫助我們真正做到內不動心(內不起煩惱),外不著相。實在講,八萬四千法門,統統是修內不動心、外不著相。

The words “planted numerous roots of virtue” mean to accumulate merits and virtues. “Roots” are the foundation; they can give rise to myriad virtues. That which can give rise to something is the root. The root of virtue for the Pure Land school is this phrase: Homage to Amitabha Buddha. When one focuses on and practices only the Pure Land method, one continuously and mindfully chants the Buddha-name. This method will help us to keep our minds in an unperturbed and tranquil state from within (where no affliction arises) and not be attached to any phenomena from without. Actually, all of the eighty-four thousand Dharma doors aim to achieve this state.

但是一切法門中最方便、最容易成就的是念佛法門,念這一句名號,有阿彌陀佛及十方所有一切諸佛如來威神加持,這是其他一切法門與這個名號功德不能相比之處。

Of all the methods, the Buddha-name chanting method is the most convenient and the easiest in which to succeed. When one mindfully chants the Buddha-name, one’s cultivation will be enhanced by the supportive powers of Amitabha Buddha and all other Buddhas in the ten directions. This is why all the other methods cannot compare with this one.

「不計眾苦」,是一切苦難不要計較,逆來順受。苦難都是過去今生所造不善業的感召,我們了解因緣,就會甘心情願忍受,怎麼能怪人!我們如何面對現實?逆順境、善惡緣都不要計較,專心念佛就好。

The words “did not mind [his] varied sufferings” mean that Dharmakara did not mind any of the sufferings he underwent: he accepted them peacefully. Sufferings are brought about by the evil deeds committed in the present and past lifetimes. When we understand the causes of the sufferings, we will willingly undergo them and not blame others.

How should we live our lives? We should let go of any situation or condition, whether favorable or adverse, and just concentrate on chanting the Buddha-name.

「少欲知足」,欲望很少,能知足,就會減輕煩惱。每一天三餐飯能吃得飽,衣服能穿得暖,有個小房子能遮蔽風雨,足矣!知足常樂。你知足,你須求的就少;求的愈少,愈自在、愈快樂,真正能做到於人無爭,於世無求,比神仙還快樂。心得定,才能達到外不著相、內不動心。

Dharmakara “had few desires and was content.” When one has few desires and is content, one’s afflictions will be reduced. Every day, it is enough for one to have a full stomach, adequate clothing, and a place to shield one from wind and rain. A content person is often happy. When one is content, one will want few things. The less one wants, the more at ease and the happier one is. If one truly does not compete with others or crave anything, one will be happier than a celestial being.

When one has meditative concentration, one will keep the mind in an unperturbed and tranquil state from within and not be attached to any phenomena from without.

衣食住行都要簡單,簡單是長壽之道!古人常言:「病從口入。」現在很多人得奇奇怪怪的病,這些病都是從飲食而來。過去大陸上一些農村鄉下人,粗茶淡飯,健康長壽,這就為我們作證明,愈是單純的飲食,愈是健康長壽之道。因此,心清淨,沒有什麼妄想,生活規律,飲食簡單,少欲知足,就是健康養生之道。

Every aspect in one’s life should be simple. Simplicity leads to a long life. The ancient Chinese often said, “Illness enters through the mouth.” Nowadays, many people contract strange illnesses, which come mostly from the food consumed. In the past in China, there were people in the countryside who maintained a simple diet, but they were healthy and lived a long life. This proves that the simpler the food, the healthier one is.

A pure mind with no wandering thoughts, a regular routine, a simple diet, few desires, and contentment—these are the essentials for good health.

「專求白法」,黑就是惡,白就是善;古印度人說黑白,中國人習慣講善惡。「專求白法」,就是專求善法,一心向善,一意向善。何謂善法?何謂惡法?佛說,凡是自利都是惡,凡是利益眾生的都是善。何以為自己是惡?三界六道輪迴是由「我執」而來,換言之,念念有自己,念念為自己,就變現出六道輪迴。阿羅漢超越六道輪迴,就是「我執」破了。所以,「我執」破了,輪迴就沒有了;「法執」破了,十法界就沒有了,就是明心見性。法執就是所知障,我執就是煩惱障。有「我執」就有煩惱,有「法執」就有無明,所以破我執就超越生死輪迴。

“He pursued only white dharmas.” Black signifies bad, and white signifies good. Ancient Indians used black and white, and the Chinese used bad and good. Pursuing only white dharmas means pursuing only wholesome dharmas; that is, single-mindedly seeking goodness.

What are wholesome dharmas? And what are unwholesome dharmas? The Buddha said that anything that benefits oneself is unwholesome and that anything that benefits all beings is wholesome. Why is benefiting oneself bad?

One transmigrates within the Three Realms and the Six Paths because of ego-attachment. In other words, when one’s every thought is of oneself and for oneself, then one will transmigrate within the Six Paths. Arhats transcend the Six Paths by eradicating ego-attachment. When ego-attachment is eradicated, there is no more transmigration.

When dharmas-attachment is eradicated, the Ten Dharma Realms no longer exist. At this point, one has enlightened the mind and seen the true nature. Dharmas-attachment is hindrance arising from the attachment to our knowledge. Ego-attachment is hindrance arising from our afflictions. When one has ego-attachment, one has affliction. When one has dharmas-attachment, one has ignorance. Therefore, when one eradicates ego-attachment, one transcends the cycle of birth and death.

如果念念想自己,「我執」天天加重,怎麼能出得了三界?所以,佛教我們起心動念想一切眾生,利益大眾,逐漸把自己淡忘。起心動念所作所為,為眾生,不要想自己。眾生有福,我這一生也有福,因為我也是眾生之一。同理,眾生有難,我也免不了。因此,起心動念想眾生,盡心盡力幫助眾生,就是「專求白法」,也是「惠利群生」。惠是惠施、布施;利是利益眾生,捨己為人。

If our every thought is of ourselves, ego-attachment will worsen day by day. How then can we transcend the Three Realms? This is why the Buddha taught us to always think of benefiting all beings. This way, the thoughts of benefiting ourselves will gradually diminish and go away. Our every thought and every deed should be for all beings, not for ourselves. When all beings have good fortune, we too have good fortune, because we are also one of the beings. Similarly, we cannot avoid misfortune if all beings have misfortune.

Having all beings in one’s every thought and wholeheartedly helping them is “pursuing only white dharmas.” It is also “bringing benefits to all beings.” Bringing means giving. Benefiting living beings is sacrificing oneself to benefit others.

「志願無倦」,求取善法,捨己為人,不疲不倦,認真努力,替眾生服務。我的身體健康長壽,眾生有福;我夭折、短命、死亡,眾生沒福。身體與自己不相干,與自己沒有利害得失,身體是用來做利益眾生的工具而已,這就得大自在!一樁好事做圓滿了,自己沒有功;做失敗了,自己沒有過;沒有功過,利益是屬於大眾的,所以志願就無倦了。

“He was tireless in pursuing his aspirations and vows.” We seek wholesome dharmas, sacrifice ourselves to benefit others, and serve them tirelessly and diligently. If we are healthy and have a long life, then this is good fortune for all beings.20 If we have a short life, then this is misfortune for all beings. Our physical body has no relevance to our self. It also has no relevance in any of our gains or losses, our benefit or harm. Our body is only a tool used to benefit all beings. This is the attainment of great freedom! When we complete a meritorious deed, the merit is not ours. When we fail, it is not our fault. With no merit or fault and with the benefit belonging to all beings, we will be tireless in accomplishing our aspirations and vows.

「忍力成就」,成就菩薩六度的忍辱波羅蜜,難忍能忍。當然還得要有真實智慧,有真實智慧才知道利益眾生。雖然是一樁善事,也有機緣、程序、先後次第,必須要有耐心才能成就。正如《金剛經》所云:「一切法得成於忍」。所以,菩薩的「六度」中,忍辱度是成敗的關鍵。

The words “achieving results through the power of patience” mean accomplishing the paramita of patience, one of the Six Paramitas that bodhisattvas practice. One can be patient even when it is difficult to do so. Of course, one also needs to have true wisdom. When one has true wisdom, one will know how to benefit all beings. Although accomplishing a meritorious deed requires certain opportunities and conditions, procedures, and sequential order, one still must have patience to accomplish it. As the Diamond Sutra says: “All accomplishments are attributed to patience.” Of the Six Paramitas, which are practiced by bodhisattvas, the paramita of patience is crucial to one’s success or failure.

「於諸有情,常懷慈忍」,諸有情是指一切眾生,特別是苦難的眾生、造作惡業的眾生、迷惑顛倒的眾生,總是以一種悲憫的心態去對待他們。這是教我們處事待人接物的心態,要以慈悲心、容忍心待人。

“He constantly harbored compassion and patience for all sentient beings.” “All sentient beings” refers to all beings, in particular those beings who are suffering, who have committed evil karmas, and who are deluded. We should always treat them with empathy. This sentence teaches us that when interacting with people and engaging in tasks, we should do so with the mindset of compassion and tolerance.

「和顏愛語」,這是表現在外面的態度,態度溫和,和顏悅色。「愛語」,不是說好聽的話,而是真正愛護他、對他有利益的言語,能幫助他破迷開悟。佛在經典裡所講的,句句都是愛語。所以,真正利益他,罵他、教訓他都是愛語;要不是真的愛他,何必去罵他、去管他?

“With a kind expression and caring words” describes the demeanor in which one presents oneself: with a pleasant expression and gentle manner. “Caring words” does not refer to pleasant words but to words that come from love and the wish to protect. These words can benefit people and help them break through delusion and attain awakening.

In the sutras, all the words spoken by the Buddha are caring words. Even a scolding or a reprimand are caring words if the words truly benefit someone. Why bother to reproach or discipline someone, if we don’t truly care about that person?

「勸諭策進」,勸是勸勉,諭是曉諭、開導;策進是勉勵。以善巧方便勸勉大眾,幫助他求進步。

“He advised, taught, urged, and encouraged them.” This is using expedient means to encourage people and help them make progress.

底下所舉的都是一切善法、一切幸福的真正根源。

The following examples are all wholesome dharmas, the true source of all happiness.

「恭敬三寶,奉事師長」,此地所說的三寶是指「住持三寶」,與「三皈依」所講的三寶不一樣。三皈依所說的重點是「自性三寶」,「覺、正、淨」是我們真正的皈依處。自性三寶是「覺正淨」,佛是自性覺,法是自性正,僧是自性清淨心,都要恭敬。在日常生活中,念念要想到我是否覺悟?我是否正知正見?我的思想見解是否純正?我的心是否清淨?而住持三寶的作用,就是時時提醒自性三寶。

“He was respectful to the Three Jewels and attended to his teachers.” The mention of the Three Jewels here is not just a reference to the Three Jewels of the Three Refuges: it means we need to dwell in and uphold the Three Jewels. The emphasis of the Three Refuges is the Three Jewels of True Nature—awakening, correct understanding, and purity, which are our true refuges.

The Three Jewels in our true nature are awakening, correct understanding, and purity. The Buddha signifies the awakening of our true nature, the Dharma signifies the correct understanding of our true nature, and the Sangha signifies the purity of our true nature. We should be respectful to them. Every day, in our every thought we should ask ourselves if we are awakened? Do we have correct understanding? Are our thoughts and views correct? Are our minds pure? The purpose of dwelling in and upholding the Three Jewels is to constantly remind us of the Three Jewels of True Nature.

我們接受佛教育,以佛為師,因此我們供養佛像有兩個意思:第一、不忘本,有紀念的意思。第二、提醒自性覺。佛是什麼?覺而不迷。我今天從早到晚,對人對事對物,有沒有迷惑?佛像時時刻刻在提醒我,我要在一切時一切處,一切順逆境界當中,都要保持覺而不迷,保持心地清淨,不受污染,保持純正的思想見解,這是「恭敬三寶」。

We receive the Buddha’s teaching and take him as our teacher. There are two meanings in our making offerings to a Buddha image. The first is to remember and appreciate where we come from, and to never forget. The second is to remind us of the awakening of the true nature. What does the Buddha signify? To be awakened, not deluded. From morning till night, are we awakened or not when interacting with people, engaging in tasks, and handling objects? A Buddha image constantly reminds us to be awakened, not deluded; to maintain a pure mind, one beyond pollution; and to have correct thoughts and views at all times, in all places, and in all situations, whether favorable or adverse. This is being “respectful to the Three Jewels.””

「奉事師長」就是「尊師重道」,佛法與儒家同樣是建立在「孝親尊師」的基礎上。儒教育是以此發揚光大,佛陀教育也是由此發揚光大,所以孝親非常重要,唯有孝親才能尊師。我們真正能尊敬老師,才能得到老師所傳的「道」。假如對老師沒有尊敬心,老師再高明也無法傳授給你。為什麼?你不相信,不願意學。你對老師尊敬,老師的話你聽得進去,你會認真依教奉行,功德利益就得到了。所以,尊師是為了重道,得道。

“Attended to his teachers” is respecting one’s teachers and their teachings. Like Confucianism, Buddhism is also founded on filial piety to one’s parents and respect for one’s teachers. Confucian teaching flourished because of this foundation, as did the Buddha’s teaching. Filial piety is thus very important, for only when one is filial will one respect teachers. If one truly respects one’s teachers, one will receive the Way taught by the teachers. If one does not respect one’s teachers, they will not be able to teach one anything no matter how good they are. Why? Because one will not believe them nor be willing to learn from them. When one respects one’s teachers, one will listen to their teaching and diligently practice accordingly, thus receiving merits and benefits. Respecting one’s teachers is respecting the Way and receiving it.

「無有虛偽諂曲之心」,這不僅是對三寶、對老師,對一切大眾,我們都要用真誠之心,要在日常生活中培養這個習慣。

The words “without any insincerity or flattery in his heart” teaches us to not only treat the Three Jewels and teachers with sincerity, but also all beings. We should cultivate this habit in daily life.

「莊嚴眾行,軌範具足」,莊嚴就是世間人常講的「真、善、美」,但世間人講的「真、善、美」實在是有名無實,而西方極樂世界是實實在在的「真、善、美、慧」。我們遵從佛的教誨,以真誠心、恭敬心、清淨心、大慈悲心,處事待人接物,我們的心行就莊嚴了。所以,我們念阿彌陀佛,一定要以阿彌陀佛的本願為自己的本願。

“All of his conduct was magnificent and he was a role model in every way.” The word “magnificent” conveys the “truth, goodness, and beauty” that ordinary people often speak of. But such “truth, goodness, and beauty” exists as a concept, not a reality. On the other hand, truth, goodness, beauty, and wisdom truly exist in the Western Pure Land.

When we abide by the Buddha’s teachings, and interact with people and handle matters with a sincere, respectful, pure and great compassionate heart, our minds and conduct will be “magnificent.” So, when we mindfully chant “Amituofo,” we must take Amitabha Buddha’s causal vows as our causal vows.

「軌範具足」,軌範是模範;具足是沒有欠缺,無論在哪一方面都可以做大眾的榜樣,不但做修行人的榜樣,也做一般社會大眾的榜樣。這一句話的意思深廣無盡。我們在社會是什麼身分、地位,從事某種行業,我們在同行裡面就要做大家的榜樣。在《華嚴經‧善財童子五十三參》中,五十三位菩薩所示現的,出家身分只有五位,其他都是在家身分,各行各業、男女老少,所表現的都是社會大眾的榜樣、典型。

Dharmakara “was a role model in every way.” He was a role model not only for practitioners but also for the general public. The meaning of these words is infinitely profound and broad. Whatever our occupation or status in society, we should set a good example for everyone, especially our peers. In the chapter “Sudhana’s Visits to Fifty-three Wise Teachers” in the Avatamsaka Sutra, of the fifty-three bodhisattvas, five appeared as monastics and the others as men and women of all ages and all walks of life. Their behavior set good examples for society.

所以,不僅是言教,連身教一舉一動都是大家的榜樣,這是菩薩大慈大悲,這才足以轉移風俗,勸化大眾。勸化不僅是用口,所作所為、起心動念都要為眾生。在家人無論從事何種行業,只要是為社會、為眾生,就是菩薩軌範。

Bodhisattvas not only teach by words. Their every action is also a good example for others. This shows the bodhisattvas’ great compassion. Only by doing so can they change prevailing habits and customs for the better, and encourage and reform people. To encourage and reform people, one teaches not only by words: one’s every action and thought should also be for the benefit of them. If a lay practitioner, regardless of his or her occupation, works for the benefit of society and all beings, he or she is a bodhisattva, a role model.

「觀法如化,三昧常寂」,此二句是屬於境界。世間法、出世間法都是如幻如化,正如《金剛經》所云:「一切有為法,如夢幻泡影」,何必當真?「三昧」是梵語,譯為「正受」,菩薩的正受就是清淨寂滅。清淨寂滅是佛與大菩薩的享受,在家菩薩也能得到。

“He regarded all dharmas as illusory and remained in the samadhi that is eternally quiescent.” This sentence describes Dharmakara’s inner state. All phenomena, whether mundane or supramundane, are illusory. As the Diamond Sutra says: “All conditioned existences are like a dream, an illusion, a bubble, or a shadow.” Why take them seriously?

“Samadhi” is a Sanskrit word. The Chinese translation is “proper enjoyment.” The “proper enjoyment” of bodhisattvas is purity, quiescence, and Nirvana. Purity, quiescence, and Nirvana are the enjoyment of Buddhas and Mahasattvas. Lay bodhisattvas can also enjoy them.

有些同修生意做得很大,跟我說:「法師,我苦得不得了!員工不聽話,生意不好做,天天在操心。」其實有什麼好操心的?佛教導我們「觀法如化,三昧常寂」,你要是真正依教奉行,會過得非常快樂!非常自在!哪有苦?企業家也有不少學佛的,但是學得不透徹,對於佛所講的原理原則沒有覺悟,果真覺悟了,情形就不一樣了。

Some practitioners have built up large businesses. They tell me, “Master, I am in great suffering. Employees do not follow my orders and it is hard to do business. I have a lot to worry about every day.” Actually, what is there to worry about? The Buddha taught us to “regard all dharmas as illusory and remain in the samadhi that is eternally quiescent.” If we truly practice this, we will lead a very happy and very free life! How then can there be suffering?

There are many entrepreneurs who learn Buddhism. But their learning is not thorough enough. They do not thoroughly understand the principles taught by the Buddha. If they truly understood, their situations would be different.

在中國歷史上,滿清初期之興盛,是過去所沒有的。康熙、雍正、乾隆盛世將近一百五十多年,在這些年裡,宮廷中皇帝帶著文武百官每天讀誦《無量壽經》,大家都聽佛的教訓,依照佛的教誨去做。如果我們知道這個殊勝的利益,公司行號的老闆和員工,在每天早晨上班時,利用十五至二十分鐘讀經,大家都聽佛的話,都是佛弟子,都遵照佛陀教訓行事,公司哪有不興旺的道理!這是「建立共識」,我們的共識都依據佛陀教導而建立。

In Chinese history, the prosperity in the early years of the Qing dynasty was unprecedented. The flourishing age during the rule of Emperors Kangxi, Yongzheng, and Qianglong lasted for more than one hundred and fifty years. During these years, each emperor would lead all the government officials and military officers in chanting the Infinite Life Sutra every day at the imperial court. They abided by the Buddha’s teachings and practiced accordingly.

If the owner and the employees of a company know the wondrous benefit of doing this, and they chant a sutra for fifteen to twenty minutes every morning, then they are abiding by the Buddha’s teachings. They are the Buddha’s students, and they are practicing accordingly. So how can the company not flourish? Doing this is establishing consensus based on the Buddha’s teaching.

所以,「觀法如化」是智慧,了解一切法的真相,處理事情自然非常容易,也不會產生錯誤。所有一切錯誤的措施,都是對於事實真相不了解,才把事情做錯了。

It requires wisdom to “regard all dharmas as illusory.” When one understands the truth of everything, it will be easy to handle matters without making any mistake. Because one does not understand the truth, wrong steps are taken and one ends up making mistakes.

「善護口業,不譏他過」,這是表現在外面;「觀法如化,三昧常寂」,這是內在的功夫、智慧。「觀法如化」是慧,「三昧常寂」是定,你真的有定有慧,表現在外面行為上,自自然然就「善護口業,不譏他過」,見到一切人的過失也不會說。

“He guarded well his verbal karmas and did not ridicule other’s faults.” This describes Dharmakara’s external behavior. The sentence “He regarded all dharmas as illusory and remained in the samadhi that is eternally quiescent” describes his attainment and wisdom. “Regarding all dharmas as illusory” is wisdom. “Remaining in the samadhi that is eternally quiescent” is meditative concentration.

When one truly has meditative concentration and wisdom, one’s external behavior will reflect that—“he guarded well his verbal karmas and did not ridicule other’s faults.” When seeing the faults of others, one does not talk about them.

《六祖壇經》云:「若真修道人,不見世間過」。何以不見世間過?觀法如化!沒有過,也沒有功;沒有惡,也沒有善。心境是平等的,因為沒有分別、執著,就沒有善惡、是非、真假,當然就不會說別人過失。所以,一切善惡、是非、真假,都是世間人的虛妄分別。

The Platform Sutra says: “If one is a true practitioner, one will not see the faults of others.” Why will one not see the faults of others? Because one regards all dharmas as illusory! There is no fault. There is no merit. There is no good and no evil. One’s mind is impartial: without discrimination or attachment, there is neither good nor evil, neither right nor wrong, and neither true nor false. One will naturally not speak of the faults of others. Therefore, good or evil, right or wrong, and true or false—these are unfounded discriminations formed by people in this world.

「善護身業,不失律儀」,身是動作,律是戒律,儀是威儀,用現在話講就是風度,禮節自然符合規矩,不失禮,不犯過。

“He guarded well his bodily karmas and did not transgress any precept or codes of behavior.” Simply put, one’s demeanor and behavior naturally conform with proper customs: there will be no lack of courtesy; there will be no wrongdoing.

「善護意業,清淨無染」。三業中最難的是意業,最容易造惡業的是口業,所以把口業擺在第一。《無量壽經》經題「清淨平等覺」,清淨、平等、覺是一而三,三而一,心清淨一定平等,既然清淨,一定覺。清淨心起作用就是覺,覺心一定是清淨、平等。

“He guarded well his mental karmas and kept himself pure and uncontaminated.” Of the three kinds of karmas, the hardest to guard is one’s mental karmas, and the easiest bad karmas to commit are verbal karmas. This is why verbal karma is listed first.

In the title of this sutra are the words “purity, impartiality, and enlightenment.” Purity, impartiality, and enlightenment are one in three and three in one. When the mind is pure, it is also impartial. Since it is pure, it must also be enlightened. When the pure mind is functioning, that is enlightenment. An enlightened mind is definitely pure and impartial.

我們學佛只修清淨心,平等、正覺自然在其中。一切時、一切處,無論是順境、逆境,保持心地的清淨無染就對了。內不起貪瞋痴慢,外不執著善惡境界,心自然就得清淨。清淨心是真心、是真實智慧,你處理一切事情時,決不會有錯誤,會處理得恰到好處,非常圓滿,因為一切錯誤都是從欲望、利害上產生的。

In learning Buddhism, one needs only to cultivate a pure mind. When one has a pure mind, one will naturally be impartial and enlightened. At all times, in all places, and in all situations, whether favorable or adverse, one needs to maintain a pure and uncontaminated mind.

The mind will naturally be pure when (1) internally, greed, anger, ignorance, and arrogance do not arise in one, and (2) externally, one is not attached to any environment, good or bad. A pure mind is the true mind and is true wisdom. When handling any situation, one will do it correctly and completely, without any mistakes. All mistakes arise from desire and thoughts of gain and loss.

十七、恆以布施。持戒。忍辱。精進。禪定。智慧。六度之行教化安立眾生。

17. Always using the practice of the Six Paramitas of giving, precept observation, patience, diligence, meditative concentration, and wisdom, he taught and transformed beings to help them steadfastly establish a bodhi mind.

「恆」是恆常,永遠不變,時時刻刻都應當遵守這六個原則。

“Always” means forever and never changing. One should follow these six principles at all times.

第一、「布施」。對自己來說是放下、捨棄,而去幫助別人。布施有三大類,即財布施、法布施、無畏布施。布施是因,希望自己財富不缺乏,就要修財布施;希望自己有聰明智慧,就要修法布施;希望自己健康長壽,就要修無畏布施。無畏布施第一就是不惱害一切眾生,不但不殺生,令眾生生煩惱都不可以。素食是屬於無畏布施,不食眾生肉,不惱害眾生,更積極的就是放生。

The first paramita is giving. For us, this means letting go and helping others. There are three kinds of giving: the giving of wealth, the giving of teachings, and the giving of fearlessness. Giving is a karmic cause. If we want to have wealth, we should practice the giving of wealth. If we want to be intelligent and wise, we should practice the giving of teachings. If we wish to have good health and a long life, we should practice the giving of fearlessness. In the giving of fearlessness, the most important thing is not to harm any being. In addition to not killing beings, we should not even cause them to have afflictions. A vegetarian diet is a form of the giving of fearlessness: We do not eat the flesh of animals or cause them to have afflictions. To be more proactive, we should free captured animals.

我是一個沒有福報而且短命之人,活到現在好像福報一年比一年大,都是這一生依照佛法修學得來的果報。但福報不能自己享,一享很快就享完了。福報來了,要給大家享,福報就永遠享不盡,這是真實的。

I was supposed to be a person with little good fortune and a short life span. But I have lived to this age and my good fortune seems to increase year by year. Both are the rewards from my learning the Buddha’s teaching and practicing it accordingly in this lifetime.

One should not enjoy the good fortune oneself because one will use it up very quickly. When one has good fortune, one should share it with others. This way, one’s good fortune will never be used up. This is the truth.

聰明智慧增長了,對於一切事理,看得比以前更清楚,所以利益眾生的事情做得更恰當、更美滿。而且我沒有求壽命,壽命是自動延長的,這真正得自在!所以,菩薩行中,布施列在第一。三種布施的果報,大家在我的身上,可以明顯的見到。

As I gained more wisdom, I saw the ins and outs of everything more clearly than before. Thus, I was able to do things that benefited others in a more appropriate and perfect way. Moreover, I did not ask to have my life extended but it was. This is true freedom!

In the bodhisattva practice, giving is listed first. My rewards from the three kinds of giving can be clearly seen by everyone.

第二、「持戒」。佛為我們制定的律儀戒法要遵守,佛在一切經典裡苦口婆心對我們的教誡,也要遵守。以及世間的法律、風俗習慣,也要遵守。如果把戒律廢棄了,佛法的行持就沒有了,縱然天天講經說法、研究討論,都落空了。為什麼?與生活脫節了,所學非所用,講得再高也是空的,沒有結果。所以,佛法自始至終著重在「行」。

The second paramita is precept observation. We should observe the precepts and codes of behavior that the Buddha laid out. The teachings in the sutras that the Buddha earnestly and patiently taught us should be followed too. We should also abide by the laws and customs of our countries. If we abandon the precepts, then the practice and upholding of the Buddha’s teachings will disappear. So even if we lecture on the Dharma, and study and discuss it every day, it will be futile. Why? Because our lives are disconnected from the teachings, we are not applying what we are learning. No matter how profoundly or how well we can lecture on Buddhism, nothing will be achieved. That is why Buddhism has always emphasized practice.

佛講:「三聚淨戒」,聚就是類,三聚就是三大類。

The Buddha taught “three cumulative pure precepts.” “Three cumulative” means three main categories.

一、「攝律儀戒」,凡是佛在經典上所說的一切教誡,要我們做的決定要做到,不讓我們做的絕不違反。

The first category is “uphold precepts and codes of behavior.” This encompasses all the teachings that the Buddha taught in the sutras. We should practice all that the Buddha wants us to do and not otherwise.

二、「攝善法戒」,凡是善的就應當做,惡的就不應當做。我們要曉得戒的精神是防非止惡,斷惡修善;佛雖沒有說出,但與佛的意思相應者皆應遵守。如抽香煙,佛經並沒有說不能抽香煙,但我們知道抽香煙對己對他皆無好處,所以也應當禁止。諸如此類者,就歸納在「攝善法戒」。

The second category is “uphold precepts by practicing virtuous dharmas.” A deed that is good should be done. A deed that is bad should not be done. We should know that the spirit of the precepts is to prevent wrongdoing or stop evil conduct; it helps us to end wrongdoings and to practice virtuous conduct.

Even though the Buddha did not list everything we should or should not do, we need to adhere to the spirit of his teachings. For example, the Buddha did not tell us not to smoke, but we know that smoking is not good for us or for others. Therefore, we should not smoke. Things of this nature fall under “uphold precepts by practicing virtuous dharmas.”

三「饒益有情戒」。凡是對眾生有利益的事,應當去做。利益又分三等,眼前有利益,將來有害處,不能做;現在有好處,將來也有好處,這是真正的善;或者現前沒有什麼利益,將來有大利益,這也是善。所以,佛菩薩的眼光看得很久遠,絕對不在一時。

The third category is “uphold precepts by bringing lasting benefits to all sentient beings.” When a deed benefits beings, we should do it. There are three kinds of beneficial deeds. The first kind is the deed that will bring immediate benefit but will have a harmful effect in the future. This kind of deed should not be done. The second kind is the deed that will bring benefit not only now but also in the future. This kind of deed is truly beneficial. The third kind is the deed that will not bring immediate benefit but will bring great benefit in the future. This kind of deed is also beneficial.

This shows that Buddhas and bodhisattvas look far ahead, not only at the immediate future.

第三、「忍辱」。無論做什麼事情要忍耐,忍耐才能有成就。在修行過程當中,必然有挫折,我們愈勇猛精進,挫折就愈大。何以有這麼多挫折?這是我們無始劫以來所造的惡業,業力障礙是無法避免的。唯一的方法就是有耐心,有忍耐的力量,才能消業。如果有定力,定可以滅業。要用智慧面對事實,耐心去化解,委曲婉轉,不退精進。所以,有忍辱才有進步,不能忍必定受阻礙。

The third paramita is patience.21 To accomplish any undertaking, one needs to bear any hardship that one encounters. In the process of cultivation, one will surely encounter frustration. The more diligent one is, the greater the amount of frustration one faces. Why is there so much frustration? Because of the evil karmas that one has committed over countless kalpas, obstacles from karmic forces are unavoidable. The only solution is to tolerate any hardship. This will decrease karmas. If one has meditative concentration, it can eliminate karmas. One should face obstacles with wisdom, resolve them with forbearance, acquiesce, and make diligent progress. Only with the paramita of patience will one be able to improve. If one is not patient, one will encounter obstacles.

第四、「精進」。精是純而不雜,進是進步,精進是菩薩唯一的善根。現前時代,學佛的同修多半犯了一個毛病,就是學的太多、太雜,雖然天天在進步,是雜進、亂進,所以費時又耗神,所得非常有限。

The fourth paramita is diligence. The Chinese term for “diligence” is jingjin. Jing means “pure and unadulterated” and jin means “making progress.” For bodhisattvas, diligence is the only virtuous root.

Nowadays, many Buddhist practitioners make the mistake of learning too many different things, resulting in a mixture. Although they make progress every day, their progress is adulterated. They spend a lot of time and effort but their accomplishment is very limited.

我這一生有一點小成就,是得利於好老師,我的老師禁止我雜進、亂進。我在台中跟李炳南老師十年,李老師的教學法是:聰明能力好的,頂多只能學兩種,如果你要學三種,他決定不教你。程度不夠的,只可以學一種;一門學會了,他認為你可以了,才能再學一門,否則決定不許可。我在李老師會下十年,學五部經;在一般佛學院,一學期都不止五部!

The little achievement I have in this lifetime is due to having a good teacher. He forbade me to proceed in an unfocused and random way. I learned from Mr. Li Bingnan in Taichung for ten years. His teaching method was that even if a student was very smart and had an exceptional capability, he or she could simultaneously only learn two sutras at most. If the student wanted to learn three sutras [at one time], he would not teach this student. Students who did not have a good capability learned only one sutra. Only when Mr. Li considered that a student had learned a sutra well enough would he teach the student a new one. Otherwise, he would not allow the student to learn a new sutra. During my ten years with Mr. Li, I learned five sutras, whereas in a Buddhist college, the students study more than five sutras in one semester.

我第一部學《阿難問事佛吉凶經》,第二部學《阿彌陀經》,第三部學《普賢菩薩行願品》,第四部學《金剛經》,第五部學《楞嚴經》,我十年就學這麼一點東西。李老師的標準是你一部經學會了,才可以學第二部,會的標準是能在講台上跟大眾講得透徹。你在講台上表演,李老師坐在最後一排,在不使用麥克風的情況下,聲音要他能聽見才可以。這樣一個方向、一個目標,將基礎奠定好了,其他大經大論自然就能通達。「一經通一切經通」,問題是你有沒有真正學通?有沒有契入經典的意境。

The first sutra I learned was the Sutra on Ananda Asking about the Good Fortune and Misfortune of Learning the Buddha’s Teachings; the second was the Amitabha Sutra; the third was the “Chapter of the Vows and Practices of Samantabhadra”; the fourth was the Diamond Sutra; and the fifth was the Surangama Sutra. I spent ten years learning only these sutras. Mr. Li’s criterion was that only when one learned one sutra well enough could one learn a new one. “Well enough” meant that the student could explain the sutra thoroughly on stage to an audience. When the student lectured on stage, Mr. Li would sit in the last row. Without using a microphone, the student had to talk loud enough for Mr. Li to hear. Heading toward one direction and one goal, his students were thus laying a good foundation and would naturally understand the other sutras.

“When one masters one sutra, one naturally masters all sutras.” The question is whether one has truly learned and understood the sutra and entered into the states described in the sutra.

第五、「禪定」。定是心有主宰,內不動心,外不著相,不會輕易被外境動搖。比如我學一部經,專心在這一部經上,心才有主宰。

The fifth paramita is meditative concentration. It means being in control of one’s mind. Within, the mind is unmoved; without, the mind is not attached to phenomena. One should not be easily tempted by any external phenomena. For example, when one learns a sutra, one concentrates on this sutra. This way, one would be in control of one’s mind.

第六、「智慧」。簡而言之,就是理性,處事待人接物要有理性、有理智,而不用感情。

The sixth paramita is wisdom. Simply put, when one interacts with people and engages in tasks, one should do so based on reason, not on emotions.

這是教給我們在日常生活當中,處事待人接物的六個原則,這也是菩薩教化安立眾生的教學綱領。

This excerpt teaches us the six principles for interacting with people and engaging in tasks in daily life. These are also the guidelines that bodhisattvas use in teaching and transforming beings to help them be steadfastly established [in the bodhi mind].

十八、發菩提心。持諸禁戒。堅守不犯。饒益有情。所作善根。悉施與之。令得安樂。

18. Brings forth the bodhi mind, observes all the precepts, firmly abides in them without any transgression, brings abundant benefits to sentient beings, and offers them all the good roots that one has cultivated to help them attain peace and happiness.

這一條是我們一生處事待人接物的準則。「菩提」是梵語,譯為「覺悟」。「發菩提心」,就是發覺悟之心,不迷惑、不顛倒。凡夫之所以稱為凡夫,就是迷惑顛倒。這也是教導我們對人對事對物,一定要用真誠心,決定不能欺騙,不能虛偽。真誠也是菩提心,《觀經》講「至誠心」,就是真誠到了極處,這是菩提心的本體。

This excerpt sets the standard, throughout our lives, for interacting with people and engaging in tasks. “Bodhi” is Sanskrit, meaning “enlightenment.” “Bringing forth the bodhi mind” means bringing forth the mind to attain enlightenment and be free of confusion and delusion. An ordinary being is called an ordinary being because such a person is confused and deluded.

The excerpt also teaches us to interact with people and engage in tasks with a sincere mind. We should not deceive them or act falsely. Sincerity is the bodhi mind. The Visualization Sutra talks about “a mind of the utmost sincerity.” This is the noumenon of the bodhi mind.

如何才能真正不迷惑、不顛倒?我們從形象觀察,一個真正覺悟的人,對於自己及生活環境都能認識清楚,認識就是覺悟。認識的標準何在?佛是一個真正覺悟的人,佛就是我們的標準。佛說這個世間的真相是苦、空、無常,這是世間法的真實相,任何人都不能避免。

How can one be truly free of confusion or delusion? Let us observe a truly awakened person. This person has a clear understanding of him- or herself as well as the living environment. Understanding is awakening. What is the standard for understanding?

The Buddha was a truly awakened person. He is our standard. The Buddha said that the truth of this world is “suffering, emptiness, and impermanence.” This is the truth of this mundane world. No one can escape from this.

這個世間是「苦、空、無常」,這是我們必須要認識清楚的。認識清楚之後,捨棄「苦、空、無常」的世間,去取得「常、樂、我、淨」的境界,這就是真正覺悟的人。「常、樂、我、淨」,是諸佛菩薩的境界。

This world is filled with suffering, is empty in nature, and is impermanent. We must clearly understand this. When we do, we should abandon “suffering, emptiness, and impermanence” in this world and seek the state of “permanence, joy, true self, and purity.” Achieving this, we are truly awakened. The state of “permanence, joy, true self, and purity” is the state of Buddhas and bodhisattvas.

佛法講「了生死,出三界」,「了」是明瞭,對於六道輪迴生死的狀況,清清楚楚、明明白白,就是覺悟。所以,事實真相清楚了,第二步就要超越六道、擺脫輪迴,這是佛菩薩的事業。

Buddhism talks about “understanding the cycle of birth and death and transcending the Three Realms.” When one clearly understands the truth of life and death and of transmigration within the Six Paths, one is an awakened person. When one understands the truth, the next step is transcending the Six Paths and freeing oneself from samsara. This is what Buddhas and bodhisattvas do.

事實真相清楚了,要如何修行?佛陀在世是「正法時期」,人根性很利,修學一切法門,多數人都能成就!到「像法時期」,距離佛陀時代遠了,人的根性差了一等,傳下來的佛法也慢慢變質了;不是佛經變質,而是講經的人把經講變質了。傳的時間愈久,就愈傳愈訛。到「末法時期」,距離佛滅度三千多年,變質的狀況愈來愈嚴重,嚴重到我們無所適從。我們要想在佛法上修學得到證果,已愈來愈困難。

When one is clear about the truth, how should one cultivate? When the Buddha was in this world, which was during the Dharma-perfect Age, people had high capacities and the majority could succeed in any method that they chose to practice! After the Buddha’s time, during the Dharma-semblance Age, people did not have as high a capacity as earlier. With that, the quality of the Buddha’s teachings gradually deteriorated as they were passed down. But it was not that the sutras had degenerated; rather, it was the lecturers’ interpretation of the sutras that had worsened. As time went by, the lectures on the Dharma became more and more incorrect. Now it is the Dharma-ending Age, more than three thousand years after the Buddha’s parinirvana. The deterioration has reached a point where we do not know what to do. It gets more and more difficult for us to attain realization from learning and practicing Buddhism.

世尊對於現今社會狀況,在三千年前就瞭如指掌!但對真正有心求出離、真正有心求佛法證果的人,佛沒有辜負我們。所以,《大集經》告訴我們,正法時期戒律成就,像法時期禪定成就,末法時期修淨土成就。這一句話實在是世尊告訴我們現代人,依照淨土法門修學決定成功。

Three thousand years ago, the Buddha knew completely what was going to happen in society today! He did not fail those of us who truly sought transcendence, who truly sought enlightenment. The Buddha, in the Great Collection Sutra, said that in the Dharma-perfect Age, one could succeed in cultivation by observing the precepts; in the Dharma-semblance Age, one could succeed in cultivation by practicing meditative concentration; and in the Dharma-ending Age, one could succeed in cultivation by learning the Pure Land method. The Buddha was telling us, the people today, that we will definitely succeed in our cultivation if we learn and practice the Pure Land method.

末法一萬年,現在才過了一千年,往後還有九千年。正如《無量壽經》所說,九千年之後,佛法在世間滅盡,《無量壽經》還在世間多留一百年。一百年之後,《無量壽經》也沒有了,還有一句「南無阿彌陀佛」名號在。由此可知,六字洪名功德不可思議,那時期的人依這一句名號都能得度,何況現在?

The Dharma-ending age lasts ten thousand years. One thousand years have passed, and there are nine thousand years to go. The Infinite Life Sutra says that at the end of that nine thousand years, the Dharma will be lost22 to our mundane world. The Infinite Life Sutra, however, will remain in this world for another one hundred years. At the end of that one hundred years, even the Infinite Life Sutra will also be lost to the world. But there will still exist the six syllables “Namo Amituofo.”

From this we can see the inconceivable merit of “Namo Amituofo.” The people who live after the Dharma-ending Age will be able to attain liberation by relying on “Namo Amituofo.” Today, we have a better chance.

唐朝時代的道綽大師,這是淨宗的一代祖師。一生只講淨土三經,講了二百餘遍。由此可知,專修、專弘才是圓滿的「菩提心」。

Great Master Daochuo of the Tang dynasty was a patriarch of the Pure Land school. During his lifetime, he lectured only on the three Pure Land sutras, and he did so more than two hundred times. From this we can see that practicing and propagating only one Dharma door is the perfect bodhi mind.

要想了生死,第一要真正知道人生苦,來生必定比這一生更苦。來生不想做人,這個願望能達到嗎?可以說除了念佛求生淨土之外,你的願望不見得可以達到。所以,我們要有決心,這一生中決定得生淨土,這就是真正的「菩提心」。

To understand the cycle of birth and death, one must first know that life is filled with suffering, and that the suffering in future lifetimes will become even worse than in the current lifetime. If one does not want to be reborn in the human path, can this wish be fulfilled? Unless one mindfully chants the Buddha-name and seeks rebirth in the Western Pure Land, one’s wish may not be fulfilled. Therefore, one must be determined to attain rebirth there in this lifetime. This is the true bodhi mind.

覺悟的心有了,還要有覺悟的行為,也就是說我們要過一種覺者的生活。在日常生活中,處事待人接物,念念「覺而不迷」。下面就是佛教導菩薩住在世間,正確的造作行持。

When one has an awakened mind, one’s behavior also needs to be awakened. In other words, one should lead the life of an awakened person. In daily life, when one interacts with people and engages in tasks, one’s every thought should be awakened, not deluded. The following sutra text is the Buddha’s teaching of the correct activities and practice for the bodhisattvas in this world.

「持諸禁戒,堅守不犯」。廣義的持戒,就是守法、守禮。戒律的精神是「諸惡莫作,眾善奉行」,諸惡莫作是小乘戒,眾善奉行是菩薩戒。

In “…observe all the precepts, firmly abide in them without any transgression,” the meaning of observing the precepts, in a broad sense, is abiding by laws and the codes of behavior.

The spirit of the precepts is “do nothing that is bad and do everything that is good.” “Do nothing that is bad” is the spirit of the Theravada precepts. “Do everything that is good” is the spirit of the bodhisattva precepts.

但是善惡的標準,有層次淺深次第之不同。如常講的「五乘佛法」,就是把佛法分為五個層次:人乘、天乘、聲聞、緣覺、菩薩乘。五乘人與天都沒有出三界,沒有超越輪迴;聲聞、緣覺才真正超越六道輪迴。

There are various levels for good and bad. For example, in the Five Vehicles of Buddhism, there are five levels: the human vehicle, the heavenly vehicle, the sound-hearer vehicle, the pratyekabuddha vehicle, and the bodhisattva vehicle. The humans and heavenly beings are still within the Three Realms and have not yet transcended the cycle of rebirth. The sound-hearers and the pratyekabuddhas have truly transcended transmigration within the Six Paths.

可是圓滿的佛法是建立在作人的基礎上,人都做不好,怎麼能成佛作祖?所以,學佛從哪裡學起?從作人學起。《觀無量壽佛經》教導我們淨業三福,第一「孝養父母、奉事師長、慈心不殺、修十善業」,這是作人的基礎。

The perfect Dharma, however, is founded on being a good human being. If one is not a good person, how can one become a Buddha? Where should one start with learning Buddhism? One starts with learning to be a good person.

The Visualization Sutra teaches the Three Conditions. The first condition includes being filial to and providing and caring for parents, being respectful to and serving teachers, being compassionate and not killing any living beings, and cultivating the Ten Virtuous Karmas. This first condition is the basis for being a good person.

「五戒」是根本戒,諸佛菩薩都遵守的。從戒律引申就是法律,現行國家政府頒布的法律決定要遵守,道德觀念、風俗習慣也要遵守,這都在戒律範圍之內。除此之外,要克制自己的情欲,堅守不犯,這就是「諸惡莫作」,小乘戒的精神。

The Five Precepts are the fundamental precepts, which Buddhas and bodhisattvas also abide in. When we expand the scope of the precepts, we have laws. All the laws, moral values, and customs of our countries should be followed. They are all within the scope of the precepts. In addition, we should control our sensual desires. We should firmly abide by the precepts and not transgress them.

This is “do nothing that is bad,” the spirit of the Theravada precepts.

「饒益有情」,這一句屬於大乘菩薩戒。「有情」是眾生(有情眾生),就是廣大的人群以及一切動物植物。利益上面加一個「饒」,「饒」是最豐饒的利益,最高的利益,我們要盡心盡力去做對人有利益的事情。也許我們的力量有限,但只要有真誠心、恭敬心、清淨心,耐心去做,必定得到諸佛菩薩威神加持,一定能滿你所願。

“Brings abundant benefits to sentient beings” describes a Mahayana precept. “Sentient beings” encompasses not only people but also animals and plants. “Abundant benefits” refers to not just the most abundant but also the highest benefits.

We should do our best to perform deeds that will benefit others. Maybe there is a limit to what we can do, but if we perform deeds with a sincere, respectful, and pure mind and with patience, we will have the support of Buddhas and bodhisattvas. Our wishes will surely be fulfilled.

佛說:「一切法從心想生」,我們天天想它,時時想它,念念不忘它,這個事情就成功了。如果想「這個事情好難,做不到,算了!」那這個事情就不能成功。為什麼?你利他的念頭中斷,不能產生力量。所以,心想真正會發生不可思議的力量,就是念心不斷。我們懂得此理,念佛可以成佛,念佛人必定得生淨土,也是這個道理。我念阿彌陀佛,念西方極樂世界,念得很勤,念念不斷,一定把阿彌陀佛念來。所以,對於眾生有真實、廣大利益的事情,我們要盡心盡力去做,這個念頭決定不使之中斷。

The Buddha said: “All dharmas are created by the mind.” When we think about a matter [that will benefit others] every moment of every day, never forgetting it, then this matter will be successfully accomplished. If we think “This is so difficult. I cannot do it. Forget it!” then this matter will not be accomplished. Why? Because when we stop thinking of benefiting others, we stop generating energy. Thoughts will truly generate inconceivable energy—this is continual mindfulness.

When one understands this principle, one sees that those who are mindful of Buddha will attain Buddhahood. A practitioner who chants the Buddha-name will definitely attain rebirth in the Western Pure Land—this is also the same principle. When one mindfully chants “Amituofo” and is mindful of the Western Pure Land—being diligently mindful without any interruption—Amitabha Buddha will definitely come to one.

We should wholeheartedly do things that will bring true, vast and great benefits to all beings. We must ensure that this thought does not cease.

「所作善根,悉施與之,令得安樂」,這是說將我們的心量拓寬。沒有學佛之前,念念都想自己,想到自己一生的幸福、家庭的幸福,很少去想國家、社會,這個心量小!學佛之後,尤其是看到阿彌陀佛的大願,他的境界包括了虛空法界,那是真心圓滿的顯露,這是我們應當學習的。

“Offer them all the good roots that one has cultivated to help them attain peace and happiness” teaches us to broaden our minds. Before we began to learn Buddhism, we used to always think of ourselves—our happiness and our family’s. We seldom thought about the country or society. This means that we were not broad-minded.

After we began to learn Buddhism, we read about the great vows of Amitabha Buddha, whose state of mind encompasses the entire Dharma Realm. That is the perfect manifestation of the true mind. We should learn this.

所以,無論做什麼事情,即使是小小一點善事,都要把這些功德迴向給一切眾生,希望所有苦難眾生都能離苦得樂,這就是法供養裡的「代眾生苦供養」。所修的福報不獨享,而與一切眾生共享,就是迴向的意思。我把我的智慧、福德、才藝、能力都與一切眾生共享,希望一切眾生都能得到安樂,這是菩薩行。能否做到?能。有一個人修持,大眾都托他的福。如果這些人要遭災難,而有一個大福德的人在此地,他們就不遭難,或者是災難減輕了。

In doing any deed, no matter how small, one should dedicate the merit accrued to all beings, wishing that all suffering beings could leave suffering behind and attain happiness. This is a form of Dharma offerings: by giving of ourselves for all beings.

One does not personally enjoy the good fortune one has cultivated but shares it with all beings. This is the meaning of dedication. One shares one’s wisdom, good fortune, skills, and abilities with all beings, wishing that all beings could have peace and happiness. This is a bodhisattva practice. Can this be done? Yes. If one truly practices, others will benefit. If these people are about to encounter a disaster, and there is someone who has great good fortune and merits, either they will not encounter the disaster or the severity of the disaster will be reduced.

因此,一定要自己認真修學,才能消除世界災難。只要真心努力做,念念為苦難眾生做,所做的功德,自己決定不取,普遍施與一切眾生。

To help avert world disasters, we must earnestly learn and practice. All we need to do is sincerely do our best, with our every thought of doing it for the suffering beings. We will definitely not want to enjoy the merits accrued but offer them universally to all beings.

菩薩勇猛精進,力量從何而來?就是這一念大慈大悲,為一切眾生,絕不為自己。一個覺悟的人,一定是這樣的行為。假如他不是這樣的行為,念念還是為自己、為家庭,甚至於為一個小團體,他沒有覺悟,他的心量還很小。覺悟的人,心量一定很大。

Bodhisattvas are courageous and diligent. Where do they get their energy from? From this thought of great compassion, they work for all beings, not for themselves. An awakened person will surely behave this way. If one does not behave this way and thinks of oneself and one’s family, or even a small group of people, one is not awakened. One’s mind is still very narrow. An awakened person would undoubtedly have a very broad mind.

十九、要當作善。所謂一不殺生。二不偷盜。三不淫欲。四不妄言。五不綺語。六不惡口。七不兩舌。八不貪。九不瞋。十不癡。

19. They should practice good deeds, such as (1) no killing, (2) no stealing, (3) no sexual desire, (4) no lying, (5) no enticing speech, (6) no harsh speech, (7) no divisive speech, (8) no greed, (9) no anger, and (10) no ignorance.

「要當作善」,就是指十善業道,這是我們起心動念、處事待人接物的標準。人能一生依照十善行持,就是善人,這是善惡最簡單的一個標準。

“They should practice good deeds” refers to the Ten Virtuous Karmas, which are the standards for our thoughts and for our interacting with others and engaging in tasks. If one behaves in accordance with the Ten Virtuous Karmas in one’s lifetime, one is a good person. The Ten Virtuous Karmas are the most basic standards for good and bad.

《觀經》講「三福」,第一福是「孝養父母,奉事師長,慈心不殺,修十善業」。這是我們學佛的大根大本。孝親尊師慈心全具十善才得到落實,十善業是身三、口四、意三。身的三善業,即不殺、不盜、不淫。

The Visualization Sutra teaches the Three Conditions. The first includes being filial to parents, and providing and caring for them; being respectful to and serving teachers; being compassionate and not killing any living beings; and cultivating the Ten Virtuous Karmas. This is the most important foundation for learning Buddhism. When we are filial to our parents, respect our teachers, and are compassionate, then the Ten Virtuous Karmas are fulfilled.

Of the Ten Virtuous Karmas, three are physical karmas, four are verbal karmas, and three are mental karmas.

The three virtuous physical karmas are no killing, no stealing, and no sexual desire.

第一、「不殺生」。殺生範圍很廣泛,有手殺、口殺(即下達命令)、見殺生喜,或因瞋恨而起殺心,都包括在殺生的範圍之內。換言之,不殺生是絕對沒有傷害眾生的意念,我們要從這裡培養慈悲心。

The first virtuous physical karma is no killing. The scope of “killing” is very extensive. It includes personally doing the killing; killing verbally (in other words, telling someone to kill); feeling happy when seeing an act of killing; and giving rise to an intention to kill because of anger and hatred. These are all included in “killing.” In other words, no killing means that one has absolutely no thought of harming others. This way we nurture compassion.

第二、「不偷盜」。盜的範圍非常廣大,在佛法不與而取謂之盜。假如有主之物,主人沒有答應,你動了這個物品,就犯盜戒。偷盜將來是要還債的,所謂欠命還命,欠錢還錢,因果報應,絲毫不差。

The second virtuous physical karma is no stealing. The scope of “stealing” is very extensive. In Buddhism, stealing is defined as taking without permission. If we handle something that is owned by somebody else without their permission, then this is an act of stealing. Those who steal will have to repay the debt in the future.

It is said that one has to repay a life with a life and money with money. The law of cause and effect never fails.

盜一個人的物品,結罪比較輕。有些物的主人很多,譬如城市的公共設施,你要是偷盜,這一個城市的市民都是主人,因為他們納稅,你要向他們還債。假如是州政府、聯邦的設施,將來還債,你的債主是一國人民。

When one steals from one person, the resultant offense is relatively light: the karmic ties are fewer. But, some things are owned by many people, such as the public facilities in a city. If one steals anything from a public facility, one has to pay back all the residents of this city, because they pay taxes and are thus the owners. If one steals from the facilities of a state or federal government, one will have to pay back the whole nation of people.

結罪最重的是偷盜三寶物,就是寺廟的東西。佛法是盡虛空遍法界所共有的,換言之,法界無量無邊,所有出家人都是主人。你在這裡偷一點東西,這個結罪就不得了。所以,盜三寶物,必墮地獄。

With stealing, the resultant offense of stealing “property of the Three Jewels23” is the most serious—such properties are things belonging to a temple or monastery. The Buddha-dharma is owned by the entire Dharma realm, which has no boundary. In other words, all the monastics are the owners. If one steals something from a cultivation center, the transgression is inconceivably grave. One who steals the property of the Three Jewels will surely fall into the hells realm.

盜戒是最容易犯的,而且犯得最多。譬如經商,總是想方法少納一點稅,這也是犯盜戒。這個罪業很重,一定要懂得懺悔,修善補過。

Stealing is the easiest offense to commit and the one most frequently committed. For example, there are some in business who always try to pay less tax. This is stealing. Stealing in this manner is a very grave transgression. One must know that one should feel remorse and then make amends by cultivating goodness.

在中國佛門,盜用公款行善事的最出名的就是永明延壽大師。他在沒有出家之前,是管財稅出納的小公務員,常常拿國家的錢去放生。被人告發之後,依律判死刑,皇帝聽了他盜用公款放生並無他用,便吩咐監斬官:「若他臨死時,面有恐懼就殺了;假如沒有絲毫恐懼,就帶他來見我。」結果綁到法場要殺頭時,他一點恐懼都沒有,監斬官就問他:「你為什麼不害怕?」他說:「我這一條命換了千千萬萬的命,值得!歡喜!」所以,監斬官馬上報告皇帝。皇帝問他:「你有什麼願望?」他說:「我想出家。」皇帝就成就他出家,做他的護法。他參禪大徹大悟之後,回歸淨土,專心念佛。傳記記載,他是阿彌陀佛再來。

In the history of Buddhism in China, Great Master Yongming is the one most famous for doing good deeds with the use of public funds, funds he was not authorized to use. Before he became a monastic, he was a low-ranking government clerk in the taxation department. He often used government money to free captured animals. After it was reported that he had taken money, he was sentenced to death, according to the law.

When the emperor heard that he used the public funds solely to free captured animals, he gave these instructions to the official supervising the execution: “If he shows fear before the execution, execute him. But if he does not show the slightest fear, then bring him to me.”

When the clerk was about to be beheaded, he did not show any signs of fear. The supervising official asked him, “Why are you not afraid?” He said, “I exchange my life for tens of thousands of lives. It’s worth it! I am happy!” The official reported this to the emperor. The emperor asked the clerk, “Do you have any wish?” The clerk replied, “I want to become a monastic.” The emperor granted his wish and became his Dharma protector.

After Great Master Yongming attained great enlightenment through Zen meditation, he focused on the Pure Land teachings and concentrated on mindfully chanting the Buddha-name. His biography says that he was Amitabha Buddha manifested.

但他偷盜跟我們普通人不一樣,普通人偷盜是自己享受,而他是利益眾生。所以,佛法真的不是定法,它是通權達變,只有一個目標:利益眾生,造福社會。如果自己享受,罪過無邊。這個例子,值得我們深深省察。

The master’s stealing is not the same as when we ordinary people do it. Ordinary people steal for personal enjoyment; he stole to benefit all beings. Hence, the Buddha-dharma truly is flexible. It adapts to circumstances, but there is only one objective: to benefit all beings and society. If we steal for our enjoyment, the transgression is inconceivably grave. This example is worthy of our deep contemplation.

第三、「不淫欲」。無論在家、出家,淫欲決定增長貪心、邪念,對出世間法有一定的障礙,所以一定要斷淫,才能達到心地真正清淨,往生品位增高。如果做不到不淫欲,至少要做到不邪淫;十善是講不邪淫。邪淫是指夫婦之外,這是決定不許可的。

The third virtuous physical karma is no sexual desire. Whether one is a lay practitioner or a monastic, sexual desire will increase one’s greed and deviated thoughts and obstruct one’s pursuit of the supramundane teachings. Therefore, in order to achieve true purity of mind and attain a higher rebirth grade, one must not have sexual desire. If one cannot end sexual desire, one must at least not commit sexual misconduct. The Ten Virtuous Karmas teach no sexual misconduct. This means having no sexual conduct with anyone other than with one’s spouse. This is absolutely forbidden.

口的善業有四種,即不妄言、不綺語、不惡口、不兩舌。

The four virtuous verbal karmas are no lying, no enticing speech, no harsh speech, and no divisive speech.

第一、「不妄言」。學佛發菩提心從哪裡做起?從不妄語始。如果還有妄語,真心如何能顯露?一定要真誠,不自欺,不欺人,這是佛法的根本法。

The first virtuous verbal karma is no lying. In learning Buddhism, to generate the bodhi mind where should one start? One starts with no lying. If one keeps on lying, how can one’s true mind come forth? One must be sincere and not deceive oneself and others. This is the very foundation of the Buddha-dharma.

我們要真正了解佛制定戒律的用意,曉得戒的精神,才知道在日常生活當中如何活用,這個很要緊。經云:譬如有一個獵人追一隻兔子,走到三岔路,路上有一個人看到了,獵人問他:「你有沒有看到兔子?」他說:「從那邊去了。」兔子明明從這邊走了,但他打妄語,這是為了把獵人引開,救兔子一條命。這個妄語是開戒,不是破戒,這是救護眾生,也是救獵人。獵人雖有殺心,但他沒有殺成功,這個罪輕。

We want to truly understand the Buddha’s intention in laying down the precepts as well as know the spirit of the precepts. This way, we will know how to be flexible in observing the precepts in daily life. This is very important.

Here’s an example from a sutra. A hunter was chasing a rabbit and came to a crossing. He saw a person there and asked, “Did you see a rabbit?” “It went that way,” the person replied. The rabbit had actually run the other way but the person at the crossing, in order to save the rabbit, told a lie to keep the hunter away from it. His lying was lifting the precept, not transgressing it. What he did saved not only the animal but also the hunter. Although the hunter had intended to kill the rabbit, he did not succeed; so his offense was light.

這是告訴我們,一切戒律只要是利益眾生的,都屬於開緣;凡是屬於利益自己的,統統是破戒,統統有罪。利益眾生的,這是有功德;損己而利人,這是菩薩發心。

This tells us that with all precepts, if what we do is to benefit beings, it is lifting the precepts, and if what we do is to benefit only ourselves, then we are transgressing the precepts and are guilty of offenses. When we benefit all beings, we have merit. When we sacrifice ourselves to benefit others, we are bodhisattvas.

第二、「不綺語」,綺語是花言巧語,言語非常之美,目的在欺騙別人,誘導人造惡。像現在的歌舞、戲劇、電影、小說,乃至於一些文學作品,現在所謂是藝術,在佛法看是綺語。它引導人去做「殺盜淫」,這個罪過太大了。我們仔細看看因果報應,凡是有名的電影明星,死得都不好,這是現世報,來世果就更可怕了。

The second virtuous verbal karma is no enticing speech. Enticing speech means using inviting words to deceive others or to lure them to commit bad deeds. Today’s songs, dance, dramas, movies, novels, and even some literature—known as art nowadays—are full of enticing speech from the viewpoint of Buddhism. They teach people to kill, to steal, and to commit sexual misconduct. The offenses are immensely grave. Let us carefully look at the karmic effects: many famous movies stars come to a bad end. That is their karmic retribution in this lifetime. Their future karmic retributions will be even worse.

我們講經說法,苦口婆心勸人行善,人家都不來。那些歌舞場所要買票,價錢那麼高,還有那麼多人去聽,這才明瞭現在社會大眾是聽騙不聽勸。

I lecture on the Dharma and earnestly urge people to do good deeds, but few people come to listen. Those entertainment shows require entrance fees, and at very high prices too, yet many people attend them. From this we can see that people would rather listen to enticing words than to good advice.

第三、「不惡口」,惡口是說話粗魯,傷人尊嚴。

The third virtuous verbal karma is no harsh speech, which is offensive language. It hurts people’s dignity.

第四、「不兩舌」,兩舌是挑撥是非,有有意的、有無意的。有意的罪就重了,無意的是過失,要看結果來斷定這個罪業的淺深。小則挑撥兩人不和、兩個團體不和,這要看事情的大小來結罪。如果挑撥兩個國家戰爭,傷害許多生命財產,這個罪過很重。由此可知,挑撥是非,受害的面廣大,受害的時間很長,他的罪業必在拔舌地獄、無間地獄。言語不可不謹慎。

The fourth virtuous verbal karma is no divisive speech. Divisive speech stirs up trouble, whether one does so intentionally or unintentionally. If one does so intentionally, the offense is grave. If one does so unintentionally, it is a fault, and the outcome determines the gravity of the offense. If one causes discord between two persons or two groups of people, the gravity of offense depends on the extent of the discord. If one causes two countries to go to war, which results in the loss of many lives and damage to much property, then the offense is immensely grave.

From the above, when one’s divisive speech causes extensive damage and the damage lasts a long time, one will fall into the tongue-pulling hell or the Avici hell. Therefore, we must be very careful with our speech.

意業有三種,即不貪、不瞋、不痴,也稱三善根,世間所有一切善法都是從此生出來的。如果起心動念落在貪瞋痴,就是三毒煩惱,世間所有一切惡業也是從此生出來的。所以,意三業真正是苦樂的主宰、根源,我們不能不慎重。

The three virtuous mental karmas are no greed, no anger, and no ignorance. These are also called the Three Good Roots. All the wholesome dharmas arise from them. Greed, anger, and ignorance are the Three Poison Afflictions, and all the evil dharmas arise from them. Therefore, the three mental karmas are truly the determinant and the root cause of one’s suffering and happiness. We must be careful.

世間人貪求名聞利養、五欲六塵,其實起貪心得到的,還是自己命裡所有的;命裡沒有的,怎麼貪也貪不到。我們讀《了凡四訓》,就能真正明白這個道理。命裡有的,丟也丟不掉;命裡沒有的,想也想不到。了凡居士是一個好榜樣,他的長處就在知命,知命就樂天。天是自然的,接受自然的果報,所以他沒有妄想,心地清淨。

People in this world crave fame, prestige, gain, wealth, the Five Desires, and the Six Dusts. If one gets something that one craves for, it is because one is destined to have it. If one is not destined to have something, no matter what one does, one will not get it. After reading Liaofan’s Four Lessons, we will understand this: if one is destined to have something, one cannot get rid of it no matter what; if one is not destined to have something, one cannot get it no matter what.

Mr. Yuan Liaofan is a good example. The good thing about Liaofan was that he knew his destiny, and knowing his destiny made him content with his lot. Destiny is natural. He accepted his karmic retributions that he was destined to have. Therefore, he did not have any wandering thoughts. His mind was pure.

我們安於自己的現世狀況,人人都明瞭因果,天下就太平,不會有爭執。心定了,這一生才真正有幸福,富貴的有福,貧賤也有福,會過得很快樂。最可怕的是不知道命運,不曉得因果,也不相信因果,胡作妄為,天天造罪業。

If everyone understands the law of cause and effect and is content with his or her present life, the world will be at peace. There will be no conflict. When everyone’s mind is calm, he or she will truly have happiness in this lifetime. This good fortune can be had by the rich and those in high position. And also by the poor and lowly. Everyone will be happy.

The most frightening thing is that people do not know the existence of destiny or understand the law of cause and effect, nor believe in it. Consequently, people behave as they like and commit wrongdoings every day.

雖然命是一定的,可是我們這一生的行為造作,天天都在加減乘除。換言之,命運能不能改?能改。如果你每天的行業,加減乘除的幅度都不高,善是小善,惡是小惡,你的一生就照命運走,不會有變化。假如有大惡大善,命運就改變了。

Although one’s destiny is predetermined, it changes every day in accordance with one’s behavior. So, can one change one’s destiny? Yes, one can. If one’s behavior every day adds a little to or subtracts a little from good fortune—by one doing small good acts and committing small bad acts—then one’s life will be governed by one’s destiny, and there will be no change. But if one does major deeds—either good or evil—then one’s destiny will be changed.

所以,人四十歲以後,命運受後天影響最大;四十歲以前是先天的,就是宿世所造的善惡業影響大。如果真正覺悟,認真斷惡修善,四十歲以後決定好轉,這個非常非常重要。所以,佛法能讓我們這一生就享福,你真的相信,真的好好去做,晚年會愈來愈幸福、快樂,這要靠自己修。佛在此地教我們要修十善業,我們認真修,世間福報不必求,自然就來了。

Therefore, one’s destiny after one is forty years old is greatly influenced by one’s behavior in this lifetime. One’s destiny before one is forty years old is pre-determined, greatly influenced by one’s good and evil deeds done in past lifetimes. If one is truly awakened and diligently ends wrongdoings and practices virtuous conduct, one’s destiny will change for the better after one is forty years old. This is very important.

Buddhism can help us enjoy good fortune in this lifetime. If we truly believe it and diligently practice, we will become happier and happier in our old age. This depends on our cultivation. The Buddha taught us to practice the Ten Virtuous Karmas. If we practice diligently, worldly good fortune will naturally come to us without our seeking.

第一、「不貪」,是指不貪世間法,也不貪出世間法,徹底放下,心才清淨。有的,不貪;沒有的,也不貪。最要緊的是清淨心,有也等於沒有一樣。世間人都會說:「生不帶來,死不帶去」,人到臨死時,一生所有的一樣也帶不走,必須要認清事實真相。眼前我們所有的一切是不是我的?不是。如果以為是我的,這是愚痴!我暫時在這裡受用,就跟住旅館一樣,絕對不是自己的。你能把這個事實看穿了,貪心就沒有了,對於生活一切受用就得自在,不會計較,也不會認真。理明瞭了是理得,心就安了;心安了,一定看到事實真相,所謂是「心安理得,理得心安」。所以,一切與自己統統不相干的要放下,決定不起貪心。應當積極為眾生、為社會多多做好事。

The first virtuous mental karma is no greed. In addition to worldly things, one should also not have greed for supramundane teachings. One must completely let go of everything before one’s mind can become pure. One should not be attached to what one has or crave for what one does not have. The most important thing is to maintain a pure mind—having is no different from not having.

People often say that one brings nothing with one at birth and one takes nothing with one at death. When we die, we cannot take anything that we own with us. We must clearly understand this truth. Does anything we have now belong to us? No. If we think that what we have belongs to us, this is ignorance! What we have we are just using temporarily, like when we stay in a hotel. Nothing belongs to us. If we can thoroughly understand this reality, we will not have greed. We will be at ease regardless of what we encounter in life and will not mind or take anything seriously.

When we understand the truth, we will have peace of mind. When we have peace of mind, we will surely see the truth. Therefore, we should let go of everything that is irrelevant—we should absolutely give no rise to greed. We should enthusiastically do more good deeds for all beings and society.

第二、「不瞋」。瞋是瞋恚。凡是遇到不如意的事情,世間人總是會發脾氣、不高興,這個傷害很大!我們常講「積功累德」,功德就像樹林一樣,我們修了許多功德,可是一發脾氣,起了瞋恚之火,所謂是「火燒功德林」,就將所有功德燒光了。

The second virtuous mental karma is no anger. When things do not go as one wishes, one usually gets angry and becomes unhappy. This is very harmful. We often talk about accumulating merits. Merits are like a forest. We cultivate a lot of merits, but when we get angry, the fire of anger will burn away all the merits. This is described as “Fire burns away the forest of merits.”

我們問問自己:「積功累德到底有多少?」如果早晨發了脾氣,功德就只有幾個小時。臨命終時,如果發了脾氣,一生的功德都燒得乾乾淨淨。所以,凡是會引起你發脾氣的,都是魔現前。魔看到你功德修得那麼多,無法破壞,就勸你燒功德林。

We should ask ourselves “How much merit do we have?” If we had lost our temper this morning, then we would end up, since that bout of anger, with only a few hours of merits. If we lose our temper at the end of our lives, then we will burn away completely all the merits accumulated in this lifetime.

Anything that causes us to lose our temper is a manifestation of Mara. Mara sees that we have accumulated many merits, and he cannot destroy them—so he induces us to burn our forests of merits.

因此,真正有智慧的人、覺悟的人,遇到逆境現前,決定不肯燒自己的功德,絕對不發脾氣,要修忍辱。能忍,而後才有定;能定,而後才有慧。所以,六度的布施、持戒是修功德,忍辱是保持、保全功德;不能忍辱,功德就被自己毀滅。

Hence, when one who truly has wisdom and is awakened faces an adverse situation, this person will absolutely not burn away his or her merits, will absolutely not lose his or her temper. [To achieve this,] this person must practice patience.

When we have patience, we will have meditative concentration. When we have meditative concentration, we will have wisdom. Of the Six Paramitas, giving and precept observation allow us to cultivate merits. Patience allows us to preserve merits. If one cannot practice patience, one will destroy one’s own merits.

功德是戒定慧,一發脾氣,戒定慧都沒有了。而修福的人常常發脾氣,有瞋恨心、嫉妒心、貢高我慢、好勝心,雖沒有功德,但福報很大,因為福德是燒不掉的。這樣的人將來到哪一道去投生?佛說:往阿修羅道。阿修羅有福,沒有德,瞋恨心很重,容易發脾氣,傷害人,但福報享盡必定墮落。佛法常講「三世怨」,第一世修福,第二世享福,第三世墮落。一定要曉得,瞋恚對別人傷害只有三分,而對自己的傷害是七分。

Merits are precept observation, meditative concentration, and wisdom. When one loses one’s temper, one will not have any precept observation, meditative concentration, and wisdom.

If one cultivates good fortune but loses one’s temper often, harbors hatred and jealousy, is arrogant, or loves to outdo others, one will have no merits but will still have great good fortune. This is because good fortune cannot be burned away. Which path will this kind of people be reborn in? The Buddha said that they will be reborn in the path of asuras. Asuras have good fortune but no virtues. They are prone to anger and lose temper easily and hurt others. But when they use up their good fortune, they will fall into a bad realm. Buddhism often talks about “anger and resentment in the third lifetime”—one cultivates good fortune in the first lifetime, enjoys it in the second lifetime, and falls into a bad realm in the third lifetime.

We must know that our anger harms us more than others: it harms us 70 percent and others 30 percent.

第三、「不痴」。愚痴是沒有智慧。世間有很多聰明人,他有辯才,能說,能寫,能作,但沒有智慧。智慧是什麼?真正能辨別真假、邪正、是非、利害的是智慧。鄉下老太婆沒念過書,不認識字,教她念阿彌陀佛,一生老實念,這是真智慧。為什麼?她選擇念佛求生淨土,這是真,不是假;這是正,不是邪;這是利,不是害;這是善,不是惡。她全都選對了,這叫真智慧!世間有聰明才智的人,懷疑念佛法門,甚至還毀謗,這是完全沒有智慧,愚痴!不但自己得不到利益,而且還妨礙別人,障礙別人修學,令修學的人退心,這個罪過重了,果報不堪設想。

The third virtuous mental karma is no ignorance. Ignorance means no wisdom. There are many smart people, eloquent in debate or skillful at talking or writing, but they do not have wisdom. What is wisdom? The ability to truly differentiate between true and false, proper and deviated, right and wrong, and beneficial from harmful.

If an old village lady, one who has never received any formal education and is illiterate, when told to mindfully chant “Amituofo” does so sincerely during the remainder of her lifetime, then she has true wisdom. Why? Because she chooses to mindfully chant “Amituofo” to seek rebirth in the Western Pure Land, which is true, not false; proper, not deviated; beneficial, not harmful; and good, not bad. Her choice is correct in every aspect. This is true wisdom!

Many intelligent people in this world doubt the Buddha-name chanting method. They even slander it. This act is totally without wisdom. This is ignorance! They do not get any benefit. Moreover, they obstruct others from learning and practicing this method, even to the point of causing them to stop their practice. This offense is very grave, and the future karmic retributions are unthinkable.

所以,不貪、不瞋、不痴是世間一切善法的根,真正修善從根本修,才是聰明人。

No greed, no anger, and no ignorance—these are the roots of all wholesome dharmas in the world. If one cultivates virtuousness from the root, then one is an intelligent person.

二十、一心清淨。端正身心。絕欲去憂。慈心精進。不當瞋怒嫉妒。不得貪餮慳惜。不得中悔。不得狐疑。要當孝順。至誠忠信。當信佛經語深。當信作善得福。

20. One should single-mindedly cultivate a pure mind, set body and mind upright, and eradicate desire and eliminate worry. One should maintain a compassionate mind and make focused and diligent progress. One should not be angry or jealous or be gluttonous or stingy. One should not have regret halfway or have doubts. One should be filial, have utmost sincerity, be loyal, and be trustworthy. One should believe that the Buddha’s teachings in the sutras are profound. One should believe that doing good deeds will bring good fortune.

「一心清淨,端正身心,絕欲去憂,慈心精進」,這對我們身心修養、健康、長壽、幸福、快樂有很大的關係。長壽要健康、要不老,才是真正幸福。如何才能做到?一心清淨。

“Should single-mindedly cultivate a pure mind, set body and mind upright, and eradicate desire and eliminate worry. One should maintain a compassionate mind and make focused and diligent progress.” These words are of great significance to our cultivation of behavior and thoughts, as well as our health, longevity, and happiness. When one has a long life, one wants to have good health and not show one’s age—this is true happiness. How does one achieve this? By single-mindedly cultivating a pure mind.

佛說:「依報隨著正報轉」。正報是心、念頭,但念頭不是真心,是妄心。真心不生不滅,清淨無為,一切「唯心所現」的境界,也是不生不滅的,稱為「一真法界」。

The Buddha said: “Dependent rewards change according to proper rewards.”24 Proper rewards refer to the mind, or thoughts. But thoughts are not the true mind—they are the false mind. The true mind neither arises nor ceases. It is pure and has no need to do anything. All phenomena—that are manifested by the true mind and that also neither arise nor cease—are called the One True Dharma Realm.

如果迷了自性,不生不滅的「真心」就變成了「生滅心」。我們今天的妄想念頭,一個念頭生,一個念頭滅,這個生滅稱為「識」,把「一真法界」變成了「十法界」。如何變的?「唯識所變」,也就是「一切法從心想生」。想是識,真心不想,所以十法界是從心想生。換言之,心想(識)是能變、能生,「十法界依正莊嚴」是所變、所生。

If the true nature is mired in delusion, the true mind—which neither arises nor ceases—will change into a mind that arises and ceases. Today, we have wandering thoughts. When a thought ceases, another one arises. This arising and ceasing is called consciousness—the One True Dharma Realm is thus changed to the Ten Dharma Realms. How does the change occur? It is “altered by the consciousness.” In other words, “all dharmas are created by the mind.”

Thoughts are consciousness. The true mind has no thoughts. The Ten Dharma Realms are created by the mind. In other words, thoughts (consciousness) can change and can create. All the magnificent proper and dependent rewards25 in the Ten Dharma Realms are what are being changed and created.

譬如我想健康、想不老,懂得這個理論與方法,就會轉變了。不懂就隨著情緒、外面環境去轉變,自己做不了主宰,這就有苦了。因此,我們用心要用什麼心?要用「一心」、「清淨心」。心愈清淨,心健康;心健康,身就健康。身心清淨,哪有不健康的道理!生理是隨著心理轉變的,還是操縱在心理。

If one wants to stay healthy and young, knowing this principle and method will help one change one’s physical condition. If one does not know the principle and method, one will be affected by one’s emotions and the external environment. One will not be in control and thus will suffer.

What kind of mind should one maintain? Be single-minded and have a pure mind. The purer the mind, the healthier the mind. When the mind is healthy, the body will be healthy. If one’s mind and body are pure, how can one not be healthy! One’s physical condition changes in accordance with one’s thoughts and emotions. Control invariably lies in one’s thoughts.

念佛的標準,就是「一心不亂」。我們時時刻刻把「心」定在阿彌陀佛佛號上,皈依阿彌陀佛,從萬事萬法回頭,一心依靠阿彌陀佛。你真回頭,所有一切污染離開了,就得清淨,所以「一心清淨」非常重要!

The standard for Buddha-name chanting is One Mind Undisturbed. We should always focus our minds on “Amituofo.” We should take refuge in Amitabha Buddha, turning away from everything else and single-mindedly relying on him. When we truly do so, we will be free of all pollution and will attain purity. “Single-mindedly cultivate a pure mind” is very important!

「端正身心,絕欲去憂」,前面講的「一心清淨」,就是端正心。我們一舉一動、一言一笑,不違背佛菩薩的教誨,這是端正身。端正身心就是具足威儀,威儀就是恭敬,即禮節;具足禮節,就表示對佛、對法的恭敬。

“Set body and mind upright, and eradicate desire and eliminate worry.” Before this line, we have “single-mindedly cultivate a pure mind,” which refers to keeping the mind proper. When our every gesture, movement, word, and smile accord with the teachings of the Buddha, we are keeping our behavior proper. Setting one’s body and mind upright is behaving in an impressive and dignified manner. This is respectfulness. This is about codes of behavior. In other words, when one behaves in accordance with codes of behavior, one shows respect to the Buddha and the Dharma.

身心不端有很大的障礙,一是欲望,一是憂患,必須把這個障礙去除,身心就端了。對身的障礙是欲,它誘惑使你的身不端正,心有憂患!真正做到身心端正,一定要去欲絕憂。不但對名聞利養、五欲六塵沒有欲望,對「饒益有情」、幫助別人的欲望也沒有。

There are great obstacles when body and mind are not upright. One obstacle is desire, and the other is worry. When these two obstacles are eliminated, body and mind will be upright. The obstacle to the body is desire, for it leads the body astray. Our minds will be filled with misery and hardship. Therefore, if one wants to truly make one’s mind and body upright, one must “eradicate desire and eliminate worry.”

Not only should one not have desire for fame, prestige, gain, wealth, the Five Desires, and the Six Dusts, one should also not have desire for bringing “abundant benefits to sentient beings” or helping others.

金剛經》說得很好,「佛度無量無邊眾生,實無眾生得度者。」為什麼佛說沒有度一個眾生?一切事情隨緣就好,隨緣就是一切順其自然,有機緣就盡心盡力去做,做了也不必居功,沒有緣不要去攀緣。

It is aptly put in the Diamond Sutra that the Buddha helped boundless beings to awaken, but there were really no beings for the Buddha to help. Why did the Buddha say that he did not help a single being? Because, in everything it is good to accord with conditions. According with conditions is to accord with the natural way of things. When conditions are available, wholeheartedly do the best, but take no credit for any of it. When conditions are not available, do not actively seek such conditions.

「慈心精進」,慈心是慈悲心,對自己心要清淨,對眾生心要慈悲。精進,進是不退,一直往前進;精是純而不雜,一個目標,一個方向,勇猛精進。真正修行就是慈悲一切,因為你修行是一切眾生的好榜樣,你成就之後必定去幫助一切眾生。

“One should maintain a compassionate mind and make focused and diligent progress.” Personally, one should maintain a pure mind, and towards others, one should maintain a compassionate mind. “Progress” means to keep on moving forward without retrogressing. “Focused and diligent,” which also refers to progress that is pure and unadulterated, means to courageously and diligently head in one direction and towards one goal. True cultivation is to have compassion for all, because when one cultivates, one is a role model for all beings. When one succeeds in one’s cultivation, one will definitely help all beings.

「不當瞋怒嫉妒。」瞋恚心是大障礙,所謂「一念瞋心起,百萬障門開」。為什麼會生瞋恚心?你把世間一切萬事萬物都當真了。佛告訴我們:「凡所有相,皆是虛妄;一切有為法,如夢幻泡影」,皆不真實!人與人之間,人與萬物之間,都是因緣果報。緣有善緣、惡緣,遇到惡緣現前時,要曉得這是過去的惡因。別人對我不高興、忤逆之事,一笑了之,把過去的帳消了。假如再發起瞋恚心,就是帳上加帳,不但消不了,麻煩更大,正所謂是「欠財還錢,欠命償命,冤冤相報,沒完沒了」。

“One should not be angry or jealous.” Anger is a great obstacle. It is said, “A moment of anger will open up the door to millions of obstacles.” Why does anger arise? Because one takes everything in this world as real. The Buddha told us “all phenomena are illusory” and “all conditioned existences are like a dream, an illusion, a bubble, or a shadow.” Nothing is real! Relationships between humans as well as between humans and all beings and everything else are all about causes, conditions, and effects.

Conditions may be favorable or adverse. When an adverse condition appears, one should know that it results from a bad cause planted in the past. If a person displeases one or goes against one, then one should just laugh it off, as this will cancel out the karmic debt incurred in the past. If one becomes angry, one will incur another debt on top of the old debt. Instead of canceling out the old debt, one will have even more problems. As it is said, “If one owes money, one will repay with money. If one owes life, one will repay with life. Reprisal breeds reprisal. It is cyclical and never ending.”

真正覺悟的人,心很平靜、很平淡,善緣來了沒有歡喜心,逆緣來了沒有瞋恚心,永遠保持心地的清淨、光明。心清淨,對事情的前因、後果就會看得清清楚楚,所以不生瞋恚。

A person who is truly awakened will have a very calm and contented mind. When a favorable condition comes along, one will not feel happy, and when an adverse condition appears, one will not feel angry. One always maintains a pure and honorable mind. When the mind is pure, one will see clearly the causes and effects of a matter and will not become angry.

「嫉妒」是見不得別人的好處。別人有好處,是他修善因得的善報,哪有什麼好嫉妒的!我們要想得好果報,種好因就行了。所以,要懂得隨喜功德,成人之美,不成人之惡。

One is jealous because one cannot bear to see others do well. A person receives something good because this person had cultivated a good cause—this is his or her reward. What is there to be jealous of? If we want good rewards, we only need to plant good causes. We should know to rejoice at others’ meritorious deeds and help them accomplish them. When it comes to bad deeds, we should not help people commit them.

「不得貪餮慳惜。」貪餮,狹義來講,就是挑剔食物;廣義而言,就是對一切物質的享受。慳惜是吝嗇,自己有的,不肯布施。布施的功德非常大,對自己現前來說,可以斷煩惱、消業障;對修學來講,能破無明、見本性。所以,菩薩修行就是修布施。

“One should not . . . be gluttonous or stingy.” In a narrow sense, “gluttonous” means being fussy about food. In a broader sense, it includes all material enjoyment. A stingy person is someone who is unwilling to give to others.

From giving, the merits are tremendous: in our present life, we can end afflictions and eliminate karmic obstacles; in our cultivation, we can break through ignorance and see the true nature. This is why bodhisattvas’ cultivation is the practice of giving.

布施有三大類:財布施、法布施、無畏布施。六度歸納起來就是布施,持戒、忍辱屬於無畏布施。譬如你持不偷盜的戒,別人不會提防你,不會有恐怖心,這就是無畏布施。你修忍辱,別人說話不小心得罪了你,你不會計較。精進、禪定、智慧屬於法布施。六度統攝萬行,菩薩所修無量無邊法門總不出六度,而六度歸納就是布施,這才曉得布施功德真正不可思議。我們只要修一心清淨,端正身心,多修布施,就能得到不可思議的功德。

There are three types of giving: the giving of wealth, the giving of teachings, and the giving of fearlessness. The Six Paramitas are various forms of giving. Precept observation and patience are forms of the giving of fearlessness. For example, if we observe the precept of not stealing, people will not be on guard against us or fear us. This is the giving of fearlessness. If we practice patience, we will not mind when someone unintentionally says something offensive to us.

Diligence, meditative concentration, and wisdom are forms of the giving of teachings. The Six Paramitas dictate all forms of practice. The boundless Dharma doors practiced by bodhisattvas do not fall outside the Six Paramitas—and the Six Paramitas are all subsumed under giving. From this we can see that the merit of giving is truly inconceivable.

We just need to single-mindedly cultivate a pure mind, set the body and the mind upright, and practice giving more often. We will receive inconceivable merit.

貪餮、慳惜是無始劫來的習氣,這是修布施最大的障礙,必須要克服。生活要節儉,而且要能夠保持,即使將來發達了,有大財富,生活還是一樣節儉,這是真正有福報。

Being gluttonous and stingy—residual habits from countless kalpas—are great obstacles to the practice of giving and must be overcome. One should live a thrifty life and maintain this simple life. Even when one becomes successful and has great wealth in the future, one should still live thriftily. This way, one will truly have good fortune.

在中國歷史上,宋朝宰相范仲淹就是這樣的人。他是清苦出身,作秀才時,家境清寒,每天煮一鍋粥,分為四塊,一餐吃一塊。直至作宰相,家庭生活還保持著最清苦的標準。他收入很豐富,都拿來做社會慈善事業,幫助窮人。他作宰相的時候,以一個人的收入養三百多家,所以自己的生活非常清苦。印光大師對他非常佩服,認為中國除了孔子之外,范仲淹是第二位令人尊敬效法的人。

A good example in Chinese history is the Prime Minster Fan Zhongyan of the Song dynasty. He came from a poor family. When he was a county-level scholar, he was so poor that every day he would divide the porridge that he cooked into four portions, eating a portion for each meal. Even when he became the prime minister, he still maintained a very simple life. He had a very high salary, which he spent on charity and the poor. During the time when he was the prime minister, he supported more than three hundred households with his income. Therefore, he led a very hard and austere life. Great Master Yinguang greatly admired him and considered him a person worthy of respect and emulation, and in China, second only to Confucius.

現在有許多年歲大的人,都給自己留一筆醫療費。而佛說:「一切法從心想生」,你天天想老、想病,怎麼會不老?怎麼會不病?如果把念頭轉一轉,把醫藥費都拿去救濟貧苦的病人,你就不會生病了。為什麼不會生病?沒有醫藥費!學佛要學這些智慧。

Nowadays, many old people set aside an amount of money for future medical bills. The Buddha said: “All dharmas are created by the mind.” If every day we think about getting old and falling sick, how can we not look old or get sick? If we change our way of thinking and give the money that has been set aside to help those who are poor and sick, we will not get sick. Why will we not fall sick? Because there is no money set aside for getting sick [for we no longer think and worry about it]!

When we learn Buddhism, we should learn wisdom like this.

我不生病是因為我知道因果報應,所以我把醫藥費都捐出去了,這多自在!決不可吝嗇、慳惜,真正幫助別人,就是幫助自己,天天想自己老病,真的把自己給毀了。

I do not get sick because I know the law of cause and effect. This is why I have donated my medical-contingency money. I am truly at ease!

One should not be stingy. Helping others is helping oneself. If one thinks about aging and sickness every day, one will truly bring harm to oneself.

「不得中悔。」中悔是中途後悔。你做了善事,中途後悔,就前功盡棄。譬如修學淨土法門,修了一段時期,聽說別的法門更好,就後悔了,再去修別的,那就錯了。不管人家怎麼講,決定不後悔,一直修下去。

“One should not have regret halfway.” When we do a good deed, regretting it halfway through will result in our early efforts counting for nothing. For example, one learns and practices the Pure Land method, but after a period of time, one hears that there is another method that is better. Regretting one’s previous choice, one starts to practice another method. This is wrong. No matter what others say, one should not have second thoughts—just continue with the Pure Land method.

「不得狐疑」,狐狸多疑,所以一般講疑惑都用「狐」來作比喻。對於聖賢人的教誨、佛菩薩的經教決定不懷疑,這才能真正做到精進。

“Not . . . have doubts” means that we should absolutely not doubt the teachings of the sages or Buddhas and bodhisattvas. This way, we will be able to truly make focused and diligent progress.

「要當孝順」,孝順是佛法的大根大本。實在講,「孝順」圓圓滿滿做到是成佛,唯有佛才能盡孝。我們想把孝順做到圓滿,只要一心念佛,往生淨土,見到阿彌陀佛,孝順就圓滿了。因為不只是你這一生的父母,連生生世世的父母,你都能認得;他們現在在哪一道,你都能清楚。只要緣一成熟,你勸他念佛,他肯聽、肯接受,你就有能力幫助他。因此,生生世世的家親眷屬,與自己有緣的人,你都能幫助他們脫離六道,往生不退成佛。這是大孝!這是真孝!

“One should be filial.” Filial piety is the absolute foundation of Buddhism. Frankly, only when one attains Buddhahood can filial piety be practiced to perfection. Only a Buddha can be perfectly filial.

If we want to practice filial piety to perfection, we just need to single-mindedly chant the Buddha-name and seek rebirth in the Western Pure Land. When we meet Amitabha Buddha, our filial piety will then be perfect. It is because [once we are in the Pure Land] we will be able to recognize our parents and also all our parents from past lifetimes and clearly know which paths they are in, so that when the conditions are mature, they will listen and accept our advice to mindfully chant the Buddha-name when we urge them to. This way, we will have the ability to help them. We will be able to help our families, friends, and those who have an affinity with us—from every one of our lifetimes—transcend the Six Paths, attain rebirth in the Western Pure Land, and attain Buddhahood. This is great filial piety! This is true filial piety!

眼前對於父母的生活,尤其是晚年的精神生活,我們都能照顧到就好了。最重要的是要勸父母念佛,才是真正的孝順。父母不能接受,是因為自己學佛學得不夠好,要是學得像佛了,自然就接受了。所以,自己認真學習就會影響父母,這要有耐心,等待時節因緣。

Presently, it is good if we can take good care of our parents, in particular their spiritual well-being when they are advancing in age. The most important of all is to urge them to mindfully chant the Buddha-name. This is true filial piety. If our parents do not accept our advice, this is because we have not learned Buddhism well enough. If we really follow the Buddha’s way, they will naturally accept our advice. When we diligently learn Buddhism, we will influence our parents. This requires patience and waiting for the proper time and right conditions.

「至誠忠信。」「至誠」是真誠到極處。真誠的心對佛、對法、對老師,我們才能真正得到利益。「忠信」是對大眾,平常處世待人以忠信為準則。

“Have utmost sincerity, be loyal, and be trustworthy.”

“Utmost sincerity” means being absolutely and completely sincere. When we are sincere to the Buddha, to the Dharma, and to our teachers, we will truly benefit.

Loyalty and trustworthiness are the norms when we interact with others and engage in tasks.

「當信佛經語深」,這是真實的智慧。特別是淨宗的經典,如《阿彌陀經》《無量壽經》《觀無量壽佛經》,佛講這是「難信之法」。因為經文看起來好像不深,其實義理、境界深廣無盡。善導大師在《觀經四帖疏》說,不但一般人不能完全透徹理解,就是阿羅漢、辟支佛、權教菩薩也無法透徹明瞭此三經的內容。所以,不但凡夫聽了難以相信,甚至大菩薩們還懷疑,真正是難信之法。雖然難信,但很容易修,所謂「難信易行」,真正照修,成功高!我們要相信,這是如來果地上的境界,不是菩薩境界,難在這個地方。

“One should believe that the Buddha’s teachings in the sutras are profound.” This is true wisdom. In particular, the Pure Land texts, such as the Amitabha Sutra, the Infinite Life Sutra, and the Visualization Sutra, are as the Buddha said—Dharma that is hard to believe. This is because even though the texts do not seem to be profound, the meanings and the states described are actually infinitely profound and broad. Great Master Shandao said in his Commentaries on the Visualization Sutra that it is not just ordinary people who cannot thoroughly understand the teachings in these three sutras, but also arhats, pratyekabuddhas, and the bodhisattvas of the Provisional Teaching. Therefore, not only do ordinary beings find it hard to believe the sutras, even the great bodhisattvas still have doubts. These sutras are truly Dharma that is hard to believe.

Although the Dharma is hard to believe, it is easy to practice. If we practice accordingly, we will succeed! We have to believe that these teachings describe the state of Buddhas at the attainment stage, not the states of bodhisattvas. This is why it is hard to believe and understand.

「當信作善得福」,前一句是說佛法,這一句是講世間法,這是教給我們一定要深信因果。善心決定得福,惡念決定得禍,善惡是因,禍福是果。

“Should believe that doing good deeds would bring good fortune.” The previous sentence, “One should believe that the Buddha’s teachings in the sutras are profound,” is about the Buddha-dharma. This phrase, “. . . should believe that doing good deeds would bring good fortune,” is about mundane teachings. This teaches us to deeply believe in causality: a virtuous mind will surely bring about good fortune; evil thoughts will surely bring about misfortune. Good and bad thoughts are causes, and good fortune and misfortune are results.

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  1. White dharmas mean wholesome dharmas.—Trans.
  2. By having a longer life we have more time to help more beings. With a shorter life, we have less time to help beings.—Trans/li>
  3. The cultivation of this virtue involves two aspects: to be patient without anger in the face of harm done by others and to endure various afflictions and suffering and to be unafraid of the implications of such Mahayana teachings as emptiness.— Damien Keown, Dictionary of Buddhism (Oxford University Press, Oxford, 2003), 148.
  4. The Dharma will be lost because no one understands the teachings completely to teach us, because the teachings are misinterpreted, or because no one knows the existence of the sutra.—Trans.
  5. “Property of the Three Jewels” is a Buddhist terminology that refers to the property of a temple or monastery. The statue of a Buddha, the worship hall, flowers, canopies—these are the property of the Buddha Jewel. Sutras, stationery, containers and linens for protecting sutras—these are the property of the Dharma Jewel. Dormitories and farms of monasteries; clothing, alms bowls, and other personal items belonging to monastics—these are property of the Sangha Jewel. The items for each Jewel must only be used for that Jewel and not otherwise. For example, the flowers in the chanting hall should not be used as a personal item.—Practical Buddhist Dictionary “Shi Yong Fo Xue Ci Dian” compiled by Gao Guan Lu, 1934 (Buddhist Book Store, China.
  6. Dependant reward is the part of the reward on which one’s existence depends; the secondary and circumstantial part of the reward which one receives in this life as the result of acts in previous lives, such as house, utensils and surroundings . . . Proper rewards is the principal reward which one receives in this life as the result of acts in previous lives, namely, one’s own body and mind. . . Hisao Inagaki, A Dictionary of Japanese Buddhist Terms (Nagata Bunshodo, Kyoto, 2003, 5th Edition), 43 and 311.
  7. Proper rewards are also described as main rewards. “Dependent and main rewards are based on past karmic actions. The ‘main rewards’ refer to living beings, while the ‘dependent rewards’ refer to the physical environment on which the living beings ‘depend,’ such as the land, ponds, trees, and so forth.”— Van Hien Study Group, The Seeker’s Glossary of Buddhism (Sutra Committee of the United States and Canada, New York, 2003, 2nd Edition), 180.