Master's TalkLily delimiterLecture Notes on the Essence of the Infinite Life Sutra-verses41~45

淨空法師講述
by Venerable Master Chin Kung

四一、佛教群生。捨五惡。去五痛。離五燒。降化其意。令持五善。獲其福德。

41. Buddha . . . teach all beings to . . . discard the Five Evils, leave the Five Sufferings, stay away from the Five Burnings, subdue and transform their thoughts, and observe the Five Goodnesses so as to obtain the good fortune from this.

「佛教群生」。「教」,當動詞,就是教導。佛教導一切眾生,斷惡修善,得真實福德。

The Buddha taught all beings to end wrongdoings and practice goodness so that they can receive true good fortune.

「捨五惡」。「五惡」是殺、盜、淫、妄、酒,這是因。

In “discard the Five Evils,” the “Five Evils” are killing, stealing, sexual misconduct, lying, and taking intoxicants. These are causes.

第一、「殺生」,帶來疾病、短命報。不殺生、不食肉,得健康長壽報。

The first evil is killing, which will bring about the retributions of illness and a short life span. No killing and a vegetarian diet will bring about the rewards of good health and a long life.

第二、「偷盜」,果報是貧窮。我們要想富有,自己的財富能永遠保持而不失,就要懂得修因。時時刻刻存著盜心的人,財富決定保持不久。歡喜布施者必得大財富。

The second evil is stealing. Its retribution is poverty. If we want to be wealthy and keep our wealth forever and not lose it, we need to know how to cultivate the cause. Those who constantly think of stealing from others will not keep their wealth for long. Those who are happy to give will most certainly obtain great wealth.

第三、「邪淫」。人人希望家庭美滿,家族興旺,要達此目的,決定要禁止邪淫。

The third evil is sexual misconduct. Everyone wants to have a prosperous and happy family. To achieve this, one must definitely not commit sexual misconduct.

第四、「妄語」,不妄語,言而有信,在社會上能得到大眾的信任、尊敬與支援,事業就一帆風順。

The fourth evil is lying. In the world at large, when one does not lie and keeps one’s word, one will win the trust, respect, and support of others. One’s career will be smooth.

第五、「酒」,酒能迷惑人性,酒醉之後,言行不能控制,往往造作罪業,產生嚴重的過失。

The fifth evil is taking intoxicants, which will confuse one’s mind. When one is intoxicated, one cannot control one’s speech or behavior and thus will very often commit offenses that result in grave mistakes.

佛在此地教導我們要斷此五惡,修五善。五善即不殺生、不偷盜、不邪淫、不妄語、不飲酒,這五戒是從初發心學佛一直到菩薩都要遵守。我們念佛求生淨土,若是這五條做不到,佛號念得再多,也不能往生。因為西方極樂世界諸上善人俱會一處,我們不能斷五惡修五善,與西方極樂世界就格格不入,一定要善與善相應,方能蒙佛接引往生。

The Buddha taught us to end these Five Evils and cultivate the Five Goodnesses, which are the Five Precepts of no killing, no stealing, no sexual misconduct, no lying, and no taking intoxicants. These five precepts should be adhered to from the time we begin to generate the mind to learn Buddhism until the time we attain the level of bodhisattva. When we seek rebirth into the Pure Land by Buddha-name chanting, if we cannot fulfill these five precepts, then no matter how many times we chant the Buddha-name we will not be able to attain rebirth. The Western Pure Land is a place where the beings of superior goodness gather. If we cannot end the Five Evils and cultivate the Five Goodnesses, we will be incompatible with the Pure Land. We must accord with virtuousness so as to have Amitabha Buddha come to escort us to his land.

The Western Pure Land is a place where the beings of superior goodness gather. If we cannot end the Five Evils and cultivate the Five Goodnesses, we will be incompatible with the Pure Land. We must accord with virtuousness so as to have Amitabha Buddha come to escort us to his land.

「去五痛,離五燒」,「五痛」是花報,「五燒」是果報,有因必有果。造作這五種惡因,一定會帶來苦報。「痛」,生活痛苦;「燒」是將來的三途苦報。可見得造作惡業不僅現前苦,將來果報更苦。

In “leave the Five Sufferings, stay away from the Five Burnings,” “Five Sufferings” are flower retributions35 and “Five Burnings” are fruit retributions.36 When there are causes, there will surely be effects. Committing the [above] five evil causes will bring about the retributions of suffering. “Sufferings” refer to the sufferings in life. “Burnings” refer to the future sufferings in the Three Evil Paths.

From this we can see that when one commits evil karmas, one will suffer not only now but also in the future, where the retributions will be even more terrible.

「降化其意」。「意」是妄念、貪瞋痴慢。「降」是降伏。「化」是轉化,轉煩惱為菩提,轉殺害為慈悲,這是佛教學的目標。如何降化其意?惡念起來,立刻要有智慧警覺,中止妄念。因為凡夫無始劫來為煩惱習氣所薰染,自然會起許多妄念,但是「不怕念起,只怕覺遲。」惡念一起,立刻警覺並轉為「阿彌陀佛」,這就是修行。在宗門,這是「覺照」的功夫。我們做功夫就要在這裡下手,轉惡念成善念,轉惡念成阿彌陀佛,阿彌陀佛是善中之善,沒有比這個念頭更善的了。

“Thoughts” in “subdue and transform thoughts” refer to wandering thoughts, greed, anger, ignorance, and arrogance. “Transform” means transforming afflictions into Bodhi and transforming killing into compassion. This is the goal of the Buddha’s teaching.

How does one subdue and transform one’s thoughts? When an evil thought arises, one should instantly have the wisdom to be aware of it and stop the wandering thought. For many kalpas, for which there is no beginning, ordinary beings have been immersed in affliction and habits, so they naturally have many wandering thoughts. But as it is said, “Do not fear a thought arising; fear realizing it too late.” When an evil thought arises, one should immediately detect it and transform it into “Amituofo.” This is cultivation. In the Zen school, this is the practice of enlightening illumination. Here is where we practice: transforming an evil thought into a virtuous thought, transforming an evil thought into “Amituofo.” The thought of “Amituofo” is the most virtuous. There is no thought more virtuous than this.

「令持五善,獲其福德」。五善是五戒,我們能守持五戒,不但不殺生,更進一步要能吃長素,因為素食對身體健康有一定的好處。尤其現代奇奇怪怪的病很多,病到底從何而來?醫學、科學家說了一套似是而非的理論,不見得正確,其真正的原因是肉食。

“Observe the Five Goodnesses so as to obtain the good fortune from this.” The Five Goodnesses are the Five Precepts. We should abide by the Five Precepts. In addition to not killing, we should maintain a vegetarian diet because it is healthy.

There are many strange illnesses nowadays. How do they come about? Medical and scientific studies have come up with some theories that seem correct but are actually wrong. The true cause is eating meat.

「病從口入,禍從口出。」肉決定有毒。印光大師有一篇開示說:有一個婦人用自己的奶餵孩子,第一個孩子死了,第二個孩子沒多久也死了。於是就將奶拿去化驗,結果發現她是在生氣的時候給孩子餵奶。因為起瞋心生氣時,體內會產生毒素,奶就有毒,於是自己把小孩毒死了。

A proverb says, “Illness enters through the mouth; trouble exits from it.” Meat is undoubtedly poisonous. Great Master Yinguang once told a story. A woman breastfed her children. The first one died, so did the second one. Subsequently, the milk was sent to a lab for testing. It was found that she had fed the children when she was angry. Her anger generated a poisonous substance that made the milk poisonous. She thus poisoned her own children.

從此推斷,一切生物在被殺害時,其怨恨決定比平常的瞋恚心要嚴重很多倍。所以,凡是肉都有毒,吃肉就是服毒,雖然不至於立刻得病,但是長年累積下來,就產生了奇奇怪怪的病。因此,素食決定是健康長壽。不殺得長壽,不盜得大富,不淫得身體相好莊嚴,不妄語得大眾的尊敬,不飲酒屬於智慧,保持頭腦清醒。能修持五善,自然感得福德,長壽、健康、富有,家庭事業樣樣美滿,這是現前可以得到的,而將來的果報一定更為殊勝。

From this we can deduce that when any living being is being killed, it is not everyday anger that the being feels but something more intense—hatred. Therefore, all meat is poisonous and eating meat is the same as taking poison. One may not get ill immediately, but over a long time this will bring about strange illnesses. A vegetarian diet will surely bring about good health and longevity.

“No killing” will bring about longevity. “No stealing” will bring about great wealth. “No sexual misconduct” will bring about a dignified appearance. “No lying” will bring about people’s respect. “No intoxicants” is a wise thing as one will maintain a clear head.

Cultivating the Five Goodnesses will naturally bring about good fortune, longevity, good health, and wealth. Everything will go well in one’s family and in one’s career. This is what one will get now. Future rewards will be even more wondrous.

四二、世間諸眾生類。欲為眾惡。強者伏弱。轉相剋賊。殘害殺傷。迭相吞噉。不知為善。後受殃罰。更相報償。痛不可言。

42. All kinds of beings in this world want to do evil. The strong overpower the weak, with both of them overwhelming and killing one another in turn. They cruelly harm and slaughter, and alternately devour one other. They do not know to do good deeds and will thus suffer misfortunes and punishments later. . . . [Karmic foes will] in turn take revenge on one another. . . . The suffering is beyond description.

這一段就是所謂的「弱肉強食」。我們見到這些事情,是不是真理?不是,實在講是冤冤相報。我們看到好像弱者應該要被強者吃,應該要被強者欺負,但事實不如是。佛是「五眼圓明」,對於六道輪迴的狀況,看得清清楚楚、明明白白。佛說,六道眾生是冤冤相報,「人死為羊,羊死為人」。這一生你是人,你比羊強,你殺牠、吃牠;來世牠變成人,你變成羊,他也宰割你、吃你,這是互相酬償,「更相報償」,這是非常慘痛的事實。弱肉強食是一個很不正常的現象,是冤冤相報的孽緣。而且「報償」不會報得恰好,總是會多一點,因此怨恨生生世世永遠扯不清,果報一次比一次慘烈。

This excerpt describes the saying “the weak are the prey of the strong.” Is this statement true? No. What is true is that reprisal breeds reprisal. It would seem that the weak are to be eaten or dominated by the strong, but it is not so. The Buddha, who had perfectly realized the five kinds of eyes,37 clearly saw the truth of transmigration within the Six Paths. He said that the beings in the Six Paths alternately take revenge on one another, lifetime after lifetime.

It is said, “A human dies and is reborn a sheep; a sheep dies and is reborn a human.” In this life you are the human and you are stronger than the sheep; you kill and eat it. In the next life, the sheep becomes the human and you become the sheep; he will kill and eat you. Each one, in turn, pays back. This is “in turn take revenge on one another.” Such agony!

The weak being the prey of the strong is an abnormal phenomenon. It is a malicious relationship—one of continual reprisals. In addition, when one takes revenge, one will not do it in the exact amount—one will overdo it a little. Therefore, the enmity will continue lifetime after lifetime without end and will never be resolved. The retributions will become more and more terrible.

《安士全書》的第一個部分是《文昌帝君陰騭文》,其前面一段是文昌帝君說出自己十七世的因果,其果報之慘,實在可怕,值得我們警惕。我們明白這個道理與事實,對於一切眾生之命,應當要加以憐憫、愛護,決定不能傷害。佛說世間的刀兵劫(戰爭),起源何在?就是殺生。因此,要想世間永遠沒有戰爭,除非眾生不食肉。

The first part of The Complete Works of Zhou Anshi is Lord Superior Wen Chang Tract of the Quiet Way. In the first section, Lord Superior Wen Chang talked about his seventeen lifetimes of karmic causes and effects. The retributions were terrible—truly horrifying. It is worthy of our vigilance.

We understand the truth, so we should feel empathy for all beings—we should love them, not harm them. What is the cause of wars in this world? The Buddha told us that it is killing. Therefore, if wars are to end forever, beings should not eat meat.

我早年在台北講經,有一位鄔老居士是寧波人,過去在上海做生意,晚年學佛。他告訴我一件真實的事情,是發生在上海。他的一個朋友也是生意人,在二次大戰之前,為一個德國人做小工。他的朋友很誠實,很守信用,做事很勤快,所以德國商人很喜歡他。二次大戰爆發之後,德國商人回國了,把公司託給他朋友經營,經營得不錯。戰後,老闆沒有回來,聽說已經死了,結果財產就變成他朋友的,當然這不是霸佔來的,而是因為主人死了,自然變成他的。

Years ago when I was lecturing in Taipei, there was an elderly lay practitioner, a Mr. Wu from Ningbo. He used to do business in Shanghai and started to learn Buddhism in his old age. He told me a true story that happened in Shanghai.

A friend of his, who was also a businessman, worked for a German before World War II. This friend was very honest, trustworthy, and hardworking. Therefore, the German businessman was very fond of him.

When the war broke out, the German businessman returned to his country and entrusted the company to Mr. Wu’s friend, who ran it well. After the war ended, the German did not come back. It was said that he had died. Mr. Wu’s friend ended up owning the company. Of course, he did not take it by force. It naturally became his because the owner died.

他有一個小孩,約十一、二歲。有一次,這個小孩身上帶了十塊錢(當時十塊錢很大),掉在地上,他父親的朋友把錢撿起來說:「你叫我一聲伯伯,我把錢還給你。」小孩反說:「你叫我一聲伯伯,我再給你十塊錢。」那年他過五十歲生日,在宴客當中,他突然之間,看到小孩的面貌像德國主人(只有他一個人看到)。這時他已經學佛了,曉得這可能是主人投胎到他家做他兒子,所以當時他就宣佈財產全部給兒子,這是非常聰明的作法。

Mr. Wu’s friend had a child. When the child was eleven or twelve, he once dropped ten dollars (at that time, ten dollars was a lot of money) on the ground. His father’s friend picked up the money and said, “Call me uncle and I’ll give you back the ten dollars.” The child retorted, “You call me uncle and I’ll give you ten dollars.”

That year, Mr. Wu’s friend was fifty years old. At his birthday party, he suddenly saw that the child looked like his late German employer (the father alone saw this). Having started learning Buddhism, he realized that his late employer probably was reborn in his family and became his son. There and then, he announced the transfer of all his property to his son. This was a very smart thing to do.

這是說明人死投胎,討債、還債、報恩、報怨是真的,一點不假。佛講父子有四種緣,報恩來的是孝子賢孫;報怨來的是過去有仇恨、有過節,會搞得你家破人亡;討債來的,就像鄔老居士朋友的兒子;還有一種是還債來的。因此,凡是成為一家人,不外乎這四種緣。但既然來了,我們要懂得轉變,把孽緣轉變成法緣。

This story illustrates that a child is born into a family to collect debt, repay debt, repay kindness, or exact revenge. This is definitely true. The Buddha talks about the four kinds of karmic links that exist between parents and children. Those who come to repay kindness are filial children. Those who come to exact revenge hold grudges from past lifetimes and will cause families to break up and family members to die. Some come to collect debt. The son of Mr. Wu’s friend is a good example. Some come to repay debt. These are the causes for those who are in the same family.

When a child is born into one’s family, one needs to know to change—to transform bad relationships into Dharma relationships.

「不知為善,後受殃罰」。「殃罰」就是五痛五燒。一般人只知道殺害眾生,滿足自己的口腹,不曉得其後果不堪設想。

“They do not know to do good deeds and will thus suffer misfortunes and punishments later.” “Misfortunes and punishments” are the Five Sufferings and the Five Burnings. People in general know only to kill animals to satisfy their desire for food—they do not know the disastrous consequences of such actions.

廣化法師出家之前,在軍中從事軍需的業務,每一天吃一隻雞,一年吃三百六十隻,三年就是一千隻了。以後出家修行相當不錯,戒律非常精嚴,對戒學很有研究,也有著書。有一天在浴室洗澡,忽然看到滿浴室都是雞,還往他身上跳。所以,他東躲西躲,結果摔了一跤,將腿跌斷了。他告訴我,這是學佛持戒,重罪輕報,這才知道因果報應之可怕。如果沒有學佛,其果報非常慘。

Before Venerable Guanghua became a monk, he handled military supplies in the military. At that time, he was eating one chicken a day. That’s three hundred and sixty chickens a year—a thousand chickens after three years!

After he became a monk, he was diligent in cultivation and strictly abided by the precepts. He was well versed in the precepts and also wrote books. One day when he was taking a shower, he suddenly saw that the bathroom was full of chickens, and they were all trying to jump on him. When he tried to dodge them, he fell down, breaking his leg. He told me that as a result of him learning Buddhism and observing the precepts, this was a light retribution for the grave offenses he had committed. From this we see how horrifying retributions can be. Had he not learned Buddhism, his retribution would have been even more terrible.

所以,我們應當發願,願自己往生成佛之後,先度這些被自己殺害的眾生。我成就了,一定先度你,你不要找麻煩,不要障礙我;你障礙我,我不能成就,你也在六道受苦。迴向偈說:「上報四重恩,下濟三途苦」,三途苦中,第一優先得度的,就是與自己有怨仇的。

Therefore, we should make a vow that when we attain rebirth in the Western Pure Land and attain Buddhahood, we will first help those beings we have killed. “When I attain Buddhahood, you will be the first ones I help. Please do not cause trouble or obstruct me. If you obstruct me, I will not be able to succeed in cultivation, and you will continue to suffer in the Six Paths.”

The Dedication of Merit says “Repay the Four Kinds of Kindness above, and relieve the suffering of those in the Three Paths below.” In the Three Paths, the first ones to be helped are those who hold grudges against us.

所以,我們遇到動物,就要為牠念佛迴向。最普通的是念阿彌陀佛,如果會念三皈依更好。三皈依文就是「皈依佛,不墮地獄;皈依法,不墮餓鬼;皈依僧,不墮傍生」;傍生就是畜生。對於三惡道的眾生,我們念這三句。所以,遇到一切動物,也可以為牠們念佛迴向,並為牠們念三皈依。

When we encounter animals, we should mindfully chant the Buddha-name and dedicate the merit to them. It is quite usual to chant “Amituofo.” It is even better if we chant the Three Refuges. “Return and rely upon the Buddha so as not to be reborn into the hells. Return and rely upon the Dharma so as not to be reborn as a hungry ghost. Return and rely upon the Sangha so as not to reborn as an animal.” We chant this to the beings in the Three Evil Paths. When we encounter animals, we can chant the Buddha-name and dedicate the merit to them, as well as chant the Three Refuges.

四三、世間人民。不順法度。奢淫驕縱。任心自恣。居上不明。在位不正。陷人冤枉。損害忠良。心口各異。機偽多端。尊卑中外。更相欺誑。瞋恚愚痴。欲自厚己。欲貪多有。利害勝負。結忿成讎。破家亡身。不顧前後。富有慳惜。不肯施與。愛保貪重。心勞身苦。如是至竟。無一隨者。善惡禍福。追命所生。或在樂處。或入苦毒。又或見善憎謗。不思慕及。常懷盜心。悕望他利。用自供給。消散復取。神明剋識。終入惡道。

43. People in this world do not follow laws and rules. They are extravagant, indulge excessively in desires, and are arrogant—they willfully do whatever they want. Those who hold high positions are corrupted; they are not upright in their duties. They falsely incriminate others and harm loyal and upright people. What they think is contrary to what they say; they are scheming and deceitful. They will try to deceive all—regardless of whether others have high or low positions, regardless of whether they are related or not. They get angry and are ignorant—they want to gain the riches of others. They desire more, and compete for advantage and profit. Grudges form and turn into enmity, causing families to be ruined and members to separate or die. They do not care about before and after. Some rich people are stingy and unwilling to give. Imprisoned by their desires, their greed runs deep. Their minds labor and their bodies suffer. They continue like this until the very end, yet nothing will accompany them. What will follow them into their next life will be their good karmas, bad karmas, good fortune, and misfortune. They may go to happy places or to extremely miserable places. When seeing the virtuousness of others, they become hateful and slanderous, instead of having respect and admiration. They constantly harbor the intent to steal, hoping to appropriate the wealth of others for their own. After they use it up, they try to take more again. Spiritual beings of heaven and earth will record their deeds and eventually they will fall into the evil paths.

「世間人民,不順法度」。「法」是法律,「度」是制度、禮節,包括風俗習慣、道德觀念。不守法,不守禮,社會就亂了。下面是說社會的混亂現象。

“People in this world do not follow laws and rules.” “Rules” are regulations, etiquette, customs, and moral values. When people do not obey laws or follow etiquette, society will be in chaos. The following describes the chaotic phenomena of society.

「奢淫驕縱,任心自恣」。「任心自恣」是為所欲為。 “They are extravagant, indulge excessively in desires, and are arrogant—they willfully do whatever they want.” “Willfully doing whatever they want” means that they do whatever they like without restraint.

「居上不明,在位不正」。「上」指社會領導階層的人物;「不明」,不明理;「不正」,思想行為不正,以私害公。這是指官員貪贓枉法,心術不正,不是為老百姓謀福利,而是想盡方法詐取老百姓的勞力、財物來供養自己,這是大盜。下面是舉例。

“Those who hold high positions are corrupted; they are not upright in their duties.” “Those who hold high positions” refer to people who have leadership roles in society. “Corrupted” means not understanding the principles. “Not upright” refers to improper thoughts and behavior—for selfish gains, the public is harmed. This refers to the government officials who take bribes and abuse the law. Their intentions are not upright. They do not work for the benefit of the people. Instead, they benefit themselves by thinking of all kinds of ways to cheat people of their hard work and possessions.

Such stealing is very grave. The following are examples.

「陷人冤枉,損害忠良」,為了要奪取他的權位、財富,這統統是盜心。

“They falsely incriminate others and harm loyal and upright people.” This is to forcibly take the power, position, or wealth of others. This is having the mind of stealing.

心口各異,機偽多端」,說的跟做的不一致,用機心欺詐。這在古今中外都在所不免,縱然是賢明的領導者,難免不冤枉幾個好人,難免沒有做錯幾件對不起老百姓的事情。一個十全十美,一生當中沒有過失的人,古今中外的歷史上都找不到。

“What they think is contrary to what they say; they are scheming and deceitful.” This is saying that what these people say and do are different. They scheme to defraud others. Things like this have happened throughout history and around the world. No matter how wise and able a leader is, it is unavoidable for him or her to wrong a few innocent people or to make mistakes that are bad for citizens. Throughout history, in this world, we cannot find a person who is perfect, one who has never made a mistake in his or her lifetime.

「尊卑中外,更相欺誑」。「尊」是尊長;「卑」是下人;「中」是自己家人;「外」是自家以外的人。為了自己的利益,無論對尊、對卑、對家人、對外人統統欺騙。一家不和,父子兄弟,親戚朋友,都互相欺騙。

“They will try to deceive all—regardless of high or low position, regardless of whether they are related or not.” “High” refers to one’s elders. “Low” refers to one’s juniors. “Related or not” refers to relatives and non-relatives. To benefit themselves, they deceive all: elders, juniors, family, and outsiders. Families are in discord—with parents, children, siblings, relatives, and friends all trying to deceive one another.

「瞋恚愚痴,欲自厚己,欲貪多有,利害勝負」。這是從貪財、貪利而發生的。自己總想多得一分,不能互相推讓,彼此爭執,反目成仇。

“They get angry and are ignorant—they want to gain the riches of others. They desire more, and compete for advantage and profit.” This is brought about by greed for wealth and benefit. Always wanting to get more for ourselves and not wanting to yield, we quarrel with others and others with us, and we become foes.

「結忿成讎,破家亡身,不顧前後」。「前」是前因,「後」是後果,他不曉得前因後果,所以敢作敢為,到果報現前,後悔來不及了,結果是家破身亡。

“Grudges form and turn into enmity, causing families to be ruined and members to separate or die. They do not care about before and after.” “Before” refers to cause and “after” refers to retribution. People do not know about cause and effect, which is why they are not afraid to do as they please. When retributions appear, it is too late for regret. The result is their families are destroyed and they lose their own lives. 「

富有慳惜,不肯施與」,富貴人吝嗇、慳貪,不願意幫助別人。世間人不明宇宙人生的真相,愚痴蒙昧,自私自利。佛告訴我們宇宙人生的真相,盡虛空遍法界是一體,諸佛菩薩與一切眾生的真心本性是一個。這才明瞭盡虛空遍法界一切眾生,與自己有密切的關係,我愛護自己就會愛護一切眾生,幫助一切眾生就是幫助自己。學佛一定要把心量拓開,關心一切眾生,心量愈大,福就愈大。世出世間,佛的福報最大,因為佛的心量是「心包太虛,量周沙界」。

“Some rich people are stingy and unwilling to give.” This is describing the rich and prestigious people who are greedy and stingy, and who are unwilling to help others.

People in this world do not understand the truth of life and the universe. They are ignorant and selfish. The Buddha told us the truth of life and the universe—the entire Dharma Realm is one entity, and the true nature of Buddhas and bodhisattvas and that of all beings are one. From this, we realize that we and all the other beings in the entire Dharma Realm are closely knit—when we love ourselves, we will love all beings; when we help others, we are helping ourselves.

Buddhist practitioners must broaden their minds and care about all beings. The broader the mind, the greater the good fortune. In this world and beyond, the Buddha’s good fortune is the greatest good fortune because his mind “embraces the expanse of space and encompasses the vastness of the universe.”

「富有」是福報,但是福有盡的時候。經上也說:「財為五家共有。」五家,第一是「水」,水會淹;第二是「火」,火會燒光;第三是「官家」,從前犯罪,財產充公;第四是「盜賊」,強盜、小偷;第五是「敗家子」,無法提防。

Wealth is good fortune, and it will be used up some day. It is stated in the sutras that one’s wealth belongs to five families. The first is water, which can flood one’s properties. The second is fire, which can burn one’s properties. The third is the government. In the past, the government would confiscate all the properties of a criminal. The fourth is robbers and thieves. The fifth is spendthrift children, who are hard to guard against.

財要如何保全?布施,多做社會慈善利益眾生的事情。中國春秋時代的范蠡,是越王勾踐的大夫,越被吳滅了之後,他幫助勾踐恢復國家。但他功成之後,改名換姓,去做生意,沒有幾年發了大財。發了財之後,統統布施,再從小本生意做起,沒有幾年又發了;發了又布施,這樣一生三聚三散,這是真正有智慧、有才幹,是非常正確的。

How does one protect one’s wealth? By giving. One should try to do more charitable acts that benefit society and all beings.

During the Spring and Autumn period in China, Mr. Fan Li was a senior official of King Gou Jian of the Yue state. After the Yue state was conquered by the Wu state, he helped Gou Jian restore the Yue state. When he completed his mission, he changed his name and started to do business. Within a few years, he amassed a great fortune. After he became wealthy, he gave away all his wealth and again started a small business. Within a few years, he amassed another great fortune. He then gave away all his wealth a second time. In his lifetime, he amassed great wealth three times and gave everything away three times. He was truly wise and able. What he did was very correct.

所以,我們自己衣食足夠,應當要照顧貧窮的人,為社會、為地方造福。要知道修善、修福、積德,財愈施愈多,捨就有「得」,不捨就不「得」。

When we have enough food and clothing, we should take care of the poor and work for the benefit of society and the local community. We must know to practice virtuous conduct, cultivate good fortune, and accumulate merit. The more wealth we give away, the more we will receive. When we give, we will gain. When we do not give, we will not gain.

「愛保貪重,心勞身苦」,錢多了患得患失,身不得自在,所以身心俱苦。

“Imprisoned by their desires, their greed runs deep. Their minds labor and their bodies suffer.” When one has a lot of money, one worries about gains and losses. One will not be at ease. Therefore, one suffers physically and mentally.

「如是至竟,無一隨者」。古德講:「萬般將不去,唯有業隨身」。一生所造的善業、惡業不相捨離,一切功名、富貴、財物一樣都帶不走。真正覺悟的人,曉得修能帶得走的,帶不走的不必理會,不必多費精神。

“They continue like this until the very end, yet nothing will accompany them.” An ancient eminent master said, “[When we die,] we cannot take anything with us; only karmas will accompany us.” Fame and honor, wealth and rank, and money and possessions—we cannot take these with us. All the good karmas and bad karmas created in our lifetime will stay with us. Those who are truly awakened know that they should cultivate what they can take with them. What they cannot take along, they should just ignore and waste no energy on them.

「善惡禍福,追命所生」。善業得福,惡業遭禍。

“What will follow them into their next life will be their good karmas, bad karmas, good fortune, and misfortune.” Good karmas will bring about good fortune. Bad karmas will bring about misfortune.

「或在樂處,或入苦毒」。「樂處」是人天兩道,「苦毒」是三惡道(地獄、餓鬼、畜生)。我們到六道輪迴的哪一道,是自己善惡業在支配、牽引,這是果報,不是閻王、上帝、佛菩薩做主的。

“They may go to happy places or go into extremely miserable places.” “Happy places” refer to the human and heavenly paths. “Extremely miserable places” refer to the Three Evil Paths (of hells, hungry ghosts, and animals). It is our own good and bad karmas that dictate and pull us to the path that we get reborn in. This is retribution, not the work of Lord Yama, God, Buddhas, or bodhisattvas. 「

又或見善憎謗,不思慕及」,這是不善的心行。嫉妒、瞋恨確實是盜心,為什麼?不願意看到別人比自己好,這是不正常的心;希望別人都不如自己;見到善人善事,心不歡喜,或者加以毀謗、批評,這都屬於盜心。善人見到善人、見到好事,生歡喜心;不但歡喜,而且隨喜功德,盡心盡力幫助他、成全他。因為一個善人在這一方,是這一方人的好榜樣,善事必定能夠利益大眾。成人之美,就是成就自己的德行;妨害別人、障礙別人,正是自己在造極重的罪業。

“When seeing the virtuousness of others, they become hateful and slanderous, instead of wanting to emulate them.” Such thinking and behavior is not virtuous. Jealousy and hatred are indeed thoughts of stealing. Why? Because one does not like to see others doing better. This mindset is not normal. Wishing that others be worse off or becoming displeased, critical or slanderous when seeing virtuous people or good deeds being done—these are all thoughts of stealing.

A virtuous person delights upon seeing other virtuous people or good deeds and will wholeheartedly assist these people and help them accomplish their good deeds. A virtuous person sets a good example for whatever community he is in, and his good deeds will definitely benefit the general public.

When we help others achieve their goals, we will succeed in our cultivation of virtues. When we obstruct others, we are committing tremendously grave offenses.

「常懷盜心,希望他利,用自供給,消散復取」,是以種種不正當的手段,將別人的利益想方設法據為己有,別人的好處自己來受用,受用完了,再想辦法得到,這是屬於盜心、盜行。

“They constantly harbor the intent to steal, hoping to appropriate the wealth of others for their own. After they use it up, they try to take more again.” These people use various illegal means to take the gains of others and use them for their own enjoyment. When they use up the ill-gotten gains, they will again think of other ways to get more. This is stealing—having both the intent and the action.

「神明剋識,終入惡道」。「神明」是指天地鬼神。「識」,是記載的意思,與「誌」意思相同,古時候是通用的。我們起惡心,造惡行,可以欺騙眾生,決定欺騙不了鬼神,天地鬼神有記錄,這是第一個意思。

“Spiritual beings of heaven and earth will record their deeds and eventually they will fall into the evil paths.” “Spiritual beings” refers to heavenly and earthly spirits. When one gives rise to an evil mind and commits evil deeds, one may fool others but not the spiritual beings. They keep a record of what one does. This is the first sense of this sentence.

「神明」也是指自己的神識,中國人講良心。自己造的惡事,別人不知道,但自己心裡清楚,阿賴耶識裡的種子不會消失,因緣成熟,必定受報。這是第二個意思。

“Spiritual beings” also refer to one’s consciousness, which the Chinese call conscience. Others may not know the evil deeds that one commits, but one clearly knows it in one’s heart. The seeds of these deeds will be embedded in the Alaya Consciousness and will not vanish. When the conditions mature, one will suffer retributions. This is the second sense of the sentence.

我們的一舉一動、起心動念,就像電腦一樣有記錄存在,我們的阿賴耶識像電腦系統一樣,會記錄我們的善惡心行,這是自己的檔案資料庫。不但這一生的,過去生生世世統統都有記載,而神明、有能力的人能看到我們的檔案。所以,起心動念要謹慎,不許有一個惡念;要念念利益眾生,絕不侵害眾生、傷害眾生,這才是真正成就自己的大德。

Our every thought and every action are recorded, like the data in a computer. Our Alaya Consciousness records all our good and evil thoughts and actions, similar to what a computer does. This is our database, containing not only data in this lifetime but also data from all past lifetimes. Spiritual beings and people who have the ability can read our data.

Therefore, we should be cautious with our thoughts. We should not allow any evil thought to arise. Every thought should be of benefiting all beings and not be of harming them. This way, we will truly succeed in attaining great virtue.

「終入惡道」是果報,終究要墮落惡道。

“Eventually they will fall into the evil paths.” This talks about retribution. Ultimately, these people will fall into the evil paths.

這些事實若不是佛告訴我們,沒有人能講得清楚。這就是佛對我們的加持、保佑,使我們起心動念、言語造作,時時能提起警覺,不起惡念、不造惡業,這就是離苦得樂。

If the Buddha does not tell us these truths, there is no one else who can clearly explain them to us. This is how the Buddha helps and protects us: he teaches us to be constantly alert to our thoughts, words, and actions, so that we will not have any evil thought or commit any evil deed. This is leaving suffering behind and attaining happiness.

四四、世間人民。相因寄生。壽命幾何。不良之人。身心不正。常懷邪惡。常念婬妷。煩滿胸中。邪態外逸。費損家財。事為非法。所當求者。而不肯為。

44. People in this world are born from interrelated karmic causes. How long can one live? Unvirtuous people are not proper in their behavior and thoughts. They usually harbor evil intentions and their minds are constantly preoccupied with immoral lust. Restlessness fills their minds, and their outside persona reveals wantonness. They waste away their family fortune. What they do is unlawful. Things that they should seek, they are unwilling to.

「世間人民,相因寄生」,社會是一個群體的生態現象,任何一個人都不能獨立生存,要彼此互相依賴,互相依靠。所以,我們想自己,一定要想到別人。

“People in this world are born from interrelated karmic causes.” Society is the phenomenon of living beings existing together. No one can live independently. People have to rely on one another. Therefore, when one thinks about oneself, one must also think about others.

「壽命幾何」,人壽短促,生命脆弱,人在世間,十年寒暑,一無所得,確實猶如夢一場。古人講:「人生七十古來稀」。現在縱然醫藥發達,壽命有延長的現象,但我們將非洲、以及很多環境惡劣的地方,每天有人餓死、有嬰兒喪命,這些都來平均一下,真的人壽不到七十歲。這就是人有共業、有別業,有人修福,所以壽命延長了。但縱然活到一百歲,也非常短暫,所以看破、放下對自己確實有好處。

“How long can one live?” A human life span is short. Life is fragile. In this world, ten years can pass without a person attaining anything. Truly, this is like a dream. The ancient Chinese said, “Since ancient times, few live to the age of seventy.” Now, although medicine has advanced and life spans seem to have lengthened, in Africa and many other places where the living environment is very bad, people die of hunger and babies lose their lives every day. If we take this into account, the average life expectancy is less than seventy years.

People have shared karma and individual karma. Some people cultivate good fortune, so they have a longer life span. But even if they live to one hundred, this is still a short time. Therefore, seeing through this and letting go will definitely be beneficial for us. 「

不良之人,身心不正,常懷邪惡,常念婬妷,煩滿胸中,邪態外逸,費損家財」,這是指一類煩惱業障習氣很重的人,身心不正,心常懷邪惡,淫妷之念不斷,所以欲念像猛火一樣在裡面燃燒。表現在外面就是「邪態外逸」,現前的報應就是「費損家財」,即所謂的敗家子、浪子。

“Unvirtuous people are not proper in their behavior and thoughts. They usually harbor evil intentions and their minds are constantly preoccupied with immoral lust. Restlessness fills their minds, and their outside persona reveals wantonness. They waste away their family fortune.” This part of the excerpt talks about those whose afflictions, karmic obstacles, and bad habits are very severe. These people’s thoughts and behavior are not proper. They usually harbor evil intentions, and the thoughts of lust never cease. Therefore, their desires burn inside them like a fierce fire and this shows in their appearance—“their outside persona reveals wantonness.” The immediate retribution is “wasting away their family fortune.” Such people are called spendthrift children or prodigal children.

「事為非法」,指破人名節,這在古時候是非常嚴重的問題,現在大家不太重視了,但是對於道業、自身的幸福、社會安全都有妨礙。如果真正相信因緣果報,自然就明瞭了。

“What they do is unlawful.” This refers to ruining other people’s reputations and moral integrity. In ancient times, this was very serious. Today, people attach little importance to this, nevertheless it is an obstacle to one’s cultivation, personal happiness, and a safe society. If one truly believes in cause, condition, and retribution, one will naturally understand.

「所當求者,而不肯為」,這是佛感嘆的話。應當求的,應當要做的,反而不肯去做。什麼是所當求者?超越生死、超越輪迴,這是應當求的。生死輪迴非常痛苦,佛為我們指出一條超越的道路,我們能信、能遵照這個道路去走,決定能夠滿願。

“Things that they should seek, they are unwilling to.” The Buddha said this with deep feeling. Instead of seeking and doing what we should, we are unwilling to do so. What should we be seeking? Transcending the cycle of birth and death. This is what we should seek. It is a great suffering to be in the cycle of birth and death. The Buddha showed us a path to transcend the cycle. If we believe him and follow this path, our wish will be fulfilled.

這一段是講邪淫之惡,一切重罪無過於殺生,而對修道最大的障礙,無過於淫欲,這是兩大障礙。如果修行想超越世間,淫欲不斷,就不得超越三界。

This excerpt talks about the evil of sexual misconduct. The gravest offense of all is killing; the greatest obstacle to one’s cultivation is sexual desire. These are two great obstacles. If in one’s cultivation one wishes to transcend this world, one will not be able to transcend the Three Realms without eradicating sexual desire.

淨土法門雖是帶業往生,也必須要把淫怒痴伏住,往生才能有把握。如果伏不住,佛念得再多,就是古人講的「喊破喉嚨也枉然」,只是跟阿彌陀佛結個善緣而已,這一生不能成就。

Although the Pure Land method allows one to bring one’s residual karmas into the Western Pure Land, one must suppress one’s sexual desire, anger, and ignorance. This way, one will be sure of attaining rebirth there. If one cannot suppress them, then no matter how much one chants the Buddha-name, it is as an ancient Chinese said: “Even if one chants until one’s throat is hoarse, one’s chanting is still futile.” One will only form a good affinity with Amitabha Buddha, but one will not succeed in attaining rebirth in the Pure Land in this lifetime.

四五、世間人民。不念修善。兩舌。惡口。妄言。綺語。憎嫉善人。敗壞賢明。不孝父母。輕慢師長。朋友無信。難得誠實。尊貴自大。謂己有道。橫行威勢。侵易于人。欲人畏敬。不自慚懼。難可降化。常懷驕慢。賴其前世。福德營護。今世為惡。福德盡滅。壽命終盡。諸惡繞歸。

45. People in this world do not think of practicing goodness. They use divisive speech, harsh speech, false speech, and enticing speech. They detest and are jealous of virtuous people. They discredit the worthy and the wise. They are not filial to their parents, and they are not respectful to their teachers and elders. They are not trustworthy to their friends, and it is difficult for them to be sincere and honest. They are conceited and claim that they have attained the Way. They are wild and bully others. They encroach on the rights of others. They want others to fear and respect them, while they themselves feel neither fear nor shame. These people are stubborn and hard to transform. They constantly harbor arrogance and haughtiness. They rely on the protection of the good fortune from past lifetimes. They commit evil deeds in this lifetime and use up their good fortune. At the end of their lives, all their evil deeds will come back to overwhelm them.

這一段是講妄語惡。妄語是不誠實,人如果不誠實,修道決定不能成就。為什麼?修道是用真誠心,言語不誠實,心是妄心,妄心怎能成就道業?即使在世間,人無信就無法在社會立足生存。欺人能欺騙一時,不能欺騙長久。

This excerpt talks about the evils of false speech. False speech is dishonesty. If one is not honest, one will absolutely not succeed in one’s cultivation. Why? Because cultivation requires a sincere mind. When one is not sincere in one’s words, one’s mind is false. How can one with a false mind succeed in cultivation? Even in this world, a person who is not trustworthy cannot have a place in society. One can deceive others for a short time but not forever.

「兩舌」是挑撥是非。「惡口」是說話粗魯,惡口傷人。「妄言」是妄語欺騙人。「綺語」是花言巧語,欺騙大眾,如現代之歌舞、影劇,引導人的邪思,凡是這一類的皆屬於「綺語」。

“Divisive speech” is the sowing of discord. “Harsh speech” is speaking harshly and hurting others. “False speech” is telling lies to deceive people. “Enticing speech” is sweet words meant to deceive others. For example, songs, dance, movies, and dramas today lead people to have evil thoughts. All these are “enticing speech.”

國古時候的藝術,無不以「思無邪」為標準。例如戲劇、小說,都是教化社會人民,知因識果,善有善報,惡有惡報,表彰「忠孝節義」,是一種大眾教育。因此,從事於戲劇、藝術的人士,應當要引導社會走向正面,教導大眾善的、好的是無量功德,反之則造作惡業。

The arts in ancient China were all based on the standard of “no evil thoughts.” For example, plays and novels taught people to understand the law of cause and effect—good deeds will bring about good retributions; bad deeds will bring about bad retributions. They promoted loyalty, filial piety, moral integrity, and justice. This is one way of teaching the general public.

Those who engage in entertainment and art should guide society in a positive direction, by teaching that which is virtuous or good. This way, they will have boundless good fortune. Otherwise, they will create evil karmas.

「憎嫉善人」,「憎」是憎恨,「嫉」是嫉妒,對於好人好事,心生嫉妒、瞋恚。

“They detest and are jealous of virtuous people.” When they see virtuous people or good deeds being done, jealousy and anger arise in them.

「敗壞賢明」。「賢」是社會上的賢人、有德行的人;明是有智慧的人。有道德、有智慧的人能影響一方,移風易俗,為一方人的表率、榜樣,功德很大。如果對這樣的人產生嫉妒、瞋恨,破壞好人好事,不能成人之美、隨喜功德,反而障礙他,其結罪是這一方的所有眾生,此罪就重了。

They “discredit the worthy and the wise.” A worthy person is a person of virtue. A person of virtue and wisdom can influence the people in an area, improve the social customs, and set a good example for the local people. His or her merit will be very great. If one is jealous of or dislikes this person and obstructs this person from doing his or her good deeds—sabotaging this person instead of helping or rejoicing at the good deeds—then the offense is grave, as it has affected all the people in the area. 「

不孝父母,輕慢師長」,這是狂妄到了極處!不僅僅是社會大眾,佛門亦不例外。《觀經》教導我們「淨業三福」,第一福是「孝養父母,奉事師長,慈心不殺,修十善業」。「孝親尊師」是根本的根本,人不孝親、不敬師,其他都不必說了。父母對自己有養育之恩,應當要敬孝,世出世法都是建立在孝道的基礎上。佛法是師道,師道建立在孝道的基礎上。若社會大眾不講孝道,佛法就沒有基礎了;像蓋房子一樣,地基沒有了,怎麼可能興旺?

“They are not filial to their parents, and they are not respectful to their teachers and elders.” This shows extreme arrogance! This applies not only to the general public but also to Buddhist practitioners. The Visualization Sutra teaches us the Three Conditions. The first includes being filial and providing and caring for parents, being respectful to and serving teachers, being compassionate and not killing, and cultivating the Ten Virtuous Karmas.

Filial piety and respect for one’s teachers are the absolute foundations. If one is not filial to one’s parents or does not respect one’s teachers, then there is no need to talk about other things. To show gratitude for the love and care given by one’s parents, one should be respectful and filial to them. Both mundane and supramundane teachings are based on filial piety. Buddhism—a teaching where the teacher as well as the teachings are highly revered—is founded on filial piety. If the public ignores filial piety, then there is no foundation for Buddhism. Like building a house, if there is no foundation, how can the house stand firm?

「朋友無信,難得誠實」,我們的智慧、技能得自於老師的教導,這是有大恩德於自己。若連父母、師長的恩德都不顧了,哪還有朋友?現前社會確實如此,人與人之相交,國與國之相交,都沒有道義,完全是利害。

“They are not trustworthy to their friends, and it is difficult for them to be sincere and honest.” Due to the guidance of our teachers, we have wisdom and skills. This is a great kindness to us. If one thinks nothing of the kindness of one’s parents and teachers, how can one be a friend?

In present society, it is indeed as described here. The relationships between people and between countries are based entirely on gains or losses, not on moral obligations and justice.

「尊貴自大」,這是貢高我慢。因為傲慢自負,所以輕視父母、師長,認為父母、師長都比不上他,都沒有他能幹,所以對於尊長的態度傲慢。

“They are conceited.” Because they are arrogant, they look down on their parents and teachers, thinking that their parents and teachers cannot compare with them and are not as capable as they. Therefore, they are arrogant to their elders. 「

謂己有道」,「未得」而跟人家說自己已經得道了,這屬於大妄語。而毀壞佛法,欺騙眾生,果報在阿鼻地獄。

They “claim that they have attained the Way.” If one claims that one has attained the Way but has not done so, it is a great lie. This lie deceives people and damages Buddhism, and the retribution is falling into the Avici hell.

「橫行威勢,侵易于人」,這是侵犯別人。

“They are wild and bully others. They encroach on the rights of others.” This is tyrannizing others.

「欲人畏敬,不自慚懼」。「慚」是慚愧,「懼」是恐懼。「慚愧」是屬於善心所,慚是良心責備,愧是輿論的指責。「不自慚懼」是自己沒有良心責備,天良喪失,輿論的指責也不在乎,視若無睹,所以敢胡作妄為,自以為是。

“They want others to fear and respect them, while they themselves feel neither fear nor shame.” Shame—being pricked by one’s conscience and caring about public opinion—is a good mental quality. “Feeling neither fear nor shame” means that one has no conscience and does not care about criticism from the public, ignoring it completely. This is why one dares to act unlawfully—one is full of oneself.

「難可降化」。「降」是降伏,「化」是變化、改造。

“These people are stubborn and hard to transform.” It is hard to change and reform these people.

「常懷驕慢」,態度驕傲,貢高我慢。

“They constantly harbor arrogance and haughtiness.” They are proud and arrogant.

「賴其前世,福德營護」,一個作威作福的惡人,為什麼在社會上還有地位、財富和勢力,而沒有遭到報應?因為他前世所修的福報很大,這一生中所造的惡還沒有成熟,因此果報尚未現前。經上講:「欲知前世因,今生受者是;欲知來世果,今生作者是」。我們這一生的造作,就是來生的果報。善因一定得善果,惡因一定有惡報,不是不報,時候未到。

“They rely on the protection of the good fortune from past lifetimes.” Why does a bad person who rides roughshod over others enjoy high status, wealth, and power in society while not suffering any punishment? Because the good fortune he or she cultivated in past lifetimes is abundant—the conditions for the evil deeds done in this lifetime have not yet matured, so the retributions have not materialized.

It is stated in the sutras: “If you want to know the causes planted in past lifetimes, look at what you are experiencing in this lifetime. If you want to know your karmic effects in future lifetimes, look at what you are doing in this lifetime.” What we do in this lifetime will bring about retributions in future lifetimes. A good cause will bring about a good retribution. A bad cause will bring about a bad retribution. If a retribution has not happened, it is because the time has not yet come.

「今世為惡,福德盡滅」,過去生中修大福報,本來福報能享一百年,因為造惡,所以五十年就享盡了,這是福報遞減了。這絕對不是天地鬼神在做主宰,對他懲罰,而是屬於自己的業力。惡的業力強大,善的業力逐漸微弱,善業抵不過惡業,惡業果報愈來愈強烈,強者先報,強者先牽,就是這個道理。

“They commit evil deeds in this lifetime and use up their good fortune.” One cultivated great good fortune in past lifetimes and could have enjoyed it for one hundred years. But because one commits evil deeds, one’s good fortune is used up in fifty years. This is the diminishing of good fortune. This is definitely not the gods and deities controlling this to punish one. It is due to one’s karmic forces. The karmic force of the evil deeds gets stronger and the karmic force of the virtuous deeds gradually becomes weaker. As the good karmas cannot counteract the evil karmas, the karmic force of the evil karmas will become stronger and stronger. Retributions from the stronger karma will be meted out first, pulling one to suffer them. This is the principle.

「壽命終盡,諸惡繞歸」,等壽命盡了,惡業現前,決定要受惡報。「諸惡」是惡道。今生及過去生中的冤家債主,有欠命的來討命,有欠債的要來討錢。所以,念佛人要把自己修學、布施的功德,迴向給「上報四重恩,下濟三途苦」。上報四重恩是迴向給與我們有恩德的人,下濟三途苦是迴向給我們累劫的冤親債主。我一生一世修的,都是在還債。對於有恩的,我們供養;有欠債的,我們還債,這樣自己道業上就減少了許多障礙。這是事實真相,你真正明瞭了,就會勇猛精進修學。

“At the end of their lives, all their evil deeds will come back to overwhelm them.” At the end of one’s life, the evil karmas will manifest, and one will have to suffer retributions. “All their evil deeds” refer to the evil paths. The karmic foes and creditors from this and past lifetimes will come to take one’s life if one owes them life or to collect debt if one owes them money. This is why Buddha-name chanting practitioners should dedicate merits from their learning, practicing, and giving—“repaying the Four Kinds of Kindness above, and relieving the suffering of those in the Three Paths below.

“Repaying the Four Kinds of Kindness above” means that the merits are dedicated to those who have shown us kindness. “Relieving the suffering of those in the Three Paths below” means that the merits are dedicated to the karmic foes and creditors from numerous kalpas. Throughout my entire life, I have been repaying debts with my cultivation. We make offerings to those who have shown us kindness, and we repay debts to our karmic creditors. This way, we will eliminate many obstacles to our cultivation. This is the truth. When we truly understand, we will courageously and diligently learn and practice.

我們發菩提心,一向專念阿彌陀佛,求生淨土,這是一條穩當的路。古德說:「萬修萬人去」,所以我們決定能成功。而往生西方極樂世界,才能真正報答生生世世與我們有恩的人,也有能力幫助與我們結下怨仇的眾生成就佛道。所以,要想解開與一切眾生的怨結,只有往生西方極樂世界才能辦到。

We should generate the bodhi mind, single-mindedly chant “Amituofo,” and seek rebirth in the Western Pure Land. This is an assured path. As an ancient eminent master said, “If ten thousand people practice [the Pure Land method], all ten thousand will attain rebirth.” So, we will surely succeed. Only when we attain rebirth in the Western Pure Land will we be able to truly repay those who have shown us kindness in past lifetimes and help those we have enmities with attain Buddhahood.

Therefore, only when we attain rebirth in the Western Pure Land can we resolve enmities with all beings.

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  1. Retributions received in the present lifetime.—Trans.
  2. Retributions to be received in future lifetimes.—Trans.
  3. The five kinds of eyes are human eye, heavenly eye, wisdom eye, Dharma eye, and Buddha eye.—Trans.