Master's TalkLily delimiterLecture Notes on the Essence of the Infinite Life Sutra-verses46~50

淨空法師講述
by Venerable Master Chin Kung

四六、世間人民。徙倚懈怠。不肯作善。治身修業。父母教誨。違戾反逆。譬如怨家。不如無子。負恩違義。無有報償。放恣遊散。耽酒嗜美。魯扈抵突。不識人情。無義無禮。不可諫曉。

46. People in this world are indecisive and indolent. They are unwilling to do good deeds, be disciplined in their behavior, or cultivate [proper] karmas. They disobey their parents and rebel against their teachings. They are like foes to their parents, who may as well not have them as children. They are ungrateful, go against ethics, and do not repay kindness shown to them. They are dissolute, fool around, and indulge excessively in alcohol and good food. They are rash, overbearing, and contradictory, ignorant of the ways of the world. They have no sense of righteousness or propriety, and cannot take advice or guidance.

「徙倚」是心智不定,沒有主張、心神不定。「懈怠」是懶惰,茍安放逸。

“People in this world are indecisive and indolent.” “Indecisive” means that the mind does not have a stand and has no direction. “Indolent” means laziness and the seeking of momentary comfort and pleasure.

世出世法要想成就,首要條件是要立志,作為一生努力的方向與奮鬥的目標。有人求名,他能成名;有人求利,他能獲利。為什麼?目標專一,學道亦是如此。佛法宗派法門雖多,只能一門深入。善導大師說,若求明理、求解,各宗皆應涉獵,若論修行,只能一門而入。路可以多認識,只能走一條,不能同時走兩條路。所以,「行門」決定是一,才能達到目標,這是原理原則。

If one wants to accomplish an undertaking, whether mundane or supramundane, the first requirement is to have an aspiration—to serve as the direction and goal for one’s lifelong effort. Some people seek fame and become famous. Some people seek gains and they get them. Why? Because they concentrate on one goal. It is the same with cultivation. There are many Buddhist schools and methods but one can delve deeply into only one.

Great Master Shandao said that if one wants to seek understanding, one can use teachings from various schools as reference, but for cultivation, one must choose only one Dharma door. One can know various paths but can walk only one. One cannot walk two paths at the same time. Therefore, to reach one’s goal there must only be one method of cultivation. This is the principle.

諸佛如來無不勸人念佛求生淨土,何以故?宗派法門雖多,但有難易之不同。如參禪的目標是「明心見性」,但是「見性」不容易。為什麼見不到真心、本性?因為有障礙。什麼障礙?見思煩惱、塵沙煩惱、根本無明。一定要將見思、塵沙斷盡,無明至少破一品,方能明心見性。

All Buddhas urge people to mindfully chant the Buddha-name and seek rebirth in the Western Pure Land. Why? Although there are many Buddhist schools and Dharma doors, they are all different in degree of difficulty. For example, the goal of Zen meditation is to enlighten the mind and see the true nature. But it is hard to see the true nature. Why can’t one see the true nature? Because there are obstacles. What obstacles? Affliction of Views and Thoughts, Affliction of Dust and Sand, and Affliction of Ignorance. One must completely eradicate Affliction of Views and Thoughts as well as Affliction of Dust and Sand, and eliminate at least a part of ignorance before one can enlighten the mind and see the true nature.

念佛求生淨土是帶業往生,見思煩惱一品都不斷也行,這就是淨土法門殊勝之處, 也是諸佛極讚之所在。但若是「徙倚懈怠」,無論修學哪一個法門,都是嚴重的障礙,念佛亦不能往生。

When one mindfully chants the Buddha-name and seeks rebirth in the Western Pure Land, one will carry along one’s residual karmas. It does not matter if one has not eliminated a part of Affliction of Views and Thoughts. This is why the Pure Land method is wondrous and why all Buddhas extol it greatly.

But being indecisive and indolent is a grave obstacle, regardless of which Dharma door one learns and practices. Even when one chants the Buddha-name, one will not be able to attain rebirth in the Western Pure Land.

「不肯作善」。能修善是福報。世人無不希求財富、聰明智慧、健康長壽,是否求得到?「佛氏門中,有求必應」,懂得道理、方法,如理如法,有求必應。

“They are unwilling to do good deeds.” Being able to practice virtuous conduct is good fortune. People in this world all seek wealth, wisdom, good health, and longevity. Can they get them? “In Buddhism, every wish can be fulfilled.” If one knows the right principle and method and seeks accordingly, one’s every wish will be fulfilled.

財富是果報,有果必有因,修因必定得果。財富之因是布施,愈捨愈多,「捨」是種因;「捨」得自然,得果快而豐滿。

Wealth is a karmic result. Where there is a result, there must have been a cause. When one cultivates a cause, one will surely get the result. The cause of having wealth is giving. The more one gives, the more one will get. When one gives, one is planting a cause. When one gives naturally, one will get the result quickly, and in abundance.

聰明智慧是果報,法布施是因,凡是自己知道的,無論是世法或是佛法,歡喜樂意傳授別人、教導別人,絕不吝法,可以增長聰明智慧。

Wisdom is a karmic result. Its cause is the giving of teachings. When one willingly and gladly teaches what one knows, whether worldly knowledge or Buddhism, and does not hold back anything, one will have more and more wisdom.

健康長壽是果報,無畏布施是因,眾生有恐怖、有困難、有害怕,我們幫助他、保護他,使他心地安穩,離一切恐怖,凡是這一類的都是「無畏布施」。無畏布施做得最徹底、最究竟的,無過於素食,不食一切眾生肉,不惱害一切眾生,果報就是健康長壽。

Good health and longevity are karmic results. The causes are the giving of fearlessness. When others have fear or difficulty, we help them or protect them so that they feel secure and are free of all fears. These actions are the giving of fearlessness. The most thorough and ultimate giving of fearlessness is nothing other than having a vegetarian diet. One does not eat the flesh of any being. One should not upset or harm any being. The karmic results are good health and longevity.

「治身修業」。「治身」就是修養自己身心,修養自己的善業。

They are unwilling to “be disciplined in their behavior, or cultivate [proper] karmas.” “Be disciplined in their behavior” means cultivating one’s body and mind. “Cultivate [proper] karmas” means cultivating one’s wholesome karmas.

「父母教誨,違戾反逆,譬如怨家,不如無子」,子女違背父母教誨,譬如怨家,不如無子,父母對兒女如此之失望。

“They disobey their parents and rebel against their teachings. They are like foes to their parents, who may as well not have them as children.” The children defy their parents. They are like enemies to their parents, who feel that they would rather not have them as children. Such is the disappointment the parents have with their children.

「負恩違義,無有報償,放恣遊散,耽酒嗜美」。「負恩違義」,孩子辜負父母的養育之恩。「無有報償」,不但不能養父母,而且「放恣遊散,耽酒嗜美」,「嗜美」是指美食,對於飲食很講求。「放恣」,放是放逸,恣是縱情所欲。「遊散」,不務正業,好吃懶做。

“They are ungrateful, go against ethics, and do not repay kindness shown to them. They are dissolute, fool around, and indulge excessively in alcohol and good food.” The children fail to show gratitude to their parents for their kindness in raising them. They do not provide for their parents. In addition, they “indulge excessively in alcohol and good food.” This means that they are particular about their food. Being dissolute means that they do whatever they like. Fooling around means that they hate to do proper work; they like to eat and loaf about.

「魯扈抵突,不識人情」,「魯」是魯莽,「扈」是跋扈。「抵突」,使性子與人起衝突,不懂得人情世故,脾氣怪拗,粗魯、跋扈、不講理。

“They are rash, overbearing, and contradictory, ignorant of the ways of the world.” “Contradictory” means that they lose their temper and have conflicts with others. They do not know the ways of the world. They are obstinate, boorish, domineering, and unreasonable.

「無義無禮,不可諫曉」,善言聽不進去,好話亦不能接受。

“They have no sense of righteousness or propriety, and cannot take advice or guidance.” They do not want to hear advice or accept good suggestions.

四七、天地之間。五道分明。善惡報應。禍福相承。身自當之。無誰代者。

47. Between heaven and earth, the Five Paths are separate and distinct. Good retribution, bad retribution, good fortune, and misfortune intermingle continually with one another. One has to bear them alone. No one else can take one’s place.

「天地之間,五道分明」。「天地之間」指宇宙,宇宙之間有無量無邊的人類、高等生物的星球,所以盡虛空遍法界都是我們活動的場所。「五道」就是六道,說五道是除地獄道之外,天上、人間、畜生、餓鬼四道都有阿修羅,阿修羅不另外算一道,因此稱為「五道」。說六道是指天、人、阿修羅(專指天阿修羅)、畜生、餓鬼、地獄。《楞嚴經》講七道,就是加仙人一道。天、人、畜生、餓鬼、地獄是「五道分明」。

“Between heaven and earth, the Five Paths are separate and distinct.” “Between heaven and earth” refers to the universe. In the universe, there are infinite planets where human beings and advanced living beings live. The entire Dharma Realm is a place of our activity.

The Five Paths refers to the Six Paths. Asuras are found in four paths—the heavenly path, the human path, the animal path, and the path of hungry ghosts—but not in the hells path. So, these paths are called the Five Paths as the asura path is not counted as an additional path. When we talk about the Six Paths, we are referring to these paths: heavenly, human, asura (this refers specifically to the heavenly asuras), animal, hungry ghosts, and hells. The Surangama Sutra talks about the Seven Paths, which are the Six Paths plus the path of immortals.

The heavenly path, the human path, the animal path, the path of hungry ghosts, and the hell path are the Five Paths that are separate and distinct.

「善惡報應」,這是講五道的現象與來由,心善、行為善,感生人、天兩道,這是善道。心惡、行惡,果報在「三惡道」。同樣是人道,有貧富貴賤不等,這是「別業」之不同。而同為人身是共業相同,但是每個人在過去生中,所修的善福不同。修得福大,這一生在人間就享福;修得福少,就受很多困苦、艱難的折磨。這些因因果果非常複雜。六道輪迴完全是善惡報應,「身語意」三業善的,生三善道;惡的,則墮三惡道。

“Good retribution, bad retribution.” This talks about the origin and the phenomena of the Five Paths. A virtuous mind and conduct will bring about rebirth into the heavenly or the human path. These are the good paths. An evil mind and conduct will bring about rebirth into the Three Evil Paths. Although in the human path, people are all different: there are those who are rich and those who are poor, those of high position and those of low position. This is because people have different individual karmas.

People born in the human path have the same shared karma. But in past lifetimes, they cultivated different goodness and good fortune. Those who cultivated great good fortune enjoy a good life in this lifetime. Those who cultivated little good fortune suffer many hardships and difficulties.

Causes and their resultant effects are very complex. Transmigration in the Six Paths is completely a result of one’s good and bad deeds. If one’s physical, verbal, and mental karmas are virtuous, one will be reborn in the Three Good Paths. If the three karmas are bad, one will fall into the Three Evil Paths.

「禍福相承」。禍中有福,福中有禍,有智慧方能看得清楚,並能巧妙的運用。禍中有福,譬如有人生活困苦,三餐不繼,因此感人生苦而欲求出離,萬緣放下,老實念佛,往生成佛,這就有福了。「以苦為師」,使我們對這個世界沒有留戀,往生淨土、想見阿彌陀佛的心更懇切,因此往往因禍而得福。享受人間富貴之人,雖然念佛,有口無心,還念念留戀娑婆世界,因而耽誤了當生成佛的機會。

“Good fortune, and misfortune intermingle continually with each other.” There is good fortune in misfortune and misfortune in good fortune. Only a person with wisdom can clearly see this and adeptly make use of this.

An example of good fortune in misfortune is one who lives in poverty and is not sure when the next meal will come from. As a result, this person feels that life is filled with suffering and wants to get out of this world—he or she lets go of all worldly concerns, sincerely chants the Buddha-name, attains rebirth in the Western Pure Land, and eventually attains Buddhahood. Thus, this person has good fortune.

“Discipline oneself with a hard life.” As a result, one will have no attachment to this world and be even more earnest in seeking rebirth in the Western Pure Land and meeting Amitabha Buddha. Oftentimes, one obtains good fortune because of misfortune.

One who enjoys wealth and prestige in this world may chant the Buddha-name but this person’s every thought is still attached to the Saha world—thus causing the opportunity of attaining Buddhahood in this lifetime to slip by.

「身自當之,無誰代者」,這些事誰都不能代替誰。所謂「父子上山,各自努力」,我們必須要了解,認真努力。

“One has to bear them alone. No one else can take one’s place.” No one can do these matters for us. Everyone must cultivate for themselves. We must understand this and practice diligently.

四八、若能自於其中。一心制意。端身正念。言行相副。所作至誠。獨作諸善。不為眾惡。身獨度脫。獲其福德。

48. If in that environment, one can single-mindedly suppress one’s thoughts, correct one’s behavior and mind, have one’s deeds match one’s words, have one’s actions be of the utmost sincerity, do only good deeds, and commit no evils, then one will be liberated and obtain virtues and good fortune from these.

「若能自於其中」。「若」是假設,「能自於其中」就是於現代複雜惡劣的五濁惡世之中,重要的是要「一心制意」。「意」是念頭,「制」是克制,所有一切惡念都要克服住,這是做功夫的下手之處。惡念起來的時候怎麼辦?淨土法門妙就妙在佛號功德不可思議,惡念才起來,一句阿彌陀佛把念頭轉過來,轉惡念為佛念。我們也可以想阿彌陀佛的功德莊嚴,以及阿彌陀佛在因地修行建造西方極樂世界,幫助十方世界一切眾生永離苦海,圓成佛道,種種事跡。只要我們能熟讀經典,時時刻刻專想西方極樂世界依正莊嚴,其他所有一切妄念都止住了。真正求生淨土,功夫真正得力,到此境界,心中念念都有阿彌陀佛,念念都有西方淨土,將來決定往生。這是一心制意,克制妄想的最佳方法。

“If in that environment, one can single-mindedly suppress one’s thoughts.” “In that environment” refers to today’s evil world of the Five Corruptions, which is full of complications and vileness. The most important thing is to “single-mindedly suppress one’s thoughts.” All the evil thoughts must be subdued. This is where we start concentrating our efforts in our cultivation. What should we do when an evil thought arises?

The wondrous thing about the Pure Land method is the inconceivability of the merit of the Buddha-name. When an evil thought arises, we chant “Amituofo” to transform the evil thought into a thought of Buddha. We can also think about the wondrous merits of Amitabha Buddha or the various deeds of Amitabha Buddha, such as how he cultivated at the causal stage to establish the Western Pure Land to help all beings in the ten directions leave suffering forever behind and perfectly attain Buddhahood.

If we study the sutras well and concentrate on thinking about the magnificent direct and circumstantial rewards in the Western Pure Land, all wandering thoughts will cease. When we truly seek rebirth in the Western Pure Land and achieve in cultivation, in this state, our every thought will be of Amitabha Buddha and Western Pure Land. We will undoubtedly attain rebirth there. This is the best way to “single-mindedly suppress one’s thoughts.”

「端身正念」。「端」是端正,守禮、守法。我們對於佛的一切教誨要遵守,依教奉行。「正念」,一切時、一切處、一切境界之中,念念不離「南無阿彌陀佛」,這就 是正念。如無正念則落入邪念,不正則邪,邪正俱無,則落在無記無明之中。無明是愚痴,果報在畜生道,總無法脫離三惡道,所以端身正念非常要緊。

One should “correct one’s behavior and mind.” “Correct” means being upright, and following etiquette and laws. We need to follow all the teachings of the Buddha and practice accordingly. “Correct one’s mind” means that at all times, in all places, and in all situations, our every thought never deviates from “Namo Amituofo.” This is having proper thought.

If we do not have proper thoughts, we have evil thoughts. When there is improperness, there is evil. When there is neither proper nor improper thought, we fall into undefinable delusion. Delusion is ignorance. The retribution is rebirth in the animal path. We will not be able to transcend the Three Evil Paths. Therefore, it is very important to correct one’s behavior and mind.

「言行相副」,言行相應,不可口是心非。

One should “have one’s deeds match one’s words.” One should not say one thing and mean another.

「所作至誠」,對人對事對物要真誠,不怕吃虧、上當。若眼前不肯吃虧,不肯上當,來世還要輪迴,討債還債,生生世世輪迴不息。所以,我們只用真心,用什麼心對佛菩薩,就用此心對人對事對物。如是行事,方是真發菩提心,菩提心就是真誠之心。無論是念佛,或是思惟彌陀依正莊嚴功德,都是用真誠心,乃至於日常生活,無一不真誠,這才是「發菩提心,一向專念」。

“Have one’s actions be of the utmost sincerity.” One should be sincere when interacting with beings, engaging in tasks, and handling objects. One should not be afraid of being taken advantage of or being deceived. If one is not willing to be taken advantage of or being deceived now, one will continue to transmigrate endlessly in the Six Paths, life after life, to repay or collect debts.

One should only use the true mind. One should have the same regard towards all beings, engaging in tasks and handling objects as one has towards the Buddhas and bodhisattvas. This way, one is truly generating the bodhi mind. The bodhi mind is a sincere mind. Whether chanting the Buddha-name or contemplating the magnificent direct and circumstantial rewards and merits of Amitabha Buddha, one should maintain a sincere mind. Even in daily life, one should also use a sincere mind. This is “generating the bodhi mind and single-mindedly focusing on chanting .”

「獨作諸善,不為眾惡」。學佛就是要學覺悟、學聰明,不做糊塗事。我們看別人錯了,以善巧方便提醒他、警惕他、忠告他。善事好事一定要認真努力去做,不怕人恥 笑,不怕人阻撓。善行善事對社會、對大眾是決定有利益。「不為眾惡」,不但所有一切惡的事不能做,惡的念頭都不能生。

“One would do only good deeds, and commit no evils.” Learning Buddhism is learning to be awakened and learning to be wise and not do foolish things. When we see others make mistakes, we should try to skillfully and expediently remind them, alert them, or advise them. When we do good deeds, we must do so earnestly and not fear that others will laugh at us or obstruct us. Good deeds are beneficial to society.

As to “commit no evils,” not only do we not do any evil deed, we should not even give rise to any evil thought.

「身獨度脫,獲其福德」。誰度誰?自己度自己。真正是所謂的「佛不度眾生」,佛只是為我們說明事實真相;明瞭之後,路是要自己走的。

“One will be liberated and obtain virtues and good fortune from these.” Who liberates whom? One liberates oneself. It is truly as stated: “The Buddha did not liberate the beings.” The Buddha only explained the truth to us. When we understand, we have to walk the path ourselves.

四九、從小微起。成大困劇。皆由貪著財色。不肯施惠。各欲自快。無復曲直。痴欲所迫。厚己爭利。富貴榮華。當時快意。不能忍辱。不務修善。威勢無幾。隨以磨滅。天道施張。自然糺舉。

49. Trivial matters can develop into matters of great angst and extreme severity. This is all due to a desire for wealth and lust, and an unwillingness to give. Each one thinks of nothing but one’s own enjoyment and disregards what is right or wrong. Compelled by ignorant desires, people want to benefit themselves and compete for gains. During the time of enjoying rank and riches, they cannot endure insults and do not cultivate virtuous deeds. Power and influence will not last long and will soon disappear. The law of nature will prevail and will eventually set things right.

「從小微起,成大困劇」,這兩句是總說。「小微」是指小的迷惑顛倒,若不及時覺悟回頭,就會輾轉變成大惡。往往仇恨心是從很小、微不足道的小怨開始。「成大困劇」,困是困苦,劇是劇烈的報復。這是我們要看破、要想開的,與人往來,受一點小委曲,不要太認真、太執著、太計較,決定不能存報復之心。

“Trivial matters can develop into matters of great angst and extreme severity.” This sentence is a general statement. “Trivial matters” refer to minor delusions. These will gradually become great evils if we do not awaken in time. Hatred very often starts as a very tiny, trivial grudge. In “great angst and extreme severity,” “angst” refers to tribulation and “severity” refers to harsh vengeance.

We should see through this and not take things to heart. If in our interaction with others we suffer minor unjustified treatment, we should not take it too seriously, get attached to it, or mind it. We should absolutely not harbor any thought of vengeance.

「皆由貪著財色,不肯施惠」,這是六道眾生的病根。我們過去生中,生生世世都學佛、念佛,也曾供養奉事無量無邊的諸佛如來,為什麼還沒能往生?就是放不下!無量劫的修行不能成就,就是壞在財色二字;今生若再不能徹底放棄,依舊是要輪迴生死。

“This is all due to a desire for wealth and lust, and an unwillingness to give.” This points out the root cause of the predicament of the beings in the Six Paths. In many of our past lifetimes, we learned Buddhism, chanted the Buddha-name, and made offerings to and served infinite Buddhas. Why have we not been able to attain rebirth in the Western Pure Land? Because we cannot let go! After infinite kalpas of cultivation, we are unable to succeed, done in by wealth and lust. If we still cannot completely let go of them in this lifetime, we will continue to stay in the cycle of birth and death.

「各欲自快」,貪財、貪色,不肯布施,講求自己的享受。

“Each one thinks of nothing but one’s own enjoyment.” One craves wealth. One is lustful. One does not practice giving. One fusses over one’s enjoyment.

「無復曲直」,邪正、是非、善惡不能辨別。

One “disregards what is right or wrong.” One cannot tell proper from improper, right from wrong, and good from bad.

「厚己爭利」,自私自利、爭名奪利。

“People want to benefit themselves and compete for gains.” They are selfish. They scramble for fame and gain.

「富貴榮華,當時快意」,不能保持長久,而且富貴享盡之後,惡業就現前。

“The time of enjoying rank and riches” cannot last forever. Moreover, when one depletes one’s wealth and prestige, evil karmas will come forth.

「不能忍辱」,富貴人對於自己的享受,能夠節制、節儉,就是忍耐,其富貴就能常保。自己生活過得節儉,又能布施,福報就綿延長久。一面享受,一面又再修福積德,這就對了。不能忍受,就一次享盡,很快就報掉了。

“They cannot endure insults.” If the rich and prestigious are moderate in their enjoyments and are frugal, their endurance will enable them to maintain their wealth. If they live thriftily and practice giving, their good fortune will last for a long time. Cultivating good fortune and accumulating merits while enjoying one’s wealth—this is the right thing to do. If they cannot restrain themselves and quickly deplete their wealth, their good fortune will soon be used up.

「不務修善」,人在享福的環境裡面,容易迷失自性,不能忍,不肯修善,造作罪業。

They “do not cultivate virtuous deeds.” When people are in an environment where they are enjoying a good life, it is very easy for them to be deluded and thereby lose their true nature. They cannot restrain themselves and are unwilling to do good deeds. They commit offenses.

「威勢無幾」,無幾是指時間不長,作威作福的時間很短,「隨以磨滅」。

“Power and influence will not last long.” The time that they can dominate others is very short. It “will soon disappear.”

「天道施張,自然糺舉」。「天道」是天理。「自然糺舉」是人情,「糺舉」是一般講的良心的責備,在佛法裡講「神識」。常常做善事的人,心善、行善;常常作惡的人,心惡、行惡,善有善報,惡有惡報。果報是自然的,不是有鬼神、上帝、佛菩薩在主宰,自自然然有這些報應。

“The law of nature will prevail and will eventually set things right.” “The law of nature” refers to principles of morality. “Will eventually set things right” refers to the ways of the world. “Set things right” is commonly known as feeling the prick of conscience. In Buddhism, this is called consciousness.

Those who often do good deeds have minds and behavior that are virtuous. Those who often commit evil deeds have minds and behavior that are evil. Good deeds will bring about good retributions; bad deeds will bring about bad retributions. Retributions will occur naturally. They are not controlled by spirits, deities, God, Buddhas, or bodhisattvas. Karmic results take place naturally.

五十、尊聖敬善。仁慈博愛。

50. Honor the sages and respect the virtuous. Have compassion and loving-kindness.

「尊聖敬善」,對於世出世間的聖賢人,我們要尊敬、仰慕、效法;對於世間善人善事,我們要敬重,要盡心盡力成人之美。「敬」是性德的流露,這是真正的善行;《華嚴經》講隨喜功德,其效果能斷自己無始劫的嫉妒、瞋恨的煩惱。若看到好人好事生嫉 妒心,就造罪業了。佛教我們見到好人好事要生歡喜心,更進一步要能盡心盡力去幫助他,成全他的善行善事,成就他的善,就是成就自己的善,自他不二。他修善修德,我們能隨喜,果報是相同的。

“Honor the sages and respect the virtuous.” We should honor, admire, and emulate the sages of this world and beyond. We need to respect people of virtue and good deeds of this world. We need to do our best to help others accomplish good deeds. “Respect” refers to innate virtues coming forth. This is true virtuous behavior.

The Avatamsaka Sutra teaches us to rejoice at the meritorious deeds of others. The effect is to end our afflictions of jealousy, anger, and hatred from infinite kalpas. If we become jealous when we see a virtuous person or when we see a good deed, we are committing an offense. The Buddha taught us to be happy when we encounter good people and good acts. In addition, we should do our best to help a person accomplish his virtuous actions. Helping others achieve goodness is the same as achieving our own goodness. Self and others are not two. When we rejoice at those who cultivate virtues and goodness, we will have the same karmic results.

「仁慈博愛」,仁慈也有等差,世間人的仁慈是基於愛心,是感情的;喜歡的對他就仁慈,不喜歡的對他就不會用慈悲心,這樣的慈悲稱作「愛緣慈」,是建立在情愛的基礎上。菩薩的慈悲是「法緣慈」,知道萬法平等,對眾生的慈悲應當和對自己一樣,這是用更深更真實的理論做基礎。佛的慈悲稱作「大慈大悲」,完全是出自於清淨心、平等心、同體之心,這是真實的仁慈博愛。一定要把自己的心量拓開,盡虛空遍法界是一個自己。

“Have compassion and loving-kindness.” There are different types of compassion. In this world, people’s compassion is based on love and is emotional. To those they like, they show compassion. To those they dislike, they do not show compassion. This kind of compassion is called love-affinity compassion. It is based on worldly love.

The compassion of bodhisattvas is called dharma-affinity compassion. The bodhisattvas know that all dharmas are equal. The compassion that one has for sentient beings should be the same that one has for oneself. This compassion is based on a profound and true principle.

The compassion of Buddhas is called great compassion. It completely arises from a pure mind, an impartial mind, and a mind that knows everything is one entity. This is true compassion and loving-kindness.

We must broaden our minds: everything in the entire Dharma Realm is ourselves.

所以,要培養「仁慈博愛」的胸襟,這是真正幸福美滿的根源。我們要幸福美滿, 根就在「仁慈博愛」,能推己及人,想到自己就想到別人,想到天下一切眾生。

We should nurture a mind of compassion and loving-kindness. This is the source of true happiness. If we want happiness, the root is compassion and loving-kindness. We should put ourselves in the position of others. When we think of ourselves, we should also think of others and all the beings in the universe.