了凡四訓講記

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1 無量壽經菁華講記 Lecture Notes on the Essence of the Infinite Life Sutra 無量壽經菁華講記 淨空法師講述 FOREWORD 淨空法師於一九九三年八月於美國舊金山大覺蓮社宣講 無量壽經菁華 共計八小時 華藏講記組親聆音帶 摘要記錄 順文整理 並擷取一九九二年六月於美國聖荷西宣講 無 量壽經 的相關內容 以為補充 現呈 淨空法師親自批改修訂 成 無量壽經菁華講記 出版流通 供養讀者 同沾法益 In August 1993, Venerable Master Chin Kung gave an eight-hour lecture series titled Essence of the Infinite Life Sutra at Ta Kioh Buddhist Temple in San Francisco, USA. The Hwa Dzan Lecture Notes Team transcribed the recorded lectures and organized them. In addition, relevant segments from the lectures on the Infinite Life Sutra given in San Jose in June 1992 were excerpted as a supplement. This compiled transcription was presented to Venerable Master Chin Kung for correction and editing. Titled Lecture Notes on the Essence of the Infinite Life Sutra, it has been published and freely circulated, humbly offered to readers for them to benefit from the Dharma. 前言 PREFACE 諸位法師 諸位同修 Respected venerables and respected fellow practitioners: 這一次在 大覺蓮社 預定四次八小時 介紹 大乘無量壽經 無量壽經 在 淨土宗稱為 大經 我在美國曾經講過幾遍 For this lecture series at Ta Kioh Buddhist Temple, I plan to give four lectures, eight hours in total, to introduce the Infinite Life Sutra. The Infinite Life Sutra is called The Longer Sutra in the Pure Land school. I have given several lecture series on it in the United States. 過去幾年 台灣印 大藏經 流通到全世界 已經超過十次以上 數量相當可觀 四 i

2 庫全書 四庫薈要 這些中國古籍也都先後出版 流通到世界各國圖書館 再也不怕失 傳 可是這麼多的寶藏若無人讀誦 依然非常可惜 幾個人一生當中有機會將 大藏經 看 一遍 縱然發心閱藏 也不能貫通 所以 我就想到 假如能將經典中重要的句子摘錄下來 讓大家都能讀誦研究 應用在生活當中 中國固有的文化與大乘佛法才真正能利益眾生 In the past few years, the Buddhist Canon has been printed in Taiwan and distributed around the world. After more than ten reprints, the number of copies in circulation is very impressive. The Chinese classics such as the Complete Library of the Four Branches of Literature and Selections from the Four Branches of Literature have also been published and given to libraries around the world. Therefore, there is no fear of their being lost to the world. The literary treasures are abundant, but it would be a shame if no one read them. How many people have an opportunity to read the Buddhist Canon from beginning to end even once in this lifetime? And when they attempt to read it, they may not be able to comprehend it. It occurred to me that important passages in the sutras can be excerpted and compiled into a book to facilitate reading, studying, and practicing in life. In this way, traditional Chinese culture and Mahayana Buddhism will truly be able to benefit all beings. 弘一大師的 晚晴集 就是節錄佛經與祖師的語錄 共一百零一條 晚晴集 我也 做過一次通俗的研究討論 同學們聽了非常歡喜 我覺得這種方式值得一試 於是這次我 就在 無量壽經 裡摘錄了六十條 如果試驗成功 我想 大藏經 也可以採取這種方法 大正藏 總共一百冊 假如濃縮成一冊 就方便多了 四庫全書 四庫薈要 這 些大部的典籍 也可以用此方法節錄成為一冊 二冊 將來人人都有機會閱讀 Master Hongyi s Wanqing Ji is a collection of excerpts from the sutras and quotations from the patriarchs, 101 of them in all. I once lectured on the Wanqing Ji in an easy-to-understand way and the audience liked it very much. Therefore, I feel studying the excerpts is worth trying. This time I have taken sixty excerpts from the Infinite Life Sutra. If this experiment is successful, I think that the Buddhist Canon can be studied in this way. The Taisho Buddhist Canon is one hundred volumes. If it is condensed into one volume, studying it will be more convenient. The voluminous classics like the Complete Library of the Four Branches of Literature and Selections from Library of the Four Branches of Literature can also be condensed into one or two volumes by excerption. This way, in the future, everyone will be able to read them. 當然節錄要有重點 要 應病與藥 現今的社會 眾生有什麼症狀 社會秩序混亂 眾生思想矛盾 無依靠 無安全感 究其根源 莫不是倫理道德之喪失 與因果之理與事 實無人重視 這是現前社會病態的主要因素 因此 我們的節錄就要著重倫理道德與因果 的道理與事實 Excerption requires identifying the essence. This is a must. It is like finding the right medicine for an illness. What symptoms are present society and people exhibiting? Today, society is in disorder. People have conflicting thoughts. They feel helpless and do not have any sense of ii

3 security. When we look into the root cause, we find it is none other than (1) people not maintaining proper relationships with others, (2) the loss of morality, and (3) people ignoring the principles and truth of the law of cause and effect. These are the main causes of today s problems in society. This is why our excerptions should focus on morality and the principles and truth of causality. 我這次節錄的六十條就是以整個社會病態作為標準 而不是對修淨土的人所說的 如 果對專修淨土 我不會選擇這些 一定選擇四十八願 與三十二到三十七品 這是專修淨 土者不可不知 不可不讀的 The sixty excerpts were chosen based on problems in society. The focus was not on Pure Land practitioners. For Pure Land practitioners, instead of these excerpts, I would definitely choose the forty-eight vows and chapters 32 through 37. These are the chapters Pure Land practitioners must study and understand.1 讀了這六十條 可以說讀了整部 無量壽經 一部經不可能自始至終都契機 所以 這一部經當中有不少冷場 不切實用 聽起來就沒有味道 而節錄出來的句句精華 無論 是講 是聽 是讀 都能提起很高的修學興趣 Reading these sixty excerpts is the same as reading the entire Infinite Life Sutra. It is impossible for a sutra to suit one s capacity from beginning to end. There may be parts that seem boring and that are not applicable for the reader. The reader may thus lose interest. The excerpts, on the other hand, are the essence. Whether one reads them or listens to lectures on them, one will be greatly inspired to learn and practice them. 1 Regrettably, we do not have an approved English translation of the Infinite Life Sutra. Trans. iii

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5 正釋經文 Explanation of the Sutra Text 一 遵修普賢大士之德 具足無量行願 安住一切功德法中 1. All followed and cultivated the virtues of Samantabhadra Bodhisattva, were replete with infinite vows and practices, and steadfastly dwelt in the virtues and merits of all dharmas. 第一條就是淨宗的宗旨 This first excerpt points out the objective of the Pure Land school. 古德將 普賢菩薩行願品 列在 淨土三經 之後 稱為 淨土四經 其根據 就是這一條 使我們明瞭西方極樂世界四土九品 從下下品到上上品 皆修普賢之德 難怪華藏會上四十一位法身大士 都要隨普賢菩薩念佛求生極樂世界 大乘經論也 講 菩薩不修普賢行就不能圓成佛道 圓 是指圓滿佛果 即天台家講的圓教佛果 A well-accomplished practitioner added The Chapter of the Vows and Practices of Samantabhadra Bodhisattva to the three Pure Land sutras and named them the four Pure Land sutras. He did so based on the above excerpt. These words tell us that the beings in the Western Pure Land in the four lands and from the lowest to the highest of the nine rebirth grades all cultivate the virtues of Samantabhadra. It is not surprising then that in the Lotus Treasury assembly, all forty-one levels of Dharma-body Mahasattvas follow the example of Samantabhadra Bodhisattva they mindfully chant the Buddha-name and seek rebirth in the Land of Ultimate Bliss. It is also stated in the Mahayana sutras that if a bodhisattva does not cultivate the practice of Samantabhadra, he will not be able to perfectly attain Buddhahood. Perfect refers to the attainment of perfect Buddhahood, which is the Buddhahood of the Perfect Teaching mentioned in the Tiantai school. 無量行願 行 是實行 願 是志願 濃縮來說就是 四弘誓願 而 四弘誓願 展開就是無量行願 普賢菩薩以 十大願王 作為無量行願的總綱領 普賢行與其他所有行門不同之處 就是普賢菩薩的心是真正清淨平等 無分別 執著 盡虛空遍法界一視同仁 Vows in infinite vows and practices means aspiration. Practices means implementation, to carry out. When we condense infinite vows and practices, we have the Four Great Vows. When expanded, the Four Great Vows become infinite vows and practices. Samantabhadra Bodhisattva uses the Ten Great Vows as the key guiding principle for infinite vows and practices. The practice of Samantabhadra differs from other methods, for 1

6 the mind of Samantabhadra Bodhisattva is truly pure and impartial: there is no discrimination or attachment. He treats everyone in the entire Dharma Realm equally. 十大願王 第一是 禮敬諸佛 諸佛包括一切眾生 華嚴經 圓覺 經 皆云 一切眾生本來成佛 所以 禮敬諸佛 是過去佛 現在佛 未來佛 一切眾生 都平等恭敬 禮敬 The first of the Ten Great Vows is to respect all Buddhas. All Buddhas encompasses all beings. The Avatamsaka Sutra and the Sutra of Perfect Enlightenment both say: All beings are Buddhas in nature. Therefore, to respect all Buddhas is to equally respect the past Buddhas, the present Buddhas, and the future Buddhas (all beings). 經上講 一切有情眾生皆有佛性 無情眾生稱作 法性 法性與佛性是一個性 所以 華嚴經 云 情與無情 同圓種智 對無情 與敬佛一樣恭敬 譬如桌 椅板凳是無情眾生 我們對它的恭敬與對諸佛的恭敬 無二無別 這稱為 普賢行 我們見了桌椅板凳 把它擺得很整齊 擦得很乾淨 這就是對它的禮敬 所以 在儀 式上 外表上有種種差別 內心的尊敬毫無差別 禮敬諸佛 要從此地學起 It is stated in the sutras that all sentient beings have Buddha-nature. It is called Dharma-nature in non-sentient beings. Buddha-nature and Dharma-nature refer to the same nature. This is why the Avatamsaka Sutra says: Sentient and non-sentient beings all have the same Buddha-wisdom. We should be as respectful to non-sentient beings as to Buddhas. For example, tables and chairs are non-sentient beings. Our respect to them should be the same as that to Buddhas, without any difference. This is the practice of Samantabhadra. When we see tables and chairs, we put them in their proper places and keep them clean. This is showing our respect to them. The respect in our hearts is exactly the same, though how we express the respect differs. Practicing respect for all Buddhas starts from this point [the impartial respect for all beings]. 不但至高無上的佛法從 禮敬 學起 佛門課誦本懺儀也常念到 一心恭敬 一心禮敬 一心就是普賢行 一心是平等的 對佛是這個心 對人也是這個心 對畜生還是這個心 對桌椅板凳也是這個心 這就是 一心 二心就有分別 就有 差別 所以二心 三心就不恭敬了 就不是普賢行 一定要辨別清楚 才知道如何學 習 Respect everything should start with it, not just when we are learning the supreme Buddha-dharma. Single-minded respect we often read these words in the repentance section that appears in the Buddhist practice book. Single-mindedness is the practice of Samantabhadra. It signifies impartiality. Single-mindedness is maintaining the same mind whether we encounter Buddhas, people, animals, or tables and chairs. With two minds, differences and discrimination arise. Therefore, with two minds or three minds, we are not quite respectful and not following the practice of Samantabhadra. We must clearly 2

7 understand this before we know how to learn. 第二是 稱讚如來 如來 與 諸佛 有何差別 佛 是從相上說 我們 要一心平等恭敬 如來 是從性上說 若是與性相應的是善事 我們要讚歎 不相 應的是惡事 惡事 惡人不讚歎 但是要恭敬 所謂 敬而遠之 恭敬心是沒有差 別的 The second vow is to praise Tathagata. 2 What is the difference between Tathagata and Buddha? From the aspect of form, we say Buddha. We should single-mindedly and equally respect all [Buddhas, all beings]. From the aspect of nature, we say Tathagata. If something accords with the true nature, then it is good and we should praise it. If it does not accord with the true nature, then it is bad. We should be respectful to all but we should not praise bad things or wrongdoers. We should keep our distance [i.e., not learn from them] and continue to be respectful. In our respect, there should be no difference. 善財童子五十三參 就是一個很好的例子 善財童子每參訪一位善知識 一定 是先禮敬 然後讚歎 可是五十三位善知識中 有三位他有禮敬 沒有讚歎 這三位 第一位是勝熱婆羅門 代表愚痴 第二位是甘露火王 代表瞋恚 第三位是伐蘇蜜多 女 代表貪愛 這三位代表 貪 瞋 痴 對於 貪瞋痴 善財童子參學時有禮 敬沒有讚歎 由此可知 讚歎是讚歎善法 不讚歎惡法 但是禮敬沒有善惡之分 禮 敬 與 讚歎 的差別很大 我們要曉得 Sudhana s visiting fifty-three wise teachers3 is a very good example of this. Normally, when he visited a wise teacher, he would first pay respect and then praise the teacher. But among the fifty-three wise teachers, all of whom he showed respect to, there were three he did not praise. The first of the three teachers was a Brahman named Jayosmaya, who symbolized ignorance. The second was a king named Anala, who symbolized anger. The third was a woman named Vasumitra, who symbolized greed. To these three teachers who symbolized greed, anger, and ignorance, Sudhana showed respect but did not praise them. From this we understand that when we praise, we praise the good, not the bad. But when we pay respect, we do not differentiate between good and bad. There is a significant difference between praising and paying respect. We must realize this. 十願 在此地就不一一細說 大家可以參考 無量壽經 全套的錄音帶 普 賢菩薩十願是無量行願的歸納 而阿彌陀佛說四十八願 則比十願詳細多了 但是 最重要的是 具足 我們有沒有具足 若有信 有行而無願 則不能往生西方極樂 世界 若真希望這一生往生西方極樂世界 必須把 無量壽經 四十八願當作早課 天天念 時時學 把四十八願變成自己的本願 那就 具足 了 四十八願就是無量 2 3 One of the ten titles of the Buddha. Trans. The accounts of Sudhana s visits to the fifty-three wise teachers are from a chapter in the Avatamsaka Sutra Trans. 3

8 行願 普賢菩薩 十大願王 四弘誓願 皆在其中 I will not go into detail about the Ten Great Vows, as I have done so elsewhere. The ten vows of Samantabhadra Bodhisattva sum up infinite practices and vows. But the forty-eight vows of Amitabha Buddha are more detailed than the Ten Great Vows. However, the most important of all is to be replete. Are we replete? If we have belief and practice but no vows,4 then we will not be able to attain rebirth in the Western Pure Land. If we truly want to attain rebirth in the Western Pure Land in this lifetime, we must chant the forty-eight vows in the Infinite Life Sutra as our morning cultivation every day. By chanting them every day and constantly learning them, we make the forty-eight vows our causal vows.5 Then we are replete with the vows. Amitabha Buddha s forty-eight vows are infinite practices and vows, and include the Ten Great Vows of Samantabhadra Bodhisattva and the Four Great Vows. 安住一切功德法中 一切功德法 就是 南無阿彌陀佛 隋唐時代 古 大德曾經將釋迦牟尼佛四十九年所說的一切法 做了一個比較 四十九年所說的一切 法 哪一個第一 大家公認 華嚴經 第一 華嚴經 是經中之王 根本法輪 華 嚴經 再與 無量壽經 比較 無量壽經 第一 因為 華嚴經 到最後普賢菩薩 十大願王 導歸極樂 華嚴經 才圓滿 無量壽經 自始至終都是講西方極 樂世界 所以它是 華嚴經 的歸宿 總結論 是第一之第一 夏蓮居居士將 無量 壽經 分為四十八品 哪一品第一 四十八願第一 這是阿彌陀佛自己敘說的 是全 經最重要的一部分 四十八願中 哪一願第一 古人說 第十八願第一 何以說第十 八願第一 第十八願就是臨終十念往生 這就說明名號功德不可思議 所以這一句名 號就是 一切功德法 All... steadfastly dwelt in the virtues and merits of all dharmas. The virtues and merits of all dharmas is Namo Amituofo. During the Sui and Tang dynasties, eminent monks compared the sutras from the Buddha s forty-nine years of teaching to determine which was number one. They agreed that the Avatamsaka Sutra was number one. It was the king of the sutras and the fundamental Dharma-wheel. Next, they made a comparison between the Avatamsaka Sutra and the Infinite Life Sutra and concluded that the Infinite Life Sutra was number one. Why? At the end of the Avatamsaka Sutra, Samantabhadra taught the Ten Great Vows and guided all beings to the Western Pure Land, and with this the sutra was perfectly completed. On the other hand, the Infinite Life Sutra, from the beginning to the end, describes the Western Pure Land. Hence, the Infinite Life Sutra sums up and fulfills the final goal of the Avatamsaka Sutra. The Infinite Life Sutra is thus number one of all number ones. Mr. Xia Lianju divided the Infinite Life Sutra into forty-eight chapters. Which chapter is 4 5 Belief, vow, and practice are the three requisites for being reborn in the Pure Land. Trans. Causal vows are vows made before one becomes a Buddha Trans. 4

9 number one? The chapter with the forty-eight vows. The forty-eight vows were spoken by Amitabha Buddha himself and are the most important part of the entire sutra. Of the forty-eight vows, which vow is number one? The eminent monks said that the eighteenth vow is number one. Why did they say so? The eighteenth vow says that through mindful chanting of Amituofo ten times at the end of one s life one can attain rebirth in the Western Pure Land. This illustrates the inconceivability of the merit of the name of Amitabha Buddha. This is why the name of Amitabha Buddha is the virtues and merits of all dharmas. 而名號展開是四十八願 四十八願展開是 無量壽經 無量壽經 展開是 華 嚴經 華嚴經 展開是釋迦牟尼佛四十九年所說的一切法 這一句名號是總綱領 我們抓到這個綱領 所有一切佛法 一切經典 一切法門就統統掌握到了 When the name of Amitabha Buddha is elaborated on, we have the forty-eight vows. When the forty-eight vows are elaborated on, we have the Infinite Life Sutra. When the Infinite Life Sutra is elaborated on, we have the Avatamsaka Sutra. When the Avatamsaka Sutra is elaborated on, we have all the sutras from Sakyamuni Buddha s forty-nine years of teaching. Therefore, the name Amitabha Buddha is the key guiding principle. When we master this guiding principle, we will thoroughly understand the entire Dharma, all the sutras, and all the Dharma doors. 安住 就是把心住在 阿彌陀佛 上 所以 真正修行人想在這一生當中 穩穩當當快速成就 這一句佛號足夠了 念經 讀經是為明理 道理明白 事實清楚 信心建立了 其他的自然就放下了 不僅釋迦牟尼佛 一切諸佛教化眾生 皆以此法 門為第一 淨土法門難信易行 有大福大智慧的人方能相信 小乘如舍利弗智慧第一 大乘如文殊菩薩智慧第一 不是智慧第一的不能相信 Steadfastly dwelt in means focusing one s mind on Amituofo. For a true practitioner who wants to have a fast, assured success in his or her practice in this lifetime, the Buddha-name is all he or she needs. One chants and reads the sutras to understand the truth. Once confidence is established upon one s understanding of the principles and the truth, one will naturally let go of everything else. Not only did Sakyamuni Buddha use this method as the foremost method to teach all beings, but all Buddhas do the same also. The Pure Land method is hard to believe but easy to practice. Only when one has great good fortune and great wisdom will one be able to believe this method. In the Theravada tradition for example, Sariputra6 is foremost in wisdom. In the Mahayana tradition, Manjusri is foremost in wisdom. Therefore, if one is not superior in wisdom, one cannot believe this method. 6 Both the Elder Sariputra and Manjusri Bodhisattva are listed in the assemblies listening to the Amitabha Sutra and the Infinite Life Sutra. Trans. 5

10 我們想想 我們的智慧不但比不上文殊菩薩 連小乘舍利弗尊者也比不上 但是 我們對淨土法門一聽就歡喜 相信 接受 且願意修學 從這一點來說 我們不比文 殊菩薩差 他選擇了這個法門 我也選擇了這個法門 他是智慧的選擇 我也是智慧 的選擇 安住 是心安理得 理事通達明瞭 心才真正安住在 南無阿彌陀佛 之 中 這就是 一切功德法 Let s think about this. Not only can our wisdom not compare with that of Manjusri Bodhisattva, it cannot even compare with that of Elder Sariputra of the Theravada tradition. But when we hear the Pure Land method, we are immediately delighted, believe and accept it, and are willing to learn and practice it. From this viewpoint, we are not inferior to Manjusri Bodhisattva. He chose this method, so have we. His choice was a wise one, so is ours. Steadfastly dwelt means our minds will no longer waver once we understand the principles and the phenomena of the truth, after which our minds will truly settle in Namo Amituofo. This [Namo Amituofo] is the virtues and merits of all dharmas. 7 二 以定慧力 降伏魔怨 2. With the power of meditative concentration and wisdom, they subdued Mara s enmities. 魔 不是指魔鬼 是指種種苦難折磨 因為人世間的折磨太痛苦了 比遇到鬼 還可怕 Mara does not refer to demons but to various afflictions that torture and torment us. The sufferings in this world are so painful that they are even more terrifying than encountering demons. 怨 是怨家 佛經講 十惡怨家 十惡 是身造殺 盜 淫 口造妄語 兩舌 綺語 惡口 意造貪 瞋 痴 這是我們自身內的十種怨家 眾生不肯捨離這 些 魔怨 起心動念 所作所為 與怨家愈結愈深 難分難解 造作惡業 所以今 生苦 來生更苦 因此 輪迴總是一世不如一世 一世比一世往下沉 這是千真萬確 的事實 只要冷靜觀察 不難發現 Enmities refers to enemy. The sutras talk about ten evils the enemy. The ten evils are the physical activities of killing, stealing, and sexual misconduct; the verbal activities of using false speech, divisive speech, harsh speech, and enticing speech; and the mental activities of greed, anger, and ignorance. These are the ten kinds of enemies within us. All beings are unwilling to do away with these Mara s enmities, so the beings every thought 7 These are the virtues and merits of Buddhahood. Trans. 6

11 and every deed strengthen and increase the ties to them. The knot of enmity becomes very hard to unravel and evil karmas continue to be committed. Consequently, the beings suffer in this lifetime and will suffer even more in the next lifetime. This is why when one transmigrates within the Six Paths, one s future lifetimes will get worse and worse, and one will sink into a lower and lower path. This is the truth. If we observe calmly, it will not be hard to see this. 降伏魔怨 就是教我們如何提升自己的境界 不再墮落 金剛經 云 降 伏其心 此地講的 魔怨 就是 金剛經 講的 心 什麼心 十惡之心 妄 想心 煩惱心 顛倒心 如何降伏 定 慧 所以 不能不修定 有定方能生慧 佛 教誡一切眾生 是以 戒定慧 三學為宗旨 因戒得定 因定開慧 Subduing Mara s enmities is to teach us how to elevate our states and how not to retrogress any more. The Diamond Sutra talks about subduing one s mind. This mind [in the Diamond Sutra] is Mara s enmities mentioned above. What is this mind? The mind of the ten evils. The mind of wandering thoughts. The mind of afflictions. The mind of delusion. How do we subdue it? With meditative concentration and wisdom. Therefore, we must cultivate meditative concentration. Only when we have meditative concentration will wisdom arise. When the Buddha taught all beings, his aim was for people to achieve the Three Learnings of precept observation, meditative concentration, and wisdom. Observation of the precepts leads to the achievement of meditative concentration. And from meditative concentration, wisdom arises. 定 是佛法修學的中樞 戒 是手段 持戒的目的是得定 而定是開慧的手 段 智慧才是真正的目的 因為唯有智慧方能解決一切問題 定功能伏 降伏 控制 魔怨 慧能化解魔怨 所以 智慧現前 十惡就變成十善 魔怨變成大善知識 大功 德主 這就轉凡成聖 轉苦為樂 轉十法界為一真法界 因此 佛法任何宗派 法門 皆以智慧為修學的目標 以定為修學的樞紐 Meditative concentration is pivotal to one s learning and cultivation of Buddhism. Observation of the precepts is the means to achieve meditative concentration. Meditative concentration is the means to uncover wisdom. Uncovering wisdom is the true objective because only wisdom can help us solve all problems. Meditative concentration helps us suppress, subdue, and control Mara s enmities; wisdom helps us eliminate them. Therefore, when our wisdom comes forth, the Ten Evil Karmas will become the Ten Virtuous Karmas and one s enemies will become one s great teachers and great supporters. This way, one is transformed from an ordinary person into a sage; suffering is transformed into happiness; and the Ten Dharma Realms are transformed into the One True Dharma Realm. For every Buddhist school and Dharma door, wisdom is the objective of cultivation and meditative concentration is the key. 念佛法門是八萬四千法門中最殊勝的方法 可是我們念了這麼久 為什麼沒有得 7

12 到定 原因是沒有戒的基礎 所以 不僅念佛三昧不能現前 功夫成片都沒消息 由 此可知 持戒太重要了 戒 絕不僅是五戒 十戒 菩薩戒 比丘戒 The Buddha-name chanting method is the most wondrous method of the eighty-four thousand methods. But after chanting the Buddha-name for a long time, why haven t we achieved meditative concentration? The reason is that we do not have the foundation of precept observation. So, how can we attain the Buddha-name Chanting Samadhi when we have not even achieved Constant Mindfulness of Amitabha Buddha? From this we can see that observation of the precepts is immensely important. The precepts, however, are not limited to the Five Precepts, the Ten Precepts, the bodhisattva precepts, or the monastic precepts. 有些人自以為持戒很嚴 覺得自己了不起 常常批評 這個人破戒 那個人犯戒 若是這樣持戒 永遠不會得定 因為看到別人破戒 他就生煩惱 心不平 不清淨 六祖大師說得好 若真修道人 不見世間過 自己淨戒清淨 別人清淨不清淨 一概不理會 保持自己心地清淨 若自以為自己持戒 天天看別人過失毛病 如此修 行 充其量僅得一點來生福報而已 而且不一定是人天福報 因為來生未必能得人天 身 畜生道也有福報 如有錢人家的寵物 餓鬼道也有福德鬼 如城隍 土地公 山 神 天天有人祭祀 修行修到這種地步 豈不叫冤枉 Some people think that they are abiding strictly by the precepts and thus feel great about themselves. They often criticize others for breaking the precepts. If this is how they observe the precepts, then they will never achieve meditative concentration. Why? Because when they see others transgressing the precepts, afflictions arise, and their minds become disturbed and are no longer pure. Master Huineng put it aptly, If one is a true practitioner, one will not see the faults of others. We should strictly adhere to the precepts with a pure mind. We should not be concerned whether others are pure or not, we should just keep our own mind pure. If we think that we are observing the precepts and yet daily sees the faults of others, such cultivation will bring, at the most, only a little good fortune for us in the next lifetime. In addition, the good fortune may not be enjoyed in the human or heavenly paths because we may not be reborn as a human or heavenly being. Even animals, such as the pets kept by wealthy families, can have good fortune. In the path of hungry ghosts, there are also those with good fortune. For example, city gods, village gods, and mountain gods all enjoy offerings from people every day. [Good fortune notwithstanding,] when one s cultivation leads one to such a plight, all of one s efforts will be wasted! 中國自古以來 無論在家 出家 修行人往往三年五載就有成就 為什麼我們修 行二十 三十年都不成就 如果說我們的聰明智慧不如古人 我不相信 說福報不如 古人 我更不相信 到底問題何在 古人聽老師的話 現在人不聽老師的話 古人有 8

13 師承 現在人把老師丟棄了 Since ancient times in China, there were practitioners, both lay and monastic, who succeeded in their cultivation after three to five years of practice. Why is it that we don t have any success today, even after twenty or thirty years of effort? If we say that it is because our intelligence or wisdom cannot compare with theirs, I don t believe it. If we say that our good fortune cannot compare with theirs, I believe it even less. What is the reason? It is that the practitioners in the past listened to their teachers, but nowadays we do not. They inherited their teachers lineage; today, people forsake their teachers. 一個老師指你一條路 這是一條成功的道路 這稱為 師承 老師奠定你修學 的基礎 這是老師的責任 你的基礎沒有奠定 決定不能離開老師 如小孩不能離開 父母一樣 到長大成人可以獨立時 才放他出去 從前修學 得根本智方能離開老師 根本智就是定 得到定 慧就現前 定慧力量現前 方可出師 出去參學 如善財童 子五十三參 他在文殊菩薩處得根本智 就是此地講的 以定慧力 他出去五十三 參就是 降伏魔怨 這時才有能力 When one s teacher indicates a path for one, a path that will lead to success, [and if one follows that path accordingly,] one then inherits the teacher s lineage. The teacher would help one lay a foundation for learning and practice. This is the teacher s duty. If one does not have the foundation, one must not leave the teacher, just like a child must not leave its parents. When the child grows up and becomes independent, then he or she will be allowed to leave home. In the past, one could leave one s teacher only when one had attained fundamental wisdom. Fundamental wisdom is meditative concentration. When one attains meditative concentration, wisdom will arise. When empowered with meditative concentration and wisdom, one will then be allowed to leave one s teacher and travel all over to learn from others. Take Sudhana s visits to fifty-three teachers, for example. Under the guidance of Manjusri Bodhisattva, he attained fundamental wisdom, which is with the power of meditative concentration and wisdom. With this ability, he was then allowed to visit fifty-three teachers. His visiting all fifty-three teachers is subduing Mara s enmities. 五十三位善知識就是社會上的各行各業 歸納成五十三大類 所以 各行各業 男女老少都可以接觸 你接觸是在成就後得智 圓滿智慧 接觸好的境界 你不動心 不起貪心 惡的境界 你也不動心 不受它干擾 誘惑 這是成就 定 接觸之後 樣樣清楚明瞭 這是成就 慧 所以 定慧力 是我們修學真實的根本 9

14 The fifty-three teachers represent the fifty-three categories under which all walks of life are subsumed. In other words, we can interact with anyone, whether male or female, young or old, and from any occupation. By doing this, we are perfecting our acquired wisdom. Remaining unaffected and giving no rise to greed in a favorable situation, and remaining unmoved and not tempted in an adverse situation this is attaining meditative concentration. In any situation, when one understands and is clear about everything this is attaining wisdom. Thus, the power of meditative concentration and wisdom is the true basis of one s learning and practice. 但是現在 師承 斷了 我們唯一的方法就是以古大德為老師 我這一生最大的 幸運 就是沾到了一點師承的邊緣 過去我在台中求學 我的老師李炳南老居士非常 謙虛說 我的學問道德不夠資格做你的老師 他勸我以印光法師為師 印光法師 是他的老師 印光法師不在了 他的著作在 一心一意依照 文鈔 修學 就是印光 法師的學生 讀大師的書 聽大師的教訓 依教奉行 這就是師承 我們修淨土 以 阿彌陀佛為老師 阿彌陀佛在哪裡 在 無量壽經 阿彌陀經 和 觀無量壽佛 經 我們一心一意認真研讀這三部經 就是以阿彌陀佛為老師 做阿彌陀佛的好學 生 Nowadays the teacher s lineage is broken. The only remedy is to take an ancient accomplished practitioner as our teacher. In my life, my greatest good fortune was coming into contact with the tradition of a teacher s lineage. When I was studying Buddhism in Taichung, Mr. Li Bingnan said modestly, With my knowledge and virtue, I am not qualified to be your teacher. He advised me to take Great Master Yinguang, who was his teacher, as my teacher. Great Master Yinguang had already passed away, but his writings were still available. Single-mindedly learning and practicing the Collection of Great Master Yinguang s Writings is becoming his student. Reading the great master s books, following his teaching, and practicing accordingly is inheriting the teacher s lineage. As Pure Land practitioners, we take Amitabha Buddha as our teacher. Where is Amitabha Buddha? He is in the Infinite Life Sutra, the Amitabha Sutra, and the Visualization Sutra. When we single-mindedly and earnestly study these three sutras, we are taking him as our teacher and are his good students. 而讀經是修戒定慧 在讀誦時只讀經不思考 老實念就是修 戒定慧 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 一切戒律都不外乎這兩句 我們恭恭敬敬一心一意的讀 無妄想 分別 執著 諸 惡 就沒做了 可見得小乘戒圓滿了 經典是佛從真如本性流露出來的真言 沒有比 這個更善的 所以讀經就是 眾善奉行 所有一切戒律都圓滿了 一心讀誦 沒有 妄想 沒有懷疑 沒有雜念 就是修 定 從頭到尾念得字字清楚 沒有念錯 沒 10

15 有念漏 就是 慧 就是根本智 所以 念經是戒定慧同時齊修 如果一面念一面 想經的意思 就把戒定慧破壞了 就與念世間書一樣 因此 讀經是修戒定慧 禪宗 打坐是修戒定慧 密宗持咒也是修戒定慧 只是方法不一樣 功夫成就無二 正是 法 門平等 無有高下 讀經要專心讀誦 研究要另找時間 不要與讀誦混在一起 否 則就全盤失敗 Chanting the sutras is cultivating the precepts, cultivating meditative concentration, and cultivating wisdom. When chanting a sutra we simply read the words, without thinking of their meaning. Chanting sincerely this way is cultivating the precepts, meditative concentration, and wisdom. The spirit of the precepts is do nothing that is bad and do everything that is good. Do nothing that is bad is the essence of the Theravada precepts. Do everything that is good is the essence of the bodhisattva precepts. In all the precepts, nothing falls outside of do nothing that is bad and do everything that is good. When we respectfully and single-mindedly chant a sutra without wandering thoughts, discrimination, and attachments, then nothing bad is being done. The Theravada precepts are fulfilled. The sutras are words of truth flowing from the Buddha s true nature. Nothing surpasses these words in virtuousness. Therefore, chanting a sutra is doing everything that is good. All the precepts are thus fulfilled. Single-mindedly chanting a sutra without wandering thoughts, distractions, or doubt this is cultivating meditative concentration. From start to finish, enunciating clearly every word without mistake or omission this is cultivating wisdom: fundamental wisdom. Thus, chanting a sutra is cultivating simultaneously the precepts, meditative concentration, and wisdom. If we think about the meaning of the sutra while chanting it, it will ruin the cultivation of precept observation, meditative concentration, and wisdom. This is treating the sutra as a worldly book. Chanting a sutra is cultivating the precepts, meditative concentration, and wisdom, as is sitting in meditation in the Zen school and reciting mantras in Tibetan Buddhism. The methods are different, but the results to be attained are the same. As it is said, All Dharma doors are equal, and no one Dharma door is superior or inferior to another. When chanting a sutra, one should focus on chanting. If one wants to study it, one should find another time to do so and should not mix chanting with studying. Otherwise, one will fail completely in both. 到定慧力成就 在日常生活當中 處事待人接物一切都很順利 障礙自然會減少 就能將十惡的念頭轉成十善 魔怨才能真正降伏 佛法常言 破迷開悟 離苦得樂 這個效果才真正現前 11

16 When one attains meditative concentration and wisdom, the daily interaction with people and handling of matters and affairs will go smoothly. Obstacles will decrease naturally. One will be able to turn the ten evil thoughts into the ten virtuous thoughts and truly subdue Mara s enmities. Buddhism often talks about breaking through delusion and attaining enlightenment, and leaving suffering behind and attaining happiness. These effects will truly manifest. 三 常以法音 覺諸世間 3. Constantly, they used the Dharma sound to awaken all the worlds. 法 方法 理論 Dharma refers to methods and principles. 前面兩句是自修 是自利 這一句是利他 我們自己修學得到了好處 利益 也 要以自己修學的經驗 為人演說 幫助別人像我一樣有成就 諸世間 是指九法界 眾生 The teaching in the previous two excerpts is for self-cultivation and self-benefit. The teaching in this excerpt is for benefiting others. When we benefit from our learning and practice, we should use the experience, through words and our examples, to help others achieve the same results we have. All the worlds refers to the beings in the Nine Dharma Realms. 四 洗濯垢污 顯明清白 4. [They]... cleansed dirt and pollution, and revealed cleanliness. 這一句是比喻 我們讀經 念佛的目的 就是把 心地 思想 見解 的污染洗 乾淨 才能 顯明清白 恢復清淨心 This excerpt is a metaphor. The purpose of our chanting the sutras and the Buddha-name is to cleanse the contamination in our character, thoughts, and views so as to reveal cleanliness to restore a pure mind. 無量壽經 的經題是 佛說大乘無量壽莊嚴清淨平等覺經 清淨 平等 覺 就是修學的綱領 我們學什麼 就是修清淨心 平等心 修覺而不迷 清淨 平等 覺 是一而三 三而一 所以 淨宗著重在清淨心 心淨則土淨 我們與西方 極樂世界阿彌陀佛的感應 就是在清淨心 12

17 The full title of the Infinite Life Sutra is Buddha Speaks the Mahayana, Infinite Life, Adornment, Purity, Impartiality, and Enlightenment Sutra. Purity, impartiality, and enlightenment are the guidelines for learning and practicing. What are we learning? We are learning to (1) cultivate a pure mind, (2) cultivate an impartial mind, and (3) be awakened and not deluded. Purity, impartiality, and enlightenment are one in three and three in one. The Pure Land school focuses on the cultivation of a pure mind. When the mind is pure, the land will be pure. The connection between us and Amitabha Buddha of the Western Pure Land lies in a pure mind. 就現前時代而言 污染太嚴重了 全世界都在大聲疾呼要提倡環保 科學家也提 出了警告 地球的污染若不能改善 五十年之後 將不適合人類生存 由此可知 污 染相當嚴重 雖然大家都在努力改善 但所收效果甚微 原因何在 世間人只知其當 然 不知其所以然 一切環保工作都是治標不治本 本 是人性的污染 所謂心理 的污染 思想的污染 見解的污染 精神的污染 這比環境的污染更為嚴重 In the present age, pollution is an extremely serious problem. The whole world is urgently calling for protection of the environment. Scientists also warn that if the pollution on earth is not abated, then in fifty years it will not be a fit place for the human race to live. From this we can see how serious pollution is. Although many people try to reduce pollution, their efforts produce very little results. Why? Because they only know the phenomena they do not realize the noumenon [the underlying root cause of pollution]. All the efforts for environmental protection provide only superficial solutions: they do not get to the root cause. What is the root cause? It is the polluted human nature a polluted mind, polluted thoughts, polluted views, and polluted feelings. This kind of pollution is much more harmful than environmental pollution! 在二十年前 有一天我在方東美先生家中 正好遇到教育部兩位官員來拜訪方先 生 當時台灣政府正在提倡 復興中華文化運動 這個官員向方先生請教 有什 麼方法能將復興文化的工作落實 方先生態度非常嚴肅 一句話不說 冷靜好幾分 鐘後 說了一句 有 教育部的人很歡喜 於是請教方先生是什麼方法 方先生 說 台灣所有的報紙 雜誌停刊 電視 廣播統統關閉 他們一聽搖頭說 這 個做不到 方老師說 這些報紙 雜誌 電視 廣播天天在污染人性 在破壞中 華固有的文化 只要這些東西存在 復興文化就收不到效果 所以 我常勸導念佛 的同修不要看報紙 雜誌 電視 就是為了保護自己的清淨心 Twenty years ago, when I was at Mr. Fang Dongmei s home one day, two officials from the Department of Education happened to be there on a visit. At that time, the Taiwan government was promoting the revival of Chinese culture. An official asked Mr. Fang, Is there a method that can revive Chinese culture? Mr. Fang looked very serious and was 13

18 silent for several minutes. Then he said, Yes, there is. The officials happily asked him what the method was. He said, The publication of all the newspapers and magazines in Taiwan must stop. All the television and radio stations must also shut down. Upon hearing this, they shook their heads. Impossible! they said. Mr. Fang explained, Newspapers, magazines, and television and radio programs are polluting the human nature and destroying traditional Chinese culture every day. As long as these things exist, efforts to revive Chinese culture will be ineffective. This is why I often urge Buddha-name chanting practitioners not to read newspapers and magazines or to watch television, in order to shield their pure mind. 五 心常諦住 度世之道 5. Their minds constantly and truly dwell on the Way to enlighten all beings. 諦 是真實 四弘誓願 第一條 眾生無邊誓願度 我們能常有這個念頭 就是 度世之道 The first of the Four Great Vows is Sentient beings are innumerable; I vow to help them all. Always having this thought is the Way to enlighten all beings. 這是 發菩提心 心常住在四弘誓願上 This excerpt is about generating the bodhi mind a mind that constantly abides by the Four Great Vows. 但是我們要想度眾生 先要成就自己 四弘誓願不但是大菩提心 而且是我們修 行證果的次序 階段 願為先導 願為動力 修行需要從斷煩惱下手 親近一位老師 就是幫助你斷煩惱 等你煩惱斷盡了 魔怨沒有了 定慧成就了 然後再 法門無量 誓願學 But before we can help others, we must first succeed in our practice. The Four Great Vows not only refer to a great bodhi mind, they also spell out the sequence for our cultivation and attainment. The vows are our guide as well as our driving force. Cultivation should start with the eradication of afflictions. Following one teacher helps us eradicate afflictions. When we eradicate afflictions completely, Mara s enmities are no more, and we accomplish meditative concentration and wisdom. We next learn the boundless Dharma doors. 現在人不要四弘誓願的前面兩願 一開頭就要 法門無量誓願學 結果學了沒 幾天 就到處宣揚他是什麼佛 什麼菩薩再來的 這是胡說 自欺欺人 People today forsake the first two of the Four Great vows and start with the third one, 14

19 Dharma doors are boundless; I vow to master them all. Many of them spend only a few days learning and then start telling others that they are incarnates of a certain Buddha or bodhisattva. This is complete nonsense. They are deceiving themselves as well as others. 從前學佛先要五年學戒 戒 是老師的教誡 至少是五年的時間跟一位老師學 習 成就定慧 奠定根基 然後才能廣學多聞 從前的社會比現在單純多了 還要用 五年的時間遵守老師的教誡 我們生活在今天的染污的環境 比過去嚴重十倍都不 止 所以從前五年學戒 現在則要五十年學戒 但是假若你說要學五十年 大家就不 想學了 In the past, when one started to learn Buddhism, one had to first learn the precepts for five years. The precepts refer to the teachings and rules set by the teacher. One had to spend at least five years learning from one teacher before one was able to achieve meditative concentration and wisdom. With this foundation [achievement of meditative concentration and wisdom], one was allowed to learn extensively. In the past, when life was much simpler than today, five years were required for following the teacher s rules. Today, the living environment is very polluted, more than ten times what it was before. Therefore, if five years were required in the past, fifty years are required for learning the precepts today. But if we tell everyone to do so for fifty years, then no one will want to learn Buddhism. 所以 最好是一句 南無阿彌陀佛 念到底 見到阿彌陀佛後 再廣學多聞 因 此 我們現在學習四弘誓願要分成兩個階段 現前只修 眾生無邊誓願度 和 煩惱 無盡誓願斷 到了西方極樂世界 再修 法門無量誓願學 和 佛道無上誓願成 才是正確的 如果現在就學後頭兩句 一定障礙念佛的功夫 因此 現在死心塌地念 阿彌陀佛 往生淨土 才是當務之急 Therefore, it is best to mindfully chant Namo Amituofo unceasingly, and only after we meet Amitabha Buddha do we learn extensively. Our cultivation of the Four Great Vows should be divided into two stages. Presently, we cultivate only the vows of helping innumerable sentient beings and ending inexhaustible afflictions. When we get to the Western Pure Land, we then cultivate the vows of learning boundless Dharma doors and attaining supreme Buddhahood. This is the correct sequence. If we start with cultivating the last two vows, this will obstruct our Buddha-name chanting practice. This is why it is a matter of immediate urgency to wholeheartedly chant Amituofo and seek rebirth in the Western Pure Land. 六 為諸庶類 作不請之友 15

20 6. To all living beings they were friends, [who would help] without being asked. 這是菩薩教化眾生的悲願 主動作一切眾生的善友 我們學習時要懂得觀機 應 機說法 機緣成熟了 我們要是不幫助眾生 就對不起他 緣沒有成熟 你幫助他是 自討無趣 眾生根性 機緣不同 喜歡學禪的 就讓他老實參禪 喜歡念咒的 就讓 他恭恭敬敬念咒 法門平等 無有高下 佛說那麼多法門是應種種不同根性的人而說 的 如果學一個法門能度一切眾生 釋迦牟尼佛何必說那麼多法門 因此 我們修淨 土 不能強迫每一個人都修淨土 遇到緣成熟的 我們就主動去幫助 把佛法介紹 推薦給他 佛法確實有許多層次 層次慢慢提升了 他自然會找到捷徑 會找到這個 殊勝的淨土法門 所以 要有耐性 以善巧方便協助眾生 When teaching all beings, the bodhisattvas have this vow of compassion: on their own accord, they become good friends to all beings. When we emulate the bodhisattvas, we should learn to perceive the suitable way and the right time to teach a being. If we do not help this being when the condition is mature, then we would be failing the being. By helping the being when the condition has not matured, we are courting a rebuff. Every being is different in capacity; additionally, the condition for learning Buddhism is not the same for every being. If a being likes Zen meditation, let the being sincerely cultivate Zen meditation. If a being likes to recite mantras, let the being do so respectfully. All methods are equal, and no one method is superior or inferior to another. To accommodate people with different capacities, the Buddha taught many methods. If a method could help every being, then there would be no need for Sakyamuni Buddha to teach all these methods. We Pure Land practitioners cannot make people practice the Pure Land method. When someone s condition has matured, we should voluntarily introduce Buddhism to help the person. There are many stages in learning Buddhism. As the person gradually advances in practice, he or she will naturally find the most direct route the wondrous Pure Land method. Therefore, to help all beings skillfully and expediently, we should be patient. 七 興大悲 愍有情 演慈辯 授法眼 杜惡趣 開善門 於諸眾生 視 若自己 拯濟負荷 皆度彼岸 7. Great compassion arose from these bodhisattvas. They empathized with all sentient beings. With a heart of compassion, they lectured on the teachings, taught by example, and also imparted the Dharma Eyes. They blocked all evil paths and opened the door of virtuousness. They regarded all beings as themselves. They rescued and helped living beings and shouldered the burden of helping them all cross over to the other shore. 16

21 興 是發起 演 是表演 辯 是言教 就是講經說法 不但有言教 而 且要有身教 授法眼 授是傳授 法是方法 眼是比喻 使他明白了一切法的真 相 懂得道理 杜惡趣 杜是防止 防範 惡趣是惡道 善門 淺而言之 就是人天善法 Arose means came forth. The words taught by example mean to demonstrate through behavior. Lectured on means to speak the Dharma. Not only did the bodhisattvas teach with words, but they also taught by example. In imparted the Dharma Eyes, imparted means to pass on, Dharma means method of practice, and Eyes is a metaphor. This metaphor refers to helping others understand the truth of all phenomena and principles. In blocked all evil paths, blocked means to prevent and be on guard and evil paths means the Bad Realms. The door of virtuousness means, simply put, the virtuous teachings that enable one to be reborn in the human or heavenly path. 一切眾生迷惑顛倒 還沉淪在五欲六塵之中 我們要發大慈悲心 愍念有情眾生 把淨土法門介紹給他 慈悲憐憫必須要有具體的表現 這個表現是真正熱心去推動 盡心盡力把它當作這一生中最重要的大事來做 Sentient beings are deluded. They indulge in the Five Desires8 and the Six Dusts9 in worldly pleasures. We should generate a mind of great compassion, empathize with sentient beings, and introduce the Pure Land method to them. Compassion and empathy must be put into action. This is enthusiastically propagating the Pure Land method. With all our hearts we must do our best we must treat this task as the most important thing in this lifetime. 演慈辯 授法眼 杜惡趣 開善門 這是教學的方式 講經說法不一定是在 講台上 而是隨時隨地遇到人 就當以最適當的方法將佛法介紹給他 他完全不能接 受時 你就念一句 南無阿彌陀佛 他慢慢知道了 以後他見你也會念一句 南無 阿彌陀佛 我們的目的就達到了 所以方法很多 With a heart of compassion, they lectured on the teachings, taught by example, and also imparted the Dharma Eyes. They blocked all evil paths and opened the door of virtuousness. These sentences describe the method of teaching. We do not need to be onstage to expound on Buddhism, but we should do so whenever and wherever we encounter someone. We introduce Buddhism to that person in a way that is most suitable for that person. If he or she cannot accept Buddhism at all, simply say Namo Amituofo. As time goes by and the person gradually understands, that person will also say Namo Amituofo the next time we meet. In this way, we will have accomplished our goal. This is just one of many ways. 8 9 The Five Desires are wealth, sex, fame, food, and sleep. Trans. The Six Dusts are pollutants of the Six Senses of sight, sound, smell, taste, touch, and thought. Trans. 17

22 譬如 學佛的人心情愉快 身體健康 這是一般大眾非常羨慕的 你要是真正健 康快樂 他一定會向你請教 你為什麼生活得這麼愉快 你就告訴他 念佛 念佛就能達到真正健康快樂 你能說出一番道理 他聽了歡喜 這是機會教育 所以 演 是指我們日常生活幸福 美滿 快樂 這是佛教育的一塊好招牌 人家一看就 歡喜 就會嚮往 羨慕 想來學習 For example, a practitioner is always happy and healthy, something everyone very much envies. If we are truly healthy and happy, others will surely ask us, Why are you always happy? We tell them, Because I mindfully chant the Buddha-name. Practicing Buddha-name chanting will lead to true happiness and good health. If they feel happy in listening to our explanation, then we are making good use of the opportunity to teach them. Taught by example refers to us living a happy, satisfied, and joyful life. This is a good signboard for the Buddha s teaching. When people see this, they will like it and will want this happiness for themselves. Hence, they will want to learn Buddhism. 如何不墮惡道 不造惡業自然就不墮惡道 惡趣最重要是惡念 惡念是因 惡行 是業不善 後面一定會有惡報 因緣果報 絲毫不爽 我們不想受一切惡報 只要不 起一個惡念 我們的念清淨 純正 絕對不會有惡的果報 How does one avoid falling into the evil paths? If one does not create evil karmas, naturally one will not fall into the evil paths. Evil paths are due mainly to evil thoughts evil thought is the cause. Evil conduct is unvirtuous karma and bad retributions will surely follow. The law of cause and effect never fails. If we do not want to have any bad retributions, we should not have any bad thoughts. With pure and proper thoughts, we will definitely not have any bad retributions. 開善門 是勸人斷惡修善 斷惡修善的好處是他得 與我們不相干 誰修誰得 不是你修 我得好處 決定是自己得 自修自得 我們自己修 自己得到好的果報 這也是給別人做證明 好果報是從斷惡修善來的 The words opened the door of virtuousness mean urging people to end wrongdoings and to practice virtuous conduct. When people end wrongdoings and practice virtuous conduct, the benefit will go to them; the benefit does not involve us. Those who do this will receive the benefit. It is not that others practice and we benefit. Definitely, when we practice we benefit. When this happens, we are proving to others that good rewards come from ending wrongdoings and practicing virtuous conduct. 如果你跟某些人講出三界 成佛作祖 他聽了害怕 但是你講來生再做人 做一 個大富大貴的人 他聽了很高興 遇到這樣的人 你就教給他人天善門 如果是志向 廣大的人 知三界苦 知天上福報雖大 壽命雖長 但總有一天會死 所以希望超越 18

23 三界 你就教他超越三界的方法 這是大善門 There are people who become scared when we tell them about transcending the Three Realms 10 and attaining Buddhahood. But they get happy when we talk about them becoming immensely rich and important in their next lifetime. When we encounter such people, we should teach them the methods of being born as a human or a heavenly being. There are also people who have great aspirations. They know that the Three Realms are filled with sufferings, and that even in the heavenly path where good fortune is great and the life span is long the heavenly beings will still die one day. For these people with great aspirations, their wish is to transcend the Three Realms. We should teach them the methods of transcending the Three Realms. This is a door of great virtuousness. 實在講 任何一個法門 要想在一生當中成就 唯有念佛法門 這是我學佛四十 多年的體驗 所以 念佛法門確實殊勝 能把這個法門介紹給大家 這是至善之門 沒有比這個更善的了 Frankly, the only method of practice that allows one to succeed in one lifetime is the Buddha-name chanting method. In all my forty-plus years of learning Buddhism, this is what I have realized. The Buddha-name chanting method is truly wondrous. If we introduce it to others, we are opening the door of utmost virtuousness. Nothing is more virtuous than this. 於諸眾生 視若自己 拯濟負荷 皆度彼岸 對眾生與對自己沒有兩樣 這 實實在在就是大乘佛法講的 無緣大慈 同體大悲 對於一切眾生一視同仁 只要 他肯接受 我們總要全心全力幫助他 佛弟子應當發願負荷續佛慧命 廣度眾生 住 持正法的使命 They regarded all beings as themselves. They rescued and helped living beings and shouldered the burden of helping them all cross over to the other shore. When we treat others like we would treat ourselves, that is, with no difference whatsoever, it is unconditional compassion for all others as we are all one entity as taught in Mahayana Buddhism. We should treat all impartially. As long as a person accepts our help, we should wholeheartedly help this person. Buddhist practitioners should have this vow: help all beings far and wide, uphold the proper teachings, and pass on the Buddha s wisdom to future generations. 八 如來以無盡大悲 矜哀三界 所以出興於世 光闡道教 欲拯群萌 10 Three Realms: Desire, Form, and Formless realms. The Desire realm consists of the paths of hells, hungry ghosts, animals, humans, asuras, and desire heavens. Trans. 19

24 惠以真實之利 8. The Thus Come One commiserates with the beings in the Three Realms with infinite great compassion. This is why he appears in the world: to expound Buddhist teachings and spread them everywhere, like light; to help all beings; and to bring true benefit to them. 光 是光大 闡 是闡揚 道 是出離生死 圓滿成佛之道 拯 拯 救 拯濟 群萌 指一切眾生 真實之利 滿足眾生的願望就是真實 Light has the meaning of reaching places far and wide. Expound means to teach and to propagate. Buddhist teachings refers to the way to transcend life and death and to perfectly attain Buddhahood. Help means to save and to rescue. True benefit refers to fulfilling the wishes of all beings. 這是說明佛到世間來的原因 佛為什麼出現在印度而不在中國 中國文化雖然 久 中國人最高的意念只有一個 就是生天 沒有出三界的念頭 如果講來生作人 或者生天 中國儒家 道家的學問方法足夠了 佛不需要來 This excerpt explains the reason why the Buddha came to this world. Why did he appear in India and not in China? Although Chinese culture had already existed for a long time, the highest aspiration of the Chinese was to be reborn in the heavens. They did not have the thought of transcending the Three Realms. For rebirth in the human or heavenly paths, Confucian teachings and Taoist teachings were sufficient. Therefore, the Buddha did not need to go there. 釋迦牟尼佛出現在印度的那個時代 宗教最發達 經上講有六師外道 婆羅門教 瑜伽 數論確實有很深的禪定功夫 能達到四空天 這是中國人做不到的 說老實話 中國人生天也只是在欲界天 色界天都無法到達 印度人到色界天 無色界天就無法 超越了 而把四禪天 四空天當作涅槃境界 這是很大的誤會 因此 當時 全世界 確實只有印度的眾生根性 機緣成熟了 而佛 矜哀三界 出現在那個地方 幫助 他們超越六道 得真正的菩提涅槃 At the time in India when Sakyamuni Buddha appeared, many religions were flourishing. The sutras mentioned six major non-buddhist masters. The practitioners of Brahmanism, the Yoga system, and Samkhya were able to attain very high levels of meditative concentration: they were able to be reborn in the Fourth Formless Heaven, a feat that the Chinese had not been able to accomplish. Frankly, when the Chinese were reborn in the heavens, they could only get to the heavens in the Desire Realm. They could not get to the heavens in the Form Realm. Indians could be reborn in the heavens in the Form Realm and even in the Formless Realm, but they could not transcend them. They thought that the Fourth Meditation Heaven 20

25 or the Fourth Formless Heaven was the state of nirvana. It was a great misconception. Therefore, at that time, only the people in India, out of all the people in the world, had the right capacities and mature conditions. The Buddha commiserated with the beings in the Three Realms and appeared there to help them transcend the Six Paths and attain the true Bodhi and nirvana. 佛並沒有偏心 那個地方眾生機緣成熟 用什麼方法來教化 佛就用什麼方法教 化 如 普門品 所說 應以佛身而得度者 即現佛身而為說法 印度是要以佛 身說法 中國是要以菩薩身說法 這是示現不同 其目的是相同的 目的是 欲拯群 萌 惠以真實之利 有人想生天 佛就教他生天的方法 他真的生天了 這就是惠 以他真實的利益 The Buddha was impartial. When the conditions of the beings in a place were mature, he would use the most appropriate method to teach them. As stated in Universal Door Chapter :11 For those who will only be liberated upon the manifestation of a Buddha, then the manifestation in the form of a Buddha will appear to present the teachings. In India, they needed a Buddha to teach them and in China, they needed a bodhisattva. The manifestations were different but the objective was the same. The objective was to help all beings; and to bring true benefit to them. If a person wants to be reborn in the heavens, the Buddha will teach the method to that person, and he or she will be truly reborn there. This is bringing true benefit to that person. 而絕對究竟圓滿的真實之利是成佛 等覺菩薩還不是究竟圓滿 無量壽經 把 信願 持名 求生淨土的方法教給大家 這才是究竟圓滿的真實之利 淨土三經所說 的極樂世界 四土九品 依正莊嚴 一生圓滿成就 不要等到第二生 釋迦佛在這一 會跟我們講的是絕對的真實 佛在本經講過三次真實 而在一部經上講三次真實是很 少見的 The absolutely perfect, true benefit is attaining Buddhahood. Becoming a Bodhisattva of Equal Enlightenment is not yet ultimate and perfect. The Infinite Life Sutra teaches us the method of seeking rebirth in the Western Pure Land through belief, vow, and mindful Buddha-name chanting. It is the ultimate and perfect true benefit. As mentioned in the three Pure Land sutras, we can perfectly accomplish the goal of rebirth in the Land of Ultimate Bliss in one lifetime without waiting until the next lifetime. There, in the four lands, each with nine grades, the environment as well as all the beings are wondrously magnificent. The teaching of Sakyamuni Buddha at this Dharma assembly is absolutely true. The Buddha mentioned true three times in this sutra. It is very rare for the word true to be 11 This chapter is from the Lotus Sutra. Trans. 21

26 mentioned three times in a sutra. 九 願我得佛清淨聲 法音普及無邊界 宣揚戒定精進門 通達甚深微妙 法 智慧廣大深如海 內心清淨絕塵勞 超過無邊惡趣門 速到菩提究竟 岸 無明貪瞋皆永無 惑盡過亡三昧力 9. May I attain the pure sound of a Buddha and may my Dharma voice spread everywhere limitlessly, propagating the teachings of precept observation, meditative concentration, and diligence. May I thoroughly understand the profound, wonderful Dharma. May my wisdom be as vast and as deep as the sea. May my mind be pure, void of dust and toil. May I transcend boundless doors of the evil paths and quickly reach the shore of ultimate enlightenment. May I be forever free of greed, anger, and ignorance, and with the power of samadhi end all delusions and faults. 願我得佛清淨聲 法音普及無邊界 這是阿彌陀佛的大願 成佛就是要講經 說法 普度一切眾生 這比六祖大師在 壇經 講得還清楚 連成佛的目的都說出來 了 這也是我們學佛應當要嚮往的 名聞利養是 生不帶來 死不帶去 若天天打 妄想想得到 實在太愚痴了 金剛經 云 凡所有相 皆是虛妄 一切有為 法 如夢幻泡影 因此 我們常常想著盡虛空遍法界弘法利生 不知不覺就與一切 諸佛同心 同願 同行 哪有不成佛的道理 May I attain the pure sound of a Buddha and may my Dharma voice spread everywhere limitlessly. This is a magnificent vow of Amitabha Buddha. The purpose of being a Buddha is to universally help all beings. This is done by lecturing on the Dharma. This verse is even clearer than what Master Huineng said in the Platform Sutra, as it reveals the purpose of becoming a Buddha. We Buddhist practitioners should aspire to this. We bring nothing with us at birth and we take nothing with us at death. Not fame, nor prestige, nor wealth, nor gain. If every day we wished for them, it would be very foolish of us. As the Diamond Sutra says: All phenomena are illusory. It also says: All conditioned existences are like a dream, an illusion, a bubble, or a shadow. Therefore, we should constantly think about spreading the Dharma and benefiting all beings throughout all the Dharma Realms. This way, we will be of the same mind, the same vow, and the same practice as all Buddhas without realizing it. We will definitely attain Buddhahood! 宣揚戒定精進門 這一句就是菩薩所修的六波羅蜜 即布施 持戒 忍辱 精進 禪定 般若 但是此地只說了戒 定 精進 這就是講 六度 這是大乘菩 薩法 若只說戒 定 慧 則屬於 三學 22

27 The words propagating the teachings of precept observation, meditative concentration, and diligence refer to the Six Paramitas that bodhisattvas cultivate, which are giving, precept observation, patience, diligence, meditative concentration, and prajna wisdom. But only precept observation, meditative concentration, and diligence are listed here. They refer to the Six Paramitas, which are the practice of Mahayana bodhisattvas. If precept observation, meditative concentration, and wisdom were listed here, then this would be referring to the Three Learnings. 通達甚深微妙法 就是大乘講的明心見性 若不能通達甚深微妙法 就不能 廣度一切眾生 在此地意思更究竟圓滿 以本經的理論 方法 境界而言 甚深微妙 法是淨宗講的 是心是佛 是心作佛 明心達本 念佛往生不退成佛 的妙法 這是 其他大乘經所沒有的 這一句確實是指這個意思 四十八願為我們開出無上的法門 完全是如來果地上的境界 教導我們持名念佛往生 這是以果為因 蕅益大師說 這 是九界有情 九界是菩薩 聲聞 緣覺 六道眾生 靠自己的力量所無法理解的 這 才是甚深微妙法 The words thoroughly understand the profound, wonderful Dharma mean enlightening the mind and seeing the true nature, as taught in Mahayana Buddhism. If one cannot thoroughly understand the profound, wonderful Dharma, one will not be able to help all beings extensively. In this sutra, the sense of these words is more thorough, more complete. Based on the principles, method, and level of practice taught in this sutra, we can see that the profound, wonderful Dharma refers to this wondrous teaching of the Pure Land school: This mind is Buddha, and this mind becomes Buddha. Enlighten the mind and reach the original nature. Mindfully chant the Buddha-name, attain rebirth in the Western Pure Land, and, without retrogression, attain Buddhahood. This teaching is not found in any other Mahayana sutra. The words the profound, wonderful Dharma convey this meaning specifically. The forty-eight vows open up the supreme Dharma door for us this is completely the state of Tathagata at the attainment stage. This Dharma door teaches us to mindfully chant the Buddha-name and attain rebirth in the Western Pure Land. This is taking [Amitabha Buddha s] rewards and making them our causes. Great Master Ouyi said that the sentient beings in the Nine Dharma Realms (bodhisattvas, sound-hearers, pratyekabuddhas, and the beings in the Six Paths) who rely on themselves alone cannot understand this. That is why this is the profound, wonderful Dharma. 華嚴經 和 法華經 是微妙法 華嚴經 法華經 與 無量壽經 一 比 無量壽經 是第一 所以 無量壽經 就是 甚深微妙法 相信 華嚴經 法華經 不難 相信 無量壽經 難 這是最難信之法 所以 我們向人家介紹 無 量壽經 人家不相信是正常的 一介紹 他就相信 那不是普通人 無量壽經 23

28 講 這決定是再來人 不是凡人 The Avatamsaka Sutra and the Lotus Sutra are both wonderful Dharma. But when they are compared with the Infinite Life Sutra, the latter is number one. Therefore, the Infinite Life Sutra is the profound, wonderful Dharma. It is not hard to believe the teaching in the Avatamsaka Sutra and the Lotus Sutra, but it is hard to believe the teaching in the Infinite Life Sutra, which is the most hard-to-believe method. Therefore, if we introduce the Infinite Life Sutra to others, it is quite normal that they will not believe it. If a person believes it when we introduce it to them, this person is not an ordinary person. As stated in the Infinite Life Sutra, this is a bodhisattva who has manifested as a human being; he or she is not an ordinary person. 智慧廣大深如海 要想廣度眾生 一定要先度自己 要成就別人 先要成就 自己圓滿的智慧 才有能力幫助眾生 所以 法藏比丘說完了自己度眾生的大願之後 就再敘說自己現在要求甚深廣大的智慧 此甚深廣大的智慧是自性本來具足 非從外 求 如何求得甚深智慧 下一句就是方法 May my wisdom be as vast and as deep as the sea. To widely help all beings, one must first help oneself. To help others achieve in their practice, one must first achieve perfect wisdom. In this way, one will have the ability to help others. After stating the great vow of helping others, Dharmakara Bhiksu said that he then sought deep, vast wisdom. This deep, vast wisdom is innate in the true nature, not attained from the outside. How does one attain profound wisdom? The next sentence tells us the method. 內心清淨絕塵勞 塵 是染污 比喻染著灰塵就骯髒了 勞 是煩惱 我們必須要遠離一切污染 斷盡煩惱 才能恢復清淨心 May my mind be pure, void of dust and toil. Dust refers to pollutants: when something is tainted with dust, it gets dirty. Toil refers to afflictions. In order to restore a pure mind, we must stay far away from all pollutants and eradicate afflictions. 智慧廣大深如海 內心清淨絕塵勞 這兩句是相輔相成的 正因為相輔相成 才產生無量的法喜 你有一分功夫 就多一分智慧 多一分智慧 信心更深 多增長 一分功夫 增長一分功夫 又增長一分智慧 這是定慧相輔相成 永無止盡 應用在 事相上 它就超過了一切惡趣門 May my wisdom be as vast and as deep as the sea. May my mind be pure, void of dust and toil. The two sentences complement each other. Because they complement each other, boundless Dharma bliss will arise. The more one achieves in practice, the more wisdom one will have. The more wisdom one has, the deeper is one s belief and thus the more one will achieve in practice. As one achieves more in practice, one will have even more wisdom. This is how meditative concentration and wisdom complement each other perpetually. When one practices this way, one will transcend all evil paths. 24

29 超過無邊惡趣門 修清淨心是因 心只要一清淨 一切罪障都消除了 所有 一切惡趣就遠離了 人沒有瞋恚心 就超越地獄門 不愚痴 就超越畜生門 沒有慳 貪 就超越餓鬼門 所以斷貪瞋痴就超越三惡道 如果對人天福德無一絲毫貪求 就 能超越六道 這一句是從比較中而說的 餓鬼道與地獄道相比 餓鬼道是善 地獄道 是惡 畜生道與餓鬼道相比 畜生道是善 餓鬼道是惡 小乘的阿羅漢 辟支佛與大 菩薩相比 阿羅漢 辟支佛是惡 大菩薩是善 菩薩與佛相比 佛是善 菩薩是惡 所以 無邊惡趣門 包括了聲聞 緣覺 菩薩 一直到你圓滿成佛就超越了 May I transcend boundless doors of the evil paths. The cause to achieve this is cultivation of a pure mind. Once the mind is pure, all obstacles that prevent us from obtaining good fruits from our cultivation will be eliminated, and one will stay away from the evil paths. When one is free of anger, one will transcend the door of hells. When one is free of ignorance, one will transcend the door of animals. When one is free of greed and miserliness, one will transcend the door of hungry ghosts. Therefore, when one eradicates greed, anger, and ignorance, one will transcend the Three Evil Paths. And if one does not have the slightest yearning for the good fortune in the human and heavenly paths, one will transcend the Six Paths. The sentence in the excerpt is also a statement of comparisons. When the path of hungry ghosts is compared with the path of hells, the path of hungry ghosts is good and the path of hells is bad. When the path of animals is compared with the path of hungry ghosts, the path of animals is good and the path of hungry ghosts is bad. When the realm of arhats and pratyekabuddhas of the Theravada tradition is compared with that of Mahasattvas, the realm of arhats and pratyekabuddhas is bad and the realm of Mahasattvas is good. When the realm of bodhisattvas is compared with that of Buddhas, the realm of bodhisattvas is bad and the realm of Buddhas is good. Therefore, boundless doors of the evil paths also encompasses the realms of sound-hearers, pratyekabuddhas, and bodhisattvas. Only when one perfectly attains Buddhahood will one transcend the evil paths. 速到菩提究竟岸 菩提究竟岸是圓滿的佛果 換言之 無邊惡趣門 是 指權教菩薩以下 統統是惡趣 不但是六道 聲聞 緣覺 權教菩薩都是惡趣 In quickly reach the shore of ultimate enlightenment, the words shore of ultimate enlightenment refer to perfect and complete Buddhahood. In other words, boundless doors of the evil paths means that the path of the bodhisattvas of the Provisional Teaching and all the paths below are bad paths. Therefore, the bad paths include not only the Six Paths but also the realms of sound-hearers, pratyekabuddhas, and the bodhisattvas of the Provisional Teaching. 無明貪瞋皆永無 這是講三種煩惱 見思煩惱 塵沙煩惱 無明煩惱統統斷 盡了 這是如來果地上的境界 25

30 Forever free of greed, anger, and ignorance is saying that the three kinds of affliction Affliction of Views and Thoughts, Affliction of Dust and Sand, and Affliction of Ignorance 12 are completely eradicated. This is the state of Tathagata at the attainment stage. 惑盡過亡三昧力 惑 是迷惑 於世出世間所有一切法中 他不迷惑了 過是過失 無論是自己修行 或是教化眾生 對人對事對物 絕對不犯過失 這些要 靠什麼 三昧力 三昧 當然是指念佛三昧 The words with the power of samadhi end all delusions and faults are saying that one is no longer deluded about anything in this world and beyond. Whether cultivating, teaching, interacting with people, or engaging in tasks, one will definitely not commit wrongdoings. How does one achieve this? With the power of samadhi. Samadhi used here refers to the Buddha-name Chanting Samadhi. 以上六句是阿彌陀佛在因地求學時的修學綱領 我們今天所修的 與阿彌陀佛當 年修行做個比較 我們是不是把智慧擺在第一目標 其他的什麼都不求 The last few sentences [starting from May my wisdom be as vast and as deep as the sea ] were Amitabha Buddha s guidelines for learning and practice when he was at the causal stage. Compare our practice to that of Amitabha Buddha at the causal stage. Do we also seek wisdom as our ultimate goal and seek nothing else? 要求智慧 一定要得清淨心 清淨心的作用就是智慧 清淨心像一面鏡子 起用 是照見 這是有智慧 要想心地清淨 心就不能有一絲毫的染著 世間法五欲六塵 出世間法大小權實統統不染 這個要緊 務要心地純淨 言行純善 If one seeks wisdom, one must achieve a pure mind. When one has a pure mind, wisdom manifests. A pure mind is like a mirror. Its function is to see everything clearly in its reflection. This [seeing everything clearly] is having wisdom. If one wants to have a pure mind, one s mind must not be contaminated even in the slightest way by mundane teachings (the Five Desires and the Six Dusts) or by supramundane teachings (that is, Mahayana, Theravada, True Teachings, or Provisional Teachings). This is very important. One must try to have a mind of the utmost purity, and speech and behavior of the utmost virtuousness. 學佛有兩種方式 一種從行門真正用功夫 從修清淨心下手 另一種 從解門研 究理論下手 這兩條路 哪一條佔便宜 行門佔便宜 從行門下手 只要心清淨 不 懂佛法沒有關係 只要能斷煩惱 心淨則佛土淨 決定能往生 從解門下手 一切理 論 方法 境界都清楚了 然後還是要從頭修起 因為有解無行是不能成就的 從行 門下手 是以心行為主 以解為輔助 不必刻意求解 自然就通達了 這個方法非常 12 The three kinds of afflictions refer to attachments, discriminations, and wandering thoughts respectively. Trans. 26

31 正確 走這個門 無論是讀經 聽講 懂一句就得一句受用 懂兩句就得兩句受用 不懂的不要緊 下一次再聽就懂了 多聽幾遍自然就明瞭 不必在這一段 這一句裡 鑽牛角尖 反而把心搞得不清淨 There are two approaches in learning Buddhism. The first is practice here one starts with cultivating a pure mind. The other is understanding here one studies the teachings. Which approach is more advantageous? Practice. As long as one has a pure mind, it does not matter that one has no knowledge of Buddhism. If one eradicates affliction, then the mind is pure and the Buddha Land will also be pure. One will be able to attain rebirth in the Western Pure Land. If one uses the approach of understanding, after one is clear about all the principles, methods, and states, one still needs to practice, starting from the basics. One cannot achieve in one s cultivation with only knowledge and no practice. When one uses the approach of practice, one mainly cultivates mindfulness; understanding of the teachings is supplementary. One need not make painstaking effort to seek understanding it will come naturally. Practice is the correct approach. If one uses this approach, whether one reads the sutras or listens to lectures, one will benefit from each particular sentence that one understands. If one does not understand a sentence, it does not matter, as one will understand it when one listens to the lectures again. One will naturally understand after listening to lectures a few times. One need not get stuck on a sentence or a paragraph; otherwise, one s mind will become disturbed. 本經經題中有 清淨平等覺 這三個是一而三 三而一 一個得到了 三個統 統得到 而這三個當中 還是清淨心容易修 修清淨心的方法是執持名號 不念佛的 時候聽佛號 佛號最好聽自己念的 把自己平常念佛的聲音錄下來 不念佛的時候 放錄音帶聽 非常有受用 這是修清淨心 In the title of this sutra are the words purity, impartiality, and enlightenment. These three are one in three and three in one. When we attain one, we attain all three. Of the three, cultivating a pure mind is the easiest. The way to cultivate a pure mind is to mindfully chant the Buddha-name. When we are not chanting the Buddha-name, we should listen to the chanting of the Buddha-name. It is best if we can listen to our own chanting. So, we could record our chanting, and when we are not chanting, listen to this recording. This is very effective. This is cultivating a pure mind. 所以 法藏比丘以智慧為首 以定慧等持 以惑盡過亡三昧力作總結 這個用意 很深很深 確實提供我們非常寶貴的修學參考 [In the part of the excerpt that talks about Dharmakara Bhiksu s practice for his own enlightenment,] Dharmakara Bhiksu put wisdom as his first priority and the result of his practice is this: with the power of samadhi he ended all delusions and faults. [This samadhi 27

32 places] equal emphasis on both meditative concentration and wisdom. The purpose [of Dharmakara practicing this way] is tremendously profound. It truly provides a very valuable reference for our learning practice. 十 常行布施及戒忍 精進定慧六波羅 未度有情令得度 已度之者使成佛 假令供養恆沙聖 不如堅勇求正覺 10. I will constantly practice the Six Paramitas of giving, precept observation, patience, diligence, meditative concentration, and wisdom. For those sentient beings who are not yet awakened, I will help them attain awakening. For those who are awakened, I will help them attain Buddhahood. Rather than make offerings to sages as countless as the Ganges sands, I would perseveringly and courageously seek proper enlightenment. 常行布施及戒忍 精進定慧六波羅 這兩句是菩薩住世的行持 也就是菩薩 心行的標準 是我們應當要學習的 The statement I will constantly practice the Six Paramitas of giving, precept observation, patience, diligence, meditative concentration, and wisdom describes the conduct of bodhisattvas in this world. In other words, it is the standard for their mindset and practice. We should learn this. 常 永遠 布施 捨 放下 身心世界一切放下 所有一切苦惱 乃至 於疾病 生死 輪迴的來源 都是因妄想 執著不肯放下 真的是自作自受 所以 我們要捨心中的牽掛 憂慮 煩惱 妄想 分別 執著 布施的用意在此地 Giving is letting go letting go of everything in this world. All the afflictions, even illnesses, birth and death, and the root cause of transmigration come about because one is unwilling to let go of wandering thoughts and attachments. One truly reaps the fruit of one s actions. The purpose of giving is to help one let go of one s concerns, worries, afflictions, wandering thoughts, discriminations, and attachments. 世間人自以為行菩薩道 到處布施 供養 目的在 捨一des得萬報 捨財將 來得財富 捨法得聰明智慧 若如是行布施 並非菩薩 完全是凡夫貪瞋痴慢的妄想 在作祟 菩薩布施的目的是要捨心中的妄念 妄念捨盡了 自性本有的無量智慧 德 能 財富自然現前 哪裡要求 哪裡要修 不需要 像六祖大師開悟時所說 何期 自性本來具足 何期自性能生萬法 一切受用隨心所欲 隨念所生 佛教我們布施 是教我們捨妄念 恢復性德 這才是真實的利益 Many people think that they are walking the bodhisattva path, practicing giving and making offerings everywhere. But their intent is to gain a lot through giving a little. They give some money because they want to have wealth and give teachings because they want to 28

33 have intelligence and wisdom. If one practices giving with such thinking, one is not a bodhisattva. Such thinking comes from an ordinary being s wandering thoughts of greed, anger, ignorance, and arrogance. The purpose of bodhisattvas practicing giving is to let go of their wandering thoughts. When they let go of all the wandering thoughts, boundless wisdom, capabilities, and wealth innate in the true nature will naturally manifest. [Once we let go,] there is no longer a need to seek or to cultivate. When Master Huineng attained enlightenment, he said, Who would have expected that inherent nature is originally complete in itself?... Who would have expected that inherent nature can produce myriad things? 13 All enjoyment is as one wishes and manifests from one s thoughts. When the Buddha taught giving, he was teaching us to let go of wandering thoughts and to uncover innate virtues. This is a true benefit. 凡夫的大病就是放不下 這才勞累佛菩薩 委曲婉轉以種種方便幫助我們漸漸放 下 菩薩做榜樣 做示範 教導我們布施 捨名聞利養 五欲六塵 捨煩惱 憂慮 生死 一切放下了 就得大自在 金剛經 云 法尚應捨 何況非法 法是佛 法 佛法也不能執著 執著就錯了 佛法像一艘船 是我們過河的工具 達到目的地 了 工具也要捨 所以 佛法是幫助我們度過難關的 既然度過了 佛法也不能執著 也要放下 A big problem with ordinary beings is that we cannot let go. Therefore, we trouble the Buddhas and bodhisattvas to use various expedient means to indirectly and tactfully help us gradually let go. Bodhisattvas set examples with their behavior to teach us to practice giving and to let go of fame, prestige, gain, wealth, the Five Desires, the Six Dusts, affliction, worry, and birth and death. When we let go of everything, we will attain great freedom. The Diamond Sutra says: Even the Dharma has to be laid aside, let alone worldly teachings. Dharma refers to the Buddha-dharma. One should not be attached to the Buddha-dharma either. Any attachment is a mistake. The Buddha-dharma is like a boat, something we use for crossing a river. Upon reaching our destination, we should let go of the tool that got us there. The Buddha-dharma is to help us overcome difficulties. When we have done so, we should not be attached to the Buddha-dharma and should let go of it too. 戒 是持戒 就是守法 人奉公守法 自然心安 遠離一切恐怖 儒家講禮節 佛法講戒律 這是我們生活行為的規範 佛制定的根本大戒只有四條 殺 盜 淫 妄 這四條是性罪 不管你受不受戒 犯了就有罪業 不飲酒 這一條是遮戒 它是預防的性質 我們仔細觀察一些犯重罪的人 都與酒有關係 所謂 酒後亂性 13 The Sutra of Hui-neng, trans. Thomas Cleary (Shambhala, Boston and London, 1998),

34 所以世尊也將這一條列入重戒 此外 國家的法律 風俗人情 我們也要遵守 才能 與人和睦相處 這是持戒真正的意義 Precept observation means abiding by laws. When one abides by laws, one will naturally have peace of mind and be free of all fears. Etiquette taught in Confucianism and the precepts taught in Buddhism are the norms for our daily behavior. The most important fundamental precepts set by the Buddha are these four: no killing, no stealing, no sexual misconduct, and no lying. These four offenses are intrinsically wrong. Regardless of whether we have received the precepts, we commit an offense when we do any of these four acts. The precept of not taking intoxicants is a preventive measure. When we carefully look at people who committed grave offenses, we will see that a lot of them were alcohol related one loses reason when drunk. This was why the Buddha included not taking intoxicants as a major precept. In addition, we should also abide by the country s laws and customs. This way, we will get along harmoniously with others. This is the true meaning of precept observation. 忍 是忍辱 般若經 云 一切法得成於忍 所以 忍要有堅強的耐心 世法要成就都要相當的耐心 何況學佛 一定要能忍耐 能忍就能心平氣和 功夫才 能往前進 如果不能忍 修得再好 功夫不能進步 所以忍是真正的功夫 忍是禪定 的前方便 Patience is forbearance. The Prajna Sutra says: All accomplishments are attributed to patience. Therefore, patience requires resolute endurance. Considerable patience is needed for any accomplishment in worldly undertakings, let alone in learning Buddhism. One must be able to exercise patience. When one is patient, one will be able to maintain a tranquil mind and advance in one s cultivation. If one is not patient, one will not have any progress in one s cultivation no matter how diligently one cultivates. Patience requires true effort. It is a prerequisite for meditative concentration. 精進 進就是不退 精是純而不雜 我們見到很多同修發憤努力 但他不是 精進 他學很多 很雜 這是雜進 亂進 所以功夫不能成就 一門精進 成就非常 快速 譬如一個人只學一部經 學一年很有成就 另一個人 同時學十部經 他一年 的成就決定比不上學一門的 The Chinese term for diligence is jingjin. Jing means unadulterated and jin means making progress. Many practitioners resolve to exert themselves but their efforts are unfocused. They learn many things, but they get all mixed up. This is adulterated progress, so they cannot achieve in their practice. When one concentrates on one Dharma door, one s progress will be rapid. For example, if a person learns only one sutra, after one year this person will achieve in his or her 30

35 learning. On the other hand, if another person simultaneously learns ten sutras, his or her achievement in learning cannot compare with that of the person who concentrates on one sutra. 你專學一部經 譬如學 阿彌陀經 一部經研究十年 十年之後 你走到世界 任何一個國家角落 人家看到你都說 阿彌陀佛來了 你是阿彌陀佛的化身 你十年學一部 地藏經 你成了地藏菩薩 你十年學一部 普門品 你就變成觀 音菩薩 問題在你肯不肯專精 現在人喜歡博多 這是一個錯誤的觀念 是一個失敗 的思想 這決不能成功 After one learns a sutra, for example the Amitabha Sutra, and studies it for ten years, wherever one goes in the world, people will say Amitabha Buddha is here or You are Amitabha Buddha manifested. If one learns the Ksitigarbha Sutra for ten years, one will become Ksitigarbha Bodhisattva. If one learns the Universal Door Chapter for ten years, one will become Avalokitesvara Bodhisattva. The question is whether one is able to focus on one sutra. People today like to learn extensively; that is, to learn many things. This concept is wrong, and such thinking will lead to failure definitely not success. 我還沾了一點師承的邊緣 我聽老師的話 但還不是完全聽 要是完全聽 我今 天不是這個樣子了 所以現在後悔 我在李老師會下十年學五部經 李老師規定一部 經沒有學好 決定不可以學第二部 要學到什麼程度 老師認為可以了 如果老師認 為不可以 就要在這一部上繼續努力學習 俗話說 不聽老人言 吃虧在眼前 年輕人無知 意氣用事 不相信老人的經驗 就吃虧了 I had a little exposure to my teacher s lineage. I followed the teaching of my teacher Mr. Li Bingnan but not completely. Had I completely followed his teaching, I would have achieved more than I have today. I am regretful now. In ten years I learned five sutras under Mr. Li s guidance. He set a rule that a student had to learn one sutra well, before starting the second sutra. What was the criterion for learning well? Mr. Li s acknowledgement. If he did not think that the student had learned it well, the student had to continue learning it. As a Chinese saying goes, If one does not listen to the advice of an elder person, one will soon suffer disadvantages. Young people have little experience and act rashly. They do not believe the experience of older people and thus suffer disadvantages. 定 是自己要有主宰 不為外境所動 以念佛法門而言 就是一心不亂 就是 清淨心 慧 是智慧 理智 不是世間的聰明智慧 有了智慧 處事待人接物就不 會做錯事 不會犯過失 31

36 Meditative concentration means being in control and not being disturbed by the environment. In the Buddha-name chanting method, it is One Mind Undisturbed, which is a pure mind. Wisdom is rational and not the same as mundane intelligence. When one has wisdom, one will not make any mistake when interacting with people and engaging in tasks. 常行布施及戒忍 精進定慧六波羅 這兩句就是講六度 前五種是事修 依 照這個方法事理修學 智慧是自然開發的 智慧現前 表現在哪裡 在日常生活當中 這六條就是菩薩日常生活行持的準則 表現在布施 雖修布施 而不著布施相 三 輪體空 這就是智慧 持戒不著相 自然就符合戒法的標準 智慧表現在行事之中 忍辱 精進 禪定統統如是 這樣才真正離苦得樂 The statement I will constantly practice the Six Paramitas of giving, precept observation, patience, diligence, meditative concentration, and wisdom talks about the Six Perfections. The first five are about cultivation. When one cultivates according to the methods and principles, wisdom will naturally be uncovered. How does one know when one s wisdom is uncovered? It can be seen in one s daily life. These six are the norms for the daily behavior of a bodhisattva. When wisdom is present in giving, one will practice giving without being attached to the act of giving the Three Wheels14 are essentially empty. This is wisdom. In observing the precepts without attachment to form, one naturally conforms to the standards of the precepts. When wisdom is present in one s activities in patience, in diligence, and in meditative concentration the same applies. This way, one will truly be able to leave suffering behind and attain happiness. 未度有情令得度 沒有接觸佛法的 不懂佛法的人 我們要想方法找機會讓 他接觸 讓他認識佛法 For those sentient beings who are not yet awakened, I will help them attain awakening. For those who have not been in contact with Buddhism, we should find ways and opportunities to introduce Buddhism to them; for those who do not understand Buddhism, we should find ways and opportunities to help them understand Buddhism. 已度之者使成佛 已經學佛的人 而且發大心想快速成就 就用念佛法門幫 助他一生成就 For those who are awakened, I will help them attain Buddhahood. For those who have learned Buddhism and aspire to quickly achieve in their practice, we should teach them the Buddha-name chanting method to help them achieve in one lifetime. 假令供養恆沙聖 不如堅勇求正覺 這兩句話非常重要 世間人求福的人多 天天修供養 求福 求長壽 求發財 佛說不如以堅定的志願 信心 勇猛精進求生 淨土 生到淨土就一生成佛了 14 The Three wheels refers to the person who gives, the person who receives the giving, and that which is given. Trans. 32

37 Rather than making offerings to sages as countless as the Ganges sands, I would perseveringly and courageously seek proper enlightenment. This sentence is very important. Many people in this world seek good fortune. They make offerings every day in order to get good fortune, longevity, and wealth. The Buddha said that it is better to have firm aspiration and confidence, and courageously and diligently seek rebirth in the Western Pure Land. When one is reborn in the Western Pure Land, one will attain Buddhahood in one lifetime. 供養佛菩薩的福報很大 但今天我們不但供養不到佛菩薩 連阿羅漢 須陀洹也 見不到 我們今天能供養的是佛菩薩的形像 供養佛菩薩的形像有沒有福報 要看你 怎麼供養 供養是表法 佛前供花 花代表因 植物先開花後結果 供果是代表果報 供花是提醒我們信願持名 這是修因 將來往生西方極樂世界 親近阿彌陀佛 這是 果 這樣供養就有福了 The good fortune from making offerings to Buddhas and bodhisattvas is tremendous. But not only can we not make offerings to a Buddha or a bodhisattva today, we cannot even meet an arhat or a stream-enterer. The offerings we can make are only to the images of Buddhas or bodhisattvas. Is it possible to accrue any good fortune by making offerings to these images? It depends on how we go about making offerings. The offerings are symbolic. The flowers offered to a Buddha image symbolize cause. Just as a plant blooms first and then bears fruit, fruit symbolizes effect. The flowers offered serve to remind us to have belief, vow, and mindfully chant the Buddha-name. This is cultivating the cause. Attaining rebirth in the Western Pure Land in the future and being close to Amitabha Buddha is the effect. Making offerings in this way will bring good fortune. 最簡單的供養是一杯水 供水是提醒自己 心要像水一樣清淨 平等 沒有一點 灰塵 污染 安靜沒有絲毫波動 The simplest offering is a glass of water. Water serves to remind us to maintain a mind as pure, as impartial, and as tranquil as water without the slightest dust, pollution, or ripple. 供養燈 燈表光明 我們心地要正大光明 要能犧牲自己 幫助別人 所以 應 當採用油燈 油燒乾了 表燃燒自己 照耀別人 這是大慈悲 現在用電燈 不太容 易見到這個表法現象 Lamps offered symbolize light. Our minds should be as just and as honorable. We should help others, even at our expense. The lamps offered should be oil lamps. The burning of oil represents sacrificing oneself to illuminate others. This is great compassion. Today, light bulbs are used and this symbolic representation [of the oil lamps] is hardly seen. 33

38 所以 佛門的種種陳設 都是非常好的教育 時時刻刻提醒自己 但大家把這個 真正的意義忘記了 變成諂媚 巴結佛菩薩 世間正人君子都不受你巴結 何況佛菩 薩 因此 供養真正的意義 一定要明瞭 Therefore, these things seen in a Buddhist cultivation center are educational in nature and serve to remind the practitioners [of the Buddha s teachings] at all times. But today many people forget the true meaning of the offerings. They use the offerings as a way to fawn on or to ingratiate themselves with Buddhas and bodhisattvas. A true gentleman in this mundane world would not accept any flattery, let alone Buddhas and bodhisattvas. Hence, we must understand the true meaning of making offerings. 十一 常運慈心拔有情 度盡無邊苦眾生 11. I will constantly use compassion to uproot [the misery of] sentient beings and to awaken the boundless beings who are suffering. 常 指時間 無邊 指空間 時空將所有一切眾生之類都包括盡了 盡 虛空遍法界一切眾生類都是阿彌陀佛大慈大悲教化度脫的對象 Constantly refers to time, and boundless refers to space. Time and space cover all manner of beings. Amitabha Buddha, out of great compassion, wants to teach and help all the beings in all the Dharma Realms. 十二 人有至心求道 精進不止 會當剋果 何願不得 12. If one wholeheartedly seeks the Way and ceaselessly makes focused and diligent progress, one will surely attain Buddhahood. There is no wish that one cannot fulfill. 道 是很難得到的 既然很難得到的都可以得到 何況其餘 但是求一定要懂 得求的理論與方法 此地的理就是 至心 至心就是真誠之心 真誠到了極處 曾 國藩先生言 一念不生謂之誠 六祖大師言 本來無一物 這是真心 用如 是之心去求道 求什麼就得什麼 因為世出世間一切法都是真心變現出來的 所以 諸佛菩薩神通廣大 手中能現無量珍寶 他何以能變現出來 而我們變現不出來 他 是真心 我們是妄心 真心能變 十法界依正莊嚴都是真心變現出來的 所以大乘經 上講 諸法所生 唯心所現 唯識所變 It is difficult to attain the Way. When one can attain what is difficult, one can surely 34

39 attain everything else. But one must first know the principles and methods of seeking. The principles lie in the word wholeheartedly. Wholeheartedly means having a true sincere mind, that is, one with the utmost sincerity. Mr. Zeng Guofan15 once said, Not having a single thought arise is called sincerity. Master Huineng said, Originally, there was nothing at all. This describes the true mind. If one seeks the Way with this mind, one will attain what one seeks because everything in the world is generated by the true mind. Buddhas and bodhisattvas have extraordinary powers and can make boundless treasures appear. Why is it that they can do so but we cannot? Because their minds are the true mind and ours are the false mind. The true mind can create [everything]. Everything in the Ten Dharma Realms is created by the true mind. The Mahayana sutras say, All phenomena are created by the true mind and altered by the consciousness. 西方極樂世界的人 思衣得衣 思食得食 因為他們心清淨 清淨心就是真心 我們今天妄想 煩惱 憂慮 牽掛太多了 哪來的真心 所以 至心 重要 佛法 修學無他 只是將妄想 分別 執著放下 真心就現前了 佛氏門中 有求必應 這是真的 The beings in the Western Pure Land make food and clothing appear at will. This is because their minds are pure. A pure mind is the true mind. Today, we have numerous wandering thoughts, afflictions, worries, and concerns we do not have the true mind. The wholeheartedly is important. Learning and practicing Buddhism is nothing other than letting go of wandering thoughts, discriminations, and attachments. When one does so, the true mind will manifest. It is true that in Buddhism, every wish can be fulfilled. 精進不止 這是求的方法 進是進步 絕對不會往後退 精是純而不雜 一 個目標 一個方向 無論是佛法 世法 這一定會有成就 現前不少學佛的同修 天 天在求進步 但是效果不彰 原因何在 學得太多 太雜 不是精進 而是雜進 所 以努力而沒有效果 Ceaselessly make focused and diligent progress this is how one should seek. When one makes progress, one will not go backward. Focused means heading in one direction and towards one goal. Be it Buddhism or worldly pursuits, one will surely succeed in one s seeking. There are many Buddhist practitioners who seek progress in their cultivation but have little success. What is the reason? They learn too many things, and the things they learn are too varied. They are not making focused and diligent progress; instead, the progress they make is unfocused. This is why their efforts are to no avail. 佛法經典很多 從理論上說 門門第一 法門平等 無有高下 但是從事上講 An eminent government official, military general, and Confucian scholar of the Qing dynasty. Trans. 35

40 每一個人的根性不相同 聰明智慧不相同 生活環境不相同 有些法門修學起來覺得 方便 有些法門修學起來覺得困難 所以難易不在法門 在個人的根性與生活環境 There are many sutras. From the aspect of principle, every method is number one. All methods are equal, and no one method is superior or inferior to another. But from the aspect of phenomena, every person s capacity, intelligence, and living environment differ. They find some methods easier to learn and practice, and others harder. Hence, the question of easiness or difficulty does not lie in the methods. It lies in a person s capacity and living environment. 而念佛法門不管根性勝劣 統統適合修學 其他如參禪 學密都很不容易修學 念佛法門簡單方便 你家裡有無佛像 香花供養 皆可修學 而且不重視形式 修學 環境 真是第一方便 The Buddha-name chanting method is suitable for everyone to learn and practice regardless of one s capacity. Other methods such as Zen meditation and Tibetan Buddhism are not as easy for one to learn and practice. The Buddha-name chanting method is simple and convenient. It does not matter whether one has a Buddha image at home or if one has flowers to offer. Everyone can learn and practice. This method does not emphasize appearances or learning environment. It is the most convenient method. 每個人的根性不相同 若勉強修學就會有困難 順著自己的興趣修學就容易了 我們修別的法門 能不能生淨土 能 無量壽經 講得很清楚 修其他法門 只要 迴向淨土 統統能往生 可見得阿彌陀佛並不是限制你一定要學 無量壽經 一定 要念阿彌陀佛 才能往生 但無論修學哪個法門 一定要能伏煩惱 發願求生極樂世 界 親近阿彌陀佛 如果煩惱伏不住 就無法往生 這是真正的條件 Everyone has a different capacity. If one forces oneself to learn an unsuitable method, one will have a difficult time. But if one learns a method that one is interested in, then the learning will be easier. Will one be able to attain rebirth in the Western Pure Land if one practices another method? Yes, one will. It is clearly stated in the Infinite Life Sutra that if a practitioner of another method dedicates merits to be reborn in the Western Pure Land, he or she will attain rebirth there. From this we can see that Amitabha Buddha did not say that one has to learn the Infinite Life Sutra and mindfully chant Amituofo to achieve rebirth in the Western Pure Land. Regardless of which method one learns and practices, one must be able to suppress one s afflictions and vow to seek rebirth in the Land of Ultimate Bliss where one will be close to Amitabha Buddha. If one cannot suppress one s afflictions, one will not be able to attain rebirth there. This is the true requirement. 所以 只要把 精進 這兩個字掌握了 我們就決定有成就 古大德說 佛法 貴 精不貴多 又所謂 一經通一切經通 如果我們想深入經藏 應該怎麼做 是廣 36

41 學多聞 還是一門深入 從歷史上看 自古以來 一門深入成就的人非常非常多 從 廣學多聞 成就的人少 因為那是屬於特殊的天才 中下根性的人沒有這個能力 因 此還是要 一門深入 As long as we grasp the principle of focused and diligent progress, we will surely achieve in our practice. Ancient accomplished practitioners said that mastering one is more important than studying many. It is also said, When one masters one sutra, one naturally masters all sutras. If we want to have a deep understanding of the Buddhist Canon, what should we do? Should we learn many or delve deeply into one method? Historically, many of those who delved deeply into one method achieved in their learning and practice. Of those who learned many methods, very few succeeded in their cultivation. Those who learned a variety of methods and succeeded were exceptionally talented. People who have a medium or low capacity do not have the ability to learn many methods and succeed. Therefore, we should delve deeply into one method. 所以 精進不止 會當剋果 何願不得 只要我們懂得道理與方法 任何願 望都能滿足 在我們眼前 無論是學業 事業 乃至學佛人的道業 用此理論與方法 都能成功圓滿 因此 世出世間一切法 以真誠之心行之 則沒有難事 難就是我們 有邪念 邪思 這個障礙是自己造成的 確實 心外無法 法外無心 一定要了解 If one ceaselessly makes focused and diligent progress, one will surely attain Buddhahood. There is no wish that one cannot fulfill. If we understand the principles and methods, we will be able to fulfill any wish. Be it academics, one s work, or a Buddhist practitioner s cultivation, applying this principle and method will lead to complete success. It will not be hard to accomplish any undertaking in this world or beyond if we have a sincere mind. What makes it difficult is our deviated thoughts. Obstacles are created by us. Indeed, no phenomena exist outside the mind; the mind does not exist outside any phenomena. We must understand this. 十三 法藏聞佛所說 皆悉睹見 起發無上殊勝之願 於彼天人善惡 國 土麤妙 思惟究竟 便一其心 選擇所欲 結得大願 精勤求索 恭慎保 持 修習功德 滿足五劫 於彼二十一俱胝佛土 功德莊嚴之事 明了通 達 如一佛剎 所攝佛國 超過於彼 13. Dharmakara heard the Buddha s discourse and saw everything shown to him. 37

42 He aspired to make supreme, wondrous vows. He thoroughly contemplated16 what was good and bad about heavenly and human beings and what was wonderful and inferior about their lands.17 He single-mindedly selected what he wanted and formed his great vows. For five kalpas, he diligently sought and explored, respectfully and carefully persevered, and cultivated merits and virtues. He thoroughly understood all the merits and adornments of the twenty-one kotis 18 of Buddha Lands as thoroughly as he understood one Buddha Land. The Buddha Land he created surpassed all Buddha Lands. 法藏聞佛所說 聞 是聽老師介紹 佛 是世間自在王如來 即法藏菩 薩的老師 法藏 阿彌陀佛在因地出家的法名 法藏菩薩將自己的願望向老師報 告 請求老師教導他 學生有善願 有大願 老師總是盡心盡力幫助他 成就他 所 以 他所想要知道的 佛不但說明 而且還將十方諸佛世界以神力顯現在他面前 讓 他看得清清楚楚 Dharmakara heard the Buddha s discourse. Dharmakara was the Dharma name of Amitabha Buddha at the causal stage, when he was a bhiksu. Heard refers to listening to his teacher s introduction. Here Buddha refers to Lokesvararaja Tathagata, Dharmakara Bodhisattva s teacher. Dharmakara Bodhisattva told his teacher about his aspirations and asked his teacher to teach him how to fulfill them. When a student has a virtuous and great aspiration, the teacher will always wholeheartedly help the student accomplish it. Therefore, Lokesvararaja Tathagata not only explained to Dharmakara what he wanted to know but also used extraordinary powers to display the Buddha Lands in the ten directions to him, and that allowed him to see them clearly. 觀無量壽佛經 的發起因緣也如是 韋提希夫人遭家庭變故 她的兒子要殺父親 害母親 篡奪王位 她遭這樣的大難 於是乎心灰意冷 請求釋迦牟尼佛有沒有安全 好的世界可以往生 釋迦牟尼佛並沒有主動介紹給她 而是把十方諸佛的世界變現在 她面前 讓她自己選擇 這與世間自在王如來對法藏菩薩使用的方法相同 韋提希夫 人選擇阿彌陀佛的西方極樂世界 然後佛才教給她求生極樂世界的方法 這就是一部 觀無量壽佛經 At the beginning of the Visualization Sutra, a similar situation is described, which was the cause of Sakyamuni Buddha speaking the sutra. Queen Vaidehi encountered family misfortunes. Her son killed his father the king, harmed her, and usurped the throne. Having encountered such great misfortune, she became disheartened and asked Sakyamuni Buddha 16 Contemplated also means understood. Trans. All the Buddha Lands in the ten directions. Trans. 18 The edge, the highest point. As a numeral, koṭ i means one hundred thousand, one million, or ten million

43 if there was a better and safer place where she could be reborn. Instead of directing her to one specific Buddha Land, Sakyamuni Buddha displayed all the Buddha Lands in the ten directions for her to choose from. This was the same method that Lokesvararaja Tathagata employed for Dharmakara Bodhisattva. Queen Vaidehi chose Amitabha Buddha s Western Pure Land. And then Sakyamuni Buddha taught her the method to attain rebirth in the Land of Ultimate Bliss. This is essentially the content of the Visualization Sutra. 世間自在王如來把十方諸佛剎土展現在法藏菩薩面前 法藏菩薩統統都看見了 於是 起發無上殊勝之願 於彼天人善惡 國土麤妙 彼 指十方一切諸佛剎土 天 指天道 人 指人間 一切諸佛剎土裡的六道眾生 有善有惡 這是講人事 環境 極樂世界不是阿彌陀佛自己憑空想像建立的 也不是他自己的理想 而是他確 確實實見到了許多的諸佛剎土 而且十方一切諸佛剎土差別很大 有的世界非常美 好 有的世界有許多缺陷 國土麤妙 是物質環境 麤 是環境很惡劣 妙 是環境非常美好 環境不相同 是由於眾生造的因不同 所得的果報就不一樣 這些 理論與事實 法藏菩薩都明白 Lokesvararaja Tathagata displayed all the Buddha Lands in the ten directions to Dharmakara Bodhisattva. After seeing all these, he aspired to make supreme, wondrous vows. He thoroughly contemplated what was good and bad about their heavenly and human beings and what was wonderful and inferior about the lands. Their refers to all the Buddha Lands in the Ten Directions. In the Six Paths in all Buddha Lands there were good and bad beings. This is talking about the living environment, which involves living beings and situations. The Land of Ultimate Bliss did not come from Amitabha Buddha s baseless imagination or dreams. He truly saw many Buddha Lands, and they all differed vastly from one another. Some lands were very wonderful, and others had many shortcomings. What was wonderful and inferior about those lands refers to the material environment [which involves inanimate things]. Inferior refers to a very bad environment. Wonderful refers to a very good and beautiful environment. The environment of every being is different. The causes every being creates are different and result in different effects [environments]. Dharmakara Bodhisattva understood the principles and truths. 思惟究竟 便一其心 選擇所欲 結得大願 西方極樂世界是如何建立的 法藏菩薩到處參觀考察 取人之長 捨人之短 換言之 極樂世界是集十方一切諸佛 世界美好之大成 在四十八願中 他看到十方世界都有六道 尤其三惡道太苦了 所 以他發的第一大願是希望將來建立的國度沒有三惡道 於是結得這個大願 He thoroughly contemplated.... He single-mindedly selected what he wanted and 39

44 formed his great vows. How was the Western Pure Land created? Dharmakara Bodhisattva visited various Buddha Lands and adopted their strengths and rejected their shortcomings. In other words, the Land of Ultimate Bliss is an amalgamation of the excellent qualities of all the Buddha Lands. He saw that all the Buddha Lands in the ten directions had Six Paths, and the suffering was tremendously intense, especially in the Three Evil Paths. Thus he wanted his first vow to be that there would be no Three Evil Paths in the land he would create. This is how this great vow came to be. 中國人常說 讀萬卷書 行萬里路 聽經是讀書 看到一切諸佛世界 等於 是行萬里路 法藏菩薩親耳所聞 親眼所見 所以他的知識 智慧是真實的 他有這 樣豐富的學歷與經歷 他就有選擇的建立自己的剎土 這是極樂世界成就的因緣 The Chinese often say, Read ten thousand books, travel ten thousand miles. Listening to lectures on the sutras is like reading books, and seeing all the Buddha Lands is like traveling ten thousand miles. Because he heard with his own ears and saw with his own eyes, Dharmakara Bodhisattva s knowledge and wisdom were true. He had such abundant knowledge and experience that he was able, by selection, to create his own land. This was how the Land of Ultimate Bliss came about. 極樂世界的因緣 與一切諸佛剎土的因緣不相同 因為一切剎土的因緣是複雜 的 不是單純的 有善有惡 善惡混雜 西方極樂世界專門選擇清淨 善法 他的目 的是提供一個美好的修學環境 給十方世界真正發大心 一生要了生死成佛道的眾 生 提供最佳的修學生活環境 The causes and conditions for how the Land of Ultimate Bliss came about were different from those for the other Buddha Lands. The causes and conditions for the latter were complicated and not simple: good ones and bad ones were mixed together. In the Western Pure Land, Dharmakara chose only pure and virtuous dharmas. His purpose was to provide a wonderful learning and practice environment for the beings from all the Buddha Lands in the ten directions who truly generate the great mind and who aspire to [understand and] transcend the cycle of birth and death, and attain Buddhahood in one lifetime. He wanted to provide the best learning and living environment. 精勤求索 恭慎保持 修習功德 滿足五劫 精勤 精進 勤奮 努力 求索 索是尋找 哪些是善法 惡法 哪些是善果 惡報 要看得清楚 然後斷 一切惡 修一切善 恭慎保持 恭是恭敬 慎是謹慎 對人 對事 對物要恭敬 恭敬心是真心 不但有恭敬心 還要謹慎保持 所修學的才不至於喪失 修習功德 修是修正 把錯誤的修正過來 習是學以致用 把所學的應用在生活上 For five kalpas, he diligently sought and explored, respectfully and carefully persevered, and cultivated merits and virtues. 40

45 The words sought and explored mean that one needs to clearly recognize and understand the virtuous dharmas and the bad dharmas, and the good and bad retributions. And then one needs to end all wrongdoings and to cultivate all virtues. The words respectfully and carefully persevered mean that one needs to be respectful when interacting with people and engaging in tasks. A respectful mind is the true mind. In addition to being respectful, one needs to carefully persevere, so that one will not lose what one has learned and practiced. The word cultivated means correcting one s faults and applying one s learning to life. 滿足五劫 這是講他修行發願所用的時間 劫 有很多種說法 其中最 常聽到的是 增減劫 佛講我們娑婆世界的人 人壽最短的時候 平均年齡是十歲 這個世界非常非常之苦 每隔一百年增加一歲 加到八萬四千歲 再從八萬四千歲每 隔一百年減一歲 又減到十歲 這樣一增一減 稱作一個 小劫 二十個小劫為一 個 中劫 四個中劫為一個 大劫 大乘經上講劫數 都是指大劫 法藏比丘修 行的時間這麼長 所以才能真正吸收一切諸佛剎土的長處 捨棄不如人意之處 Five kalpas is the time Dharmakara spent cultivating and forming vows. There are several ways to measure kalpas. Increasing and decreasing kalpas is the one that is most often heard of. Sakyamuni Buddha said that in the Saha world, the shortest life span of humans averages about ten years. At this point, the suffering in this Saha world is tremendously intense. Every one hundred years, the life span increases by one year, until the life span reaches eighty-four thousand years. Then subsequently, every one hundred years, the life span decreases by one year until the life span is again down to ten years. One cycle of an increasing and a decreasing life span is a small kalpa. Twenty small kalpas make up one medium kalpa. Four medium kalpas make up one great kalpa. The kalpas mentioned in the Mahayana sutras refer to great kalpas. Dharmakara Bhiksu spent such a long time cultivating that he was able to truly take in all the strengths of all the Buddha Lands and reject the shortcomings. 於彼二十一俱胝佛土 功德莊嚴之事 明了通達 如一佛剎 所攝佛國 超過 於彼 二十一 不是數字 是表圓滿 如 阿彌陀經 用 七 表圓滿 就是指 四方 上 下 當中 華嚴經 用 十 代表圓滿 一到十是圓滿的數字 十個十 就是一百 也是圓滿的數字 密宗以 十六 二十一 代表圓滿 He thoroughly understood all the merits and adornments of the twenty-one kotis of Buddha Lands as thoroughly as he understood one Buddha Land. The Buddha Land he created surpassed all Buddha Lands. Twenty-one is not an actual number. It represents perfection. For example, in the Amitabha Sutra, the number seven represents perfection. It signifies the four directions, the 41

46 zenith, the nadir, and center. In the Avatamsaka Sutra, ten is used to represent perfection. Counting from one to ten, ten is a complete and perfect number. Ten tens is one hundred, also a complete number. Tibetan Buddhism uses sixteen and twenty-one to represent perfection. 所攝佛國 超過於彼 攝 是他建立的極樂世界 彼 是二十一俱胝佛 剎 西方極樂世界是集一切國土美好之大成 一切諸佛剎土美好的 極樂世界統統具 足 所有不好的缺點 極樂世界統統沒有 它自然超過一切諸佛剎土 這也滿足了他 的大願 這是說極樂世界的建成 The Buddha Land he created surpassed all Buddha Lands. The Buddha Land he created refers to the Land of Ultimate Bliss that he established. All Buddha Lands refers to the twenty-one kotis of Buddha Lands. The Western Pure Land is an amalgamation of the wonderful strengths of all the Buddha Lands. It has all the strengths of the Buddha Lands and is free of all the shortcomings. Naturally, it surpasses all these Buddha Lands and fulfills Dharmakara s great vows. This sentence from the excerpt is saying that the Land of Ultimate Bliss has been created. 往生西方極樂世界的條件是清淨心 心淨則土淨 所以 佛教我們用 信 願 行 修清淨心 真信 切願 一心專念阿彌陀佛 能把妄想 分別 執著伏住 達到 初步清淨的標準 就能生 凡聖同居土 The prerequisite for rebirth in the Western Pure Land is a pure mind. When the mind is pure, the land will be pure. The Buddha taught us to cultivate a pure mind with belief, vow, and practice. True belief, sincerely vowing, and single-mindedly chanting Amituofo will help us suppress wandering thoughts, discriminations, and attachments. In doing so, we will meet the initial standards for purity and be reborn [in the Pure Land] in the Land Where Sages and Ordinary Beings Dwell Together. 十四 住真實慧 勇猛精進 14. He dwelt in true wisdom and courageously made focused and diligent progress. 佛在 無量壽經 講了三個真實 此地講 真實慧 即真實的智慧 你能在一 切法中 認識佛法 而且認識大乘法中的淨土法門 又能選擇 信 願 持名 求 願往生 將心真正安住在此 這就是 住真實慧 對於淨宗法門 不懷疑 不夾雜 不間斷 並依照大勢至菩薩教導的 都攝六根 淨念相繼 的方法用功修學 就是 勇猛精進 The Buddha mentioned true three times in the Infinite Life Sutra. Here, we have true 42

47 wisdom. Of all the teachings, one gets to know Buddhism. Moreover, one learns the Pure Land method of Mahayana teachings. Also, one chooses belief, vow, and Buddha-name chanting and seeks rebirth in the Western Pure Land, and one s mind steadfastly dwells in this. Such is dwelling in true wisdom. In practicing the Pure Land method, one follows the principle of no doubt, no intermingling, and no interruption. One also diligently learns and practices using the method of the perfect control of the six senses with continuous pure thoughts taught by Mahasthamaprapta Bodhisattva. This is courageously making focused and diligent progress. 世間一切都是虛妄的 我們要真正覺悟 世俗人也常說 生不帶來 死不帶去 所以 唯有念佛往生西方極樂世界 壽命與佛相同 都是無量壽 這才是真實的 沒 有壽命 一切都落空了 因此 這才是真實的智慧 沒有比這個更真實的了 Everything in this world is illusory. We need to be truly awakened! People often say We bring nothing with us at birth and we take nothing with us at death. Only mindfully chanting the Buddha-name and seeking rebirth in the Western Pure Land, where our life span will be as infinite as that of Amitabha Buddha, is real. Without life, everything is futile. This is true wisdom. Nothing is truer than this! 十五 積植德行 不起貪瞋痴欲諸想 不著色聲香味觸法 15. He accumulated and nurtured moral conduct. He gave no rise to any thoughts of greed, anger, ignorance, or desire. He was not attached to form, sound, smell, taste, texture, or mind object. 植 是培植 累積 積功累德要從 不起貪瞋痴欲諸想 不著色聲香味觸 法 做起 內不起貪瞋痴欲妄念 外不被境界誘惑 就是功德 能如此做功夫 得心 地清淨 清淨心能生智慧 有定慧就得大受用 定慧是自己的真心起作用 在宇宙之 間 自己做得了主宰 失去定慧是煩惱誘惑作主 這個人就可憐了 所以 修行無非 是內去 貪瞋痴 外斷一切誘惑而已 Accumulating merits and virtues should start with giving no rise to any thoughts of greed, anger, ignorance, or desire as well as not being attached to form, sound, smell, taste, texture, or mind object. When there is no greed, anger, ignorance, desire, or wandering thoughts, and when one does not yield to external temptations this is merit. If one cultivates this way, one will attain a pure mind, from which wisdom will arise. When one has meditative concentration and wisdom, one has great benefit. Meditative 43

48 concentration and wisdom come forth when the true mind is active. As a result, one is able to control one s destiny anywhere in the universe. When one does not have meditative concentration and wisdom, one is controlled by affliction and temptation. This is pitiable. Therefore, cultivation is nothing but this: internally, ridding oneself of greed, anger, and ignorance; and externally, cutting off all temptations. 這一句是教導我們修學的原則 心中起 貪瞋痴欲諸想 我們的行為就不正了 要加以修正 這是邪正之標準 This excerpt teaches us a principle of learning and practice. When we have thoughts of greed, anger, ignorance, or desire, our behavior will not be proper and will need reforming. This excerpt is the standard for [differentiating between] proper and deviated. 六祖慧能大師云 本來無一物 那是真心 因為真心無物 貪瞋痴慢 是 妄心 有了這些虛妄的東西 我們雖有真心 真心不能現前 除去貪瞋痴慢 心就得 清淨 外面 色聲香味觸法 的境界來誘惑你 也不會起貪瞋痴慢之念 大經云 一 切眾生本來成佛 何以現在變成這樣 華嚴經 說得好 因為有妄想 執著 執 著變成貪瞋 妄想即是愚痴 這是眾生的病根 Master Huineng said, Originally, there was nothing at all. He was talking about the true mind because there is nothing in the true mind. Greed, anger, ignorance, and arrogance are the false mind. Because these illusory things are there, even though we have the true mind, it is unable to function. When we eradicate greed, anger, ignorance, and arrogance, our minds will become pure. Even when forms, sounds, smells, tastes, textures, and mind objects from the external environment try to tempt us, we will not have any thoughts of greed, anger, ignorance, and arrogance. The major sutras say All beings are Buddhas in nature. So why have we become the way we are? The Avatamsaka Sutra puts it aptly: it is because of wandering thoughts and attachments. Wandering thoughts are ignorance. Attachments turn into greed and anger. These are the root problems of sentient beings. 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 44

49 had few desires and was content. He pursued only white dharmas 19 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 19 White dharmas mean wholesome dharmas. Trans. 45

50 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 46

51 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 47

52 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 20 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. 48

53 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 49

54 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 50

55 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 51

56 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 52

57 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 53

58 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. 54

59 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. 55

60 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 56

61 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.22 The Chinese term for diligence is jingjin. Jing means pure and unadulterated and jin means making progress. For bodhisattvas, 21 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), Diligence means to courageously cultivate good dharmas and end evil dharmas. It is to focus and to progress tirelessly. Trans. 57

62 diligence is their only good root.23 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 learn only 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 23 Diligence is the only good root of the bodhisattvas because they are already replete with worldly good roots of no greed, no anger, and no ignorance. This good root of diligence allows the bodhisattvas to advance in cultivation without regression until they attain enlightenment. Trans. 58

63 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 59

64 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 60

65 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 of 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 lost 24 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 24 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. 61

66 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. 62

67 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 63

68 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. 64

69 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 65

70 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 66

71 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 Jewels 25 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 25 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). 67

72 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 68

73 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. 69

74 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 the 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. 70

75 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 71

76 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 72

77 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 73

78 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 their tempers 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 and harmful. If an old village lady, one who has never received any formal education and is illiterate, 74

79 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 75

80 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. 26 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 rewards27 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 26 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... The proper reward 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 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),

81 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 77

82 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 78

83 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 79

84 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 80

85 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 81

86 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 82

87 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 will 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 will 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. 二十一 覺了一切法 猶如夢幻響 21. They completely realize that all dharmas are like a dream, an illusion, or an echo. 響 是回音 譬如我們在山谷裡叫一聲 就有回音 響 就是指回音 這一 句與 金剛經 講的 一切有為法 如夢幻泡影 意思相同 皆是說明宇宙萬法的真 相 一切法 相有 但不是真有 非永恆存在 而是剎那變化 所以稱作 無常 因此 對於一切法 我們可以受用 但不能執著 若執著就會有苦 一切煩惱 惡業 果報都發生在執著上 Echo refers to reverberated sounds. If we shout in a valley, there will be echoes. This excerpt sentence conveys the same meaning as this teaching in the Diamond Sutra: All 83

88 conditioned existences are like a dream, an illusion, a bubble, or a shadow. Both explain the truth of all phenomena in the universe. All phenomena exist but they do not truly exist because their existence does not last forever but changes from moment to moment. That is why phenomena are said to be impermanent. Therefore, we can use and enjoy the phenomena but should not be attached to them. When we are attached, we will suffer. All afflictions, evil karmas, and retributions arise from attachment. 一切法包括我們自己的身體 也是無常的 所以對身體也不能執著 身也隨緣 假如我們生病了 以清淨心來調理 就能恢復正常 身隨心轉 心清淨 身體各個器 官的運作自然正常 正常就沒有病 All phenomena, including our bodies, are impermanent. Therefore, we should also not be attached to our bodies; where the body is concerned, we should just accord with conditions. If we become ill, we can cure the illness with a pure mind and we will recover. The body changes according to the mind. When the mind is pure, all the organs in the body will naturally work properly there will be no illnesses. 這是教給菩薩要有真實智慧 真正徹底覺悟 明瞭一切法都不真實 果真完全覺 悟明瞭 你在一切法裡面 自然不動心 不動心就是入定 於一切法中入甚深禪定 心不動搖 於一切法就真實明瞭 明瞭是慧 沒有分別 執著 是定 定慧等持 定 慧圓滿 我們修定修慧要從這個地方修 這是真實的 This excerpt is to teach bodhisattvas to have true wisdom, to truly and thoroughly awaken, and to realize that all phenomena are not real. If one is truly awakened, one will naturally be unperturbed in any situation and one can enter very deep meditative concentration being unperturbed is achieving meditative concentration. When one s mind is not perturbed, one will truly understand all phenomena. This understanding is wisdom. Being free of discrimination and attachment is meditative concentration. When we have both meditative concentration and wisdom, meditative concentration and wisdom are perfect and complete. This is the where we start to cultivate meditative concentration and wisdom. This is real. 金剛經 云 一切有為法 如夢幻泡影 如露亦如電 應作如是觀 露是 早晨的露水 電是閃電 時間極短 應作如是觀 就是這樣的看法是正確的 是事 實真相 所以 在一切法裡 沒有得失 沒有真假 沒有善惡 沒有是非 也沒有利 害 心完全清淨了 The Diamond Sutra says: All conditioned existences are like a dream, an illusion, a bubble, or a shadow, like a dewdrop or a flash of lightning. Contemplate them thus. Dewdrop refers to the morning dew. A flash of lightning exists for an extremely short 84

89 time. Contemplate them thus means that this view is correct and is the truth. In all situations, when one s mind has no thoughts of gain or loss, true or false, good or bad, right or wrong, and beneficial or harmful one s mind will be completely pure. 佛講真假 是非 邪正 利害 是為誰說的 為凡夫說的 是對看不破的人說的 看不破就有執著 只要有一念分別 執著 一切法就有真假 是非 邪正 佛對這些 人不得不說方便法 目的是教人斷惡修善 我們要曉得 佛所說的這些全是相對的 這個相對是幫助我們不墮三惡道 首先要把我們提升到三善道 避免墮三惡道 但這 不是佛教化眾生真正的目的 其真正的目的 是希望能幫助眾生超越三界 一生成佛 但是因為眾生不能接受 所以才說方便法 而真實法 則是無法可說 此地 阿彌陀 佛為菩薩開示的 句句是真實法 不是方便法 The Buddha talked about true and false, right and wrong, good and bad, and beneficial and harmful. Who are these teachings for? For ordinary beings. For those who cannot see through to the truth. When one cannot see through, one has attachment. When there is any single thought of discrimination or attachment, in everything there is truth and falsehood, there is right and wrong, and there is good and bad. In his aim to guide people to end wrongdoings and practice virtuous conduct, the Buddha had no choice but to use expedient teaching. We should know that the Buddha, in his expedient teaching, used diametrically opposed principles. This duality helps us to not fall into the Three Evil Paths. We should first keep ourselves in the Three Good Paths and avoid falling into the Three Evil Paths. This is, however, not the true purpose of the Buddha s teaching. The true purpose is to help all beings transcend the Three Realms and attain Buddhahood in one lifetime. But because the beings cannot accept this, the Buddha used expedient teaching. As to the true teaching, there is no teaching to expound on. In this passage, Amitabha Buddha s teaching to the bodhisattvas is all true teaching, not expedient teaching. 二十二 通達諸法性 一切空無我 22. They thoroughly understand the nature of all dharmas: everything is empty and without self. 法 是一切法 性 是本質 本體 一切諸法的本體是空寂的 佛講萬法皆 空 這是說體空 一切法沒有自性 一切法當體皆空 一切空無我 我 是主宰的 意思 一切空無我 就是一切法沒有主宰 那一切法怎麼來的 眾緣和合而生的 無量的因緣湊合變現出來的 所以它沒有自性 沒有自體 對這個事實真相認識清楚 85

90 了 對一切萬法決定不執著 不起心動念 心永遠是清淨 平等 覺悟 The word dharmas refers to phenomena. The word nature refers to innate character or noumenon. The noumenon of all phenomena is empty and quiescent. When the Buddha said that all phenomena are empty, he meant that the noumenon is empty: phenomena do not have self-nature and are empty in themselves. Everything is empty and without self. Self implies being in control. Everything is empty and without self means that no one controls the phenomena. Then, how do phenomena come about? They arise from the combination of various conditions. Boundless conditions gather and generate them. Therefore, phenomena do not have self-nature or self-identity. When we are clear about this truth, we should absolutely not attach to any phenomena or give rise to any thought. The mind should always be pure, impartial, and awakened. 二十三 諸佛密藏 究竟明了 調伏諸根 身心柔軟 深入正慧無復餘習 23.They completely understand all the Buddhas profound teachings. They tame all their faculties. Their bodies are supple and their minds are gentle. They delve deeply into true wisdom and no longer have residual habits. 密 是深密 秘密不可以告人 總不是好事情 而佛法沒有秘密 佛法講密 意思是眾生程度太淺 佛法的理太深 義太廣大 粗心之人無法理解 所以才稱之為 密 藏 是含藏 諸佛密藏 是什麼 這一句 南無阿彌陀佛 就是十方三 世一切諸佛的密藏 所以名號功德不可思議 The word profound conveys depth, not secrecy. Secrecy means that there is something that cannot be revealed to others, and so this something must not be a good thing. Buddhism has no secrets. Profound in Buddhism means that with the capacities of the beings being low, and with the Buddha s teachings being tremendously profound in noumenon and broad in meaning careless people cannot understand the teachings. This is why Buddhism is profound. What is all the Buddhas profound teachings? It is Namo Amituofo this is the profound teaching of all the Buddhas in the ten directions and three time periods. This is why the merit of the name of Amitabha Buddha is inconceivable. 佛的大智大德大能 及佛度眾生的善巧方便 都非常之深 我們無法理解 而這 些生到西方極樂世界的菩薩們都能 究竟明瞭 如果你對它真正徹底明瞭了 你與 西方極樂世界的菩薩沒有兩樣 若真實徹底明瞭 一定死心塌地老實念佛 決定不懷 疑 這個人就是極樂世界的菩薩 雖然現在還沒去西方極樂世界 他決定會去 The Buddha s great wisdom, virtues, and capabilities, and his skillful use of expedient 86

91 teaching in helping all beings are very profound. We cannot understand any of these but the bodhisattvas born in the Western Pure Land all completely understand. If we can completely understand, we will be no different from the bodhisattvas of the Western Pure Land. If one truly and thoroughly understands, one will dedicate oneself to mindfully chanting the Buddha-name and have absolutely no doubts. Then one is a bodhisattva of the Land of Ultimate Bliss. Although one is currently not there yet, one will definitely be reborn there. 了解諸佛密藏的人太少了 如善導大師所言 許多菩薩都不曉得這個方法是成佛 最快速 最穩當 最圓滿的方法 在中國歷史上 各宗各派的祖師大德們 到晚年對 淨土法門真正認識了解了 都歸心淨土 專心念佛 求生淨土 所以 只要認識清楚 無一不修此法門的 There are very few who understand all the Buddha s profound teachings. Great Master Shandao said that many bodhisattvas are not even aware that this method is the fastest, most reliable, and perfect method for attaining Buddhahood. In Chinese history, many patriarchs and eminent masters of other schools turned to the Pure Land teachings after they truly understood the Pure Land method in their old age. All of them concentrated on mindfully chanting the Buddha-name and sought rebirth in the Western Pure Land. Anyone who clearly understands this method will practice it. 西方極樂世界是究竟圓滿的境界 一切根性的人想學什麼法門 所聽到的就是對 應自己根性的法門 譬如小乘根性的人 聽佛菩薩講的是小乘法 大乘根性的人 聽 的全是大乘佛法 隨眾生根性不同 願聽的立刻就聽到 願見的立刻就現前 這才是 大圓滿 真究竟 因此 在西方極樂世界 六根所接觸的全是佛法的境界 全是彌陀 性德的流露 在如此殊勝的環境之下 怎麼會迷 怎麼可能起煩惱 所以 自自然然 就 調伏諸根 The Western Pure Land is an ultimate, perfect state. If a person wants to learn a particular method, this person, whatever his capacity, will hear the method that accords with his or her capacity. For example, if one has the capacity for Theravada teachings, one will hear Buddhas and bodhisattvas lecturing on Theravada teachings. If one has the capacity for Mahayana teachings, one will hear nothing but Mahayana teachings. A being will immediately hear what he or she wants to hear, and immediately see what he or she wants to see all at the level of the being s capacity. This is great perfection and truly ultimate. Therefore, in the Western Pure Land, everything that one s faculties [that is, six sense organs] come into contact with is (1) the state of the Buddha-dharma and (2) revealed from the innate virtues of Amitabha Buddha. In such a wondrous environment, how could one be deluded? How could afflictions arise? Therefore, all of one s faculties are naturally tamed. 87

92 調伏諸根 根 指身體 身體強壯 沒有毛病 我們每一個人都想得到強 壯的身體 強壯的身體怎麼得來的 就要學調伏諸根 身體自然能強壯 They tame all their faculties. Faculties refers to the body, a strong body without any problems. We all want a strong body. How do we get it? If we learn to tame all our faculties, our bodies will naturally become strong. 調伏諸根的方法很多 禪定是最主要的一個方法 另外止觀 觀照 持咒 念佛 都是方法 但是一切方法 無過於念佛 為什麼 念佛有佛力加持 也許有人說 念 咒也有佛菩薩加持 確實密宗念咒也靠佛菩薩加持 但是不如阿彌陀佛的名號 因為 念咒是一尊 兩尊佛菩薩加持 三 四 五尊佛菩薩加持就不得了 而念阿彌陀佛名 號 是十方三世所有一切諸佛如來統統加持 所以名號功德不可思議 There are many ways to tame our faculties. Zen meditation is a major method. There are also other methods such as (1) samatha and vipasyana, (2) observing and illuminating, (3) chanting mantras, and (4) chanting a Buddha s name. But no method surpasses the Buddha-name chanting method. Why? Because when one mindfully chants the Buddha-name, one will receive help from the Buddhas. Some people may say that when one chants mantras, one will also get help from Buddhas and bodhisattvas. Indeed, when chanting mantras as practiced by the Esoteric school, the Buddhas and bodhisattvas will also be there to help, but it is not as good as chanting the name of Amitabha Buddha. When one chants mantras, one will have the help of one or two Buddhas or bodhisattvas. To have the help of three to five Buddhas and bodhisattvas is incredible. But when one mindfully chants the name of Amitabha Buddha, one will have the help of all the Buddhas in the ten directions and in the three time periods. This is why the merit of the name of Amitabha Buddha is inconceivable! 二六時中 一心稱名 心中一切妄想 雜念 煩惱 憂慮 牽掛都沒有 一句佛 號就調伏諸根 身心柔軟 就能達到身心健康 At all times, when one single-mindedly chants the Buddha-name, the mind will be free of all wandering thoughts, afflictions, worries, and concerns. Mindfully chanting the Buddha-name will thus tame all of one s faculties. One s body will be supple and one s mind will be gentle. One will be able to achieve physical and mental well-being. 我們要問 西方極樂世界的菩薩們 用什麼方法達到 調伏諸根 身心柔軟 念阿彌陀佛 像大勢至菩薩所說 我與五十二同倫 五十二 就是指十信 十 住 十行 十迴向 十地 等覺 妙覺 同倫 就是同一類 志同道合 專修淨土 法門 這就是告訴我們 他從初發心直至成佛 就是一句 阿彌陀佛 從未改變 88

93 這真正不可思議 一句 阿彌陀佛 使自己從凡夫圓滿成佛 成佛之後 普度眾生 用什麼方法 還是一句 阿彌陀佛 這是大勢至菩薩的法門 We may want to ask, What is the method that the bodhisattvas of the Western Pure Land practice to achieve taming all their faculties and having a supple body and gentle mind? It is mindfully chanting Amituofo. As Mahasthamaprapta Bodhisattva said, I and fifty-two fellow practitioners.... Fifty-two refers to the ten stages of faith, ten stages of abiding, ten stages of practice, ten stages of dedication, ten stages of ground, the stage of equal enlightenment, and the stage of wondrous enlightenment. Fellow practitioners refers to practitioners who shared the same aspiration and focused on practicing the Pure Land method. This tells us that from Mahasthamaprapta Bodhisattva s initial generation of the bodhi mind until attainment of Buddhahood, he practiced the chanting of Amituofo, without any changes. This is truly inconceivable! Chanting Amituofo enables us ordinary beings to attain Buddhahood. After attaining Buddhahood, what method is used to universally help all beings? It is still mindfully chanting Amituofo. This is the Mahasthamaprapta Dharma door. 所以 夏蓮居老居士在 淨修捷要 中提出淨宗初祖是大勢至菩薩 我看到這一 句 非常佩服 他能說得出來 不簡單 他是虛空法界第一個提倡專修淨土 所以是 法界的淨宗初祖 華嚴經 上 普賢菩薩 十大願王 導歸極樂 所以普賢菩薩 是娑婆世界的淨宗初祖 東晉時代 慧遠大師在廬山建立念佛堂 領導一百二十三人 專修念佛法門 這是中國的淨宗初祖 都是講專修專弘 Mr. Xia Lianju wrote in Essentials for Practice of the Pure Land School that Mahasthamaprapta Bodhisattva is the first patriarch of the Pure Land school. When I first read it, I felt great admiration. That Mr. Xia could make such a statement is not an easy thing! Mahasthamaprapta Bodhisattva is the first one in the entire Dharma Realm to advocate practicing only the Pure Land method. Therefore, he is the first Pure Land patriarch in the Dharma Realms. In the Avatamsaka Sutra, Samantabhadra Bodhisattva taught the Ten Great Vows and guided all beings to rebirth in the Western Pure Land. Thus, Samantabhadra Bodhisattva is the first Pure Land patriarch in the Saha world. During the Eastern Jin dynasty, Great Master Huiyuan built a cultivation hall on Mt. Lu and brought together one hundred and twenty-three fellow practitioners to practice solely the Buddha-name chanting method. He is the first Pure Land patriarch in China. All these patriarchs advocated the practice and propagation of only the Pure Land teachings. 我們對這些事理都清楚了 才能斷疑生信 一部 阿彌陀經 或是一部 無量 89

94 壽經 一句阿彌陀佛 其他統統都不要了 疑 才真正斷除 When we are clear about all these, we will be able to dissolve doubt and develop belief. We need nothing but the Amitabha Sutra (or the Infinite Life Sutra) and the chanting of Amituofo. Our doubts will truly be dissolved. 真正如是精進修學 三年至五年 自己真有把握往生西方極樂世界 這一生就沒 有白過 如經上講的 所作已辦 不受後有 真能做到 但若搞雜進 往生就靠不 住了 要看臨命終時的機緣如何 這是不能不知道的 If we diligently learn and practice this way, after three to five years we will be sure of attaining rebirth in the Western Pure Land and will not waste this lifetime. As stated in the sutras, once one has done what needs to be done, one will no longer be in samsara. One can truly achieve this. But if we learn in an unfocused way, our rebirth into the Pure Land is not guaranteed, and we will have to depend on the conditions at the end of our lives. We must know this. 深入正慧 心清淨 智慧就現前 清淨心起作用 就是正慧 不但西方極樂 世界的菩薩圓滿得到 我們能依照此方法修學 我們也身心健康 百病不生 世間人 所有一切疾病的總來源 都是心不清淨 心清淨了 哪裡會生病 心清淨 身就調伏 身調伏 生理的組織就正常 完全符合自然的原則 一切正常 就不會有障礙了 人 有煩惱 憂慮 生理組織就起變化 這一變化就不正常 不正常 毛病就生起來了 They delve deeply into true wisdom. When the mind is pure, wisdom will manifest. When the pure mind is at work, it is true wisdom. Not only have the bodhisattvas of the Western Pure Land perfectly attained it, but if we learn and practice according to this method, we will also enjoy physical and mental well-being and be free of any illness. The cause of all illnesses in this world is an impure mind. When the mind is pure, how can one become ill! When the mind is pure, the body will be tamed. When the body is tamed, one s physiology will be normal and will completely accord with the natural law. When everything is normal, there will be no obstruction. When one has afflictions or worries, there will be changes in one s physiology, which will cause abnormalities. One thus becomes ill. 我們要明白這個道理與事實 才能修得一個健康無病之身 更進一步 修成生死 自在 將來走的時候 預知時至 沒有病苦 說走就走 這是真正的功夫 真實的成 就 When we understand this principle and truth, we will be able to cultivate a healthy body. Furthermore, we will be able to attain freedom from life and death. When we are about to pass away, we will know the time in advance. We will not suffer from any illness. We can choose when to leave. This shows true achievement in cultivation. 90

95 無復餘習 習是習氣 連習氣都斷除了 我們在這個世間修行 這一句很難 做到 因為習氣實在是不容易斷 而往生西方極樂世界 就能做到了 No longer have residual habits means that one has completely eliminated all residual habits. It is not easy to achieve this in our practice here in this world. Residual habits are truly difficult to eliminate. But when we are reborn in the Western Pure Land, we will be able to achieve this. 二十四 所言誠諦 深入義味 度諸有情 演說正法 24. What they have said is sincere and true. They delve deeply into the meanings and flavor. They enlighten all sentient beings. They show by example and teach the proper Dharma. 所言誠諦 誠 是誠實 絕對不是妄語 諦 是實實在在 誠諦 就 是真實 這是讚歎佛經所說 字字句句皆是真誠之語 What they have said is sincere and true. Sincere means that what they [the bodhisattvas of the Western Pure Land] say is the truth; it is absolutely not a lie. This excerpt sentence is praising the teachings in the Buddhist sutras where every word and every sentence are words of truth. 深入義味 義 是義理 味 是法味 真正深入義味 不但佛經義味無 窮 就是一句 阿彌陀佛 佛號也是義味無窮 如何才能嚐到 一心專念 無窮的義 味就嚐到了 嚐到法味之後 真的是欲罷不能 在學習當中 真的生起歡喜心 必定 能勇猛精進 The word meanings in they delve deeply into the meanings and flavor means principle. Flavor refers to the flavor of the Dharma. When we truly delve deeply into the meanings and flavor, we will find that the meanings and flavor in the sutras are boundless. Not only that, but we will also find the name of Amitabha Buddha to have boundless meanings and flavor. How do we get to taste the flavor? By single-mindedly chanting the Buddha-name, we will taste boundless meanings and flavor. After we taste the flavor of the Dharma, there will be no stopping us. During our learning, we will truly feel joy and will definitely be making courageous and diligent progress. 我們現在念佛沒有嚐到法味 因為念 阿彌陀佛 時就想起別的事情 這是功夫 不得力的原因 要繼續努力認真去念 凡是障礙一心的東西統統要捨棄 並以真誠 清淨 恭敬心去念 念個半年就嚐到法味了 嚐到法味之後 往生西方極樂世界的信 91

96 心就有了 愈念信心愈堅強 往生就能預知時至 Now, when we chant the Buddha-name we do not taste any flavor of the Dharma because when we chant Amituofo we are thinking of other things. This is the reason that our cultivation has not gone anywhere. We should diligently continue with our chanting. Anything that obstructs us from single-mindedly chanting should be discarded. In addition, we should chant with a sincere, pure, and respectful mind. After chanting in this way for half a year, we will taste the flavor of the Dharma. When we do, we will have confidence in attaining rebirth in the Western Pure Land. The more we chant, the firmer our confidence. We will be able to know in advance the time of our rebirth. 功夫更深的 可以隨意往生 想什麼時候去 就什麼時候去 想早去也行 想晚 去也行 真正得生死自在 說老實話 這是我們每個人都能做到的 問題就是你肯不 肯專念 覺明妙行菩薩在 西方確指 說得很清楚 念佛最忌諱的是夾雜 夾雜就是 不專心 Those who are very advanced in their cultivation can attain rebirth at their own will. They can go anytime they want. If they want to go now, they can. If they want to go at a later time, they can. They have truly attained freedom in life and death. Frankly, every one of us can achieve this. The question is whether we are willing to concentrate on chanting. Jueming Miaoxing Bodhisattva clearly said in Pointing Clearly to the West that our chanting should not be intermingled with anything. Intermingling is not concentrating. 度諸有情 演說正法 度 是幫助 演 是表演 說 是言說 幫助 學生 並為他們演說正法 表演要如何作法 自己如教修行 如果我講的是一套 做 的又是一套 言行不相應 聽的人未必肯信 譬如我教你們念佛 我自己不念佛 你 們會相信嗎 你們不會相信 所以 自己一定要做到 才是演 演不是裝模作樣 而 是明白了佛經的教訓與理論 並且自己實際上完完全全做到了 佛教導我們做的 我 們照做 佛教導我們不可做的 我們決定依教奉行 They enlighten all sentient beings. They show by example and teach the proper Dharma. Enlighten means to help. They help their students; they show by example and lecture on the true Dharma. How does one show by example? By practicing according to the teachings. If we teach people to act one way but we ourselves act another way and do not practice what we teach, then those who listen to us may not believe our words. For example, if I tell you to mindfully chant the Buddha-name and I do not do so myself, would you believe my words? You would not. One must practice what one teaches. This is show by example. One is not putting on a show; one understands the teachings and principles in the sutras and actually practices them 92

97 fully. One does what the Buddha teaches one to do and does not do what the Buddha teaches not to do. 諸佛菩薩教化眾生 說一切法門 都是誘導大眾的方便說 不是正說 正說是教 你一心念佛 求生淨土 所以 華嚴經 到最後還是教你念佛 求生西方極樂世界 可是一般凡夫不相信 不能接受念佛法門 所以這是 難信之法 難就難在此地 All the methods that the Buddhas and bodhisattvas use to teach the beings are expedient teachings, which serve as guides [to the ultimate teachings]; they are not the latter. The ultimate teaching is the teaching of mindfully chanting the Buddha-name and seeking rebirth in the Western Pure Land. The Avatamsaka Sutra, in its conclusion, teaches practitioners to mindfully chant the Buddha-name and seek rebirth in the Western Pure Land. But most ordinary beings do not believe or accept this Buddha-name chanting method. It is a method that is hard to believe. To make people believe and accept this method this is the difficulty. 因此 佛菩薩慈悲 苦口婆心 善巧方便 以種種方法誘導 讓我們入這個境界 真正入這個境界 對於佛菩薩的恩德才真正生起感恩之心 因為唯有念佛法門能幫助 我們一生成就 不用這個法門 我們這一生在佛門裡只是種一點善根而已 來生還照 樣輪迴 Buddhas and bodhisattvas are compassionate. They earnestly and patiently urge us, and skillfully use various means to lead us to achieve the state of attainment. When we achieve this state, we will truly feel grateful to the Buddhas and bodhisattvas for their kindness. Only by practicing the Buddha-name chanting method can we succeed28 in one lifetime. If we do not practice this method, we will only plant a few good roots in this lifetime and will continue to transmigrate within the Six Paths. 二十五 徧遊佛剎 無愛無厭 亦無希求不希求想 亦無彼我違怨之想 25. They travel to all the Buddha Lands. There is none that they like or dislike; and there is no thought of wanting or of not wanting. Neither do they have thoughts of others or of I, nor thoughts of dissatisfaction and enmity. 西方極樂世界的菩薩常到十方世界度化眾生 有的佛剎七寶莊嚴 有的佛剎非常 污穢 惡劣 但無論順境 逆境 只要有緣都去 而且於一切境界沒有愛厭 換言之 他們遍遊一切諸佛剎土 決定沒有貪愛 厭倦之心 沒有起心動念 分別執著 28 Success in one lifetime refers to transcending the Ten Realms and attaining Buddhahood in one lifetime. The Ten Realms consists of the Six Paths and the Four Sage Dharma Realms. Trans. 93

98 The bodhisattvas of the Western Pure Land go often to the Buddha Lands in the ten directions to teach and help all beings. Some Buddha Lands are magnificently adorned with seven jewels, but others are very polluted or unpleasant. When there is affinity, the bodhisattvas will go there, whether a situation is favourable or not. Moreover, they do not like or dislike any situation. In other words, they travel around all the Buddha Lands without feeling attachment or aversion. They do not give rise to any thought, discrimination, or attachment. 我們常常出國觀光旅遊 有喜歡 不喜歡的心 就被污染了 我們要在觀光旅遊 時修定修慧 看得清清楚楚 明明白白是慧 沒有愛惡是定 所以觀光旅遊是定慧等 學 不僅如此 在日常生活所接觸的人事物中 也是修定修慧 譬如有人給你氣受 你能不起心 不動念 你是在修一心不亂 那些人是你的大善知識 沒有他們 你的 忍辱波羅蜜到哪裡成就 而有人給你甜言蜜語 你不生愛戀心 給你是是非非 你沒 有瞋恚之心 這都在成就自己定慧的功夫 淨宗講 一心不亂 念佛三昧 都 是在這些地方修成的 如果聽到一些是是非非 閒言閒語 心就動了 立刻要懺悔 我怎麼又錯了 又被境界所轉 因此 要在日常生活處事待人接物之處 念念覺 而不迷 一切時 一切處 都是我們的善知識 好老師 When we go abroad to visit other countries, if we feel like or dislike, then our minds are polluted. We should cultivate meditative concentration and wisdom during the trips. When we see and understand everything clearly, we have wisdom. When we do not have any like or dislike, we have meditative concentration. Therefore, when we visit other countries we should simultaneously cultivate meditative concentration and wisdom. Furthermore, in daily life when we interact with people and engage in tasks, we should also cultivate meditative concentration and wisdom. For example, if someone tries to anger us and we are able to not give rise to any thought, we are cultivating One Mind Undisturbed. The person who tries to anger us is a good teacher for us. Without him or her, how can we achieve the paramita of patience? These situations someone says charming words to us but we do not attach to the words, or someone tries to stir up trouble but we feel no anger help us to cultivate and attain meditative concentration and wisdom. One Mind Undisturbed and the Buddha-name Chanting Samadhi taught in Pure Land Buddhism are both attained in this way. If one s mind is perturbed by others gossiping or starting rumors about us, one should immediately feel remorse: I am wrong again. I am affected by the external environment again. Daily, in every thought, stay awakened and do not be deluded when interacting with others and engaging in tasks. Any situation at any time is a good teacher for us. 亦無希求不希求想 希求是錯誤的 有求就有苦 有得就有失 這個很痛苦 94

99 不希求也是錯誤的 這是將所有緣拒絕了 希求是攀緣 不希求也是攀緣 所以菩薩 行 中道 教化眾生 一切隨緣而不攀緣 And there is no thought of wanting or of not wanting. It is erroneous to wish for something. When one wishes for something, suffering follows. When one gains something, something will be lost. Both are painful. It is also erroneous to [have thoughts of] not wishing for something, because one would reject all opportunities. [Thoughts of] wishing for something is seeking affinities. [Thoughts of] not wishing for something is also seeking affinities. Therefore, bodhisattvas practice the Middle Way: when they teach beings, they are according with conditions, not seeking affinities. 亦無彼我違怨之想 彼我 是人 我 即 金剛經 講的 四相 我相 人相 眾生相 壽者相 違怨 違背自己的意思 就起怨恨 順自己的意思 就 起貪愛 所以 我們在一切人事方面 無論是善人 惡人 一定要用平等心 平等心 才能成就清淨心 貪愛 違怨都是妄想 離開一切妄想 分別 執著 我們的清淨平 等成就了 清淨平等必定是覺而不迷 清淨平等覺 的目標就能實現 Neither do they have thoughts of others or of I, nor thoughts of dissatisfaction and enmity. The thoughts of others and I are in the four marks taught in the Diamond Sutra: the Mark of Self, the Mark of Others, the Mark of Being, and the Mark of Life Span. Dissatisfaction and enmity means that one bears resentment and hatred when others go against one s wish, and one forms attachment when they go along with one s wish. Therefore, we should be impartial to all people in any situation, whether they are good or bad. An impartial mind will lead to a pure mind. Attachment as well as dissatisfaction and enmity are wandering thoughts. When one is free of all wandering thoughts, all discriminations, and all attachments, one will attain a pure and impartial mind. When the mind is pure and impartial, one will definitely be awakened, not deluded. One will then realize the goal of purity, impartiality, and enlightenment. 二十六 於一切眾生 有大慈悲利益心故 捨離一切執著 成就無量功德 26. [Those Bodhisattvas] have a mind of great compassion and of bringing benefits to all beings. They discard all attachments and accomplish infinite merits and virtues. 大 是清淨心 平等心 沒有分別 執著 大慈大悲是清淨心的慈悲 平等心 的慈悲 Great refers to a pure and impartial mind such a mind is free of discrimination and attachment. Great compassion is compassion from a pure mind and an impartial mind. 95

100 這是說明西方極樂世界的菩薩有能力遍遊佛剎 虛空法界所有一切剎土都有能力 到達 經上告訴我們 過去無始 未來無終 由此可知 空間 佛法稱法界 實 在太大了 如是廣大法界 皆是菩薩遊歷的範圍 哪個地方有緣 就示現在那個地方 利益一切眾生 This excerpt tells us that the bodhisattvas of the Western Pure Land have the ability to travel to all the Buddha Lands and to any place in the entire Dharma Realm. The sutras teach that the past has no beginning and the future has no end. From this, we know that space (in Buddhism it is called Dharma Realm) is immensely vast. This is the area the bodhisattvas cover in their travels the vastness of the Dharma Realm. If they have an affinity with a place, they will manifest themselves there to benefit the beings. 緣有未成熟的 已成熟的 沒有緣的要結緣 未成熟的幫助他成熟 已經成熟的 就接引他往生 淨宗的成熟與其他宗不一樣 其他宗要斷盡煩惱 大徹大悟 淨宗就 是對於淨土法門能真信 肯發願 老實念佛 就是根熟眾生 這比其他宗容易修學 極樂世界的菩薩於十方無量無邊的世界 上求佛法 下化眾生 上不著求佛法的相 下不著化眾生的相 捨離一切執著 並教導一切眾生 就能成就無量功德 The conditions are mature for some beings but are not for others. If a being does not have the conditions, one should help the being develop the conditions. If the conditions of a being are not yet mature, one should help them mature. If the conditions of a being have matured, one should guide that being to attain rebirth in the Western Pure Land. The standard for mature conditions in the Pure Land school is different from those in other schools. In other schools, a practitioner needs to completely eradicate all afflictions and attain great awakening. In the Pure Land school, a practitioner needs to have true belief, be willing to make the vow, and sincerely chant the Buddha-name. Such a practitioner is a being whose conditions have matured. This cultivation is easier than in other schools. Throughout the boundless worlds in the ten directions, the bodhisattvas of the Land of Ultimate Bliss (1) seek the Buddha-dharma and (2) help all beings. When they seek the Buddha-dharma, they are not attached to the act of seeking. When they help beings, they are not attached to the act of helping. They discard all attachments and teach all beings. This way, they are able to attain infinite merits and virtues. 功德 功是功夫 德是收穫 德是果 功是因 功 要怎麼修 佛教給我 們三個原則 即三無漏學 戒 定 慧 依照戒定慧修學 譬如持戒要是得定 戒是 功 定是 德 修定開悟 定是 功 開悟是 德 持戒若不能得定 持戒不算功德 有 功 沒有 德 此時 戒就變成福德 得來生人天福報 修定 若不開悟 得的果報是色界天 無色界天 不能出三界 所以 福德 小 如果開悟 了 明心見性 就超越三界 96

101 In merits and virtues, merits refers to effort, and virtues refers to result. Merits is the cause; virtues is the result. How does one cultivate merits? The Buddha taught us these three principles which are the Three Learnings to preserve [our merits and virtues]: precepts, meditative concentration, and wisdom. One practices according to the precepts, meditative concentration, and wisdom. For example, if one observes the precepts and attains meditative concentration, precept observation is merits [effort], and meditative concentration is virtues [result]. If one cultivates meditative concentration and attains awakening, the cultivation of meditative concentration is merits, and awakening is virtues. If one observes the precepts but does not have meditative concentration, then this is not considered as merits and virtues. There is merits [effort] but no virtues [result]. Here, precept observation will turn into good fortune one will have good fortune in the human or heavenly path in the next lifetime. If one cultivates meditative concentration but does not attain awakening, one will have the karmic result of being reborn in the heavens, in the Form Realm or the Formless Realm one will not transcend the Three Realms. This good fortune [of being reborn into the heavens] is minuscule. If one attains enlightenment and uncovers one s true nature, one will transcend the Three Realms. 無量功德 是成佛 佛果才具足 無量功德 這是我們學佛終極的目標 如 何才能成就無量功德 捨離一切執著 由此可知 我們之所以不能成就 就是執 著放不下 因此 不但世間法不能執著 出世間法也不能執著 能把一切妄想 執著 捨棄 就成就無量功德 Infinite merits and virtues signifies the attainment of Buddhahood. Only when one is a Buddha will one be replete with infinite merits and virtues. This is our ultimate goal in learning Buddhism. How do we accomplish infinite merits and virtues? By discarding all attachments. From this we can see that the reason why we cannot succeed in our practice is due to our not being able to let go of our attachments. Therefore, we should not be attached to either worldly phenomena or supramundane teachings. If we can discard all wandering thoughts and attachments, we will attain infinite merits and virtues. 如果有一樁放不下 不能捨離 就談不上成就 可是放下真難 於是阿彌陀佛興 起無盡的大慈悲心 在法界建立一個特別修學的道場 讓我們這些放不下的人也能成 就 這很不可思議 而十方世界諸佛道場 一定要將世出世間法都放下才能成就 唯 獨阿彌陀佛的世界不放下也行 這樣大家才真正得救 真正得度了 If there is even one thing that we cannot discard or let go of, we will not have any achievement. But to let go is truly hard. Because of this, infinite great compassion arose in 97

102 Amitabha Buddha, and he established a special cultivation place in the Dharma Realm for learning and practice for beings like us who cannot let go to also have achievement. This is inconceivable! With the cultivation places of all the other Buddhas in the ten directions, one must let go of both worldly phenomena and supramundane teachings before one can be reborn there. But, only in the land of Amitabha Buddha, [while letting go is ideal,] not letting go is also alright. This way, everyone will be truly helped and awakened. 到了西方極樂世界 阿彌陀佛與諸上善人 即諸大菩薩 協助我們 捨離一切執 著 我們才能證得 無上菩提 When we get to the Western Pure Land, Amitabha Buddha and the beings of superior goodness (in other words, the great bodhisattvas) will help us discard all our attachments so that we can attain supreme enlightenment. 二十七 悉皆空寂 生身煩惱 二餘俱盡 27. They know that all phenomena are empty and quiescent. Retribution body and afflictions both remnants are completely eradicated. 知一切法 悉皆空寂 與 四大皆空 五蘊無我 的意思完全相同 四 大 就是物質的四種性質 即地 水 火 風 They know that all phenomena are empty and quiescent this sentence conveys exactly the same meaning as the four basic elements are all empty and the five aggregates are without self-identity. The four basic elements refer to the four qualities of a physical substance: earth, water, fire, and air. 地 表物體 最小的物體 佛法講是 微塵 科學家講是原子 電子 粒子 地 表確實有東西存在 我們在科學儀器能看出來 水 表示溼度 火 表示 溫度 現在科學稱為帶陽電 帶陰電 陽電就是 火大 陰電就是 水大 風 表示動相 不是靜止的 而且是以很大的速度在動 Earth refers to substance. In Buddhism, the tiniest substance is called a speck of dust; in science, it is the atom, electron, or particle. Earth signifies that substance does exist and can be detected by scientific instruments. Water indicates moisture. Fire indicates temperature. The scientific terms are electropositive and electronegative. Fire is electropositive and water is electronegative. Air indicates motion: it is not still. In addition, it moves at great speed. 四大 就是物質基本的四種現象 所有一切森羅萬象 都是由基本物質組合 而成的 金剛經 云 一合相 即非一合相 是名一合相 這個基本物質組合 成了森羅萬象 大至組成星球 星系 小則微塵 98

103 The four basic elements are the four fundamental features of a substance. All phenomena in the universe are made up of this basic substance. The Diamond Sutra says: a composite is not a composite. It is called a composite. This basic substance makes up all phenomena, from something as large as a planet or a galaxy to something as small as a speck of dust. 基本物質從何而來 心法變現出來的 唯識經論云 無明不覺生三細 境界為 緣長六粗 這就是 三細相 裡的 見分 與 相分 能見相 與 境界相 基本物質是 境界相 就是 相分 相分 是從 見分 變現出來的 空中生 有 有還歸空 一切法悉皆空寂 明白這個道理 才知道 萬法皆空 的真相 Where does the basic substance come from? It is manifestation of the mind. A commentary of the Consciousness-only school says that from ignorance and non-enlightenment the Three Subtle Marks arise, and with the external environment as conditions the Six Coarse Marks grow. Within the Three Subtle Marks are the subjective aspect29 and the objective aspect: the mark of the subjective perceiver and the mark of the objective world.30 The basic substance is the mark of the objective world, which is the objective aspect. The objective aspect is generated by the subjective aspect. Existence arises from non-existence and returns to non-existence all phenomena are empty and quiescent. When we understand this, we will know the truth that all phenomena are empty. 眼前我們眼睛所見的 耳朵所聽的 身體所接觸的 到底是空 是有 從理上講 是空 事上講是有 有 是 假有 不是真的 而 空 是真的 真 是永遠 不變的 會變的就不是真的 所以 空 永遠不變 故名 真空 至於 有 一切現象都在變化 人很顯著的變化是 生老病死 任何一個人都能覺察出來 其 實微細的變化 如我們身體細胞的新陳代謝 剎那不停在變化 而植物有 生住異滅 礦物 星球有 成住壞空 都是我們能理解 覺察到的 所以 一切物相都是在變 化 既然都在變 就不是真的 所以 有 稱為 假有 幻有 妙有 真空妙有 Do what we see, hear, and touch presently exist? Or do they not exist? From the perspective of principles, they do not exist; from the perspective of phenomena, they do exist. This existence is nominal: it is not real. But the non-existence is real. What is real never changes. That which changes is not real. Non-existence never changes and is thus called true emptiness. 29 Yogacara Buddhism speaks of four aspects of the functioning mind, two of which are the subjective aspect (that which sees) and the objective aspect (what is seen). Trans. 30 The third subtle mark is the mark of karma from ignorance. Trans. 99

104 With regards to existence, all phenomena change. It is obvious that a person goes through birth, aging, illness, and death. Any person can perceive these changes. In actuality, there are subtler changes, such as the metabolism of the cells of a body. Such changes occur every instant. Plants go through arising, abiding, changing, and extinction. Minerals or planets go through formation, existence, annihilation, and voidness. We realize all this. Therefore, all phenomena are constantly changing. Since they change, they are not real. This is why existence is called nominal existence, illusory existence, or marvelous existence. Thus this Buddhist term: true emptiness and marvelous existence. 但要知道 佛家所講的 空 有 是一樁事 真空 在哪裡 在 妙有 之中 妙有 在哪裡 在 真空 之中 真空 是體 妙有 是相 這樣我們 才能把一切境界相看清楚 看清楚有什麼好處 幫助我們 捨離一切執著 But we should know that existence and non-existence in Buddhism are one. Where is true emptiness? It is in marvelous existence. Where is marvelous existence? It is in true emptiness. True emptiness refers to noumenon, and marvelous existence refers to phenomena. This way, we will be able to see the mark of the objective world clearly. What is the benefit of seeing it clearly? It will help us discard all attachments. 執著從哪裡生的 不了解事實真相 以為可以得到 不但身外之物得不到 連自 己的身體都得不到 還有什麼好執著 自然就肯放下 真正放下了 永遠不滅才能得 到 From where do attachments arise? From us not understanding the truth and from thinking that we can own things. Not only can we not own worldly possessions, we cannot even own our body, so is there any point in being attached to anything? Naturally, we will let go! When we truly let go we will attain eternal life. 真空是講 真如本性 真如本性何以是真空 因為它沒有跡象 它沒有色 眼 看不見 它沒有音聲 耳朵也聽不見 甚至於思惟想像都達不到 我們六根完全對它 失去效用 但是它確實存在 它是宇宙一切萬法的本體 一切法都是從這個體變現出 來的 True emptiness refers to the true nature. Why is true nature true emptiness? Because there is no sign of it: it shows no form and thus cannot be perceived by the eyes. True nature emits no sound and thus cannot be heard by the ears. It cannot be perceived or imagined. Our Six Sense Organs absolutely cannot detect anything here. But true nature truly exists. It is the noumenon of all phenomena in the universe. All phenomena arise from it. 所以 明心見性之後 就是不生不滅 現相就很自在 喜歡現什麼相 就現什麼 相 我們現在迷惑顛倒 怎麼想都枉然 都變不出來 見到性之後 自己就能變現得 出來了 盡虛空 遍法界 自己作了主宰 自己作了主人 得大自在 所以 一定要 100

105 曉得事實真相 一切法悉皆空寂 這是從理上 從本體上說的 When one sees the true nature, one is in the state of neither arising nor ceasing. One will have the freedom to manifest as any form. One will be able to manifest in any form one wishes. We are now deluded, so we cannot manifest as anything no matter how hard we think. After we see the true nature, we will be able to manifest as anything. Throughout the entire Dharma Realm, we will be in control we will be our own master; we will attain great freedom! Therefore, we must know the truth: All phenomena are empty and quiescent. This is stated from principles, from noumenon. 生身煩惱 二餘俱盡 二 指生身 煩惱 餘 是習氣 是最難斷的 生身 就是生死 我們在六道捨身受身 生死輪迴 生死輪迴是相 為什麼有這個 現相 因為有煩惱 所以 六道輪迴的現相是煩惱造成的 煩惱斷了 輪迴就沒有了 像阿羅漢斷了見思煩惱 就超越六道生死輪迴 Retribution body and afflictions both remnants are completely eradicated. Both refers to the retribution body and afflictions. Remnants refers to habits, and they are the hardest to eliminate. Retribution body signifies birth and death when we transmigrate within the Six Paths, we continually get a body and discard it. Transmigration is a phenomenon. Why is there this phenomenon? Because we have afflictions. The phenomenon of transmigration within the Six Paths is generated by afflictions. When we end afflictions, there will be no transmigration. For example, arhats having eradicated the Affliction of Views and Thoughts have transcended the Six Paths. 二十八 其心潔白 猶如雪山 忍辱如地 一切平等 清淨如水 洗諸塵 垢 28. Their minds are clean like snow mountains. Their patience is like the earth: with impartiality, it bears everything. Their purity is like water: it cleanses all dirt. 其心潔白 猶如雪山 雪山 指喜馬拉雅山長年積雪 釋迦牟尼佛出生 在現在的尼泊爾 正是喜馬拉雅山的南面 佛講經常以雪山比喻潔淨 心地清淨 一 塵不染 Their minds are clean like snow mountains. Snow mountains refers to the Himalaya Mountains, which are blanketed with snow all year round. 101

106 Sakyamuni Buddha was born in today s Nepal, south of the Himalaya Mountains. Therefore, when the Buddha lectured on the Dharma, he often used snow mountains as a metaphor for cleanliness and purity a pure mind without any pollution. 地 大地含藏著無盡的寶藏 地生長五穀雜糧 養活我們的身命 地下埋藏 有金銀七寶 提供我們受用 但是 我們要開發耕耘才有收獲 懂得冶鍊才能把地下 的寶藏拿出來受用 所以 大乘佛法教導我們從地藏菩薩學起 地是比喻心地 我們 的心地含藏無量的智慧 無量的德能 我們要用 地藏經 教導的 孝親尊師 來 耕耘 開採 冶鍊 方能得其受用 Earth stores boundless treasures. Grain that grows on the earth nourishes us, and gold, silver, and precious minerals that are stored in the earth are for our benefit. But we need to cultivate land to be able to harvest from it. We also need smelting know-how to extract the underground treasures for our benefit. This is why Mahayana Buddhism teaches us to start our learning with Ksitigarbha Bodhisattva. Earth is a metaphor for the mind. Our minds contain infinite wisdom and capabilities. We need to use the teaching of filial piety and respect for teachers in the Ksitigarbha Sutra to plough and plant, and to extract and refine, so that we can obtain benefits. 忍辱如地 一切平等 你在大地上 灑上香水 它也不會歡喜 你灑上糞便 它也不討厭 一律平等承受 這是教導我們修忍辱波羅蜜 心要像大地一樣 平等承 受 無論遇到什麼人 什麼事 什麼境界 心總是平等的 世出世間一切法都非常重 視忍 不能忍就不能成就 大事業要大的忍耐才能成就 小事業也要小的忍耐才行 故 金剛經 云 一切法得成於忍 Their patience is like the earth: with impartiality, it bears everything. Should we pour perfume onto the earth, it will not be delighted. Nor will it be disgusted should we pour excrements on it. The earth bears everything impartially. This teaches us to practice the paramita of patience. The mind should be like the earth, which bears everything impartially. No matter who or what we encounter, our minds should always be impartial. Patience is very important in both worldly and supramundane undertakings. If we do not have patience, we will not be able to accomplish anything. Accomplishing a great undertaking requires great patience; even a small undertaking requires a little patience. Therefore, the Diamond Sutra says: All accomplishments are attributed to patience. 經上講 凡夫修行成佛要 三大阿僧衹劫 這個時間之長真是天文數字 若沒 有耐心怎能成就 可是我們修學淨土 從經文觀察 博地凡夫帶業往生 生到西方極 樂世界 一生成就 這才知道西方極樂世界之可貴 當然 成就快有許多因素 最殊 102

107 勝的是 圓證三不退 我們在他方世界修行 進進退退 進得少 退得多 所以花 得時間很長 我們曉得這個事實 對於修淨土要用最大的耐心 要真信 切願求生淨 土 並下定決心 這一生非去不可 非見阿彌陀佛不可 有這樣的決心 老老實實一 句名號念到底 決定得生 除此之外 凡所有相 皆是虛妄 一切得過且過 不 要計較 執著 於一切法平等看待 一心一意只求淨土 不求名 不求利 生活愈節 儉愈好 求生的心是愈懇切 愈勇猛 所做一切善行 甚至於心裡動的善念 統統迴 向莊嚴淨土 不求世間福報 It is stated in the sutras that it takes three asamkhyeya kalpas of cultivation for an ordinary being to attain Buddhahood. This is truly an extremely long time. How can one do this without patience? We Pure Land practitioners know that, according to the sutras, when ordinary beings attain rebirth in the Western Pure Land they bring along their karmas and achieve [Buddhahood] in one lifetime. This is how precious the Western Pure Land is! Of course, there are many factors contributing to this speedy achievement. The most wondrous factor is perfectly attaining the three non-retrogressions. If we practice in other lands, we will progress as well as retrogress. And we will retrogress more than we progress. This is why it will take a long time [to attain Buddhahood]. When we know this truth, we should muster the greatest patience possible for learning the Pure Land teachings. We should have true belief and resolutely vow to seek rebirth in the Western Pure Land. We must have the determination to go there and meet Amitabha Buddha in this lifetime. With this determination, we sincerely chant the Buddha-name until the end of our lives. We will surely attain rebirth there. Other than this, all phenomena are illusory. We should get by however we can, not fuss about things, and not be attached to things. We should regard all phenomena with impartiality and single-mindedly seek rebirth in the Western Pure Land. We should not seek fame or wealth. We should lead as thrifty a life as possible. This way, the resolve to seek rebirth there will be more sincere and resolute. All good deeds, and even good thoughts, should be dedicated to the adornment of the Western Pure Land, not to the pursuit of worldly good fortune. 清淨如水 洗諸塵垢 清淨 是指心 塵垢 是指煩惱 污染 這是教 我們心要像水一樣清淨 平等 我們在佛前供一杯水 水表清淨心 這是時時刻刻提 醒自己 佛的心像水一樣清淨 平等 我們也要這樣學法 把自己的煩惱 妄想 分 別 執著都洗刷乾淨 Their purity is like water: it cleanses all dirt. Purity describes the mind. Dirt refers to affliction or pollution. This sentence teaches us to have a mind as pure and impartial as 103

108 water. We make an offering of a glass of water to a Buddha s image because water symbolizes a pure mind. This offering constantly reminds us that the mind of a Buddha is pure and impartial, just like water, and we should emulate the Buddhas by completely cleansing away our afflictions, wandering thoughts, discriminations, and attachments. 二十九 其心正直 論法無厭 求法不倦 29. The minds of these Bodhisattvas are upright. They are tireless in discussing and seeking the Dharma. 其心正直 正直 是真誠 以真誠心待人接物 不要怕別人欺騙我們 我 們將來要往生西方極樂世界 西方世界人人都是真誠心 若我們用心不真誠 就不能 往生 真誠心要在養成 在日常生活中至誠待人接物 這是教我們用心要正直無曲 The minds of these Bodhisattvas are upright. Upright means sincere. We should treat others with a sincere mind and not be afraid of being deceived. We want to attain rebirth in the Western Pure Land in the future. All the beings there have a sincere mind. If our minds are not sincere, we will not be able to attain rebirth there. A sincere mind should be nurtured in everyday life. We should interact with people and engage in tasks with the utmost sincerity. This is teaching us to maintain an upright mind. 論法無厭 求法不倦 這是自行化他 論 是討論 討論是自他二利 所 謂 教學相長 教導別人 沒有厭倦之心 求法不倦 自己求法不疲不倦 無 論是自求還是教他 最大的障礙就是厭倦 孔老夫子教學的原則是 舉一隅不以三隅 反 此人就不教了 而佛菩薩教導眾生是沒有厭倦 They are tireless in discussing and seeking the Dharma. This sentence talks about cultivating oneself and teaching others. Discussing benefits both oneself and others. This is what is known about teaching: both teacher and student benefit. When one teaches another, one never tires. When one seeks the Dharma, one is also tireless. Whether one seeks the Dharma or teaches others, the biggest obstacle is tiredness. When Confucius taught a student, he would not continue to teach the student if the student did not apply what he had learned to three other situations. But when Buddhas and bodhisattvas teach, they are tireless. 我曾經有一次見到李炳南老師教學 很受感動 那時老師已經七十多歲 學生提 出許多問題問老師 問了三個小時 老師還是很從容 很有耐心的解答 這令人不得 不佩服 這才曉得佛菩薩教導眾生是不疲不倦 I remember one particular time when I saw Mr. Li teach. I was deeply moved. Mr. Li was over seventy years old at that time. Over a period of three hours, his students asked him many questions. He was unhurried and patient in his answers. This was very admirable. 104

109 From this we know that Buddhas and bodhisattvas are tireless in teaching all beings. 而自學感到厭倦 退轉而不精進的 就更多了 何以會厭倦 學而沒有得到真實 利益 假如真得利益了 怎麼會疲倦 所以 厭倦 退轉的都是心太粗 目標淺顯 得淺為足 不肯深求 There are many people who get tired in their learning, retrogress, and do not continue to make diligent and focused progress. Why do they get tired? Even though they are learning, they have not obtained the true benefits. If they have, how can they be tired? People get tired or retrogress because their minds are coarse and their goals are shallow. When they achieve a simple goal, they are satisfied and do not want to go further. 唐朝終南山的道宣律師 學四分律 先後聽了二十多遍 所以成為一代祖師 現 在人聽經聽一遍就不想再聽了 如何能成就 我在台中聽李炳南老師講 佛學十四 講 總共聽了十一年 熟透了才真有味道 During the Tang dynasty, when Precept Master Daoxuan of Zhongnan Mountain was learning the Vinaya in Four Parts, he listened to the lectures on it for more than twenty times. He was thus able to become a patriarch. People today listen to the lectures on a sutra once and do not care to hear it again. How can they succeed! When I was in Taichung, I listened to Mr. Li Bingnan s lectures on Fourteen Lectures on Buddhism for eleven years. Only when I was thoroughly familiar with it was I able to taste the flavor of the Dharma. 從前李老師在台中發心宣講 華嚴經 是由八個人啟請的 我是其中一個 李 老師講經是一個星期講一個小時 所以這一部 華嚴經 講圓滿 差不多要六 七十 年 他那時已七 八十歲了 一定要活到一百五 六十歲才能講完 這都是我們學習 的好榜樣 自行化他要不疲不厭 Years ago in Taichung, at the request of eight people including myself, Mr. Li generated the mind to lecture on the Avatamsaka Sutra. Mr. Li would lecture one hour a week, and so it would have taken him sixty to seventy years to complete the lectures on the Avatamsaka Sutra. He was in his seventies or eighties. That meant that he had to live to one hundred fifty or one hundred sixty to complete the lectures. These are good examples for us. We should be tireless in cultivating ourselves and teaching others. 三十 淳淨溫和 寂定明察 30. They are good, pure, and gentle. They abide in quiescent concentration and are wise in perception. 105

110 淳 是淳樸 淳厚 淨 是清淨 淳淨是指內在的心態 淳是福 淨是慧 有福報又有智慧 才是真正的福德 溫和是指表現在外的態度 溫和 善良 恭慎 節儉 忍讓 這是說明我們處世待人的儀態 並顯示出佛陀教育的真實受用 Good refers to honesty and simplicity. Good and pure describe mindset. Good refers to good fortune; pure, to wisdom. When one has both good fortune and wisdom, one has true merit. Gentle describes attitude: gentle, kind, respectful, thrifty, and humble. This sentence tells us what attitude we should have when interacting with people and engaging in tasks. It also shows the true benefit of the Buddha s teaching. 寂定 是指清淨心 表現於外 舉止安詳 即經上講的 那伽常在定 無有不 定時 一舉一動表現得很穩重 很安詳 好像在定中一樣 明察 是清淨心的作 用 也就是智慧現前 心地光明 對外境樣樣清楚 因此 寂定明察 就是 定慧 等學 有定有慧 Quiescent concentration refers to a pure mind; externally, behavior is composed. As stated in the sutras: Naga31 is constantly in meditative concentration. There is not a time when it is not. Every movement and every action is composed and dignified, just like in meditative concentration. Wise in perception is a pure mind in function. It is also wisdom coming forth the mind is bright, and one is clear about everything in the external environment. Therefore, abide in quiescent concentration and are wise in perception means the mutual cultivation of meditative concentration and wisdom. One has meditative concentration and wisdom. 我們能夠放下萬緣 一心持名 就是修定 不但是修定 同時也是修福修慧 蕅 益大師講 一心執持名號 就是多善根 多福德 多善根是慧 多福德是福 所以念 阿彌陀佛是福慧雙修 Letting go of all worldly concerns and single-mindedly chanting the Buddha-name this is cultivating meditative concentration. In addition, this is also cultivating good fortune and wisdom. As Great Master Ouyi said, single-mindedly chanting the Buddha-name will bring ample good roots and good fortune. Ample good roots is wisdom. Ample good fortune is good fortune. Therefore, mindfully chanting Amituofo is cultivating both good fortune and wisdom. 釋迦牟尼佛讚歎阿彌陀佛為 光中極尊 佛中之王 光是智慧 光中極尊 就是智慧極尊 佛中之王 是所有一切諸佛中 阿彌陀佛的智慧 福報最大 因此 31 A class of serpent-like beings in Hindu and Buddhist mythology. They are said to live in the underworld and inhabit a watery environment. Frequently considered to be benevolent, they also believed to act as guardians of hidden Mahayana texts. The philosopher Nagarjuna is said to have been given many scriptures by them, such as the Prajna-paramita Sutras. Damien Keown, Oxford Dictionary of Buddhism (Oxford, Oxford University Press, 2003)

111 念阿彌陀佛的人 若能真誠心念 就能感應道交 所謂 一念相應一念佛 一念 相應 就是把阿彌陀佛的智慧變成自己的智慧 把阿彌陀佛的福德變成自己的福德 佛念久了 與阿彌陀佛融通變成一體 所以 念佛人修行的時間短 成就不可思議 道理在此地 寂定明察 就在這一句佛號當中 Sakyamuni Buddha praised Amitabha Buddha s light as the most exalted of all lights and the most supreme of all Buddhas [lights]. Light signifies wisdom. The most exalted of all lights means the most exalted wisdom. The most supreme of all Buddhas [lights] signifies that of all Buddhas, Amitabha Buddha s wisdom and good fortune are the greatest. Therefore, if Buddha-name chanting practitioners sincerely chant Amituofo, they will receive a response from Amitabha Buddha. As it is said, When one accords with Amitabha Buddha in a single thought, one is Amitabha Buddha in that thought. When one accords with Amitabha Buddha in a single thought means Amitabha Buddha s wisdom and good fortune become one s own wisdom and good fortune. When one mindfully chants Amituofo for a long enough time, one will merge with Amitabha Buddha and become one. This is why Buddha-name chanting practitioners attain inconceivable achievements in a short time. Abide in quiescent concentration and are wise in perception these are achieved through Buddha-name chanting. 三十一 身心潔淨 無有愛貪 31. Their bodies and minds are pure. They have no craving or greed. 身心潔淨 心是主宰 心清淨 身就清淨 但是身能影響心 所以佛教人一 舉一動都要合乎律儀 目的就是使我們從生活形式上 培養良好的習慣 心自然就定 下來了 Their bodies and minds are pure. The mind is the master. When the mind is pure, the body will be pure. But the body can also affect the mind. The Buddha taught us that our behavior should accord with the precepts and proper codes of behavior. The purpose is to help us nurture good habits in daily life so that the mind will naturally be calm. 無有愛貪 愛 是煩惱 十二因緣中 愛 取 有 這三條是輪迴之因 只要任斷一條 就超越六道輪迴 愛 是迷惑 取 是執著 有 是業 如果 愛貪 無法斷除 就從 取 上斷 去除執著就能超越輪迴 取 也無法斷除時 只有在 有 上斷 但這個功夫更深了 諸佛菩薩應化在世間 與眾生和光同塵 譬 如我們最熟悉的濟公活佛 他好像有愛貪 執著 怎麼能成就 他沒有 有 這個 107

112 功夫太高了 我們凡夫無法做到取與有 因此只有從斷除愛貪下手 有愛就有瞋恚 所以只要有貪 貪瞋痴慢就統統具足 這是根 把貪這個根拔除了 所有一切煩惱都 沒有了 心清淨了 心清淨 身就清淨 這是凡夫能做到的 They have no craving or greed. Of the Twelve Links of Dependent Origination, craving, grasping, and becoming32 are the causes of one s transmigration within the Six Paths. When one eradicates any one of the three, one will transcend the Six Paths. Craving is delusion, grasping is attachment, and becoming is karma. If one cannot eradicate craving or greed, one should eradicate grasping. If one cannot eradicate grasping either, then one can only try to eradicate becoming, but this requires advanced cultivation. When Buddhas and bodhisattvas manifest in this world, they act the same way as we do. For example, Living Buddha Jigong, who was very well known to Chinese people, seemed to have craving and attachment. So how did he succeed in his cultivation? Because he did not have becoming. This was a very advanced achievement! We ordinary people cannot eradicate grasping or becoming, so we can only try to eradicate craving and greed. When we have craving, we will have anger. When we have greed, we will be filled with greed, anger, ignorance, and arrogance. Greed is the root. When greed is uprooted, our afflictions will all disappear and the mind will become pure. When the mind is pure, the body will be pure. Ordinary beings can achieve this. 無有愛貪 身心清淨 從此基礎上 我們信 願 持名求願往生 哪有不往生的 道理 No craving or greed; pure are the mind and body. With this foundation, and with belief, vow, and the mindful chanting of the Buddha-name to seek rebirth in the Western Pure Land, we will definitely be reborn there. 三十二 志願安定 求道和正 淨定安樂 32. Steadfast and unmoving are their vows.... They [bodhisattvas] seek the Way in a gentle and correct manner.... They are pure, firm, calm, and joyous. 志願安定 安 是心安 定 是定在一個方向 目標 善導大師講 如 果為了學 解 任何經典都可以學習 如果講到 行 將來要證果 只有一門深 入才能成就 所以修行與求解不同 而在現前社會環境之下 我們應當把力量集中在 行門 這是求得決定成就的唯一方法 心集中在一門上 才能心安理得 Steadfast and unmoving are their vows. Steadfast refers to a calm mind. Unmoving means that they are set on one direction and one goal. Great Master Shandao 32 These three are called Trishna, Upadana, and Bhava in Sanskrit. Trans. 108

113 said that if one seeks understanding, then one can learn any sutra. But if one wants to achieve attainment in cultivation, one can only succeed by delving deeply into one method. Therefore, cultivation is different from seeking understanding. In today s society, we should focus our energy on practice. This is the way to success. When the mind is focused on one method, one will realize the truth and be at peace. 求道和正 道 是平等心 正直心 本經經題是 清淨平等覺 這就是 和正之意 和 是中道 不緩不急 正 是決定與佛的教誨相應 譬如我們念佛 求生西方極樂世界 有深信切願 這是 志願安定 在日常生活當中 一定以經典 的理論 方法做為依據 就是 正 修學不會有錯誤 They seek the Way in a gentle and correct manner. The Way signifies an impartial, upright mind. In the sutra title, the words purity, impartiality, and enlightenment convey the meaning of gentle and correct. Gentle signifies the Middle Way not too fast and not too slow. Correct means according definitively with the Buddha s teachings. For example, we mindfully chant the Buddha-name and seek rebirth in the Western Pure Land. We have deep belief and we sincerely vow. This is steadfast and unmoving are their vows. In daily life, we learn and practice based on the principles and methods taught in the sutras. This is correct. Our learning and practice will not go wrong. 淨定安樂 如理如法的修學 自然得心清淨安定 法喜充滿 生活幸福 快 樂 美滿 這是現前所得的殊勝利益 They are pure, firm, calm, and joyous. When we learn and practice according to the principles and the methods, we will naturally have a pure and calm mind, and be filled with Dharma bliss. We will have a happy and perfect life. These are the wondrous benefits that we will get now. 三十三 世人共爭不急之務 於此劇惡極苦之中 勤身營務 為心走使 有無同憂 33. People in the world strive for things of little urgency. Amidst extreme evils and severe sufferings, they diligently work... dictated by their minds.... Whether they have or do not have, they worry. 世人共爭不急之務 世人 指六道眾生 不急之務 就是無關緊要的事 情 六道眾生皆汲汲於無關緊要的事情 反而把認識宇宙人生真相 了解六道輪迴 脫離六道輪迴如此緊要的大事給忘記了 People in the world strive for things of little urgency. People in the world refers to 109

114 the beings in the Six Paths. Of little urgency means of no importance. The beings in the Six Paths all busy themselves with unimportant things and forget the important things such as (1) knowing the truth of life and the universe, (2) understanding the transmigration within the Six Paths, and (3) transcending the Six Paths. 於此劇惡極苦之中 劇惡極苦 是果報 劇 是 大 大惡是指 十 惡 身造殺 盜 淫 口造妄語 兩舌 惡口 綺語 意造貪 瞋 痴 十惡業不 斷增長 所以是 劇惡 造如此劇惡之業 哪有不受苦報的道理 大的苦是六道輪 迴 小的則是我們今世從生到死的生活之苦 Extreme evils and severe sufferings are karmic results. Extreme means severe. Severe evils refers to the Ten Evil Karmas: the physical karmas of killing, stealing, and sexual misconduct; the verbal karmas of false speech, divisive speech, harsh speech, and enticing speech; and the mental karmas of greed, anger, and ignorance. As the Ten Evil Karmas increase continually, they are called extreme evils. When one commits such extreme evils, how can one not suffer retribution! Great suffering is transmigration within the Six Paths; small suffering is the suffering in one s present life, from birth to death. 勤身營務 為心走使 營 是經營 務 是造作 心 是貪 瞋 痴 妄心 妄念 眾生在這樣的環境之下 每天勤奮忙碌 無非是為 貪瞋痴 忙 為 名 聞利養 忙 為 五欲六塵 忙 They diligently work... dictated by their minds. Mind refers to greed, anger, ignorance, deluded mind, and wandering thoughts. In this kind of environment, people work hard and busy themselves every day simply out of greed, anger, ignorance, and for fame, prestige, gain, wealth, the Five Desires, and the Six Dusts. 有無同憂 得到了怕丟掉 沒有得到想得到 患得患失 這是現在社會的寫 實 人間之真相 Whether they have or not, they worry. When one obtains something, one is afraid of losing it. When one does not have something, one craves it. So one worries both ways: when one has something and when one does not. This is the true picture of society and the world presently. 三十四 父子兄弟 夫婦親屬 當相敬愛 無相憎嫉 有無相 通 無得貪 惜 言色常和 莫相違戾 34. Parents and children, siblings, spouses, and relatives should respect and love each other, and should not be hateful or jealous of one another. They should share what they have with those who do not. They should not be greedy or stingy. Their speech and facial 110

115 expression should always be gentle. They should not be defiant or unkind to one another. 父子兄弟 夫婦親屬 親屬 是家族 人與人之相聚是緣分 一生偶爾見 一次面也是緣分 何況能在同一家庭 成為一家人 緣分就更深了 Relatives refers to people of the same clan. People are together because of karmic links. Throughout our lives, the occasional meeting of someone is also due to a karmic link. More so, members of the same family their link is even stronger. 父子有四種緣 第一 報恩 過去生中有善緣 歡喜緣 這屬於孝子賢孫 是來報恩的 第二 報怨 這是過去的冤家債主 我們常講的敗家子 小孩長大 後 搞得家破人亡 第三 討債 這要視父母欠的有多少 欠得少的 他幾年就 走了 欠得多的 父母要花許多錢財 供他念書 生活樣樣照顧周到 但小孩長大後 突然就走了 第四 還債 這是兒女欠父母的 欠得多的 對父母生活會供養得 很周到 欠得少的 照顧父母的生活不缺乏 但是沒有孝敬心 對父母不尊重 只是 在物質生活上照顧周到 有這四種緣 才會變成一家人 緣疏一點的就是親戚 朋友 緣較接近的變成一家人 Four kinds of karmic links exist between children and parents The first is to repay kindness. In past lifetimes, they had a good and happy relationship with one another. The children come to repay kindness, so they are very filial. The second is to exact revenge. The children are karmic debtors from past lifetimes. They are usually wastrels. When they grow up, they will cause the family s ruin. The third is to collect debt. It all depends on how much the parents had owed the children. If the parents did not owe much [previously], the children will die young. If the parents had owed the children a lot, the parents will spend a lot of money on the children s education and take very good care of them, and the children will suddenly die when they are adults. The fourth is to repay debt. The children owed the parents in past lifetimes. When the amount is a lot, the children will look after their parents very attentively. If the children s debt is little, they will take care of their parents just enough to ensure that their parents lack nothing. But there is no respect for their parents the children only take care of their physical needs. When these four kinds of karmic links exist between people, they will become family. People will become relatives or friends when the karmic link is weaker. When the link is stronger, people will become family. 如果是惡緣 所謂 欠命償命 欠錢還錢 總得要報 但是透過後天的教育也 能補償 教育能教導他明白道理 縱然過去世有怨 怨能化解 所以 教育是幫助我 111

116 們化惡緣成善緣 化世間恩愛之緣成法緣 這是最殊勝的 If there is a bad karmic link with someone, any debt must be repaid. As is said One who owes life will repay with a life. One who owes money will repay with money. But education can help make amends. Teaching people will help them understand the truth, and any enmity can be resolved even if it was incurred in past lifetimes. Education will help us transform bad karmic links into good ones and transform worldly-love affinity into Dharma affinity. This is most wonderful. 當相敬愛 是做人的道理 儒家講五倫 十義 義是義務 每一個人都具有十 種不同的身分 你要盡到你的義務 即 父慈子孝 兄友弟恭 你在家庭 對父親 是兒子的身分 你要盡孝道 對兒子是父親的身分 你對他要慈愛 所以 懂得倫理 明白道義 就是教育 Should respect and love each other is the way to be a human being. Confucianism teaches the Five Cardinal Human Relationships and the Ten Obligations. Every person has ten different roles and should fulfill the obligation of each role. Parents should love their children, and children should be filial to their parents; elder siblings should care for younger siblings, and younger siblings should respect elder siblings. In a family, if one s role is that of a son, one should fulfill filial piety. As a father, one should be kind and loving. Knowing human relationships and understanding one s responsibilities this is what education teaches us. 教育是教導我們如何與人相處 知道人與人的關係 所以教育的功效就是維持家 庭和睦興旺 社會安定 國家強盛 世界和平 但現今已經沒有這種功效了 今天的 教育目標與古代恰好相反 Education teaches one how to interact with others and lets one know one s role in relation to others. Hence, the efficacies of education let us maintain harmonious and prosperous families, a stable society, a flourishing country, and a peaceful world. But today, education does not have these efficacies any more. The goal of education today is the exact opposite of that in the past. 無相憎嫉 憎 是有怨恨心 嫉妒心 從家族再擴大 就是社會人群 對 於一切眾生都要敬愛 社會才和諧 世界才和平 我們才真正能夠安居樂業 人不能 離開社會單獨存在 所以事事都要考量到整個社會的安全 決定不能憎恨嫉妒 我們 遇到逆緣 不順心的事情 要多想想 追究其根源 心自然就平了 煩惱就不會發作 了 Should not be hateful or jealous of one another. Hateful refers to a resentful heart, a jealous heart. We should expand our respect and love beyond the scope of our family and encompass society and all beings. This way, society will be harmonious and the world will 112

117 be at peace. Then, we will truly be able to live peacefully and happily. One cannot live alone and away from society. Therefore, in everything, one must consider the well-being of society. One must not harbor hatred or jealousy. When one encounters an adverse condition or situation, one should contemplate it over and over and find the root cause. One s mind will naturally be calm and afflictions will not arise. 有無相通 在物質生活上 有多餘的要主動幫助需要的人 在生活上互相照 顧 世間每個人一生所修的不相同 因此福報不一樣 福報大的人要照顧福報少的 大家就能相安 如果有福報的人為富不仁 只圖自己的享受 不顧別人的疾苦 社會 一定會有動亂 小的動亂是盜賊 大的則是整個社會的動亂 如果富有的人能照顧貧 民 貧民生活能過得去 知道富人對他有恩惠 社會就會安定 人人都能過太平日子 所以 有無相通 是非常重要的 社會安定 我們的生活才能過得幸福 如果社會動 亂 無論你有多大的福報 財富 都會過得很痛苦 They should share what they have with those who do not. When we have more things than we need, we should voluntarily help those in need. In our daily life, we should take care of one another. Each being s cultivation is different, thus the good fortune that each being has is different. Those who have great good fortune should take care of those who have little good fortune. This way, everyone will live in peace with one another. If the rich are heartless thinking of their own enjoyment and not caring about the suffering of others society will be in turmoil. If the rich can take care of the poor, the poor would then be able to manage their lives. They will appreciate the kindness that the rich have shown them. Society will be peaceful and everyone can have a happy life. If society is in turmoil, no matter how great one s good fortune or wealth is, one will still have a miserable life. 我們從幫助自己的家親眷屬 慢慢推廣到對一切大眾 現在有許多年輕 真正有 德行好學的人 我們要真正幫助他 替社會 國家 世界培養優秀的人才 為一切大 眾造福 功德無比殊勝 而自己的兒女 親屬將來長大了 自然有福報 所以眼光要 看得深 看得遠 We start with helping our family members and relatives, then gradually extend our help to all beings. Today, there are many young, virtuous people who are enthusiastic about learning. We should help them, so as to nurture them to become exceptional people for society, country, and the world to bring benefit to all beings. The merit will be incomparably wondrous. When our children and relatives grow up, they will naturally have good fortune. We should look far ahead. 113

118 無得貪惜 惜 是吝惜 自己有的捨不得幫助別人 不應貪惜量大福大 Should not be greedy or stingy. Stingy means that we are unwilling to help others with what we have. When we are not greedy or stingy, we will have a broad mind and great good fortune. 言色常和 言 是言語 色 是面色 說話溫和 笑面迎人 佛陀教育 對於這一點非常重視 所以佛門道場供奉彌勒菩薩 彌勒菩薩就是代表 言色常和 Their speech and facial expression should always be gentle. This is saying that one should speak in a gentle way and always wear a smile. The Buddha s teachings pay great attention to this. This is why a Buddhist monastery or temple has an image of Maitreya Bodhisattva. This bodhisattva represents speech and facial expression should always be gentle. 莫相違戾 違戾 是意見不同 意見不同必然有紛爭 我們觀察許多國家 民族 政黨 為什麼分裂 大家意見不相同 無法建立共識 誰都不肯服誰 我們再 看看古時候的政治領袖 他們用什麼方法來領導大眾建立共識 中國從漢武帝開始 用孔孟學說建立共識 明帝以後又加入釋道 即是以三家學說教化國人 這個作法確 實使大家心服口服 於是一直到滿清都遵守此一教學理念 古代帝王的方法確實高 明 今天大家都依自己的理論 主張 聽從的人是少數 不聽從的人是多數 所以很 容易分裂 They should not be defiant or unkind to one another. Defiant or unkind signifies that there are differences in opinion. When there are differences in opinion, there will be disputes. Consider the countries, ethnic groups, and political parties that have split up. Why did they split up? Because they had disagreements and could not reach a consensus. None would yield to the other. Let us look again at the political leaders in ancient times, leaders who led people to a common understanding. How did they do this? In China, since the time of Emperor Wu of the Han dynasty, Confucianism was used to establish a common understanding. Later, Emperor Ming of the Han dynasty added Buddhism and Taoism. In other words, the Chinese were taught the Three Teachings.33 Doing it this way was accepted by everyone. This educational method was used until the Qing dynasty. The method used by the emperors in the past was truly brilliant! Today, everyone follows his or her own views. Those who agree are few, and those who disagree are many. Therefore, it is easy to split up. 這一段開示教導我們 家族 宗親應該如何相處 家庭如何能幸福和睦 這是我 33 Confucianism, Taoism, and Buddhism. Trans. 114

119 們一生幸福快樂的基礎 人人遵守佛陀的教訓 縱然有意見 有不平 都有分寸 不 會越界限 出常軌 This excerpt teaches us (1) how members of a family and their relatives should get along with one another and (2) how a family can become happy and harmonious. This is the foundation for our happiness throughout our lives. If every person follows the Buddha s teaching, he or she will behave properly and will not overstep the boundaries, even when there are differences in opinions or feelings of unfairness. 三十五 世間之事 更相患害 雖不臨時 應急想破 35. In worldly matters, people alternate harming one another. Retribution may not occur right away. One should see through to this reality as soon as possible. 世人不懂這個道理 總是冤冤相報 有一個強烈的報復心理 縱然報復沒有在眼 前發生 我們要知道 只要結有怨恨 早晚都會報復 所以 應當看破 放下 從心 理上扭轉過來 The people in this world do not understand this truth and they take revenge over and over, back and forth. They have a strong desire for vengeance. Revenge may not happen right away, but we should know that when an enmity is created, sooner or later revenge will come. Therefore, we should see through [retribution] and let go [of enmity]. We should completely change from within. 這兩句話是警惕我們 要知道防範災害 不但是自然的災害 更重要的是人為的 災害 雖然現前沒有發生 人必須要有遠見 要能看到將來 才知道現前應該如何做 法 所謂 人無遠慮 必有近憂 就是這個道理 何況世間的人事變幻無常 從前 無論怎麼變 還能判斷到幾成 因為有一個道德標準 無論在什麼時代 總是距離標 準不太遠 現在捨棄這個標準 捨棄了中國古聖先賢與孔孟學說 連佛法也不要了 所以今天的思想無所適從 這非常可怕 This excerpt alerts us to guard against disasters not just natural disasters but, more importantly, man-made ones. We may not be experiencing a disaster now but we should be far-sighted and look into the future. This way, we will know how to deal with matters at this present moment. There is a Chinese saying: Those who fail to see ahead will soon find trouble right before them. 115

120 Besides, everything in this world changes all the time! In the past, no matter how things changed, the changes could be predicted somewhat because there were moral standards. No matter which dynasty it was, things did not deviate much from the standards. Today, the standards have been discarded. The teachings of the ancient sages and the teachings of Confucius and Mencius have been discarded. Even the Buddha s teachings are unwanted. Therefore, people today are at a loss as to what to do. This is very frightening! 三十六 若曹當熟思計 遠離眾惡 擇其善者 勤而行之 愛欲榮華 不 可常保 無可樂者 36. All of you should consider carefully. Stay far away from all evils. Choose what is virtuous to diligently practice. Love, desire, prestige, and splendor cannot be had forever.... There is no happiness at all. 若曹當熟思計 若曹 是漢朝時的用語 意思是 你們大家 你們大家 應當好好的想想 認真熟慮 衡量 因為 理 明白了 事 就會認真去做 All of you should consider carefully. We should seriously contemplate everything. Understanding the truth, we will be diligent in our cultivation. 遠離眾惡 淺而言之 凡是於別人有損害的都是惡 凡是對自己有利的都是 惡 Simply put, stay far away from all evils refers to [staying away from] all those things that are harmful to others and that are beneficial solely to oneself. 擇其善者 對自己而言 選擇的善就是信 願 持名 求生淨土 對於釋迦 牟尼佛四十九年所說的一切經法 只取 淨土三經 其他的統統放下 一生依照 淨 土三經 的教訓修學 我們的目的才能達到 在日常生活中 我們一定要做有利於社 會大眾的事情 隨緣隨分 盡心盡力 就是圓滿功德 並且對於善惡是非 要有能力 取捨辨別 For ourselves, choose what is virtuous refers to having belief and vow, mindfully chanting the Buddha-name, and seeking rebirth in the Western Pure Land. From all the sutras that Sakyamuni Buddha taught in the forty-nine years,34 we choose only the three Pure Land sutras. Putting aside all others, in this lifetime we learn and practice according to the teachings in the three Pure Land sutras. This way, we will achieve our goal. In daily life, we must do things that benefit society. When we do our best and accord with conditions, the merit accrued will be perfect and complete. In addition, we should be 34 The Buddha taught for forty-nine years after he attained enlightenment. Trans. 116

121 able to tell good from bad and right from wrong, and should make the right choices. 勤而行之 勤奮努力去做 自利利他 Diligently practice means that we should put in our best efforts to do things diligently. [In doing so,] both ourselves and others will benefit. 愛欲榮華 就是名聞利養 五欲六塵 五欲 是財 色 名 食 睡 Love, desire, prestige, and splendor refers to fame, prestige, gain, wealth, the Five Desires, and the Six Dusts. The Five Desires are wealth, sex, fame, food, and sleep. 不可常保 因為這些如過眼雲煙 如果臨命終時 還貪戀世間 決定障礙往 生 所以 必須捨棄名聞利養 五欲六塵 遠離眾惡 Love, desire, prestige, and splendor cannot be had forever because they are transient, like fleeting clouds. At the end of one s life, if one is still attached to this world, this will obstruct one from attaining rebirth in the Western Pure Land. Therefore, one must give up fame, prestige, gain, wealth, the Five Desires, and the Six Dusts, and stay far away from all evils. 我們真的把 理 想通了 事 上就會有很高的警覺心 時時刻刻警惕自己 When we truly understand the truth, we will be highly cautious in all situations and remain constantly vigilant. 三十七 拔諸愛欲 杜眾惡源 遊步三界 無所罣碍 37. You should uproot all attachments and desires, and put an end to all sources of evil. Then you will be able to travel freely among the Three Realms without any obstruction. 拔諸愛欲 愛欲 是業障 學佛雖很用功 但業障沒有消除一分 臨命終 時 業障就會阻礙我們往生 所以 真正要想成就 就要拔除諸愛欲 而財色名食睡 能淡一些 業障就消一分 You should uproot all attachments and desires. Attachments and desires are karmic obstacles. One may be diligent in learning Buddhism but if one does not eliminate even a small amount of karmic obstacles, at the end of one s life, one s obstacles will obstruct one from attaining rebirth in the Western Pure Land. Therefore, if one truly wants to succeed in cultivation, one should uproot all attachments and desires. If one s attachment to wealth, sex, fame, food, and sleep is reduced, the karmic obstacles will also decrease. 杜眾惡源 一切諸惡的根源 就是 貪瞋痴慢疑惡見 這六種是根本煩惱 Put an end to all sources of evil. The sources of all evils are greed, anger, ignorance, 117

122 arrogance, doubt, and wrong views. These six are the primary afflictions. 用什麼方法拔除愛欲 杜絕惡源 一句阿彌陀佛 深信切願 念念求生淨土 絕 不放鬆 愛欲 惡源自然就輕了 慢慢就不起作用 雖然不能完全斷絕 只要不起作 用 念佛功夫得力 就能帶業往生 金剛經 云 云何降伏其心 心就是妄想 雜念 就是用這一句佛號來降伏和克制妄想 雜念 此法妙極了 How do we uproot all attachments and desires, and put an end to all sources of evil? By mindfully chanting Amituofo, having deep belief and a sincere vow, and constantly thinking of attaining rebirth in the Western Pure Land. In all these, we must not be lax. Attachments, desires, and sources of evil will naturally diminish and will gradually stop arising. Although we cannot completely eradicate them, as long as they do not arise and our Buddha-name chanting practice is effective, we will be able to attain rebirth in the Western Pure Land, carrying along our residual karmas. The Diamond Sutra says: How does one subdue one s mind? The mind here refers to wandering and distracting thoughts. We mindfully chant the Buddha-name to subdue and control our wandering and distracting thoughts. This method is extremely amazing! 遊步三界 無所罣礙 這是說菩薩現身六道普度眾生 無所罣礙 我們也要 學這個本事 度眾生接觸大眾時 心安住在阿彌陀佛上 當這一句佛號功夫得力了 妄想 分別 執著都不生時 就能 遊步三界 接觸大眾時 自己就沒有妨礙 不 受影響 在六道輪迴中 再以甚深無上的淨土法門 幫助大眾 勸導大眾 一同修學 往生不退成佛 Then you will be able to travel freely among the Three Realms without any obstruction. This is saying that the bodhisattvas appear in the Six Paths to universally help all beings without being obstructed. We should learn this ability. When we come into contact with people to help them, our minds should be on Amituofo. When we achieve in Buddha-name chanting practice and no wandering thoughts, discriminations, or attachments arise, we will be able to travel freely among the Three Realms. When we come into contact with people, we will not be hindered or affected by them. In the Six Paths, we use the profound and supreme Pure Land method to help all beings urging them to learn and practice together so that they can attain rebirth in the Western Pure Land and, without retrogression, attain Buddhahood. 三十八 言行忠信 表裏相應 38. Words and behavior should be faithful and trustworthy. Within and without should 118

123 match. 這是開始修行的基本態度 古人講斷惡修善 從何修起 從不妄語始 孔子講 人無信不立 人沒有信用 在社會上就沒有立足之地 中國古代社會 將 信 列在第一位 今日亦復如是 一定要忠信 表裡一如 This is the basic attitude we need when we start our practice. The ancient people talked about ending wrongdoing and practicing virtuous conduct. Where does one start? One starts with no lying. Confucius said, If a person cannot be trusted, there is no standing 35 for that person. If a person is not trustworthy, there is no place in society for that person. In ancient society in China, trustworthiness was considered of foremost importance. It is so today as well. One must be dutiful and trustworthy. Our hearts and behavior should be in accordance. 三十九 受佛明誨 專精修學 如教奉行 不敢有疑 39. Having received the Buddha s clear teachings, we need to be focused and diligent in our learning, and practice according to the teachings. There is no doubt at all. 我們接受佛的明訓誨導 就要發心專精修學 依教奉行 不疑不悔 如是修學 方能有成 When we receive the Buddha s clear teachings, we need to aspire to learn and practice with concentration and diligence. We should practice according to the teachings without any doubt or regret. If we learn and practice this way, we will succeed. 四十 能於此世 端心正意 不為眾惡 甚為大德 40. [All of you] can rectify your minds, correct your thoughts, and refrain from committing evil deeds in this world. This is quite a great merit. 端心正意 就是發菩提心 端正自己的心 簡而言之 凡是不合理 不如法 的不要去想 不必去看 也不必去聽 這是 正心誠意 的功夫 不為眾惡 凡 是不利於眾生的都是惡 Rectify your minds, correct your thoughts refers to generating the bodhi mind. Simply put, rectifying one s mind means not thinking, not seeing, and not hearing anything that is not reasonable or that does not accord with the Buddha s teaching. This is cultivating an upright and sincere mind. 35 No standing means the person is not respected in society and he will not be able to establish himself. Trans. 119

124 Evil deeds refers to anything that does not benefit all beings. 現今是五濁惡世 尤其傳播工具泛濫 造惡業者多 而修善業者少 認識佛法 接受佛教誨者 應當在此亂世端心正意 不為眾惡 能 不為眾惡 遵修十善 就 是 大德 即是積功累德 Presently, the world is an evil world of the Five Corruptions.36 In particular, the tools used to spread news and views are overwhelming. Those who commit evil deeds are many and those who cultivate virtuous deeds are few. Those who know and accept the Buddha s teaching should rectify their minds, correct their thoughts, and refrain from committing evil deeds in this chaotic world. If one refrains from committing evil deeds, and cultivates the Ten Virtuous Karmas, this is great merit. One is accumulating merits and virtues. 四十一 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 this37. 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 36 The corruption of the age, the corruption of views, the corruption of afflictions, the corruption of sentient beings, and the corruption of life. Trans. 37 This paragraph in the sutra begins with Now I become a Buddha here to teach and transform all beings to discard the Five Evils, leave the Five Sufferings... Trans. 120

125 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. 121

126 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 retributions38 and Five Burnings are fruit retributions.39 When there are causes, there will surely be effects. Committing the [above] five evil causes will bring about the retributions of suffering. Sufferings refers to the sufferings in life. Burnings refers 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 refers 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 in teaching people. 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 Retributions received in the present lifetime. Trans. Retributions to be received in future lifetimes. Trans. 122

127 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. 123

128 四十二 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,40 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 40 The five kinds of eyes are human eye, heavenly eye, wisdom eye, Dharma eye, and Buddha eye. Trans. 124

129 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 seventeen of his 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 dropped ten dollars (at that time, ten dollars was a lot of money) on the ground. An acquaintance of his father 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. 125

130 That year, the father, Mr. Wu s friend, was fifty years old. At his birthday party, he suddenly saw that his child looked like his late German employer (the father alone saw this). Having started learning Buddhism, the father 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 126

131 me that as a result of 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 be 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. 四十三 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 127

132 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 enmities, 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 refers 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 128

133 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 129

134 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 130

135 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. 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. 131

136 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 refers to the human and heavenly paths. Extremely miserable places refers to the Three Evil Paths (of hells, hungry ghosts, and animals). It is our own good and bad karmas that dictate and pull us into the path that we are 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 132

137 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 refers 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 133

138 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. 四十四 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 exterior 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 134

139 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 exterior 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 exterior 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. 135

140 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. 四十五 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 136

141 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. 137

142 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 138

143 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 139

144 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 refers 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 140

145 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. 四十六 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 141

146 If one wants to accomplish an undertaking, whether mundane or supramundane, the first requirement is to have an aspiration. This serves as the direction and goal for one s lifelong effort. Some people seek fame and become famous. Some people seek gains and they acquire 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 be only 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 142

147 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 143

148 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. 四十七 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 144

149 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 people are in the human path, they 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 entirely the 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 145

150 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 be. 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. [The Buddha said:] Discipline oneself with a hard life. As a result, one will have no attachment to this world and will 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. 四十八 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 146

151 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 truly achieve in cultivation when we are in this state our every thought will be of Amitabha Buddha and the 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. 147

152 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 deceived or being taken advantage of. If one is not willing to be taken advantage of or to be 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, situations, and 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 Do only good deeds, and commit no evils. Learning Buddhism is learning to be awakened and wise, and not to 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. 148

153 四十九 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, 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 refers 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, 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 149

154 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 during which 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 150

155 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 the people of virtue and good deeds in 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 151

156 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 arises entirely 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 of all the beings in the universe. 五十一 當自端心 當自端身 耳目口鼻 皆當自端 身心淨潔 與善相 應 勿隨嗜欲 不犯諸惡 言色當和 身行當專 動作瞻視 安定徐為 作事倉卒 敗悔在後 51. Rectify your mind. Rectify your behavior. Rectify your ears, eyes, mouth, and nose. Behavior and mind should be pure and clean, and accord with virtuousness. Do not let your leisure pursuits or desires take control. Do not commit any evil deed. Speech and facial expressions should be gentle. Cultivation should be focused. Body and eye movements should be calm and composed. Doing things in haste will result in failure and regret. 這是教導我們在日常生活之中 應如何修正我們錯誤的行為 行為非常之多 總括而言不外 身 口 意 三大類 這一段就是教導我們從 身 口 意 來修 正我們的思想行為 152

157 This excerpt teaches us how to correct our wrong actions in daily life. There are many kinds of actions. Generally, they are grouped into three categories: physical, verbal, and mental. This passage teaches us that through body, speech, and mind, we correct our thoughts and behaviors. 當自端心 自 說明修行這件事 別人幫不上忙 而是要自己努力克制 方能收到效果 心 是意業 念頭 思想 這是一切罪惡的根源 佛教導我們從 根 本修 根本就是 心 端 是端正 心有不正 要立刻修正過來 令心地光明 正大 這是學佛之開始 從事相而言 真正學佛人心地純善 一生所作的行業 無一 而不可告訴他人 中國古代司馬光就是很好的榜樣 司馬光自小誠實 一生無事不可 告人言 這是他心地端正 正大光明 無絲毫隱私 Rectify your mind. Your shows that in the matter of cultivation, no one can do it for us we need to make the effort to restrain ourselves in order to have any result. Mind refers to mental karma, thoughts, and thinking. They are the sources of all evils. The Buddha taught us to cultivate from the root. The root is the mind. Rectify means to correct. When the mind is not proper, we should immediately correct it be honorable and open. This is how we begin learning Buddhism. From the aspect of phenomena, a true Buddhist practitioner should have a mind of the utmost virtuousness. There is nothing that this person does in this lifetime which he or she cannot tell others. Sima Guang41 in ancient China is a very good example. He was honest from childhood. Throughout his life, he did not do anything that he could not tell others. This was because his mind was proper, honorable, and open. He had nothing to hide. 但是佛在此地講的 端心 境界更高 是講清淨心 惡染污心地 善也染污心 地 善惡俱染污 所以善業生三善道 惡業墮三惡道 總而言之 出不了六道輪迴 唯有清淨心方能超越三界 以清淨心做主宰 身口意三業無一而不清淨 心正直了 六根自然皆得其正 But rectify your mind that the Buddha teaches here refers to a higher level state of mind. It refers to a pure mind. Evil pollutes the mind, but so does good. Both evil and good pollute the mind. Therefore, the good karmas lead to rebirth in the Three Good Paths and the evil karmas lead to rebirth in the Three Evil Paths. In other words, one cannot transcend the Six Paths. Only with a pure mind will one be able to transcend the Three Realms [Desire Realm, Form Realm, and Formless Realm. This also refers to the Six Paths.] With a pure mind in control, one s thoughts, words and deeds will all be pure. When the mind is proper, the six sense organs will naturally be proper. 當自端身 耳目口鼻 皆當自端 這是講身的行為 是從身相上講的 初學 A scholar, historian, and politician of the Song dynasty. Trans. 153

158 之人 外面的境界相會影響內心 所以佛教導初學從戒律 威儀下手 漸漸培養清淨 心 真誠心 心真正清淨了 耳 目 口 舌 身自然都端正了 Rectify your behavior. Rectify your ears, eyes, mouth, and nose. This talks about bodily behavior, about someone s demeanor. The mind of a beginning practitioner is easily affected by the external environment. This is why the Buddha taught beginners to start with observing the precepts and etiquette, and to gradually nurture a pure, sincere mind. When the mind is truly pure, the ears, eyes, mouth, and tongue, and body will naturally be set right. 身心淨潔 與善相應 淨 是指心 潔 是指身 心要清淨 身體要清 潔 這是總綱領 這是講修身的標準 教我們在起心動念之處 要時時檢點 使身心 淨潔 什麼樣的心是清淨心 沒有妄念 心就清淨了 修身的標準是要清潔 清潔就 是沒有垢穢 污染 Behavior and mind should be pure and clean, and accord with virtuousness. Pure describes the mind. Clean describes the body. The mind should be pure and the body should be clean. This is the key guiding principle. This sentence tells us the standard for cultivating one s moral character. It teaches us to constantly examine ourselves when a thought arises and to ensure that the body and mind are clean and pure. What kind of mind is a pure mind? When a mind has no wandering thoughts, it is pure. The standard for cultivating one s moral character is purity, which means no filth or pollution. 此地講的善 非善惡之善 乃指本性本來無善無惡 清淨心中亦無善惡 方為真 善 儒家講 止於至善 至善即本性 身心離開相對就得大自在 得真正的清淨 端直 Virtuousness here is not the good in good and bad. In our original nature, there is neither good nor bad. In a pure mind, there is also neither good nor bad. This is true virtuousness. Confucianism says Attain utmost virtuousness. Utmost virtuousness is the original nature. When the body and mind move away from relativity, one will attain great freedom true purity and uprightness. 勿隨嗜欲 嗜 是嗜好 欲 是欲望 如果我們的嗜好 貪欲不能夠捨 離 身體洗得再乾淨 不名清淨 Do not let your leisure pursuits or desires take control. If we cannot let go of our outside interests and greed, no matter how well we clean the body, we are not considered pure. 不犯諸惡 諸惡 簡單言之就是十惡 身犯殺 盜 淫 口犯惡口 兩舌 154

159 妄言 綺語 意有貪 瞋 痴 不犯諸惡 修十善 遵行五戒 就與十善相應 Do not commit any evil deed. Simply put, evil deeds are the Ten Evil Karmas: the physical karmas of killing, stealing, and sexual misconduct; the verbal karmas of harsh speech, divisive speech, false speech, and enticing speech; and the mental karmas of greed, anger, and ignorance. Not committing evil deeds, cultivating the Ten Virtuous Karmas, and observing the Five Precepts these accord with the Ten Virtuous Karmas. 言色當和 言色 是表情 與人相處 表情要溫和 言語柔和 論語 云 禮之用 和為貴 俗話常講 家和萬事興 一家和睦 家必定興旺 道 場和睦 正法住世 國家朝野和睦 國家一定富強 世界人民都能和睦相處 世界大 同 天下太平 和 很重要 從哪裡做起 從自身做起 言語要柔和 言色要溫和 Speech and facial expressions should be gentle. When we interact with others, our facial expressions and words should have a sense of conviviality. Analects says: In practicing etiquette, harmony is paramount. A Chinese proverb says, When there is harmony in a family, all undertakings will be successful. When there is harmony in a family, the family will definitely prosper. When there is harmony in a cultivation center, the proper teachings will be in this world. When there is harmony between the government and populace of a nation, the country will prosper. When all the people in the world get along harmoniously, the world will be at peace, in Great Harmony. Harmony is very important! Where do we start? We start with ourselves. Our speech should be gentle, so should our facial expressions. 身行當專 此句尤其重要 如果我們要想成就 無論是世法 佛法都要專精 學得很多很雜 精神 力量 時間就分散了 所以菩薩修學六大綱領講要 精進 精就是專精 進是進步 唯有專精方能成就 Cultivation should be focused. This is particularly important. If we want to have any success, whether in worldly pursuits or in Buddhism, we should stay focused. When we learn many different things, our energy, strength, and time will be dispersed. This is why the six major guidelines of bodhisattvas practice tell us to be diligent [that is, making focused and diligent progress.] Focused and diligent means unadulterated. Progress means moving forward. Only when the learning is focused and unadulterated will we succeed. 動作瞻視 安定徐為 這是講風度 儀表 安定 是指心 心情安定 徐 為 是穩重 徐 也當作慢 不急躁 這是應當要學習的 Body and eye movements should be calm and composed. This is talking about one s demeanor. Calm refers to one s mind; one s mind should be serene. Composed means steady. It also means being unhurried and not rash. We should learn this. 作事倉卒 敗悔在後 我們現前社會所呈現的就是匆促急躁 從前人學業 155

160 事業 道業不成就還會後悔 現在人不知道後悔 他認為自己沒有過錯 沒有過錯 當然他就不後悔了 Doing things in haste will result in failure and regret. People today are in a hurry and are impatient. In the past, one would feel regret when one did not succeed in one s studies, career, or cultivation. People today do not have regrets. They think that they have no faults. With no faults, they naturally will have no regrets. 佛法的教訓 我們要好好冷靜想想 自己從早到晚 從年初一到臘月三十 哪一 天不在犯過失 只是自己不知道這些過失而已 若能知道自己的過失 毛病就是覺 悟 能把自己的毛病 過失修正過來就是修行 We should calmly think about the Buddha s teaching. From morning till night, from the first day till the last day of the year, is there a day we do not make mistakes? We are just not aware of them. Being aware of our mistakes and faults is awakening. Correcting our mistakes and faults is cultivation. 五十二 廣植德本 勿犯道禁 忍辱精進 慈心專一 52. Extensively plant roots of virtue. Do not violate the precepts of the Way. Practice patience and diligence. Be compassionate and single-minded. 廣植德本 植 是培植 培養的意思 德本 大乘菩薩以六度為萬德 之本 小乘則以三學 戒定慧 為德本 若以淨宗而言 執持名號與佛相應 以佛號 喚醒自己 使自己的心願同佛 解行同佛 名號功德完全顯露無遺 就是萬德之本 若雖不熟經教義理 能老實念佛執持名號 以念名號故 使一切妄想 執著不起於心 心地清淨光明 亦符合德本之意 Extensively plant roots of virtue. Plant means to plant and nurture. As to roots of virtue, for Mahayana bodhisattvas, the basis of all virtues is the Six Paramitas. For Theravada practitioners, it is the Three Learnings of precepts, meditative concentration, and wisdom. For Pure Land practitioners, mindfully chanting the Buddha-name accords with Buddha one uses the Buddha-name to awaken oneself and to make one s mind, vows, understanding, and practice the same as those of Amitabha Buddha. The merit of the Buddha-name is completely revealed. It is the root of all virtues. One can sincerely chant the Buddha-name even if one is not familiar with the teachings or the principles. Because one chants the Buddha-name, no wandering thoughts and attachments arise. One s mind is pure and clear. This also accords with the meaning of roots of virtue. 156

161 淺而言之 世間法 出世間法 總在一個 緣 字 緣有善緣 惡緣 緣從哪裡 來 緣是自己造作的 是自己結的 諸佛菩薩時時刻刻教導我們要存好心 說好話 做好事 這就是培植 德本 Simply put, everything in this world and beyond is invariably about conditions. Conditions may be favorable or adverse. How do conditions come about? They are created by us, initiated by us. Buddhas and bodhisattvas constantly teach us to have a good heart, say kind words, and do good deeds. This is planting and nurturing roots of virtue. 德 是福德 不但要培植 更要廣植 廣其心量 廣其所為 那你的福報是既 深又大 縱然在濁惡之世 還是享福 不修福之人是世間最可憐的人 可憐憫者 而 最真實 最廣大 最圓滿 最究竟的福報 就是念佛求生淨土 Virtue here refers to good fortune. One not only has to plant and nurture but do so extensively. When one broadens one s mind and practice, one s good fortune will be profound and great. Even in this corrupt and evil world, one will still be able to enjoy good fortune. Those who do not cultivate good fortune are the most miserable people in the world. They are pitiable! The truest, greatest, ultimate, and perfect good fortune is mindfully chanting the Buddha-name and seeking rebirth in the Western Pure Land. 世間很苦 飲苦食毒 未嘗寧息 縱然得到一切榮華富貴 猶如病人打強心劑 石火電光 轉眼即逝 何況在享福時 免不了造罪業 往往造的罪業比貧窮 清寒的 人要廣得多 所以人要知道修福 The world is filled with suffering. What people drink is suffering and what they eat is poison. There is no solace, nor does it end. Even if one gets all the wealth and prestige that one wants just like the effect of a cardiac stimulant being injected into a patient, a spark from a flint, or a flash of lightning they will soon be gone. Besides, when people are enjoying their good fortune, committing transgressions is unavoidable. More often than not, the offenses they commit are more extensive than those committed by the poor. Hence, people should know to cultivate good fortune. 勿犯道禁 禁 是禁止 道禁 狹義來說 是佛的教誡 佛教導我們 哪些事不能做 哪些話不能講 哪些念頭不能生 一定要清楚明瞭 廣義來說 包括 世間法律 風俗習慣 人情忌諱 都不能違犯 又譬如我們決不能到別人的道場 去 貼廣告 散傳單 拉信徒 這都是 道禁 的範圍 特別是講經的道場 更不可以有 如是的做法 157

162 Do not violate the precepts of the Way. In a restricted sense, precepts of the Way refers to the precepts taught by the Buddha. We should be clear about what the Buddha taught us: what not to do, what not to say, and what thoughts not to have. In a broader sense, precepts of the Way encompasses laws, customs, and taboos. We should not violate any of these. Also, for example, we should never go to other people s cultivation centers to post notices, hand out flyers, or get their followers to come to our cultivation center. These are all within the scope of the precepts of the Way. In particular, we should not do these things at cultivation centers that give talks. 忍辱精進 忍辱 凡事要忍耐 精進 不能忍辱就談不上精進 天然的 災害要忍耐 人與人之間更要講求忍耐 大家在一起 對於問題的看法 想法不一樣 如果每個人都堅固的執著 衝突就在所難免 如果大家都能退讓一步 問題就解決了 所以說 天下本無事 退一步就無事 因此一定要忍讓 要精進 Practice patience and diligence. We should be patient and diligent in everything. If there is no patience, there is no diligence. We should have endurance when facing natural disasters. We should be even more patient in human relationships. When there is a group of people, there will be differences in views and thoughts on an issue. If every one of us has very stubborn attachments, conflict is inevitable. If we can each yield a little, the problem will be resolved. That is why it is said, Under the heavens, there were originally no problems. Give in, even just a little, and there will be no problems. Therefore, we should be patient and diligent. 慈心專一 慈心 是對眾生要大慈大悲 幫助一切苦難的眾生 拔苦與樂 今天舉世之人最苦的是什麼 迷惑無知 對於宇宙人生的真相 想錯了 看錯了 說 錯了 做錯了 還要希求福報 這是最苦 Be compassionate and single-minded. Compassion means that we need to have great compassion towards beings and help those who are suffering by relieving their suffering and giving them happiness. What is the gravest suffering for people today? Being deluded and ignorant! If one is wrong about the truth of life and the universe in one s thoughts, views, speech, and deeds and yet still seeks to have good fortune, this is the gravest suffering! 上報四重恩 下濟三途苦 這是我們的責任 是我們分內應該做的 如何報 恩 如何拯救三途苦 我們有什麼能力救三途苦 沒有能力 所以 下濟三途苦 是要我們看現代人造了這個業因 還沒有墮落下去之前 我們幫助他 已經墮下去的 就沒法子了 說實話 已經墮落下去了 地藏菩薩去度他都困難 何況是我們 Repay the Four Kinds of Kindness above, and relieve the suffering of those in the Three Paths below. This is our obligation. This is what we should do. How do we repay 158

163 kindness? How do we save those who are suffering in the Three Paths below? What ability do we have to relieve the suffering of those in the Three Paths below? We do not have this ability! Relieving the suffering of those in the Three Paths below means that we should help people today who have created these karmic causes but have not yet fallen into the Three Evil Paths. We cannot do anything to help those who have fallen into the Three Evil Paths. Frankly, it is difficult to help those in the Three Evil Paths, even for Ksitigarbha Bodhisattva, let alone for us. 哪些是造三途苦的人 貪心重的人 瞋恚心重的人 愚痴重的人 愚痴是黑白不 分 邪正 善惡顛倒 這是畜生道的業因 換言之 看看眼前大眾 貪 瞋 痴很重 的人 就是三途眾生 我們要盡心盡力去幫助他 提醒他 讓他自己覺悟回頭 這是 大慈悲心 Who will undergo suffering in The Three Evil Paths? Those who are heavily afflicted with greed, anger, or ignorance. Ignorant people cannot tell right from wrong, and are confused about proper and improper, and good and bad. This is the karmic cause for the animal path. In other words, when we see someone heavily afflicted with greed, anger, or ignorance, this is a person who will fall into the Three Evil Paths. We should do our best to help and remind this person, which will allow this person to awaken and reform on his own. This is great compassion. 專一 是對自己說的 一 是 一心不亂 不但平常自己修行是以 一心 不亂 為宗旨 就是一切時 一切處 幫助一切大眾 心也不能亂 還是一心不亂 行大慈悲 報恩度苦 如果我們幫助別人 心會亂 就乖乖的認真念佛 不要去幫助 別人 這也不為過 楞嚴經 講的 若能轉物 則同如來 你要能轉境界 不要 被境界所轉 才有能力幫助別人 沒有這個功夫 就先修自己 先求自己成就 自行 而後再化他 這個很重要 Single-minded refers to ourselves. It means to be One Mind Undisturbed. One should not only have One Mind Undisturbed as the goal of one s daily routine practice, one s mind should also be undisturbed at all times, in all places, and whenever one is helping others. One s mind should still be undisturbed when one is applying great compassion, repaying kindness, and relieving suffering. If one s mind is disturbed when helping others, one should stop helping and just chant the Buddha-name diligently and unquestioningly. One is not at fault in doing so. The Surangama Sutra says: If you can change the environment, then you are the same as the Thus Come One. If one is able to change the environment and be unaffected by it, 159

164 then one has the ability to help others. If one does not have this ability, one should first cultivate oneself, seeking to achieve in cultivation, before helping others to change. This is very important! 有的菩薩發大心 自己還沒有度 先度別人 那也是自己心地專一 不為境界所 轉 才可以幫助別人 決不是自己隨著境界轉變 自己未度是指還沒有成佛 但是能 成羅漢 成菩薩 如果幫助別人 自己還要墮三途 這就錯誤了 我們要認真學習 不能錯解經義 Some bodhisattvas generate the great mind of helping others before they achieve in their own cultivation. They can do so because their minds are focused and are not affected by the environment. They do not change according to the environment. Not achieving in their own cultivation means not attaining Buddhahood, but they are able to become arhats or bodhisattvas. If in helping others, we still fall into the Three Evil Paths, then this is wrong. We should learn diligently and should not misunderstand the teachings in the sutras. 五十三 唯此世間 善少惡多 飲苦食毒 未嘗寧息 53. Only in this world are there little good and plenty of evil. What people drink is suffering and what they eat is poison. There is no peace or ending. 唯此世間 是指娑婆世界 五濁惡世是我們現前的社會 現前的社會是善少惡 多 這是大家能夠見到的 This world refers to the Saha world. An evil world of the Five Corruptions this is what our present society is. In today s society, there is little good and a lot of evil. Everyone can see this. 飲苦食毒 未嘗寧息 飲食是我們六道凡夫不能缺少的 但我們今天的飲食 是什麼 苦 毒 What people drink is suffering and what they eat is poison. There is no peace or ending. Food is essential to us ordinary beings in the Six Paths. But what are we consuming today? Suffering and poison. 印光大師苦口婆心勸導我們一定要素食 為什麼 一般人通常在發脾氣時 身上 流出來的汗有毒 所以瞋恨心是 毒 瞋恨心一生起 身體每一個部分都是毒液 從前 婦女生氣的時候用奶餵孩子 沒幾天孩子就死了 這是奶把孩子毒死了 我們 再看看 畜生被人殺的時候 牠難道很歡喜的被宰殺嗎 不是的 牠只是沒有能力抵 抗而已 但是瞋恚心到了極處 哪有不含毒之理 所以 你吃肉的時日長了 身上累 160

165 積的毒素發作起來 就是奇奇怪怪的病症 所謂是 病從口入 因此 我們希望健 康 長壽 就要從素食做起 這是非常重要的 說實在話 現在素食也有毒 蔬菜有 農藥 但是這總比肉食來得好 毒素少 Great Master Yinguang earnestly urged us to maintain a vegetarian diet. Why? Generally when people are angry, their sweat is poisonous. Therefore, anger and hatred are poisons. When anger or hatred arises, every part of the body is filled with poisonous liquid. In the past, there was a woman who breast-fed her baby when she was angry. The baby died after a few days, poisoned by the milk. Let s look at animals. When an animal is being killed by a human, would it be very happy about it? No. It is just that the animal is unable to resist! In addition, with extreme anger, how can it not become poisonous? Therefore, when one eats meat over a long period of time, poison will accumulate in one s body. When the poison takes effect, one will have strange diseases. As it is said, Illness enters through the mouth. If we wish for good health and longevity, we should start to have a vegetarian diet. This is very important. Frankly, there are also toxins in vegetarian food: there are pesticides in vegetables. But a vegetarian diet is still better than a meat diet because it is less toxic. 五十四 尊卑男女 眷屬朋友 轉相教語 自相約檢 和順義理 歡樂慈 孝 所作如犯 則自悔過 去惡就善 朝聞夕改 54. To your elders and juniors, men and women, family members, and friends, you should impart my teachings. Discipline and reflect upon yourself. Be in harmony and conform with justice and truth. Be happy, compassionate, and filial. If your action is a transgression, feel remorse about the offense. Eradicate evil and cultivate virtue. When you learn about a fault of yours in the morning, correct it by evening. 尊卑男女 眷屬朋友 轉相教語 尊 是尊長 父母 長輩 卑 是兒 女 子姪 晚輩 男女 眷屬 朋友 這是講自己的親族 從一家到一族 再到親戚 朋友 我們自己遵從佛的教訓 依教奉行 得到佛法真實殊勝的利益 也要盡心盡力 把佛法介紹給他們 勸勉他們學習 他們得到利益了 也會教導別人 這才能真正報 佛恩 將此真實之法 互相勸勉 介紹 推薦 擴展到一個鄉 一個城市 一個國家 乃至於世界 社會才會祥和 世界才有和平 To your elders and juniors, men and women, family members, and friends, you should impart my teachings. 161

166 Elders refers to our parents or seniors. Juniors refers to our children, nephews and nieces, or anyone younger than ourselves. Men and women, family members, and friends refers to our relatives, from our family to the family clan, and then to distant relatives and friends. When we follow the Buddha s teachings, practice accordingly, and receive the true, wondrous benefits of Buddhism, we should also do our best to introduce Buddhism to others and urge them to learn. When they benefit from the learning, they will also teach others. This way, we will truly repay the kindness of the Buddha. Urge and encourage others to learn this true teaching. Introduce and recommend it to a town, a city, a country, and even the world. Then society will be in harmony and the world will be at peace. 過去 印光大師在上海舉辦了一次 護國息災法會 印祖說得很明白 如何才 能護國 如何才能息災 念佛 吃素 人人都吃素 人人都念佛 災難自然息了 國 家自然護了 所以 我們把這個教法推廣到全世界 這是真正上報四恩 下濟三苦 護世消災 Great Master Yinguang once held a Protecting the Country and Averting Disasters Dharma Ceremony in Shanghai. He clearly explained how to protect the country and avert disasters mindfully chant the Buddha-name and maintain a vegetarian diet. When everyone maintains a vegetarian diet and mindfully chants the Buddha-name, disasters will naturally be averted and the country will naturally be protected. Therefore, we should spread this teaching to the whole world. This is truly repaying the Four Kinds of Kindness above, and relieving the suffering of those in the Three Paths below. This is protecting the world and eliminating disasters. 轉相教語的方法很多 譬如印送經書 或流通講經錄音帶 錄影帶 CD VCD 盡量幫助大眾 而我們自己的目標 就是老實念佛 求生淨土 但是不要勉強別人跟 我一樣 只要使人人能存好心 說好話 做好事 使家庭美滿就對了 There are many ways to spread the Buddha s teachings. For example, one could print the sutras and give them to others or circulate cassette tapes, video tapes, CDs, and video discs on Dharma lectures. One does one s best to help others. As for oneself, one should sincerely chant the Buddha-name and seek rebirth in the Western Pure Land. But one should not force others to have the same aspiration. One only needs to help others to (1) have a good heart, (2) say kind words, (3) do good deeds, and (4) have a happy family. 自相約檢 和順義理 歡樂慈孝 這三句說得非常好 不但我們自己修行 即使推薦佛法給別人 不僅有言說 而且要有身教 如果我們只有言說 自己卻做不 到 別人未必肯相信 肯接受 自己一定要切實做到 方能真正幫助別人啟發信心 Discipline and reflect upon yourself. Be in harmony and conform with justice and truth. Be happy, compassionate, and filial. These words are well said. They are not only for 162

167 our cultivation. When introducing Buddhism to others, we should teach not only with words but also with exemplary behavior. If we teach only with words but cannot practice what we teach, others may not believe us or accept the teachings. We must truly practice the teachings so as to really help others build confidence. 自相約檢 約 是約束 檢 是檢點 自己起心動念 言語動作 都要 根據經典的教誨 約束自己 檢點身心 Discipline and reflect upon yourself. One s thoughts, spoken words, and behavior should accord with the teachings in the sutras. One should discipline oneself and reflect on one s behavior and thoughts. 和順義理 與大眾相處要和順 和 就是六和敬 順 就是恆順眾生 和與順 不是以感情作基礎 要本於 義理 恆順眾生是有理論作依據 在恆順中 啟發對方 轉變對方 若不能令對方覺悟回頭 就不能隨順 Be in harmony and conform with justice and truth. One should be amiable and get along harmoniously with others. Harmony refers to the Six Harmonies. Conform refers to being in accordance with all beings. Harmony and conformity should not be based on emotions but on justice and truth. There is a principle that one should follow when one accords with others: while according with others, one should inspire and change them. If one cannot help others awaken and reform, one should not indulge them. 歡樂慈孝 這是做兒女的對父母要孝順 做父母對兒女要慈愛 一家歡樂 這是基礎 由家庭推展就是社會 社會再推展就是國家 國家再推展就是世界 所以 要曉得幸福歡樂的根本在家庭 這也是處世待人最基本的要求 這正是大乘經說的 菩薩所在之處 令一切眾生生歡喜心 菩薩決定沒有傷害眾生的念頭 當然更沒有傷 害眾生的行為 所以才自己歡樂 人人歡樂 Be happy, compassionate, and filial. Children should be filial to their parents, and parents should love their children. The family will be happy. This is the foundation. Families make up a society. Societies make up a country. Countries make up the world. Therefore, we should know that the origin of happiness is family. Happiness is also the most basic requirement in one s interacting with others and engaging in tasks. As the Mahayana sutras say: wherever bodhisattvas go, they make all beings happy. The bodhisattvas absolutely do not have any thought of, let alone commit any act of, harming others. This is why they are happy, and so is everyone else. 慈 是慈悲 平等的慈悲 清淨的慈悲 孝 整個佛法就是孝道的發揚光 大 以佛法講 孝 是過去無始 未來無終 豎窮三際 橫遍十方 整個宇宙就是 自己一個人 就是自己一體 163

168 Compassion is impartial and pure. All of Buddha s teachings are developed from filial piety. In Buddhism, filial piety, since the past, has no beginning and into the future, has no end. It extends through time in the three time periods and through space in the ten directions. The entire universe is oneself. It is one entity. 所作如犯 則自悔過 去惡就善 朝聞夕改 人非聖賢 孰能無過 知過 能改 善莫大焉 最大的善 就是改過 改過就是聖賢之道 人能夠知道自己的過 失 就是覺悟 修行就是改過 改過就是修行 知過是覺悟 改過是真功夫 因此 我們的思想 見解 言語 行為要是犯了過失 就應當悔過 悔過不是祈求佛菩薩原 諒 而是真心發露 徹底改過 後不再造 去惡就善 朝聞夕改 就是真正悔過 覺悟要快 改過要快 發現過失 馬上就改 If your action is a transgression, feel remorse about the offense. Eradicate evil and cultivate virtue. When you learn about a fault in the morning, correct it by evening. As people are not sages, how can they be faultless? When a person becomes aware of a fault and corrects it, there is no virtue greater than this. [This Confucian quote tells us that] the greatest virtue is correcting faults, which is the teaching of the sages. If one is aware of one s faults, one is awakened. Cultivation is correcting one s faults, and correcting one s faults is cultivation. Being aware of one s faults is awakening, and correcting one s faults is true cultivation. When our thoughts, views, spoken words, and behavior are wrong, we should repent. Repentance is not about seeking the forgiveness of Buddhas and bodhisattvas. Rather, sincerely admit one s wrongdoings, completely correct them, and never make the same mistakes again. Eradicate evil and cultivate virtue. When you learn about a fault of yours in the morning, correct it by evening. This describes truly regretting one s mistakes. One should awaken quickly and correct one s faults quickly. When one realizes a fault, one should correct it immediately. 五十五 改往修來 洒心易行 自然感降 所願輒得 55. Correct your past wrongs and cultivate good karma for your future. Cleanse your mind and change your behavior. You will naturally receive a response. Your wishes will be fulfilled. 這一段講的就是 佛氏門中 有求必應 This excerpt talks about the saying: In Buddhism, every sincere request will receive a response. 改往修來 洒心易行 是教我們求的方法 求要如理如法的求 就有求必應 164

169 若不合理 不合法的求 自然不能滿其所願 怎樣才如理如法 改往修來 是如法 洒心易行 是如理 過去壞的習慣 壞的習氣都改正過來 斷一切惡 修一切善 這是 修來 來 是將來 未來的 我要認真來修 這是從事上講 Correct your past wrongs and cultivate good karma for the future. Cleanse your mind and change your behavior. This teaches us how to seek. If we seek according to the truth and the teachings, our wish will be fulfilled. If our seeking is unreasonable and unlawful, our wish, as expected, will not come to fruition. How can we seek within the truth and the teachings? Correct your past wrongs and cultivate good karma for the future is to accord with the teachings. Cleanse your mind and change your behavior is to accord with the truth. Correct bad habits to end all wrongdoings and cultivate virtuous deeds this is to cultivate good karma for the future. For the future, we should cultivate diligently. This is from the aspect of phenomena. 洒心易行 是從理上說 洒 是洗刷 心有煩惱 妄想 執著這些污穢之物 要洗得乾乾淨淨 恢復到清淨心 行 是行為 身有殺盜淫 口有妄語 兩舌等種 種不善的行為 易 是轉換 心不清淨 念頭不清淨 思想不清淨 見解不清淨 我們用 阿彌陀佛 用信願持名的方法 就是洒心易行 用斷惡修善的方法 就是 改往修來 Cleanse your mind and change your behavior. This is from the aspect of the truth. The mind contains afflictions, wandering thoughts, and attachments. These are defilements that need to be removed in order to restore a pure mind. Behavior refers to actions the physical actions of killing, stealing, and sexual misconduct, and the verbal actions of false speech, divisive speech, and so on, and other bad behaviors. When our mind, thoughts, and views are not pure, we use Amituofo the method of having belief, vow, and chanting the Buddha-name to cleanse our mind and change our behavior. When we use the method of ending wrongdoings and practicing virtuous conduct, it is correcting our past wrongs and cultivating good karma for the future. 自然感降 所願輒得 果能如實而行 自然感應道交 滿其所願 所以 學 佛一定要如理如法 不求神通 不求感應 只要能如法修因 種什麼因就得什麼果 這是一定之理 俗話亦云 只問耕耘 不問收穫 You will naturally receive a response. Your wishes will be fulfilled. If we practice in this way, we will naturally receive a response and our wish will be fulfilled. Therefore, when we learn Buddhism, we must accord with the truth and the teachings, and not seek extraordinary powers or any response. As long as we cultivate the causes 165

170 according to the teachings, we will reap what we sow this principle is definite. A Chinese proverb says, Just focus on farming. Do not ask what you will harvest. 五十六 佛所行處 國邑丘聚 靡不蒙化 天下和順 日月清明 風雨以 時 災厲不起 國豐民安 兵戈無用 崇德興仁 務修禮讓 國無盜賊 無有怨枉 強不凌弱 各得其所 56. Wherever the Buddha goes, whether to a country, a city, or a village, people will be moved and will benefit. All the lands will be enveloped in peace and harmony. The sun and moon will shine clear and bright. Wind and rain will come when needed. Disasters and epidemics will not occur. The country will flourish and the people will enjoy peace. There will be no need for soldiers or weapons. Virtue will be revered and benevolence will be promoted. People will practice courtesy and humility. There will be no thieves or robbers in the country. There will be neither injustice nor resentment. The strong will not dominate the weak. Everyone will naturally get their fair reward. 佛所行處 國邑丘聚 靡不蒙化 佛 是指佛教育 行 是實行 推行 佛所行處 是指佛教育推行的地方 實行的處所 邑 是城市 丘聚 是村莊 鄉鎮 大至一國 小至一個村莊 真正奉行佛的教誨 無不蒙受佛陀的教化 使接受 佛教育者 轉化氣質 化惡為善 化染成淨 轉邪歸正 這是推行佛教育的成果 Wherever the Buddha goes, whether to a country, a city, or a village, people will be moved and will benefit. The Buddha here refers to the Buddha s teachings. Goes refers to implementation. Wherever the Buddha goes refers to the places where the Buddha s teachings are implemented. From a place as large as a country to a place as small as a village, if the people there truly practice the Buddha s teachings, they will change for the better. Those who receive the Buddha s teachings will have a change in disposition, go from being evil to being virtuous, from being defiled to being pure, and from being improper to being proper. This is the achievement from implementing the Buddha s teachings. 天下和順 和 是和睦 順 是順而不逆 順 具體而言 是人人明 理 順理 人人守法 順法 社會自然祥和 All the lands will be enveloped in peace and harmony. Peace means to acquiesce and not go against. Specifically, it means that people understand and accord with the teachings. When everyone abides by and follows the laws, society will naturally be harmonious. 日月清明 風雨以時 災厲不起 這四句是指天時 地利 人和都現前了 166

171 The sun and moon will shine clear and bright. Wind and rain will come when needed. Disasters and epidemics will not occur. These describe the presence of favorable climatic, geographical, and social conditions. 現在全世界所發生的天然災害愈來愈多 值得我們深深反省 災害從哪裡來的 佛說 依報隨著正報轉 正報是指人心 依報是指環境 人心好 風調雨順 人 心不好 災難頻頻 所以 能接受佛的教誨 依教奉行 必定能感得 日月清明 風 雨以時 Nowadays, natural disasters occur more and more frequently around the world. It is worthwhile for us to reflect deeply on this. Where do disasters come from? The Buddha said: Dependent rewards change according to proper rewards. Proper rewards refers to the human mind. Dependent rewards refers to the environment. When the human mind is good, wind and rain will come as they are needed. When the human mind is not good, disasters will occur frequently. Therefore, if we can accept the Buddha s teachings and practice accordingly, it is certain that the sun and the moon will shine clear and bright, and wind and rain will come when needed. 我們在歷史上讀到 從前凡是國家有大災難時 皇帝都要齋戒素食 認真反省 我 有何過失 何以會遭這樣的大難 在遇到災難的時候 反省思過 努力斷惡修善 改過自新 希望回轉天意 這很有道理 絕對不是迷信 非常合理 In Chinese history, we read that when there was a major disaster in the nation, the emperor would cleanse his mind of impurities, abstain from all enjoyments, and maintain a vegetarian diet. He would seriously reflect on himself, What faults do I have? Why has such a major disaster occurred? When a disaster occurred, the emperor reflected on himself, thought about his faults, diligently ended wrongdoings, practiced virtuous conduct, corrected his wrong ways, and made a fresh start, all in the hope of changing the will of Heaven. This makes sense. This is absolutely not superstitious action. It is very rational. 因此 人人能夠接受佛的教學 依教修行 洒心易行 自自然然天下和順 人和 之後 才能得到天和 大自然也和順 日月清明 If everyone accepts the Buddha s teachings and practices accordingly, cleansing one s mind and changing one s behavior, all the lands will naturally be harmonious and peaceful. Only after people live in harmony, will we have a favourable climate. Then nature will also be harmonious and peaceful. The sun and the moon will shine clear and bright. Wind and rain will come when needed. 蓮池大師在世時 有一年杭州乾旱 杭州太守請蓮池大師為杭州百姓祈雨 蓮池 大師說 我不會求雨 我只會念佛 但是既然為了大眾而求 也不能不盡心 於 167

172 是蓮池大師拿著木魚 帶領著信眾 到田邊念 阿彌陀佛 正所謂是 誠則靈 心地清淨誠懇 自然感應 果然大師走到哪裡 雨就下到哪裡 這就是真正依佛教誨 修學所得之殊勝利益 也是最好的佐證 During Great Master Lianchi s lifetime, there was a drought one year in Hangzhou. The governor of Hangzhou requested Great Master Lianchi to pray for rain for the local people. Great Master Lianchi said, I do not know how to pray for rain. I only know Buddha-name chanting. But since praying for rain was for the benefit of the public, he had to do his best. Playing an instrument called a wood fish and leading the followers, he walked in the fields, mindfully chanting Amituofo. As it is said, Sincerity will receive a response. A pure, sincere mind will naturally obtain a response. Indeed, it rained wherever the great master walked! This is a wondrous benefit from truly learning and practicing according to the Buddha s teachings. This is also the best proof. 國豐民安 豐 是物產豐富 衣食足 老百姓身心安穩 自在歡樂 The country will flourish and the people will enjoy peace. Flourish means that manufactured goods and food are abundant. People will have sufficient food and clothing, so body and mind will be at peace, and everyone will be at ease and happy. 兵戈無用 沒有戰爭 There will be no need for soldiers or weapons. There will be no wars. 崇德興仁 崇 是崇尚 遵從 德 是道德 仁 是推己及人 己 所不欲 勿施於人 大家都推崇道德 人人守法守禮 社會當然祥和 Virtue will be revered and benevolence will be promoted. Virtue is morality. Revered means to respect and follow. Benevolence means putting oneself in others positions: Do not do to others what you would not want to be done to you. When everyone praises morality highly, and abides by laws and follows rules of conduct, society will naturally be peaceful. 務修禮讓 國無盜賊 無有怨枉 這是從人事上必須要做到的幾個條件 才 能夠真正得到家庭幸福 社會和諧 國家富強 禮 互相尊重 彼此忍讓 社會 治安自然好 所謂 夜不閉戶 無有怨枉 是司法審判公正 People will practice courtesy and humility. There will be no thieves or robbers in the country. There will be neither injustice nor resentment. These are the few requirements in terms of human affairs that must be fulfilled for families to be happy, societies to be harmonious, and countries to be prosperous. Courtesy means that people respect and yield to one another. Social order will naturally be good. As it is said, No doors are shut at night. 42 There will be neither injustice nor resentment means that judicial trials are fair. 42 From Great Learning. Trans. 168

173 強不凌弱 強 是說無論在地位 財富 學術上 都能夠彼此尊重 The strong will not dominate the weak. This sentence means that everyone is able to respect one another regardless of status, wealth, or academic achievement. 各得其所 每個人都能各如其分 People will naturally get their fair reward. Everyone will be happy with their roles. 五十七 阿逸多 當知疑惑 於諸菩薩 為大損害 為失大利 是故應當 明信諸佛無上智慧 57. Ajita, you should know that doubt and delusion will do bodhisattvas great harm and cause them to lose great benefit. Therefore, you should understand and believe the supreme wisdom of all Buddhas. 阿逸多 是彌勒菩薩 無量壽法會有兩位當機者 前半部是阿難尊者 後半部 是彌勒菩薩 其意義非常深遠 因為彌勒菩薩是當來下生佛 所以世尊開導 囑咐菩 薩將來成佛時 也一定要宣講 無量壽經 勸人念佛求生淨土 Ajita is Maitreya Bodhisattva. At the discourse on the Infinite Life Sutra, there were two primary beneficiaries: Elder Ananda in the first part of the discourse and Maitreya Bodhisattva in the latter part. The significance of this is very profound. As Maitreya Bodhisattva will be the next Buddha in this world, the Buddha exhorted him, that when he attained Buddhahood in the future, to be sure to speak the Infinite Life Sutra and to urge people to mindfully chant the Buddha-name and seek rebirth in the Western Pure Land. 當知疑惑 於諸菩薩 為大損害 為失大利 當知 應當知道 疑惑 指對 信 願 持名 往生淨土的法門產生疑惑 而這個損失太大了 假如菩薩相信 信 願 持名 老實念佛 求生淨土 他一生就成佛了 不需要經歷三大阿僧祇 劫 所以 佛在此地說 不信淨土是大損害 You should know that doubt and delusion will do bodhisattvas great harm and cause them to lose great benefit. Doubt refers to having doubts about the Dharma door of seeking rebirth in the Pure Land of belief, vow, and mindfully chanting the Buddha-name. Consequently, this loss is too immense. For example, if a bodhisattva believes in belief, vow, and mindfully chanting the Buddha-name, sincerely chants Amituofo, and seeks rebirth in the Pure Land, he will attain Buddhahood in one lifetime. 169

174 He does not need to go through three asamkheya kalpas.43 This is why here the Buddha said that not believing the Pure Land method is an immense loss. 我們往往對佛菩薩沒有真正的信心 半信半疑 雖然學佛了 還算命 看相 看 風水 這就是對佛菩薩沒有信心 心中還夾雜不淨 這個損失就大了 學佛的目的 就是求清淨心 一心不亂 We usually do not have true confidence in Buddhas and bodhisattvas. We still have doubts. Although we learn Buddhism, we continue to consult with fortune-tellers and feng shui experts. This means that we do not have confidence in Buddhas and bodhisattvas. Our minds are contaminated with impurities. The loss is enormous. The purpose of learning Buddhism is to seek a pure mind One Mind Undisturbed. 是故應當明信諸佛無上智慧 淨土三經是念佛求生淨土之法 這就是諸佛如 來本願加持 也不能究竟明瞭 Therefore, you should understand and believe the supreme wisdom of all Buddhas. The three Pure Land sutras contain the teachings of being mindful of Buddha and seeking rebirth in the Western Pure Land. We will still not completely understand this even if we have the help of the Buddhas causal vows. 而我們今生遇到淨土法門 真正能信能發願求生 就是無上智慧 不但智慧無上 福報也無上 所以 不是第一等的智慧 福報 不會修持這個法門 In this lifetime, we have encountered the Pure Land method. If we can truly believe and vow to seek rebirth in the Western Pure Land, then this is supreme wisdom. Not only is our wisdom supreme, our good fortune is also supreme. If we do not have the highest wisdom and good fortune, we will not practice this method. 五十八 佛言 彼等所種善根 不能離相 不求佛慧 深著世樂 人間福 報 雖復修福 求人天果 得報之時 一切豐足 而未能出三界獄中 58. The Buddha said: They plant the good roots, and they are unable to detach from form. They do not seek the Buddha s wisdom. They are deeply attached to worldly pleasures and the good fortune of the human world. Although they repeatedly cultivate good fortune, the rewards they seek are in the human and heavenly paths. When they obtain the rewards, everything will be abundant, but they are unable to leave the prison of the Three Realms. 佛言 彼等所種善根 不能離相 這是著相而修 有妄想 分別 執著 發 43 Since asamkheya means uncountable, exact measurements of time are not known. But some common values are 10 51, 1059, and 10 years. Trans

175 心做好事 將來也會有好的果報 但有希求人天福報的念頭 是很大的障礙 The Buddha said: They plant the good roots, and they are unable to detach from form. This is cultivation with attachment to form. When one has wandering thoughts, discriminations, and attachments, and aspires to do good deeds, one will receive good rewards in the future. But having the thought of seeking the good fortune of the human and heavenly paths is a great obstacle. 不求佛慧 佛慧 是前面說的 應當明信諸佛無上智慧 求佛慧就是求 生淨土 淨土是 諸佛無上智慧 They do not seek the Buddha s wisdom. Buddha s wisdom is mentioned in the previous excerpt: You should understand and believe the supreme wisdom of all Buddhas. To seek the Buddha s wisdom is to seek rebirth in the Western Pure Land. The Pure Land is the supreme wisdom of all Buddhas. 真智慧不要求 而是一切通達 佛為一切眾生講經說法 隨問隨答 佛沒有考慮 沒有思惟 因為真實智慧是自性的本能 自性本來具足的 不是學來的 所以 馬鳴 菩薩教導我們 離言說相 離名字相 離心緣相 離言說相 聽經不執著言 語 離名字相 不執著名詞術語 離心緣相 不用第六意識思惟想像 聽經 聞法不著言說相 不著名字相 不著心緣相 就是修定 聽得清清楚楚 了了分明 就是修慧 如是聽經聞法 就是定慧等學 True wisdom is not to be sought.44 It is the complete understanding of everything. When the Buddha taught all beings, he answered questions as they were raised, without thinking or contemplating the answer. This is because true wisdom is the innate ability of the true nature. It is innate in the true nature and is not acquired from learning. This is why Ashvaghosha Bodhisattva taught us to be free of the mark of speech, the mark of terms, and the mark of mental cognition. Being free of the mark of speech means not being attached to the words when one listens to the lectures on the sutras. Being free of the mark of terms means not being attached to terminology. Being free of the mark of mental cognition means not using the sixth consciousness to think and contemplate. Listening to lectures on the sutras without being attached to the mark of speech, the mark of terms, and the mark of mental cognition is cultivating meditative concentration. Listening clearly and understanding perfectly is cultivating wisdom. Listening to the lectures on the sutras in this way is the simultaneous practice of meditative concentration and wisdom. 44 Wisdom comes by letting go of attachments, discriminations, and wandering thoughts. From deep concentration, wisdom arises. It cannot be sought by thinking that one wants wisdom. The thought about seeking wisdom is a wandering thought. Trans. 171

176 深著世樂 是煩惱障 對於世間五欲六塵 榮華富貴 深深的貪著 捨不得放 下 不求佛慧 是所知障 這兩種障太深重了 They are deeply attached to worldly pleasures. Being deeply attached to worldly pleasures is a hindrance that arises from afflictions. One is deeply attached to the Five Desires and the Six Dusts, and to riches and honor and is unwilling to let go of them. Not seeking the Buddha s wisdom is a hindrance that arises from the attachment to knowledge. These two hindrances are extremely serious. 雖復修福 求人天果 這是講真正持戒修善 果報在人天 如果是破戒修善 果報在三惡道 破戒修善者 落在鬼道是做鬼王 鬼神 一般民間拜的鬼神 勢力很 大 有錢有勢 徒眾又多 落在畜生道的 就做有錢人家養的寵物 在畜生道享福 這些都是破戒修福的 Although they repeatedly cultivate good fortune, the rewards they seek are in the human and heavenly paths. This is saying that if one truly observes the precepts and practices goodness, one will have the karmic result of being reborn in the human or heavenly path. If one practices good deeds but transgresses the precepts, one will have the karmic result of being reborn in the Three Evil Paths. When one who practices good deeds but transgresses the precepts is reborn in the path of hungry ghosts, one will be a king of the ghosts or a deity. Generally the spirits that the Chinese people worship have great influence, are rich, powerful, and have many followers. If one is reborn in the animal path, one will be a pet in a wealthy family and enjoy good fortune in that path. These are examples of those who cultivate good fortune but transgress the precepts. 得報之時 一切豐足 得人天福報 做了大官 大將 大富人家 自古以來 哪一個不造罪業 不冤枉人 但是福報享盡了 來世恐怕三途去了 縱然不是三途 來生在人間也不是那麼富貴 而是一代不如一代 所以 想到此地 不往生怎麼行 When they obtain the rewards, everything will be abundant. When one receives the good fortune in the human and heavenly paths, one may be a high government official, a general, or belong to a rich family. But which one of them has not created negative karmas or wronged people since ancient times? When one uses up one s good fortune, one will probably go to the Three Evil Paths in the next lifetime. Even if one does not go to the Three Evil Paths, one will not be that rich in the human path. Each lifetime will become worse and worse than the previous one. When we realize this, how can we not go to the Western Pure Land? 再看看現前社會上有權有勢的人 他們的行為造作 就曉得人間不能再來 再來 人間 就要以佛菩薩應化而來 如果不成佛 不成菩薩應化而來 還是業報 那就不 172

177 得了 所以 我們要時時刻刻提高警覺 不但人間福報很可怕 天上福報也不究竟 天上雖然造惡的機會少 但福報享盡了 依舊要墮落 正如 法華經 云 三界無 安 猶如火宅 When we look at the conduct and actions of the powerful or influential people in today s society, then we know that we do not want to come back to this human world again. If we do come to the human path again, we should come as a Buddha or a bodhisattva manifested as a being. If we do not come as a Buddha or a bodhisattva manifested as a being, it is still karmic retribution this is terrible! We should be constantly vigilant: enjoying the good fortune in the human path is very frightening, but enjoying the good fortune in the heavenly path is not the ultimate either. Although there are few opportunities for us to commit evil deeds in heaven, we will still fall into a lower path when the good fortune is used up. As it is stated in the Lotus Sutra: There is no peace in the Three Realms, just like a house on fire. 五十九 復有眾生 雖種善根 作大福田 取相分別 情執深重 求出輪 迴 終不能得 59. There are beings who plant good roots and create immense fields of good fortune. But they hold on to form, discriminate, and have a deep and strong attachment to feelings. They seek to transcend samsara but ultimately will be unable to do so. 前一條講的是 不能離相 不求佛慧 這一條講的是 取相分別 情執深重 這是修行的原則 若有違犯 則不能超越三界 充其量只能享三界有漏福報而已 世 間大富大貴之人 都是前世修行 但未能滌除心中的情執 故而感人天之福報 因此 真正修學佛法 超越輪迴 一定要改往修來 洒心易行 無論修的是大善 小善 決 不能取相分別 更不能執著 心地永遠保持清淨 永遠只記阿彌陀佛 求生淨土 其 他一切滌淨 The previous excerpt talks about people who are unable to detach from form. They do not seek the Buddha s wisdom. This excerpt talks about those who hold on to form, discriminate, and have a deep and strong attachment to feelings. This is a criterion for cultivation if one commits all these, one will not be able to transcend the Three Realms. At most, one will only enjoy imperfect good fortune in the Three Realms. In this world, one who has great wealth or prestige is one who cultivated in past lifetimes but was unable to eliminate attachment to feelings. Consequently, one obtains their good fortune in the human and heavenly paths. 173

178 Therefore, if one truly learns and practices Buddhism and wants to transcend samsara, one must correct one s past wrongs and cultivate good karma for one s future, and cleanse one s mind and change one s behavior. Whether one does a good deed, great or small, one absolutely should not hold on to form, discriminate, or even be attached to it. One should always maintain a pure mind, always be mindful of Amitabha Buddha, and seek rebirth in the Pure Land everything else should be cleansed. 作大福田 作 比 種 還要殊勝 種 是自己種田 作是讓一切眾生 來種 譬如布施財物 供養三寶 這是福田 如果我們建一個道場 就是 作大福田 讓許多眾生都來種福 道場愈大 福田就愈大 再譬如我們孝養父母是福田 如果我 們辦老人院 就是 作大福田 了 類似這一類的慈善事業 都是大福田 誠心誠意 盡心盡力的去做 但是不能 取相分別 否則就會處事不公 心也就不清淨了 心 不清淨 做事不公平 如是修善 求出輪迴 終不能得 In create immense fields of good fortune, create is more wondrous than plant. Plant means that one plants the field alone. Create means that one allows all beings to come and plant. For example, giving wealth and possessions and making offerings to the Three Jewels are fields of good fortune. If we build a cultivation center, we create immense fields of good fortune, as we allow many beings to come and plant good fortune. The larger the cultivation center, the greater the field of good fortune. Another example is being filial and providing for parents this is a field of good fortune. If we run a retirement home, this is also to create immense fields of good fortune. Charitable undertakings like these are great fields of good fortune. We should sincerely and wholeheartedly engage in these undertakings, but we should not hold on to form, discriminate. Otherwise, we will not be able to handle things fairly and our minds will not be pure. Having impure minds and handling things unfairly doing good deeds this way, ultimately, we will not be able to succeed in seeking to transcend samsara. 六十 當孝於佛 常念師恩 當令是法久住不滅 當堅持之 無得毀失 60. Be filial to the Buddha and be constantly mindful of the teachers kindness. Let this teaching stay in this world for the longest time and do not let it die out. Firmly uphold it and do not let it be destroyed or lost. 當孝於佛 孝 是孝順 我們如何孝順佛陀 順從佛的開示 教誨 依教 奉行 心同佛 願同佛 解同佛 行同佛 德同佛 與佛合而為一 這就是盡孝於佛 174

179 preserve Be filial to the Buddha. What do we do to be filial to the Buddha? We follow his teachings and practice accordingly. If our minds, vows, understanding, practices, and virtues are the same as those of the Buddha and we become one with him, this is being filial to the Buddha. 華嚴經 說 情與無情 同圓種智 這是孝道圓滿之相 在本經就是平等 心 覺心 這是孝 有分別 有執著就不平等了 離開一切分別 執著 盡虛空遍法 界是一體 這時清淨法身就現前了 孝心也從此而生 在事相上表現的是平等心 大 慈悲心 大智慧 大慈悲心就是孝心起用 The Avatamsaka Sutra says: Sentient and non-sentient beings all have the same Buddha-wisdom. This is the showing of filial piety being practiced to perfection. In this sutra, filial piety is an impartial mind and an awakened mind. When one has discriminations and attachments, one is not impartial. When one is free of all discriminations and attachments, the entire Dharma Realm will be one entity. At that time, the pure Dharma Body will manifest. Filial piety arises therefrom. Phenomenally, filial piety is an impartial, greatly compassionate mind. Great wisdom and great compassion are filial piety at work. 常念師恩 師 是善知識 佛滅度之後 有歷代祖師大德的承傳 我們才 能得聞佛法 因此 我們要常念佛 以及歷代承傳佛法的諸大善知識之恩德 如何才 能報恩 要奉行老師的教誡 並發揚光大 就是報師恩 佛的本願是教導我們 為諸 有情長夜利益 莫令眾生淪墮五趣 備受危苦 我們要盡心盡力認真努力去落實 One should be constantly mindful of the teachers kindness. Teachers refers to good teachers. After the Buddha entered parinirvana, the past patriarchs and eminent masters passed down the Buddha s teachings. Thus, we are able to hear the Dharma. Therefore, we should be constantly mindful of the kindness of the Buddha and the past great teachers who passed down the Dharma. How do we repay their kindness? By practicing the teachers teachings and propagating them extensively! This is repaying the teachers kindness. The Buddha s original vow teaches us to provide all manner of sentient beings the benefit of escaping the long night45 and not let them fall into the five paths of rebirth and undergo sufferings. We should wholeheartedly and diligently put in our utmost effort to fulfill this. 當令是法久住不滅 如是行持 就是真孝於佛 真念師恩 此地講的 當令 是法久住不滅 也是特別指本經念佛往生的法門 我們要認真奉行 盡心盡力宣揚 45 Long night refers to the cycle of rebirth and death within the Five Paths. There are sufferings in the Five Paths. Trans. 175

180 莫令斷絕 Let this teaching stay in this world for the longest time and do not let it die out. This action truly fulfills filial piety to the Buddha and mindfulness of the teachers kindness. Let this teaching stay in this world for the longest time and do not let it die out also refers specifically to the Dharma door of mindfully chanting the Buddha-name and seeking rebirth in the Western Pure Land as taught in this sutra. We should diligently practice it and do our best to propagate it so that it will not die out. 當堅持之 堅 是堅決保持 堅決保持我們的信心 願心 努力推行佛教 育的工作 Firmly uphold it. We should firmly hold on to our belief and vow and diligently propagate the Buddha s teachings. 無得毀失 毀 是毀壞 失 是喪失 這有兩重意思 一是我們錯解經 義 修學不如法 毀失經法 二是依自己的世智辯聰 流通不如法 使接觸者產生誤 會 而不能往生 此亦是毀失經法 因此 我們自己要如法修學 還要能如法流通 才不致使諸佛如來 祖師大德之教法 毀失在我們手上 There are two ways to look at not let it be destroyed or lost. The first: we misunderstand the teachings, so our learning and practice do not accord with the teachings. The teachings are thus destroyed and lost. The second is that we use our worldly intelligence and do not propagate the teachings according to the true Dharma. As a result, the people who listen misunderstand the teachings, and they cannot attain rebirth in the Western Pure Land. This is also destroying and losing the teachings. Therefore, we should learn and practice according to the Buddha s teachings. We should also propagate the Dharma in accordance with how the Buddha taught us. In this way, we will not cause the Buddhas and patriarchs teachings to be destroyed or lost by us. 我們的法會到此圓滿了 This Dharma assembly comes to a perfect completion now. 176