Appendix B：净宗同学修学佛法五大科目 Five Subjects for Pure Land Practitioners

内容大意摘取自上净下空老法师之《认识佛教》
Extracted from and based on “BUDDHISM: The Wisdom of Compassion and Awakening” Talks given by Venerable Master Chin Kung in USA

(1) 净业三福 The Three Conditions
   （i）- 孝养父母
            - 奉事师长
            - 慈心不杀
            - 修十善业
              1. 不杀生
              2. 不偷盗
              3. 不邪淫
              4. 不妄语
              5. 不恶口
              6. 不两舌
              7. 不绮语
              8.  不贪
              9. 不嗔
              10. 不痴
    (i) - be filial and respectful to our parents
        - be respectful to our teachers and elders
        - be compassionate and do not kill any living being and     
        - abide by the Ten Wholesome Ways:
          1. No killing
          2. No stealing
          3. No sexual misconduct
          4. No lying
          5. No abusive speech
          6. No slander
          7. No enticing speech
          8. No greed
.         9. No anger
          10. No ignorance (delusion/attachment)

“孝道”，就是我们佛法里面讲的“竖穷三际，横遍十方”。整个宇宙，就是一个“孝”字。奉养照顾父母之身、父母之心、父母之志。再把尊敬孝养父母之心发扬光大，就是用慈悲心对待所有人。经云：“一切男子是我父，一切女人是我母.”这就是我们所讲的孝道。十方三世，一切宇宙都包括在内。
Filial piety reaches beyond time, encompasses the entire universe and has profound meanings in Buddhism. It means to take care of parents physically and mentally and to fulfil their wishes. To further extend and enhance our respect and care for our parents, we have compassion for all beings in this world. As stated in the sutra: “All men are my father; all women are my mother.” This is our mind of filial piety so that it encompasses all beings in the universe, in the past, present and future.

假如有不尊敬师长，不听老师话、不好好的学，父母就操心了。孝顺的人，会尊敬师长，听话、做好功课，与人和睦，与兄弟和睦，不使父母担忧，不让父母牵挂，这也是孝顺。这是性德之大用。释迦牟尼佛教我们学佛在这里开始。
When we disappoint our parents by not respecting teachers, not following their instructions and not studying hard, we violate the principle of filial piety. By getting along with others at school or at work, meeting responsibilities and abiding by laws, we will not cause our parents to worry, thus we accord with the principles of filial piety. This is a true perfection of virtue. Shakyamuni Buddha taught us to begin our learnings from here.

不杀生 ～ 是释迦牟尼佛教我们守五戒的第一戒，跟十善业的第一戒相同。在一切的恶业中杀业最重。为什么？一切有生命的众生，没有一个不珍惜自己的生命，没有一个不贪生怕死的。你杀他，他怀恨在心，下生会来生杀你。这冤冤相报就没完没了，而且仇恨必定愈积愈深。所以讲“慈悲心”最重要。要对所有的人都要有慈悲心。杀生，根本不可以，更别说起心动念了。
No killing — Shakyamuni Buddha taught us the basic Five Precepts and the first of these is also the first of the Ten Wholesome Ways, “Do Not Kill”. Of all bad karmas, killing is most serious. Why? All living beings have the natural instinct of fearing and evading death. The victim will naturally look for revenge in the next life and vice-versa. This horrifying revenge will be repeated in the endless Cycles of Birth and Death and the mutual hatred will grow stronger and stronger. This is why it is so important that we need to practise compassion for all beings. One should not kill any living beings let alone having such thoughts.

  （ii）- 受持三归
            - 具足众戒
            - 不犯威仪 
   (ii) - take the Three Refuges
          - abide by laws, precepts and
          - conduct oneself in a proper and dignified manner

大乘是以小乘为基础的。在隋唐的时候小乘传到了中国，而当时中国的儒、道足以代替小乘，并确实很接近大乘。所以修学大乘佛法的基础非常稳固。而小乘就被中国的儒、道代替了。
Mahayana Buddhism （大乘） is based on Theravada Buddhism (小乘), which was introduced into China during the Sui (隋) and Tang (唐) Dynasties some thirteen hundred years ago. In ancient times, people who learned Buddhism had already been nurtured in the Taoist and Confucian teachings, which were enough to replace the Theravada teachings. Since the Taoist and Confucian teachings were also similar to those of the Mahayana teachings, it was natural for the Chinese to accept them. Thus, the Theravada teachings were not as popular as Taoism and Confucianism in China that served as the foundation of Mahayana teachings.

“三归依”是归依佛、归依法、归依僧。有不少人错解意义。禅宗六祖惠能大师唯恐后人对三归依误解，不用佛、法、僧的字样，而说归依觉、归依正、归依净。这叫”自性三宝“，这才是我们真正的归依处。我们从久远劫来，在六道里流转，无依无靠，非常可怜。今天我们遇到了好老师教导我们：要从迷惑颠倒回头，依靠自性觉。我们自性本来觉，所以归依佛，不是外面的佛，是自性佛。
Taking Refuge in the Triple Gems is to take refuge in the Buddha, the Doctrine and the Sangha. However, many people misunderstand the meaning. The Sixth Patriarch of Zen, Great Master Hui-Neng foresaw this problem and therefore he taught people not to use the words “Buddha, Doctrines or Sangha”. Instead, he used “Enlightenment (being awakened), Proper Understanding and Purity”. They are called the Triple Gems of Self-Nature, which are the true principles for us to follow. For uncountable aeons, we have been wandering helplessly and miserably in the six realms. Now we have met a good teacher who shows us that we need to return from our confusion, delusion and erroneous thoughts and rely upon the awakening of our self-nature. Our self-nature was originally awakened so the Buddha that we rely upon is not to be found outside of ourselves but is innate to our self-nature.

“归依法”是对宇宙人生的看法、想法完全与事实真相符合，就是正确的思想、见解。这是自性的法宝。释迦牟尼佛并没有教我们盲目地跟着他走，佛叫我们做一个独立自主的人自己去发掘真相。
Next we return and rely upon the Doctrines; our thoughts and views of life and the universe completely accord with true reality. This treasure is only found within our self-nature. Shakyamuni Buddha did not tell us to blindly follow Him but asked us to be independent individuals to find the truth by ourselves.

“僧”是清净的意思 ～ 六根（眼、耳、鼻、舌、身、意）清净。释迦牟尼佛告诉我们，自性本来是清净的。接触外境而被污染，我们要记得五蕴（财、色、名、食、睡）加上七情（喜、怒、哀、恐惧、爱、恨、欲）都会令我们心灵污染。我们要从这一切的污染回过头来，依靠自己的清净心。这才是“归依僧”。
Next we return and rely upon the Sangha who represents purity of the six senses (eye, ear, nose, tongue, body and mind). Shakyamuni Buddha told us that originally our self-nature was pure without impurities. However, most of us will find that our six senses become polluted when they encounter external surroundings. We need to remember that the Five Aggregates of wealth, lust, fame, food and sleep and the Seven Human Emotions of joy, anger, sorrow, fear, love, hate and desire are impurities of the heart. We need to eradicate all impurities and rely upon our pure mind. This is to return and rely upon the Sangha.

须知，归依不是归依某一个法师。若是认定归依某一个法师，则这个法师是我师父，那个则不是，这个罪过就是“破和合僧”。是无逆重罪。
Taking refuge in the Triple Gems does not mean following a certain person, monk or nun, and regard that person as our only teacher and refuse to respect others, as this is the cause of damage to the harmony of a Buddhist group or community, one of the “Five Cardinal Sins”.

最重要是守戒律：“诸善奉行，诸恶莫作。”一人独处也不可违犯。人能持戒，身心安定：“因戒得定，因定得慧”。
When we practise self-discipline, we need to “do everything that is good” and “do nothing that is bad” even when we are alone. The key to cultivating Buddhism is having a settled and concentrated mind; therefore purity of mind is of foremost importance. “Precepts or self-discipline lead to deep concentration, from which wisdom arises”.

由于各处政治、文化、风俗习惯不同，需要入境随俗。上净下空老法师的老师，李炳南老居士，他的生活简单朴素。他日中一餐已经几十年了。若有人请他吃晚饭，他也去，还常带我（即上净下空老法师）去。那时我持午，不吃晚饭，觉得为难。李老师说：“这种态度，不能度人啦！为什么？度众生要令一切众生生欢喜心。这不是破戒，这叫开戒”。
Because of the differences in the political system, philosophy and culture, we need to be flexible to suit the current situation. A good illustration is Venerable Master Chin Kung's late teacher, Mr Lee Bing-Nan, who lived a simple, frugal yet happy life. For decades, he only ate one meal a day. But whenever he was invited out for dinner, he accepted and sometimes he invited Master Chin Kung to accompany him. At that time, Master Chin Kung had been practising the precept of not eating dinner for years and he felt very uncomfortable when being invited. Mr Lee simply said to him: “With this attachment, you will not be able to help people. Why? It is because if you intend to help them, you must initially make them happy. Eating this dinner is not violating the precepts but rather it is “lifting” them.”

大乘佛法的戒律真的活泼自在。我们平时要严格遵守基本的“五戒”，但最重要的是守住戒律的精神，活用不能死板。我们用真诚的态度去尊重他人。要入境随俗。
Mahayana Buddhism is highly flexible, as it accords with the existing circumstances. We generally strictly follow all the Five Precepts that are the essence of all the precepts. We are learning “the spirit of the law and not just the letter”. The principle of behaving in a dignified and proper manner means we act appropriately for the circumstances we are in. We act from the heart of sincerity and respect for all beings, to accord with social etiquette.

（iii） - 发菩提心
            - 深信因果
            - 读诵大乘
            - 劝进行者    
（iii） - generate the Bodhi Mind
            - deeply believe in the Law of Cause & Effect
            - recite and uphold Mahayana Sutras and teachings and
            - encourage others to advance on the path to Enlightenment.

“发菩提心”就是真正觉悟、不迷的心。觉悟到人生真正苦。要发慈悲心与真诚心决定往生极乐、将来做佛，再倒驾慈航回来广度众生。
“Generate Bodhi Mind” means the awakened mind that is genuinely free from delusions. It is the awakened mind that realizes this world is full of misery and suffering. It is the compassionate and sincere mind with determination to achieve Buddhahood and the aspiration to rescue all sentient beings.

“四弘誓愿”就是菩提心具体的实践：
1. 众生无边誓愿度
2. 烦恼无尽誓愿断
3. 法门无量誓愿学
4. 佛道无上誓愿成

The Bodhi Mind is fulfilled by the Four Great Vows:
1. Sentient being are innumerable, I vow to help them all
2. Afflictions are inexhaustible, I vow to end them all
3. Ways of practice are boundless, I vow to master them all
4. Enlightenment is unsurpassable, I vow to attain it.

净业三福中的“深信因果”，在上净下空老法师早年修学时，读到《观无量寿经》劝菩萨要深信因果。真是大惑不解，难道大菩萨还不明白因果？后来念《华严经》才恍然大悟，原来佛在《华严经》十地品里讲“十地菩萨始终不离念佛”。才明白“念佛是因，成佛是果”。
In regard to the principle of “deeply believe in the Law of Cause and Effect” in the above Three Conditions, in his early practice, Venerable Master Chin Kung was puzzled when reading “The Visualization Sutra” that it seems to imply that a Bodhisattva had no understanding of the Law of Cause and Effect as in the Visualization Sutra it urges Bodhisattvas to believe in “the Law of Cause and Effect”. Until after he read the Flower Adornment Sutra, he suddenly saw the light. He realized that the Bodhisattvas, from the first to the tenth-ground and the level-of-equal-enlightenment, all practise the Buddha Name Chanting Method. He then came to understand that “Chanting the Buddha's Name is the Cause whereas attaining Buddhahood is the Effect.”

“读诵大乘”，念经使我们明瞭宇宙人生的真相。经里的一切教训，只要我们确实做到，读经就有真实利益了。上净下空老法师介绍我们念《无量寿经》，文字浅显、易解明白。许多人工作繁忙，可以早课念第六品（四十八愿），晚课念三十三品至三十七品。这是佛陀教导我们在日常生活中，如何断恶、修善、对人、对事、对物的原则。
To recite and uphold Mahayana sutras is essential to help us understand the true reality of life and the universe. Only when we truly accord with the teachings of the sutra will we benefit from them. Ven Master Chin Kung recommends the Infinite Life Sutra which is easier to understand both in language and meaning. Since many people lead such busy lives, Venerable Master Chin Kung suggests reciting Chapter Six for the morning session which comprised of the Forty-eight Vows of Amitabha Buddha. It is the core of Pure Land Buddhism because true practitioners need to have the same compassion and vows as those of Amitabha Buddha. For the evening session, it is recommended to read from Chapters thirty-two to thirty-seven, in which Shakyamuni Buddha teaches us how to end all wrongdoings, practise good conduct and interact with people, matters and objects in our daily living.

从三福里的孝养父母到劝进行者都做到了，这才是大乘经上讲的善男子、善女人。
By fulfilling all the principles in the Three Conditions, from practising “filial piety for parents” to “encouraging others on the path to enlightenment”, we will become the “good men and women” of the Mahayana sutras.

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（2）六和敬 The Six Principles of Harmonies
三福是自修的基础，而六和敬则是共修的戒条。僧团是四个人以上共居在一起共修。
The Three Conditions are the basis for individual practices whereas the Six Principles of Harmonies are the basis for group practices. The sangha is a group of four or more people who properly practise the Buddha's teachings together.

1. 见和同解
Share the same goals and viewpoints of Buddhist practices and approach

就是建立共识。在一个团体里，大家对于修学的理论和方法，一定要有共同的见解。
This is the basis for harmonious group practices. If the people in a group share similar ideas and viewpoints as well as the same interests and objectives, they can remain in harmony and thus form a sangha.

2. 戒和同修
Observe the same precepts, rituals and rules of a Buddhist group or community

大家既是在一起修学，总要定一个规矩，否则就没有秩序了。团体中人人平等，并无特权阶级。
When we practise together, we need to have rules and regulations or there will be disorder. If every member respects and abides by the rules or agreements, there will not be discord within the group because all have equal status and no special privileges are granted to anyone.

3. 身和同住
Observe the laws and regulations of the group while staying together in a Buddhist monastery/ nunnery

大家一起共修的目的就是想要成就每一个参与共修的人。绝对不是逃避家庭社会责任，到佛门讨生活的。如果有这观念，那就完全错了。历劫以来，我们迷惑颠倒，以至做了无量的错事，长养了数不尽的坏习惯。当大家相聚时，自然会规规矩矩，还能守法；但独处时，我们就随便了、放逸了，毛病百出。针对此敝，大家同住，共睡通铺，没有自己的卧室。大家自然守法、守规矩，从而共同修学戒、定、慧。这才是真修行。住持有职责、要替大家服务，所以有个小房间。年岁老的或生病的僧、尼，也单独有个小房间。
The purpose of establishing a group is to help everyone achieve good cultivation of practising Buddhism during group practice. It is definitely not to help individuals escape their worldly responsibilities. It is a serious mistake to think this way, especially in the light of all the offerings the group receives. For uncountable eons, we have been deluded and confused, thus we committed infinite wrongdoings and accumulated infinite bad habits. When we are with others we usually try to be civilized and behave ourselves. But when we are alone, we tend to indulge ourselves in doing whatever we feel comfortable with and we easily forget proper conduct. To counteract this, the members of the group share sleeping quarters. The manner of living together means that each person does not have his or her own room. Only by living in such a disciplined way, we are able to mould our temperament and reform ourselves through the Three Learnings of Self-discipline, Deep Concentration and Wisdom. These are true practices. However, there are exceptions, for example, the managing monk has his own room which is usually very small, in order for him to plan and take care of daily tasks without disturbing others. Monks and nuns, who are aged or ill, also have their own rooms.

4. 口和无诤
Maintain a pleasant and amicable behaviour

古德说：“少说一句话，多念一句佛”。言语愈少愈好，非必要的话不说，可免吵架。上净下空老法师初时在活佛章嘉大师座下三年，从未见过他咒离开过口，见客时，他仍念咒，不出声只见嘴唇微动。他会看着你的眼睛，看到你心定了，他才讲话，话一讲完，他马上跟着念咒。他的话少，但字字皆有千斤之力！让你一生永远不忘记。
Ancient Sages said “Talk less and chant the Buddha's name more”. This is very true. The less we speak, the better it is for the less trouble we will be in. Ideally, we only speak when it is necessary. Generally, chatting or other irrelevant talk is forbidden and there is virtually no opportunity for quarrelling. In his early stage of Buddhist study, Venerable Master Chin Kung was under the guidance of Living Buddha Master Zhang-Jia for 3 years. Through his observation, he never stopped silently chanting a mantra even when he was with visitors. He never spoke a word until he found the listener attentive and concentrated. He then spoke only a few words while looking directly into his visitor's eyes. Each of his words bore heavy weight, which his listener would never forget and adhere to for the rest of his or her life.

5. 意和同悦
Share the Dharma bliss

这是平常讲的“法喜充满”。无论修学哪一个法门，最粗浅的成就，就是欢喜。假如学佛，学得不快乐，一定是我们自己有问题，不是违背了理论，就是方法用错了。否则学佛的效果，一定非常明显；痛苦、烦恼一天比一天少，快乐、自在一天比一天多。若果不是这样，我们必须认真检讨，找出病根，如理如法的修学，每个人都一定得到佛法真正的利益。
This is to savour the Dharma joy. Whichever practice method we choose, the basic achievement we have in our practice is happiness. If we feel we are unhappy we have definitely encountered a serious problem. We might have a problem that goes against the principles of these teachings or we might have chosen the wrong method. With each passing year, we would have fewer worries while enjoying greater happiness and freedom. This is the evidence of success in our practice. If we are not achieving this, then we need to examine ourselves for the cause of our lack of success. If we practise together harmoniously, everybody will attain this Dharma joy, everybody will attain achievement.

6. 利和同均
Share the benefits equally

道场里，六和敬一条都不能少，否则就不是佛的真正僧团。凡是共同居住在道场的，生活上物质享受决定平等。
When living together in a group, none of the Six Harmonies can be neglected or it is not a true Sangha. By sharing all benefits equally, everyone is assured that there will be fairness in everything.

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(3) 三学 The Three Learnings

我们知道佛教在本质上是教育，非宗教。其课程之多，涵盖的内容几乎无所不包，都是有关人生与宇宙。这无量无边的课程，就是经书。要知道，因为古时交通非常不便，佛经并不是全部都流传到中国来，只能挑选最重要的精华，再翻译成中文。“三学”就在其中：
We know that the very nature of Buddhism is education, not a religion. It encompasses a large number of subjects, which cover the perfect knowledge of life and the universe. The textbooks for these subjects are sutras. However, not all the sutras in India were brought to China due to the difficult long journey between China and India in ancient times. The (Indian and Chinese) monks selected the most important ones that can be translated into Chinese and these were introduced into China. An important part of the teachings are the Three Learnings:

戒 Discipline
第一苦是造业。佛用“戒”学来对治十恶业。
The first suffering of the sentient beings in our current age is committing the wrongdoings of the Ten Bad Conducts (the opposite of the Ten Wholesome Ways). Shakyamuni Buddha taught us self-discipline to overcome these.

定 Concentration
第二苦是散乱。用“定”来对治散乱。
The second suffering is the inability to remain serene and at peace. We are taught to deeply concentrate to achieve purity of mind and tranquility.

慧 Wisdom
第三苦是愚痴。用“慧”来对治愚痴。
The third suffering is ignorance (delusion/attachment). We are taught the learning of wisdom to overcome our current state of ignorance.

“戒”学是调身的，“定”学是调心的，”慧“学是调行的。所以，学佛人起心动念，言语造作，无不是智慧。
Self-discipline cures our body, deep concentration cures our mind and wisdom cures our behaviour. Therefore, a person who practises Buddhism is wise in thought, speech and behaviour.

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(4) 六度 Six Paramitas (Bodhisattvas' Conducts)
现在我们知道"三福"、"三学"、"六和敬"，那么在日常生活中，我们要怎样过日子？释迦牟尼佛教我们学习菩萨”六度“，就是："布施、持戒、忍辱、精进、禅定、般若"。从早上起床漱口刷牙，到晚上睡觉，这一天所接触的统统是六波罗蜜，这才叫真正的修行。
Now that we understand the Three Conditions, the Three Learnings and the Six Principles of Harmony, how do we use them in our daily lives when interacting with people, matters and objects? To answer this, Shakyamuni Buddha provides us with the Six Paramitas of alms-giving, abiding by the precepts, patience, diligence, deep concentration and wisdom. If we follow these in everything we do, from brushing our teeth in the morning until going to bed at night, we will be genuinely practising.

1. 布施 Alms-Giving

释迦牟尼佛告诉我们，财富、智慧、健康长寿，都是属于果报。想得到这个果报，一定先修因。善因得善果，恶因得恶报；有果必有因，有因必有果。这是永远不变的真理。
Shakyamuni Buddha taught us that wealth, wisdom and long life are all karmic results. If we want to obtain the results, we must first nurture and establish the cause. Good causes result in good results; bad causes result in bad results or retribution. This is a law that never changes.

释迦牟尼佛跟我们讲财富之得来，是前生种的因。“财布施”得财富；“法布施”得聪明智慧；“无畏布施”得健康长寿。这就是永远不变的“因果”定律。
Shakyamuni Buddha taught us that having wealth is the karmic result of a cause planted in former lifetimes. The giving of wealth results in obtaining wealth, the giving of teaching results in attaining wisdom and the giving of fearlessness results in obtaining health and long life. This is the Law of Cause and Effect.

“布施”是菩萨行最重要的一条。无量无边的法门，归纳起来就是六度，再归纳，就是“布施”，也就是“布施波罗蜜”。
Giving is the most important requirement for practising the Bodhisattva Way. If we sum up all the methods in Buddhism, we see that all methods accord with the Six Paramitas. When we condense the Six Paramitas, we find that their essence is “Giving”.

念念为别人，不为自己，就是行菩萨道，只是我们不懂得而已。譬如说早上为家人预备早餐，我们是在修普贤菩萨的“广修供养”，即是布施。但如果天天发牢骚，所有的布施功德都没有了。念头一转，牢骚、痛苦就变成“布施波罗蜜”，立刻得到佛法快乐和智慧的真实利益。
Selflessly remembering the welfare of others is the giving of wealth, not just donating money directly to a group, church or temple. We are emulating Bodhisattvas, just that we are not aware of it. For example, in the morning, we prepare breakfast for the family. We are practising giving and kindness as Universal Worthy Bodhisattva. By doing so we are happy. But if we complain, all the good fortune we have achieved will vanish. Once we change our complaints into the Paramita of Giving, we will immediately enjoy the benefits and wisdom of the teachings.

释迦牟尼佛告诉我们有四种僧团的供养；第一是食物，第二是衣物，第三是医药，第四是卧具。
Shakyamuni Buddha also told us that there were four kinds of offerings that could be made to monks and nuns. The first is food and drink. The second is clothing. The third is medicine to be provided upon illness. The fourth is bedding.

“财布施”，在佛法里又分为内财与外财。外财是身外之物，内财就是身心。我们不求报酬的身体力行地去帮助别人，这是内财布施。
In Buddhism, the giving of wealth consists of external and internal wealth. External wealth refers to worldly possessions whereas internal wealth concerns our mind and body. If we volunteer to help others without expectation of benefit in return, we are practising the giving of internal wealth.

“法布施”带给我们智慧、聪明、才艺。凡是别人想知道的、想学习的，不仅是佛法，任何东西，世出世间法。只要我会、我能，就热心的、无条件的、免费的去教导他，这都是法布施。
The giving of teachings brings us wisdom, intelligence and skills. It falls into two categories: Buddha's teachings and worldly teachings. To enthusiastically impart all our knowledge to others who are interested in learning, is the giving of teachings. It is not limited to the teachings of Buddhism. It could be the teachings of cooking, language, etc. It is unconditional and free imparting of knowledge or skills in any field.

学校老师是为了教育下一代，就是布施。为名利，就不是布施。
A schoolteacher who teaches young generation out of sincere desire is also practising the giving of teaching. But if he does so just to earn a living or prestige then this is not “giving”.

“无畏布施”。能在众生身心不安、恐惧、害怕的时候，能够帮助他，消除他的恐惧，这一类的布施叫做无畏布施。譬如：晚上陪伴朋友回家。又如素食，一切众生看到你都不会害怕。都属于无畏布施，得健康长寿的果报。
The giving of fearlessness is to remove worries, fears and insecurities of others. For example, if someone is afraid to go home alone at night, we could offer to accompany him/her. Being a vegetarian is another example, because no one would regard us as a threat. Any act that helps sentient beings feel safe and secure is the giving of fearlessness. In doing so, we will definitely gain health and long life.

人，为什么不为自己呢？要知道，凡夫所以不能成佛，是由于两种的执着障碍：“我执”与“法执”。我执破了，证阿罗汉，法执破尽了，就成佛。念念为自己，我执天天增长；即使修一切善法，也是增长执着而已。如果要离生死轮回，必定要破我、法二执。
Why should we not benefit ourselves? The reason for ordinary people who cannot attain Buddhahood is due to two types of attachments: Self-Attachment and Dharma-Attachment. By ridding ourselves of self-attachment, we attain the level of Arahat. By ridding ourselves of dharma-attachment, we attain Buddhahood. If we have every thought to benefit ourselves, our self-attachment will grow daily. Even as we plant some good causes, we will only increase our attachments. If we wish to go beyond the Cycle of Birth and Death, we must get rid of both self and the dharma-attachments.

佛常常教导我们，菩萨一定要修布施波罗蜜。波罗蜜是“究竟完满”的意思。完满的布施是放下、是舍。不舍就不得，大舍就大得，有舍就有得。舍与得是一件事。我们从布施物质开始，逐渐布施掉我们的忧虑、烦恼，生与死，我们才能恢复自性的清净、智慧及光明。这才是究竟的布施波罗蜜。
Shakyamuni Buddha teaches that Bodhisattvas must practise the Paramita of Alms-giving. Paramita means perfection. Perfect giving is to let go. We are willing to give all that we possess and help all others. Giving and gaining are “one”. If we have not practised giving, we will not gain. When we give more, we gain more. This is the ultimate perfect giving, the Paramita of Giving. We start by parting with our material possessions and gradually part with everything. If we are able to let go of our afflictions, birth and death, then we will uncover the purity, wisdom and abilities within our self-nature.


2. 持戒 Precept Observation

第二是持戒。持戒就是守法，世出世间法一切事物，无论大小，都有它的法则，一定要循着法则，才能够做得圆满、快速。譬如家庭，有家庭的规矩，父子、夫妇、兄弟，这是伦常，不能颠倒。如同烧饭也有顺序一样：洗米、下锅、调温度。不按这个法则，饭就煮不好。
The second Paramita is Precept Observation, which means abiding by customs, rules, regulations and laws. Everything, big or small, worldly or beyond, has its own natural laws. We need to follow these. For example, within the family, we need domestic etiquette or seniority in human relationships to guide the behaviour between parents and children, husband and wife, brothers and sisters. This is similar to cooking rice; we wash it, put it into the pot, add water and then cook it. Without following the proper sequence, the rice will not be properly cooked.

3. 忍辱 Patience

无论做什么事情，都要有耐心。世尊在《金刚经》上讲菩萨六度，特别强调“布施”和“忍辱”；这两个是修行成败的关键。
In whatever we do, we need to exercise patience. Of the six Paramitas, Shakyamuni Buddha in the Diamond Sutra stressed “giving” and “patience” in particular. They are the keys to success in cultivation of practising Buddhism.

忍耐分为三大愿类：第一、是对人为的加害要能够忍受，包括言词上的和身体上的侮辱。能忍，心清净，容易得定，修道容易成就，也是最大的福报。第二、是自然的变化。如冷热、寒暑的变化，天然的灾害，也要能够忍耐。第三、是修行。佛法的修学也要忍耐。在没有得到法喜之前，功夫没有得力之前，修行的路是艰辛的。这个阶段过去之后，就很乐了。不能忍耐就没有更近一层的境界。耐心也是“精进”和“禅定”的预备功夫。
There are three categories of patience. First, tolerate the injuries of physical and verbal abuse. Patience is a virtue. With patience, we will have a quiet and pure mind; thus it will be easier to attain deep concentration and achievement. When we successfully practise patience, we will gain the greatest good fortune. Second, we would do well to be patient with variations of the natural elements, hot and cold, summer and winter, as well as natural disasters. Third, be patient in the arduous course of our practice. Before attaining the joy of practices and before our practices become strong, we will encounter many obstacles. But once we get through this phase, we attain happiness because we are on the right path. Without patience, we cannot advance ourselves to a higher stage, for patience is the prerequisite for diligence and deep concentration.

4. 精进 Diligence

目前，西方有许多大科学家，一生当中有许多特殊的发明。这就是专精，天天研究，锲而不舍。佛法也是如此，在无量的法门中，必须一门深入，才能成就。要想门门都学，就会变成障碍，是绝对不能成就的。一门成就以爱，其他法门当下都通达了，所以说一通一切通。
Currently there are many great scientists in the West who have made many discoveries. They persevered; they did research everyday and never stopped. The same applies to learning Buddhism. We choose one school or method and stay focused on our selection, diligently practising until we excel in it. It is not effective to concentrate on different methods at the same time. They will become obstacles. Once we understand one method, we will understand all of them. This is known as “Once we achieve in one, we achieve in all”.

民初，谛闲法师有一位徒弟，四十多岁才出家，年龄跟法师差不多。他们是从小在一起玩的朋友。谛闲法师家庭环境比较好，他那个同学家庭环境清寒，没有念书，长大之后，学做锅漏匠的手艺，生活非常困苦。
In the beginning of this century, Master Di-Xian （谛闲法师） had a student who became a monk at the age of forty so the student was almost the same age as the Master. The two had been childhood friends. Master Di-Xian came from a wealthy family and received a good education. His childhood friend was from a poor family and received little education. When his friend grew up he could only do manual labour and thus had a very difficult life.

有一天，他找到谛闲法师，在庙里住了几天，就跟法师说要出家，因为生活太苦了。法师起初拒绝他，因他不识字，年岁又大，功课学不会，到何时才能成就啊？但他硬赖着，法师只得答应，可是教他去乡下找一个没人的小庙住下来，另外法师找几个护法帮他烧饭。谛闲法师又教他说：“你就念一句佛号‘南无阿弥陀佛'，念累了就休息，休息好了，你再念；一直念下去，将来一定有好处。”
One day, the poor friend visited Master Di-Xian and after staying at the temple for a few days, he told Master Di-Xian that he wanted to become a monk too, as he felt life was really tough on him. The Master initially denied this request as he felt the rigorous training and sutra memorization would be too much for someone who was illiterate and much older than novice monks. But his friend persisted so Master Di-Xian gave in and accepted him as a monk. However, Master Di-Xian decided to place him in one of the deserted temples in the country and arranged for some practitioners to provide meals for the new monk. Master Di-Xian taught him to chant “Namo Amitabha” and nothing else. “Just recite this over and over. When you are tired, take a rest, when rested, resume your chanting. I’m sure you will benefit greatly from this.”

于是这位和尚就住在庙里，死心塌地的念这六子圣号。三年后，有一天，他对跟他烧饭的老太太说明天用不着烧饭了。老太太以为他出门。
So the new monk isolated himself in the temple and concentrated solely on his chanting. Three years later, one day he told the woman who was cooking for him that there was no need to cook for him the next day. The woman thought the monk was going out to some places.

第二天，老太太到庙里看看师父回来没有。她只见师父站在寮房里，手里还拿着念珠，没有应她。原来师父站着念佛往生了！她马上派人向谛闲法师报告。
The next day, she went by the temple to see if he had returned. She walked into the temple and found him standing, with his recitation beads in his hand. She greeted him but received no response. Then she suddenly realized that he was dead but still standing! She rushed off to get some help and someone managed to deliver a message to Master Di-Xian.

那时交通不便，谛闲法师在第三天才到。他看到之后，赞叹地说：“你没有白出家啦，你的成就，名山宝刹的方丈，讲经说法的大法师没有一个能比得上你啊！”三年成功，只是念一句“阿弥陀佛”，这叫专精。不夹杂、不间断，成功往生极乐。
Due to difficulties in traveling, it took Master Di-Xian three days to arrive at this temple. He understood that his old friend had been born into the Western Pure Land. He looked at the still standing dead friend and said admiringly to him: “You have proved that your decision was a fruitful one. Not one of the Dharma Masters at all the famous temples can match your achievement.” For three years, the uneducated monk had done nothing but recite “Namo Amitabha”. His single-minded, ceaseless recitation had resulted in his achievement of being freed from the Cycle of Rebirth and of being reborn into the Western Pure Land.

无论是念佛、参禅、持咒、或是研教，一定要知道精进。最好一生只专学专讲一部经。这就是精了。每讲一遍，必有一遍的境界。遍遍都有进步。这个“一门深入”的修学才叫做精进。精进的利益、功德是无量无边的。
The practice of diligence is important regardless of what we do, whether chanting “Amitabha”, sitting in meditation, chanting mantras or studying sutras, we need to practise diligence. In studying sutras, it would be best to specialize in just one sutra for study and lecturing. This way, we will reach a new state of mind, we will improve each time. To be diligent is to delve deeply into one method. The virtue and benefits of practising the Paramita of Diligence in this way are infinite.


5. 禅定 Deep Concentration

禅定包括世间与出世间的禅定。世间禅定讲四禅八定。整个佛法修学的枢纽在“定”，故此并不是只有禅宗才修定；其实每一个宗派、法门。所用的名词虽不一样，都是在修禅定。所以六波罗蜜里，“禅定”统统都包括了。连我们日常生活中，那小小定也含摄在其中。
This includes the concentration level (Samadhi) practised within the heavenly realms and beyond. There are eight levels of Deep Concentration in the human world. As the key to all methods of practice lies in “Deep Concentration”, therefore, the “Zen” School is not the only school that provides teachings of “Deep Concentration”; though different schools use different terms, in fact, they all practise “Deep Concentration”. Therefore, of the Six Paramitas, “deep concentration” encompasses all schools in various forms as well as for our daily lives.

念佛人念到一心不乱，他就得念佛三昧，就像刚才讲谛闲法师那个徒弟一样。有耐心才能精进，精进才能得定，而定是修行的枢纽。
When we successfully practise the Buddha Name Chanting Method, we will attain the Buddha Name Chanting Samadhi, just like Master Di-Xian's student. If we are able to persevere, we will be able to progress and thus attain Deep Concentration, which is the pivot point of our practice.

禅定是什么？就是自己能作得了主，能自己选择死后何去何从。六祖惠能大师在《坛经》里解说“禅定”不只是打坐而已。他解释：“禅”是“外不着相”，“定”是内不动心。
What is “Deep Concentration”? To be the master of our own mind and we can make our own choice as to where we want to go after death. The Sixth Patriarch Master Hui-Neng explained that “Deep Concentration” was more than just sitting in meditation. He said that meditation is not being attached to any phenomena. Concentration is sustaining the mind of tranquility.

释迦牟尼佛说：“不取于相，如如不动”。
Shakyamuni Buddha said “Do not attach to changing forms, maintain the mind of stillness, do not be moved.”

在《华严经》上，善财童子五十三参，他去参访修禅定的鬻香长者。到哪里去找他呢？这位长者不在家打坐，也不在道场。他跑到市场去了。他在那里修什么？修“外不着相，内不动心”。
The “Flower Adornment Sutra” tells us of the fifty-three visits of Sudhana. When Sudhana went to visit Yuxiang, a venerable sage who practised Deep Concentration, he could not find the old man. Where was he? The sage was not found sitting in meditation at home or in the temple. He was found roaming around a market. What was he doing there? He was maintaining the mind of tranquility by practising deep concentration and the principle of not attaching to phenomena.

为什么“禅定”这么重要？为什么佛一定教我们“外要离相，内不动心”？因为凡所有相皆是虚妄，不可得。佛真正明瞭这些事实真相，叫我们对这些境界不要起心动念。如果能做到，我们的真心就能恢复；对宇宙一切万物的看法，就跟如来一样。“禅定”在此带出“般若”，这就是“般若波罗蜜”。佛知佛见。
Why is “Deep Concentration” so important? Why did the Buddha caution us to stay away from form and to remain unmoved in our heart? Because all phenomena are illusory, like dreams, bubbles, and shadows, unattainable. The Buddha sees through everything and urges us not to give rise to any discriminatory thoughts and attachments. If we can do so, we will uncover our true self-nature and attain the Buddha's understanding of all things in the universe. Meditative concentration leads to the Paramita of Wisdom.

6. 智慧 Wisdom

第六是“般若智慧”，是”菩萨行“，是应用在日常生活当中的。对于一切法明瞭、通达，且于一切法不执著，尽心尽力去帮助别人，这是源于诸佛菩萨的”同体大悲，无缘大慈“。就如同我们用左手去赶走正在右手上叮我们的蚊子一样，还要谈条件吗？不需要了！为什么？同一体嘛！
The sixth Paramita is intuitive wisdom, the Bodhisattva Way. We apply it in our daily lives. We clearly know everything around us but we do not cling to it whenever we do our best to help others. This act of help originates from our heart and is the practices of Buddhas and Bodhisattvas: “Unconditional compassion for all others as we are all ONE entity”. This is like a person naturally using the left hand to brush away a mosquito that is biting the right hand. Would the left hand ask why it should help the right hand? Of course not! They are parts of the same body.

今天我们迷失了自性，不知一切众生跟我们是同一体。所以还在分自分他，迷惑颠倒，起惑造业，自作自受，苦不堪言！
Today, we have temporarily lost our self-nature, not knowing that we and all beings are ONE entity. So we discriminate between ourselves and others, becoming perplexed and obsessed, spreading confusion, committing wrongdoings and thus bringing anguish and suffering to ourselves and others.

佛教我们破迷开悟，把这些迷惑颠倒统统打破，才能看到事实真相“帮助一切众生就是帮助自己”，这个慈悲心、爱心是不谈任何条件的。
Shakyamuni Buddha taught us how to break through delusion so that we would awaken to the truth that “helping others is helping ourselves”. Such a heart of compassion and love is unconditional because it originates from the understanding of “Unconditional compassion for all others as we are all ONE entity.”

总而言之，一切作为都有方法、有程序，这就是“持戒”。有耐心、有毅力，这是“忍辱”。能够专精不懈，这是“精进”。心地有主宰、不被外境所动，这是“禅定”。透彻明白一切事物，这是“般若”。佛教我们这“六度”要应用在日常生活当中，能够做到就是菩萨行。绝对不是说受了菩萨戒，就是菩萨。我们尚需努力不懈。
In conclusion, everything has its own methods and continuity. This is abiding by all the precepts. With endurance and perseverance, we will have patience. To specialize without slacking is diligence. To be master of our mind and not to be swayed by external condition is concentration. To thoroughly understand all phenomena is wisdom. Therefore, Shakyamuni Buddha taught us to adopt the Six Paramitas of alms-giving, abiding by the precepts, patience, diligence, deep concentration and wisdom into our daily lives. In this way, we will be practising the Bodhisattva Way. It is a mistake to think that once we have accepted the Bodhisattva precepts, we will automatically become a Bodhisattva. We need to move on to constant practising.

                **********************

(5) 普贤十愿 Ten Great Vows of Universal Worthy Bodhisattva (Samantabhadra Bodhisattva/Pu Xian Pu Sa)

三福、六和、三学、六度，全部都应用在日常生活当中，才叫学佛，才是学菩萨。再从六波罗蜜的基础上，往上提升，是《华严经》上普贤菩萨十大愿王。
Only when we have applied the first four of the five subjects (the Three Conditions, the Six Principles of Harmony, the Three Learnings and the Six Paramitas) will we truly be a student of the Buddha and be close to Bodhisattvas. Based on the foundations of the Six Paramitas, we can progress to the next level of our practice, the Ten Great Vows of Universal Worthy Bodhisattva. These Ten Great Vows were taught by Shakyamuni Buddha in the “Flower Adornment Sutra”.

普贤行的特色，就是心量广大如虚空法界一样，愿愿都是究竟圆满。
The main characteristic of Universal Worthy Bodhisattva is an immeasurably broad and compassionate heart. Every one of his vows is complete and perfect.

一者、礼敬诸佛 Respect Buddha and all beings

诸佛指的是什么呢？《华严经》上说：“情与无情，同圆种智”。“情”是一切众生、动物。“无情"是植份、矿物。所以诸佛是包括一切。
Who are the Buddhas? In the “Flower Adornment Sutra”, it says “Sentient or non-sentient, all attain wisdom”. Therefore, all beings that have self-awareness and all things such as plants and minerals are defined as Buddhas-to-be.

学佛的人自然对佛很恭敬、虔诚，其实，这可能还不是真的。譬如有一个人在我们听经时告诉我们说有一笔生意，可以赚一百万块钱。我们会马上离开讲堂，不听经了。可见得，我们对佛的恭敬心、虔诚心，还是经不起考验的。
Buddhist practitioners are naturally respectful to all Buddhas, but this respect may not be completely sincere. For instance, if we are listening to a talk on the sutra and someone tells us that there is a business opportunity that will make us a million dollars, we will immediately leave the lecture hall. Our respect and belief are not genuine enough.

普贤行的恭敬是真实的，对一切众生跟对佛完全一样。为什么呢？因为一切众生本来成佛，得罪一个众生就是得罪佛啊！故此，对所有众生要平等恭敬。
The profound respect of Universal Worthy Bodhisattva is perfectly genuine, regardless of whether it is for Buddhas, sentient beings or non-sentient objects. Why? He understands that they all have a Buddha nature. Therefore, offending a sentient being is offending a Buddha. Thus, we too should respect all beings equally.

那对桌椅家俱如何呢？它也是众生哪！是众缘和合而生的。对物，把它摆得整齐，保养得干净。书本，整齐的摆在书架上。做事时，认真负责，尽心尽力，把事情做好。对人、对事、对物要平等恭敬。这就是普贤菩萨的大行，也是六度菩萨行的延续和扩大，因此，普贤行是最圆满、最殊胜的修行方法。
Then how do we act towards objects like tables and chairs? They are also to be respected as beings, for everything is the result of the joint force of all causes. To show respect to material objects, we keep them orderly and clean. For example, books go neatly into a bookcase. When doing something, we are earnest and responsible, trying to do the best we can. We treat people, matters and objects with equal respect. This is the virtuous way of Universal Worthy Bodhisattva. This is the extended and perfected way of the Six Paramitas, and therefore the most perfect and effective way for Buddhist practices.


二者、称赞如来 Praise the virtue of the Buddha-nature

第一礼敬诸佛，为什么又讲“称赞如来”，而不说称赞诸佛？这里用意很深。
The second vow is to “Praise the virtue of the Buddha-nature”. Since the first vow is to “respect all Buddhas” why don't we rephrase them as one? There is a profound meaning within these two vows.

“礼敬诸佛”是从形像上，从“相”上来讲，一律要“恭敬”。见到善人恭敬，见到恶人也要恭敬。不分善恶、正邪，正法恭敬，邪法也恭敬。
The first vow of “Respect all Buddhas” applies to behaviour. We show respect for everybody, regardless of whether they are good or bad. Also, we respect all the laws whether they are accepted or heretical.

“称赞如来”是从“性”上讲的。这里就有差别了。善的，我们称赞他；恶的，恭敬而不称赞。
The second vow of “Praise the virtue of the Buddha-nature” applies to Buddha-nature. So there is a difference. We admire the good but not the bad, although we respect the latter as well.

在《华严经》上，善财童子五十三参，有这样的典范，他对每一位善知识都是礼敬、赞叹，唯独对三个人（筏苏蜜多、甘露火王、胜热娑罗门）没有赞叹，只是礼敬。这三位代表贪、嗔、痴。善财只是恭敬他们而不赞叹。所以赞叹是以性德为标准。这第一愿跟第二愿，就有这么大的分别，但二者的心地绝对是清净圆满。
In the “Flower Adornment Sutra”, Sudhana understood this very well. He respected and praised nearly every one of the fifty-three spiritual guides he visited. However, out of these fifty-three individuals, three of them (Fasumidsu, Ganluhuowang and Shengrepoluomen) he respected but did not praise. These three symbolized the “Three Poisons” of greed, anger and ignorance. To Sudhana, these three were to be respected but not praised. So we see that praise is linked to virtue. We can see that there is a big difference between the first and second vows although both come from a pure and perfect intention.


三者、广修供养 Make offerings extensively

普贤行的特色，就是心量无比的广大。在大乘佛法里，就是圆满的性德。
The primary characteristic of Universal Worthy Bodhisattva is an immeasurably broad and compassionate mind, which in Mahayana Buddhism is considered as the perfect function of self-nature.

供养一尊佛就是供养一切诸佛；不单指已经成佛的这些诸佛，是情与无情全部包括在内。所以“一即一切，一切即一。”这个心量才是真正圆满的，没有分别、界限。
An offering to one Buddha is an offering to all Buddhas. Offerings are not only made to Buddhas but also to sentient and non-sentient beings. Therefore, “One is All and All is One”. With this great broad-mindedness, we can attain non-discriminatory and unlimited perfection.

普贤菩萨告诉我们，一切供养中，法供养为最。因为唯有佛法能够教人破迷开悟，教人恢复圆满的自性。这是其他供养布施都不能达到的。佛法是师道，我们要尊重依照着老师的教导去修学，才能获得究竟圆满的无上佛果。
Universal Worthy Bodhisattva told us that of all the different kinds of offerings, the “teachings” is the most supreme. However, only Shakyamuni Buddha's teachings can help sentient beings break through confusion and delusion, to uncover perfect self-nature, to become enlightened. No other kinds of offerings can do this. As Buddhism is education, we are to honour the teacher and revere his teachings. Only in this way can we attain perfect and supreme enlightenment.

什么是“三轮体空”？这是讲真正纯净的供养，不附带任何条件。内不见供养的“我”，中不见供养之“物”，外不见受供养之“人”。这就是清净的供养。
The “Three Conditions of Real Giving” (三轮体空) means pure donation; there are no strings attached. We do not dwell on the “I” who gives, on the importance of the “Object” that is given, or “the One” who has received. This is the essence of offering a donation.


四者、忏悔业障 Repent Karmic Misdeeds

业障是人人都有。人，起心动念就造业，产生障碍。障什么呢？一是烦恼障，另一是所知障。我们天天在造。佛在《华严经》上说：“一切众生皆有如来智慧德相，但以妄想、执着而不能证得。”
Everybody has karmic obstacles. Every thought in a person's mind causes a karmic act, which in turn will certainly results in an obstacle. There are two types of obstacles: those caused by afflictions and those caused by dharma-attachment. We create these constantly. Shakyamuni Buddha told us in the “Flower Adornment Sutra”, 

“All beings have the Buddha's wisdom and virtue but cannot attain them due to their wandering thoughts and attachments.”

佛就像医生一样，指出我们的病根：“妄想”是所知障的根，而“执着”是烦恼障的根。
Like a doctor, the Buddha pointed out the root cause of our illness. “Attachments” are the root cause of afflictions and “wandering thoughts” are the root cause of dharma-attachment.

无量的佛法修学的法门，无非是要把我们的妄想、执着打掉。一旦破二障就见佛性。因此，“忏悔业障”在佛法里是修学的关键。
For all methods, learning and practices are simply a matter of doing away with our wandering thoughts and attachments. Once we do this, we will uncover our Buddha-nature. All the methods in Buddhism teach us to repent our karmic obstacles. To sincerely repent karmic obstacles is the key to our cultivation of practising Buddhism.

但是业障真的不容易消除。在无量无边的法门中，唯有净土法门最特殊，即使我们带了极重的业障，乃至造了五逆罪，要堕阿鼻地狱，只要念这一句“阿弥陀佛”佛号，真正发愿改过自新，念佛求生净土，业障就消除了。
However, it is very difficult to remove these obstacles. Of all the methods, the Pure Land Method is unique. Even if we have committed an extremely grave crime such as one of the “Five Cardinal Sins” and are thus destined to fall into the Avici Hell, we can still remove our obstacles and attain Buddhahood. We need to feel remorse, vow to change and practise Buddha Name Recitation (Chanting) and accord with the Buddha's teachings to attain birth into the Pure Land. The chanting method alone is able to dispel obstacles.

念这句阿弥陀佛可是真正忏悔业障啊！但是，念的时候，心，要跟阿弥陀佛的心相应；愿与行，也要与阿弥陀佛的愿与行相应。如何做到相应呢？用真诚心念佛、念经，不是有口无心。要把经上所教的，认真努力做到，这才能说我们是真正的修行。我们要把阿弥陀佛的四十八大愿变成自己的愿，只有这样，才能消业障。
Buddha Name Recitation (Chanting) is a sincere act of feeling remorse and vowing to change. However, we must be sure that our heart is the same as Amitabha and our vows and behaviour correspond with that of Amitabha. How do we do this? With sincerity, we do not merely recite with our mouth but with the whole of our heart. In this way, we will perfectly fulfill the teachings in the sutras. Only by doing so can it be said that we are true cultivators of the recitation method. We need to turn His Great Forty-Eight Vows into our own. Only in this way can we get rid of the karmic transgressions.


五者、随喜功德 Be joyful over others' meritorious deeds

这是对治嫉妒，一个与生俱来的烦恼。譬如小孩，如果其他小孩拿的糖果比自己多，他一定不开心。这就是嫉妒。对修学有很大的障碍。
This requires us to go against what seems so natural to us, jealousy. It is natural for humans to have this emotion. For example, small children appear unhappy when others receive more candy than they do. This is jealousy and it is a major obstacle to our practices.

普贤菩萨为了对治嫉妒，他教我们不但不要嫉妒别人，更进一步知道别人的好处，就是自己的好处；还要帮助他，让他做得圆满，一定要成人之美。
Universal Worthy Bodhisattva largely attributed this vow to jealousy. He taught us not to feel envy but rather to regard others' meritorious deeds as our own and to further assist them in their endeavours.

这一愿是告诉我们随喜，不单是看到别人的善行、善事生欢喜心，还要尽心尽力促成他、帮助他。万一无法帮忙，我们要生赞叹心，这也是随喜功德。要知道，帮人就是帮自己。能欢喜的容忍别人超越自己，那随喜的功德就殊胜了。
This vow tells us to not only feel joyful over others' meritorious deeds but also help them accomplish even more. If we are unable to offer assistance, we can at least express our joy and admiration. However, if we are able to offer assistance then it will be a true fulfillment of this vow. Remember that helping others is helping ourselves. We would do well to love and tolerate those who exceed us, for in this way we will accomplish the virtue of this vow.

现代人，唯恐别人超越自己，教别人时，自己留一手，不肯尽心教授，这叫吝法。吝法，得愚痴的果报；吝财，得贫穷果报。这种人，不晓得果报之可怕！
People today however are afraid that others will exceed them out of selfishness. When they teach others, they may hold back some important information. This is called grudging teaching, which will incur the retribution of ignorance. Grudging money incurs poverty. These people are not aware of how serious the retribution will be.

嫉妒与嗔恨是严重伤害自性的，所以必须除掉。故此，“随喜功德”更显得非常重要。
Jealousy and hatred are extremely harmful to our self-nature and hence should be extinguished. Therefore, the virtue of being joyful over others' meritorious deeds will be even more important.


六者、请转法轮 Request the Buddha turns the Dharma Wheel (Request the Buddha's teachings)

我们佛弟子，受佛的教育，得到真实的利益，要用什么方法回报老师？我们供养佛像、在佛前大供，这些仪式只是提醒我们念念不忘佛恩。真正能够报答的就是如何实现佛的愿望；愿一切众生都能听闻正法，依法修学，圆成佛道。以他的愿如己愿、以他的心如己心。这才是真正报佛恩。以现代的话来讲，就是礼请法师大德来讲经说法，弘法利生，这也是最大的福德。
Since we benefit from the education we receive from Shakyamuni Buddha, what can we do to repay his kindness? Nowadays, some people enshrine and worship him, making daily offerings to his image on an altar. These are only rituals to remind us not to forget the Buddha's kindness. It is Shakyamuni Buddha's wish for all sentient beings to hear the truth, practise accordingly and receive the benefits to attain Buddhahood. The only way we can repay Him is to take His heart as our own. Only in this way can we repay our respected teacher. Therefore, we request the turning of the Dharma-wheel, in other words, we invite knowledgeable masters to teach us about the sutras. This is also the greatest good deed and virtue because it brings the teachings to the world.

通常，有老法师或有名气的法师来讲经，大家欢喜得不得了，都去听。初学的人，讲得不好，就不去听，那初学的人气都泄了。我们反而应当要多点去听。
Usually people like to listen to talks by famous senior masters. Unknown younger masters are normally inexperienced so fewer people attend their talks. Thus they become discouraged and decide that giving talks is too difficult, they return to conducting ceremonial services. What should we do to help these less experienced masters? We need to attend their talks more. This will encourage them to continue to practise and to improve.

我们去听法师讲经，但不宜赞叹。要晓得赞叹害人比诽谤还大。人受到诽谤，虽很生气，但受辱后，反而可能是一种逆增上缘，他会进步。但要是歌颂、赞叹，那么，他自满了，境界不再提升了。所以对初学人，不赞叹。还有，不要供养，财多了，知名度高了，马上就堕落了。是信徒把他推堕的。将来受果报，一个个信徒都逃不了。
However, even if we attend every one of the master's talks, we should not praise them. Unfounded praise is more harmful than slander. People may become very angry when slandered but for a person with integrity and enthusiasm, the slander will only serve as a stimulant. This person will do their utmost to achieve. However, if people praise and eulogize the master, he or she will think that they are so good that further improvement is unnecessary. This thinking leads to arrogance. Therefore, we should neither praise inexperienced masters nor make offerings to them. With too much money and fame, they will soon become tainted. If a monk or nun later becomes corrupt due to receiving excessive praise and offerings from the followers, the followers are to blame for ruining this monk or nun. When the monk or nun receives the retribution, the followers will share the responsibility.

我们供养法师务要谨慎。另一方面，接受赞叹及供养，对一些法师来说，他们也为难。佛门常说：“施主一粒米，大如须弥山。今生不了道，披毛戴角还“。所以受供养并非易事。甚至连佛菩萨都不享受这些供养，更何况凡人。
We have to be very careful when making offerings to a Dharma Master. To accept praise and offerings can be very difficult for monks/nuns. Buddhists say that, “A single grain from the donor is heavier than Mt Sumeru. I will serve the donor like a bull in my next life if I do not transcend the six realms of reincarnation at the end of this one”. So it is not easy to accept offerings. Even Buddhas and Bodhisattvas do not enjoy the offerings made to them, let alone we ordinary beings.

那么对什么人我们才供养呢？这种人赞叹他，他不生欢喜心 ，诽谤他，他没懊恼心。这样的人才真正值得赞叹、供养。要帮他宣扬，介绍他，他就能度更多的众生。
Then to whom should we make offerings? We only make offerings to those who have a firm mind and do not feel excited when praised, nor troubled when slandered. Only when they are not easily harmed by receiving too much offering or praise will they deserve to receive praise and admiration from their followers. We could certainly recommend this master to others, so that the master can help more beings.

佛教我们”以苦为师“，只有生活的简单朴素，才能有真的道心，才有坚定的念头要超越这个世间。能够真诚的栽培新进的法师，将来才有好法师来弘法利生。
Shakyamuni Buddha taught us to regard hardship as our teacher. Only by living most simply and frugally can we acquire a true Dharma heart and be firmly determined to transcend this world. Only when we sincerely help inexperienced monks and nuns to improve will we have good masters promoting Buddhism.


七者、请佛住世 Request the Buddha resides in this world

我们修学，“请转法轮”还是不够的。哪一个人一生之中只听一、两次经就开悟证果了呢？所以必须要“请佛住世”。就是要请好着老师常住，以便天天教导我们，才能得到成就。
The main purpose of this vow is to introduce Buddhism to all people. If we hope to have accomplishment in our practices, the vow to request the turning of the Dharma wheel is not enough. Have you seen anyone attain enlightenment simply by listening to a talk on the sutra only once or twice in his or her lifetime? With our limited abilities we cannot do this, so we need to request the Buddha to reside in this world. In other words, we need existing and stronger affinities, a teacher who is with us everyday so that we can be under his constant guidance and thus be able to reach enlightenment.

佛灭了，佛的弟子，无论出家或在家弟子，只要是真正有修、有学、有德行的，都应该请他到此地常住，指导我们修学。
The Buddha himself is no longer here but his followers are, be they monks and nuns or laypeople. Those who are knowledgeable and virtuous can be invited to reside in our town or city to give teachings. In this way, we will be constantly under their guidance.

普贤十愿：前面七愿，是菩萨的愿行，后面三愿，是菩萨的回向行。
From the above, we can see that among the Ten Great Vows of Universal Worthy Bodhisattva, the first seven are for a Bodhisattva's vows and conduct and the last three are the ways to dedicate all merits.


八者、常随佛学 Abide by the Buddha's teachings

佛今天不在世，佛的经典尚留在世间，依照经典修行，就是常随佛学所要取的最高标准。
Although the Buddha no longer resides in the world, we still have his sutras to follow and study. Following the sutras is the highest standard in our learning and practice of Buddhism.


九者、恒顺众生 Accord with all beings

这是指面对法界一切有情众生，一定要“顺”，这是非常难做到的。所以中国人讲“孝顺”。在恒顺当中，观察机缘，诱导众生断恶修善，破迷开悟。我们要有智慧、善巧、方便，才能够恒顺。
Learning Buddhism is to accord with all beings' wishes and this is extremely difficult. That is why the Chinese, in the first place, teach children about filial piety to form a good foundation for them to accord with others later. While according, we encourage people to stop committing wrongdoings, breaking through delusion and attaining enlightenment. However, to do this perfectly, we need wisdom and flexible appropriateness in dealing with people, objects and issues.


十者、普皆回向 Dedicate all merits to all beings

就是把我们所有的功德，毫无保留的全部回向给法界一切众生、回向菩提、回向法界。令自己的心量拓开，尽虚空遍法界就只是一个本体、一个自己。到这个境界，才是真正究竟圆满。
This means dedicating all of our good deeds and merits, without reservation, to all beings in the universe, to the Enlightenment and to all Ten Dharma Realms. It means broadening our minds so that the entire universe becomes one entity. Only when we have reached this state can we say that we have attained the Great Perfection.

Source Of Information:
《Talks On Buddha Says Ten Wholesome Ways Sutra 佛说十善业道经讲记》, by Venerable Master Chin Kung, translated by Student of the Triple Gems, published in October 2018, distributed by Amitabha Buddhist Society Malaysia (92, Jalan Pahang, 53300 Gombak, Kuala Lumpur, Malaysia)
*** The information provided above does not contain personal opinion of this blog.

Appendix A (Talks on Buddha says Ten Wholesome Ways Sutra”）

净土宗 Pure Land Buddhism
念佛法门 Buddha Name Recitation/Chanting Method

(1)  上净下空老法师之精要十念法 Ten-time Name Chanting Method by Venerable Master Chin Kung
内容大意摘取自《认识佛教》 Based on “To Understand Buddhism”

自修者，即是日中九次之念十声佛号法。是晨起与睡前各一次，日中三餐各一次，午前开工及收工各一次，午后开工及收工各一次，共计九次。每次称念十声四字或六字弥陀名号，原有日常定课可照常行之。
For individual practitioners: We apply the Ten-time Name Chanting Method daily: once in the morning when we get up and once at night before we go to bed; once before the three meals, (breakfast, lunch and supper); once before we start working in the morning and once when we stop work for lunch; once before we resume working in the afternoon and once after we finish work for the day. Each time, we chant either “Amitabha” or “Namo Amitabha” ten times apart from our daily practices.

共修者，凡讲经、开会、聚餐等无特定仪轨之集会，在共同行事之始，大众合掌同声称念十声“南无阿弥陀佛”，而后始进活动事宜。
For group practitioners: Whenever we gather for any non-ritual functions, ie. Sutra teachings, meetings or dinner parties, the congregation should first put their palms together and chant 10 times “Namo Amitabha” all together prior to the beginning of the function.

以简单易行，一日九次，从早到晚，佛气不断，佛念相继。个人之往生在握，则举家之成员或信或不信皆蒙摄持不遗。
This chanting method of nine times a day, from dawn to dusk, is easy to apply. We will soon find ourselves enveloped by the chanting atmosphere for the whole day bearing Amitabha in our minds all the time. Accordingly, our own rebirth in the Western Pure Land will be well-prepared. Even our family members, who either believe or do not believe in Buddhism, will all be salvaged.

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(2) 印光大师之摄心念佛法门 Chanting Method introduced by the 13th Patriarch of the Pure Land Buddhism, the late Great Master Yin Guang
http://www.amtfbbs.com/viewthread.php?tid=59065 or
http://www.amtb.tw/enlighttalk/enlighttalk.asp?web_choice=1&web_amtb_index=2143#godata

在 22/4/2011, 上净下空老法师说：
In one of his recent talks re “Infinite Sutra” (净土大经解演义) on 22 April 2011, Ven Master Chin Kung said:

佛号由心生出来，心生，清楚。
The Buddha name “Amitabha” arises from our heart clearly and distinctly 

口念，清楚。
then say it clearly and distinctly

耳听，清楚。
and listen at the same time clearly and distinctly.

再加上一个记数，从“一”到“十”。
Also we count each Amitabha as we chant from one to 10:

前面五句“一二三四五”，后面五句“六七八九十”。
Chanting can be divided in two lots: 5 + 5 = 10 times
Eg: Amitabha, Amitabha, Amitabha Amitabha, Amitabha, 
      Amitabha, Amitabha, Amitabha, Amitabha, Amitabha.

或者：你就“三三四”，用这个方法记。第一段三句“一二三”，第二段三句“四五六”，第三段四句“七八九十”。
Or: Chanting can be divided in three lots: 3+3+4 = 10 times
Eg: Amitabha, Amitabha, Amitabha
      Amitabha, Amitabha, Amitabha
      Amitabha, Amitabha, Amitabha, Amitabha

这样一句一句的，字字清楚，字字都听清楚了，而且心里头计数，我这一句佛号是第几声。
Just follow this way to chant, and listen clearly and distinctly to every single word we chant. In addition, we remember to count inaudibly in our heart, e.g. the fourth, the fifth or the sixth; in other words, we need to clearly know the “position” of each word we have just chanted.

但是切勿把数的数目加到佛号后面，如：阿弥陀佛1，阿弥陀佛2，阿弥陀佛3....
However, we must NOT attach the number at the end of each “Amitabha”, e.g. Amitabha 1, Amitabha 2, Amitabha 3....

十句念完了，再第一句、第二句、第三句。
After finishing the first 10 “Amitabha” then start chanting and counting another 10 “Amitabha” again. Do not carry on counting 11, 12, 13...

初学的时候最好念慢。“阿 -- 弥 -- 陀 -- 佛 -- ”，。不要用念珠（或手指），用念珠会分心。
Beginners should start chanting slowly: “A---mi---ta---bha” while listening and counting silently in our mind. Do not use beads (or fingers) to count so as not to get distracted.

用这个方法可以摄妄念。就是大势至菩萨说的“都摄六根，净念相继”。
This method is used to assist us to hold our thoughts fully on the chanting itself. This is exactly what Mahasthamaprapta Bodhisattva (Da Shi Zhi Pu Sai 大势至菩萨) says “When chanting, we pull tightly together all our six roots (eye, ear, nose, tongue, body and mind) and hold on to them while the pure chanting continues”.

最重要的因素是你放得下，果真放下了，跟极乐世界的人没差别。
The important thing that we can do to help ourselves is to let go of everything. Only when we have let go totally will we be in a state just the same as those who live in the Pure Land.

印光大师在文抄当中说绝对不能闭眼，闭着眼睛容易昏沉，就睡着了。而且“久则招魔，容易着魔。印光大师说绝对不能闭眼睛。
In his letters to his followers, Great Master Yin Guang said: Whenever we chant, we must NOT close our eyes. With eyes closed, we would easily fall asleep. Moreover, chanting with eyes closed for a long period of time, there would be every chance for demons to invade. Therefore, Great Master Yin Guang urged us NOT to close our eyes when chanting.

印光大师回答弟子说：念佛的时候眼睛往下看，皈依在佛号上，就像我们家在供的这些佛像一样，眼睑下垂。
In his reply to his followers, Great Master Yin Guang also taught us to half open our eyes and drop our eyesight downwards to the ground when chanting, just like the Buddha statue we have at home so that our minds will be focused fully on the chanting.

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（3）“五念门” ～ 天亲菩萨采用“五念门”的念佛方法 “The Five Chanting Doors” - Chanting Method by Vasubandhu Bodhisattva

内容大意摘取自《念佛的功德》
“Merits of Chanting Amitabha” Talk given by Rev Master Chin Kung, compiled and printed in June 2010 (pages 57 - 58)

天亲菩萨修学其念佛方法采用“五念门”，得自于《佛说观无量寿佛经》，其内容为：
Vasubandhu Bodhisattva's chanting method is called “The Five Chanting Doors” which originates from “The Visualization Sutra”. It comprises:
1. 礼拜 Prostration
2. 赞叹 Praise
3. 发愿求生 Vow to be reborn in the Pure Land
4. 观察 Observation (including visualization of the Buddha's appearance and recollection of the Buddha's meritorious virtues)
5. 回向 Dedication of Merits

他老人家念佛，句句佛号都具足这个意思。
For every chanting of “Amitabha”, Vasubandhu Bodhisattva includes all these 5 meanings.

                ***  ***  ***  ***  ***  ***

(4) 《念佛警策》之“十念回向之法” ～ 彭际清居士编纂 “Chanting Method” — compiled by the late Mr Peng2 Ji4 Qing1
Printed by 华藏净宗学会 Hwa Dzan Pure Land Learning Center (Pages 30 - 31)

十念者，每日清晨，面西，正立，合拿，连声称‘阿弥陀佛“，尽一气为一念。如是十气，名为十念。但随气长短，不论佛数多少，，唯长唯久，气极为度。其佛声不高不低，不缓不急，调停得中。如是十气，连属不断，意在令心不散，专精为功，故名此为十念者。显是藉气束心也。尽此一生，不得一日暂费。念佛既毕，即诵”一心皈命文“，最后回向。
“Chanting “Amitabha” over Ten Breaths: 
Each morning, the practitioner should stand straight, face the West, put his palms together and chant “Amitabha" continuously for as long as he exhales, so there is no need to count the number of “Amitabha” chanted. The speed of chanting each “Amitabha” should be steady, not too fast and not too slow. The voice level should be just right, not too high and not too low. Keep chanting clearly and comfortably for ten breaths. While chanting, the mind should concentrate on the sound of chanting which is based on breathing, calmly and evenly. For the rest of the practitioner's life, he should chant “Amitabha” each morning without ceasing. After the chanting over ten breaths is done, move on to chant “Yi1 Xin1 Gui1 Ming4”, followed by “Dedication of Merits”.

Translator's Note:
In his previous talks over the years, Venerable Master Chin Kung explained many times that most of the Chinese characters have got a meaning on how the character was formed. The character of “念” (nian4), which means chanting in English, actually comprises two elements: the upper half in Chinese means “right now” and the lower half means “heart”. Therefore, whenever we chant (“念” nian4), we articulate each word clearly and dwell on each utterance with all our heart.

For information, some senior practitioners like to chant following their breathing. They chant “Ami” (阿弥) when they inhale and chant “tabha” (陀佛) when they exhale. The voice level can be either low or barely audible. The speed of chanting is controlled by inhalation and exhalation and they can keep chanting this way comfortably the whole day. No counting is required.

related post: Appendix B：净宗同学修学佛法五大科目 Five Subjects for Pure Land Practitioners

Source Of Information:
《Talks On Buddha Says Ten Wholesome Ways Sutra 佛说十善业道经讲记》, by Venerable Mster Chin Kung, translated by Student of the Triple Gems, published in October 2018, distributed by Amitabha Buddhist Society Malaysia (92, Jalan Pahang, 53300 Gombak, Kuala Lumpur, Malaysia)
*** The information provided above does not contain personal opinion of this blog.

Talks on “Buddha says Ten Wholesome Ways Sutra” 《佛说十善业道经》讲记

Given by Venerable Master Chin Kung 上净下空老法师讲述
(Translation from Chinese to English) 中英对照


如是我闻：
Thus I have heard:
一时，
At one time,
.........................................
(Translation based on the Chinese version of “Buddha says Ten Wholesome Ways Sutra” — Talks given by Venerable Master Chin Kung in Singapore 2004, printed in 2005 — P 39 - P 42.)

通常的说法就是众生听闻这部经的机缘成熟了。此时称作“一时”。这个“一”与自性相应，一心不乱。佛告诉我们，时间与空间都是抽象的概念，并非事实。倘如我们有非常深的定功，就能回到过去。如果记载某年、某月、某日，我们就永远没有机会参与一切诸佛如来的法会。“一时”二字是活的，不是死的。
The explanation generally is that “one time” appears to be the “right” time to hear this Sutra. The word “one” here makes connection to self-innate-nature and undisturbed-one-mind. The Buddha told us that “time and space” are both metaphysical conceptions and therefore are surreal. If we practise Buddhism expertly and achieve deep and proficient meditation, we can easily “attend” any of the Dharma Talks given by the Buddha in the past. But if we record a certain date and time in the Sutra, it virtually means that there will never be such a chance for people to attend any of the Buddha's teachings. Therefore “one time” is vividly full of potential.


佛在娑竭罗龙宫，与八千大比丘众、三万二千菩萨摩诃萨俱。
Shakyamuni Buddha was in the Palace of the Dragon King of the Salty Ocean together with an assembly of eight thousand Great Bhiksus* and thirty-two thousand Bodhisattvas**.
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(Translation based on the Chinese version of “Buddha says Ten Wholesome Ways Sutra” — Talks given by Venerable Master Chin Kung in Singapore 2004, printed in 2005 — P 42 — P 44.)

* Bhiksus (or Bhikkus) = monks. Male members of the Buddhist sangha who have received full ordination and upheld 250 precepts.
(The Seeker's Glossary of Buddhism 2003 The Third Edition P 64)

** Bodhisattvas — The Mahayana distinguishes two kinds of Bodhisattvas:
(1) Earthly Bodhisattvas are persons (monks, nuns, lay people, etc) who are distinguished from others by their compassion and unselfishness as well as their striving toward the attainment of enlightenment.
(2) Transcendent Bodhisattvas have actualized the Paramitas. The six stages of spiritual perfection in the progress to Buddhahood are:
1. charity (alms-giving)
2. self-discipline
3. patience
4. diligence
5. meditative concentration and
6. wisdom
They attain Buddhahood but postpone their entry into complete Nirvana. They possess (near) perfect wisdom and are no longer subject to Samsara (Cycle of Birth & Death). They appear in various forms in order to appropriately guide beings to the path to liberation.
(The Seeker's Glossary of Buddhism 2003 The Third Edition P 89)


尔时世尊告龙王言：一切众生心想异故造业亦异，由是故有诸趣轮转。
At that time, Shakyamuni Buddha told Dragon King that since all beings possess different minds and thoughts, hence different kinds of karmic consequences are produced accordingly and, as a result, they reincarnate endlessly in various Realms.
........................................
(Translation based on the Chinese version of “Buddha says Ten Wholesome Ways Sutra” — Talks given by Venerable Master Chin Kung in Singapore 2004, printed in 2005 — P 44 — P48.)

世尊告诉我们六道轮回的由来。“唯心所现，唯识所变”。随着念头走，念善造善业，念恶造恶业。完全是自作自受，与别人不相干。明白此理，才知道存心不同，果报便不相同。我们只能怪自己，不能怪别人。
Shakyamuni Buddha explained to us the main reason of the existence of the Cycle of Birth and Death for living beings is that all the things or phenomena that appear are exclusively due to our own thoughts. We are what we think or act. Good action incurs good result and bad incurs bad. It is essential to understand that different retributions are resultant directly from the way we think or act. It is totally self-inflicted and we have no one else to blame, but ourselves. (This is called the Law of Cause and Effect.)


龙王，汝见此会及大海中形色种类各别不耶？如是一切靡不由心造善不善，身业语业意业所致。 
Oh, Dragon King, you would of course see there are a wide variety of beings present in the meeting as well as those in the ocean. Aren't they all showing different shapes and appearances? Their minds are absolutely responsible for creating wholesome or unwholesome bodily, verbal and mental karmas. As such, they are all showing different shapes and appearances.
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(Translation based on the Chinese version of “Buddha says Ten Wholesome Ways Sutra” — Talks given by Venerable Master Chin Kung in Singapore 2004, printed in 2005 — P 48 - P50.)

一切都是由心想变现出来的。我们每个人天天在造业。
With our own thoughts we create the world. As a matter of fact, each day every one of us is practically creating a lot of karmas, wholesome or unwholesome, with our own mind.


而心无色不可见取，但是虚妄诸法集起，毕竟无主无我我所。虽各随业，所现不同，而实于中无有作者。故一切法皆不思议。
And yet the mind is formless and unable to be physically grasped or distinguished but somehow it conceptually accumulates all the dharmas* that are unreal, illusory and empty and are therefore without ownership; it is neither “I” nor “mine”. Following their karmic consequences, beings with different shapes and appearances also live their lives differently. However, there is no creator in this as all dharmas are considered incredible and inconceivable.
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(Translation based on the Chinese version of “Buddha says Ten Wholesome Ways Sutra” — Talks given by Venerable Master Chin Kung in Singapore 2004, printed in 2005 - P 51 - P 65.)

* Dharma has several meanings:
(1) The teachings of the Buddha (generally capitalized in English as ‘Dharma’)
(2) Law, doctrine
(3) Things, events, phenomena.
(The Seeker's Glossary of Buddhism 2003 The Third Edition P 185)
 
世间人执著身是我，是第一个迷惑；从“我”的迷惑产生自私自利，造无量无边罪业，堕落在轮回。“我”尚没有，哪来的“我所”？
It is the initial delusion when ordinary people see the “body” as “I”. This state of delusion will in turn generate selfishness. It will cause unlimited bad karmas and eventually cause us to fall into the Cycle of Birth and Death. There is absolutely no I, let alone my or mine!

这一段比较深，这是讲理。道理真正透彻了，决定不再做恶事。别人骗我，我不骗他；别人毁谤、侮辱、陷害我，我决定没有报复的念头，还是诚心诚意以一片善心待他，这是真正觉悟。
The meaning of this paragraph is profound. Once we understand thoroughly the facts and reasons behind all these, we definitely will not commit any more evil acts. In case we have been deceived, we certainly will not seek to revenge. If someone slanders us to damage our reputation, or insults us or even if we are being fabricated for an act/crime that we do not commit, we surely will not have the slightest thought of revenge. We will still be kind to him/her earnestly and sincerely. This is the real awakening to the truth.


自性如幻。智者知已。应修善业。以是所生蕴处界等。皆悉端正。见者无厌。 
Since a person with great wisdom understands that self-nature is illusory and unimaginable, he ought to do only good deeds. Therefore, this person, together with all his related environmental circumstances, will gradually become influentially decent and graceful so that no one will ever grow tired of him.
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(Translation based on the Chinese version of “Buddha says Ten Wholesome Ways Sutra” — Talks given by Venerable Master  Chin Kung in Singapore 2004, printed in 2005 - P 66 - P 69 and 75.)
 
世尊常用“不可思议”来说明事实真相，因为事实真相绝不是言语能说得出的，也不是思惟想像能达到的，“言语道断，心行处灭”。只要你不思不议，事实真相就现前。把心想止住了，才见到一切法的真相。我们有思有议，不解如来真实意。
The Buddha often uses the term “unimaginable” to describe the truth. It is because the truth cannot be simply described by any spoken language, and is utterly inexpressible or inconceivable to understand. [It cannot be simply expressed by language and cannot be sought cognitively.] Only when we are NOT “contemplating”, will the truth be revealed in front of us. Once we stop our thoughts, we then see the truth of all Dharmas. If we start to “think” or “discuss” then we will not understand the real meaning of the Buddha's teachings (due to human beings' normal “limited knowledge”).


龙王，汝观佛身，从百千亿福德所生。诸相庄严，光明显曜，蔽诸大众，设无量亿自在梵王悉不复现。其有瞻仰如来身者，莫不目眩。
Dragon King, you can clearly see that the Buddha's marvelous appearance is formed by hundreds and thousands of trillions of good fortunes and virtues*. With this excellent and dignified solemnity, the luminous radiant lights emitting from Shakyamuni Buddha generously salvage all the assembly. If there were immeasurable numbers of Ishvara and Brahma Devas**, their own virtuous lights are comparatively dim, just like comparing a candle's light to the sun. Therefore, for those who admire the Buddha and look at him with great respect, their eyes would certainly be dazzled.
.............................................................
(Based on the Chinese version of “Buddha says Ten Wholesome Ways Sutra”— Talks given by Venerable Master Chin Kung in Singapore 2004, printed in 2005 - P 73 & P74)

* good fortunes and virtues - the Basis for good fortunes and virtues are:

The Three Conditions 净业三福:

第一：孝养父母，奉事师长，慈心不杀，修十善业。
(i) - be filial and respectful to our parents
     - be respectful to our teachers and elders
     - be compassionate and do not kill any sentient being and
     - abide by the Ten Wholesome Ways:
       1. No killing
       2. No stealing
       3. No sexual misconduct
       4. No lying  
       5. No abusive speech
       6. No slander
       7. No enticing speech
       8. No greed
       9. No anger
       10. No ignorance (delusion/attachment)

第二：受持三皈，具足众戒，不犯威仪。
(ii) - take the Three Refuges
      - abide by laws, precepts and
      - conduct oneself in a proper and dignified manner

第三：发菩提心，深信因果，读诵大乘，劝进行者。
(iii) - generate the Bodhi Mind
       - deeply believe in the Law of Cause and Effect
       - recite and uphold Mahayana Sutras and teachings and
       - encourage others to advance on the path to Enlightenment.
(Extracts from both the English and Chinese versions of “To Understand Buddhism” — The Collected Works of Venerable Master Chin Kung.)

**Ishvara and Brahma devas — a deva （大梵王）, a radiant celestial being from the Celestial Realm of the Ishvara and Brahma （他化自在天及摩醯首罗天）

福德的根是什么？十善业道。也就是净业三福的第一条。诸佛菩萨就是从这里修起。
What is the root of “Fortunes”? It is the Ten Wholesome Ways. It is also the first item of The Three Conditions (as shown above). This actually is the starting point where all Buddhas and Bodhisattvas commence their practices.

至于修德则有浓淡之分。例如虚云老和尚，身体连衣服都有清香味。我们修行要在这些地方勘验自己，如果心地不清净，充满贪、瞋、痴、慢，身上的气味就很难闻，就是没有功夫。真正有功夫的修行人身心清净不染着，这种难闻的气味，是一年比一年、一月比一月淡。由此可知，善恶的念头确实影响生理组织和内分泌。
In terms of “Virtues”, there are certain different levels. For instance, the famous Venerable Master Xu1 Yun2 （虚云老和尚）, whose body and clothing both were found pleasantly scented all the time. Accordingly, we can easily assess ourselves whether we are a serious or diligent practitioner. If we are in lack of a pure mind and are full of greed, anger, delusion and arrogance, our body will carry a bad smell that is dreadful. This clearly indicates we have not yet reached a certain standard. Diligent disciples will not allow anything to tarnish their pure minds and this bad smell will then become less and less by the year or by the month. As such, we know that good or bad thoughts will significantly influence our physical organs and hormones.


汝又观此诸大菩萨妙色严净，一切皆由修集善业福德而生。又诸天龙八部众等大威势者，亦因善业福德所生。
You can also see that all the Great Bodhisattvas possess magnificent, pure and solemn appearances solely due to their diligent cultivation of the Ten Wholesome Ways* that produce good fortunes and virtues; so do the Eight Classes of Devas and Dragons** and the Kings of Heavens, whose marvelous appearances are also due to the merits and virtues they gathered from performing wholesome actions。
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(Translation based on the Chinese version of “Buddha says Ten Wholesome Ways Sutra” — Talks given by Venerable Master Chin Kung in Singapore 2004, printed in 2005 - P 76 - 78)

* The Ten Wholesome Ways:

The Purification of Actions:
1. No killing
2. No stealing
3. No sexual misconduct

The Purification of Speech:
4. No lying
5. No abusive speech
6. No slander
7. No enticing speech

The Purification of Mind:
8. No greed
9. No anger
10. No ignorance (delusion/attachment)

**The Eight classes of Devas and Dragons （天龙八部）
1. The Devas (Radiant ones) 天
2. The Nagas (Dragons) 龙
3. The Yakshas (Demons) 夜叉
4. The Gandharvas (Celestial Musicians) 乾闼婆
5. The Asuras (Titans) 阿修罗
6. The Garudas (Golden Winged Bird Spirits) 迦楼罗
7. The Kinnaras (Celestial Musicians) 紧那罗
8. The Mahoragas (Great Python Like Beings) 摩睺罗伽

这一段是讲菩萨的妙色身。相好是果报：果必有因。其基础不离十善业，最重要的是保持清净心。
This paragraph describes the magnificent and gorgeous features of Bodhisattvas. Being good-looking is definitely a manifestation as good retribution must be produced by a good cause. The foundation for collecting good merits is the Ten Wholesome Ways. To maintain a pure mind is most important.

最重要的是把经典的教学落实在生活中。
It is crucial for us to exercise and apply the Buddha's teachings into our daily lives.


今大海中所有众生。形色麤鄙。或大或小。皆由自心种种想念。作身语意诸不善业。是故随业。各自受报。
Now the beings in the ocean*, whether big or small, all have ugly and mean appearances. Their ungraceful appearances are duly caused by their previous wrong thoughts, unpleasant speech and irresponsible actions. Every cause triggers a result so everyone has their own karmic consequences** to live with.
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(Translation based on the Chinese version of “Buddha says Ten Wholesome Ways Sutra” — Talks given by Venerable Master Chin Kung in Singapore 2004, printed in 2005 - P 80 - P 81)

*in the ocean - refers to Six Realms:
1. Celestial Realm
2. Asuras Realm (this also integrates in other Realms, so sometimes the sutra says 5 Realms)
3. Human Beings Realm
4. Hungry Ghosts Realm
5. Animals Realm
6. Hells Realm

**karmic consequences — refers to the “Law of Cause and Effect”, a natural Law, which cannot be avoided whether we believe or not. Unfortunately, people do not understand the fact that all karmic consequences are totally self-inflicted. Our lives today are the result of our past and what we do today will be our future.

我们每个人的相貌不一样，健康状况不相同，生活环境亦有差别，这是什么原因造成的？此皆由身、语、意不善，所以才感召不善的果报。
What is the main reason that everyone has a different face, with different health and different living situations? It is completely caused by our past or present unwholesome physical, verbal and mental actions that in turn induce bad retribution.


汝今当应如是修学，亦令众生了达因果修习善业。
Therefore you should learn to implement the wholesome actions accordingly. At the same time, also make all beings understand thoroughly the real Cause and Effect of the karmic consequences and urge them to practise only the wholesome actions.
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(Translation based on the Chinese version of “Buddha says Ten Wholesome Ways Sutra” — Talks given by Venerable Master Chin Kung in Singapore 2004, printed in 2005 - P 84)

佛教的基础是建立在因果的教学上，种善因得善果（三善道），恶因得恶报（三恶道），修净业往生极乐。
The bases for Buddhist teachings are about Law of Cause and Effect. We reap what we sow. Therefore, we should always perform only wholesome acts with kind motives or thoughts:
▶ Good karma leads to favourable results and rebirth in higher realms (e.g. Celestial and Human Beings)
▶ Bad karma leads to bad results and rebirth in lower realms (e.g. Animals, Hungry Ghosts and Hells)
▶ Pure karma leads to enlightenment and transcend samsara (to become a Bodhisattva in the Western Pure Land of Ultimate Bliss.)


汝当于此正见不动，勿复堕在断常见中。于诸福田欢喜敬养，是故汝等亦得人天尊敬供养。
You must firmly accord with the Right Views*. Do not ever be swayed by Wrong Views of Annihilation and Eternity**. As for the merits fields#, you should attain and preserve them## joyously with respect, as such, you will in turn be respected and supported by both human and celestial beings.
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(Translation based on the Chinese version of “Buddha says Ten Wholesome Ways Sutra” — Talks given by Venerable Master Chin Kung in Singapore 2004, printed in 2005 - P 86 - P 89)

*Right Views — Law of Cause and Effect.

**Two kinds of Wrong Views （断常见）：
(1) “断见” - 认为人死如灯灭，一了百了，不相信有来世，不信因果。
Views of Annihilation （断见）  — One, who wrongly believes that dying is the end for him, is not afraid of the retribution that follows his actions. He simply does not believe in the Law of Cause and Effect that brings karmic consequences to every single being.

(2) “常见” - 以为人死了又复为人，代代如是。
Views of Eternity （常见）— One, who wrongly believes that he will be reborn as man again after death, generation by generation.

# merits fields （福田）— refers to all the good deeds we collect.

## attain and preserve them — refers to collection and retention of good merits. There are 3 types of merit fields we should keep collecting:

(1) “敬田” - 必须把对三宝的恭敬用来对一切众生。这种做法就是普贤行。用真诚、清净、平等心，所得的果报不可思议。
Merit Field of Respect （敬田）— We should respect everyone sincerely and equally with a pure mind, just like the way we respect “Triple Gems”. This is also the first of the Ten Great Vows of Universal Worthy Bodhisattva “Respect Buddha and All Beings” （礼敬诸佛） and the fruitful result is absolutely beyond imagination.

(2) “恩田” - 恩田以父母为代表；以报答父母之恩的心，来报答亲恩、师恩、众生恩。
Merit Field of Gratefulness （恩田）— Our parents are the people whom we should firstly respect and repay their kindness to. However, apart from being grateful to our own parents, we should also extend our deep appreciation to our teachers as well as to other people whom we come across.

正如回向偈所说的：
In our “Dedication Verse”:

愿以此功德
“May the merits and virtues accrued from this act
庄严佛净土
Adorn the Buddha's Pure Land
上报四重恩
Repay the Four Kindnesses above
下济三涂苦
and Relieve the sufferings of those on the Three Paths below
若有见闻者
May those who see or hear of this
悉发菩提心
Generate Bodhi Mind
尽此一报身
And, at the end of this life,
同生极乐国
All be reborn in the Land of Ultimate Bliss.

(“Four Kindnesses” refers to kindnesses from Triple Gems, Parents, Teachers and other Sentient Beings)
(Triple Gems = Buddha, Doctrine and Sangha)

(3) “悲田” - 我们要尽心尽力帮助世间一切苦难的众生，脱离贫困；这需要金钱物质的帮助，用教育教导他谋生的技能，但更重要的是教学，帮助他们破迷开悟。
Merit Field of Compassion （悲田）— We should provide assistance to the best of our ability whenever possible in every respect to help others; for instance, donation of money or material to those in need, provision of education and assistance so people can get trained for jobs. More importantly, in the long term, help them become awakened (i.e. understanding the importance of being liberated from the Cycle of Birth and Death).

新加坡的许哲居士，她一生专门照顾老人、病人、贫穷苦难之人。因此社会大众对她无不尊敬。
Sister Teresa （许哲居士） of Singapore spent all her life looking after the aged, sick and the destitute. As a result, the local community highly respected her for what she had done. (She passed away peacefully at home on 7 December 2011 at the age of 109.)


龙王当知，菩萨有一法能断一切诸恶道苦。何等为一？谓于昼夜长念思惟观察善法，令诸善法念念增长，不容毫分不善间杂。是即能令诸恶永断， 善法圆满，常得亲近诸佛菩萨及余圣众。
Oh, Dragon King, Bodhisattva has “a method” which can eliminate all sorts of sufferings that exist in all the Ten Realms*. What is this method? The method is that we should constantly contemplate, observe and reflect on the wholesome dharmas day and night, so as to develop and expand them continuously with our every thought, not allowing traces of bad thoughts to emerge or mingle. By doing so, the evils will be cut off completely forever and the wholesome dharmas are hence perfect and complete. It will eventually enable us to become close to all the Buddhas, Bodhisattvas and Sages**.
.............................................................
(Translation based on the Chinese version of “Buddha says Ten Wholesome Ways Sutra” — Talks given by Venerable Master Chin Kung in Singapore 2004, printed in 2005 — P 90 - P97)

* in all the Ten Realms （一切诸恶道苦）— Rev Master Chin Kung pointed out that “all the Ten Realms” are actually considered as “Bad” Realms if we compare the “Four Saints Realms” （四圣法界）and the Six Realms （六道）to the Buddha's Yi1 Zhen1 Fa3 Jie4（一真法界）.

**Sages — refers to those who have already been reborn into the Western Pure Land.

这一段是本经最重要的经文，也可说是释迦牟尼佛四十九年讲经说法、教化众生的中心，将我们修行的内容讲得非常清楚。我们修的是净土。从何学起？要从十善业道学起。
This paragraph above is in fact the most important core in the whole of this Sutra. It is also the centre of Shakyamuni Buddha's 49 years of teachings to his disciples. It clearly shows us the details of cultivation of practicing Buddhism. We are practising the “Pure Land Method”. From where exactly should we start? We actually commence our learning from the Ten Wholesome Ways.

在《佛说观无量寿佛经》上，韦提希夫人遭遇家庭和国家的变故，痛不欲生，向世尊求教，有没有好的生活环境，她想求生。世尊非常慈悲，将十方诸佛刹土变现在她的面前，让她自己去选择，韦提希夫人很有智慧，她选择阿弥陀佛的极乐世界。世尊对她的选择非常赞叹。
In 《The Buddha Says: The Visualization Sutra》 , Queen Wei2 Ti2 Xi1 （韦提希夫人）suffered disastrous impacts from the palace tragedy and faced mutiny, with her King being put into jail by her own son, the Prince. Under these circumstances, she approached the Buddha for help as she was so heartbroken that she wanted to leave for a better living environment. The Buddha was very kind revealing in front of her all the Buddha Lands of all Ten Directions from which she could choose. Queen Wei Ti Xi （韦提希夫人）had the wisdom to pick Amitabha's Pure Land. The Buddha praised her for her choice.


净业三福 The Three Conditions

佛如何教她求生西方极乐世界？佛首先教她学习“净业三福”：

Then how did the Buddha teach her the way to be reborn in the Pure Land? The Buddha firstly taught her “The Three Conditions”:

第一：孝养父母，奉事师长，慈心不杀，修十善业。
(1) - be filial and respectful to our parents
      - be respectful to our teachers and elders
      - be compassionate and do not kill any sentient being and
      - abide by the Ten Wholesome Ways:
         1. No killing
         2. No stealing
         3. No sexual misconduct
         4. No lying
         5. No abusive speech
         6. No slander
         7. No enticing speech
         8. No greed
         9. No anger and
         10. No ignorance (delusion/attachment)

第二：受持三皈，具足众戒，不犯威仪。
(2) - take the Three Refuges
      - abide by laws and precepts and
      - conduct oneself in a proper and dignified manner

第三：发菩提心，深信因果，读诵大乘，劝进行者。
(3) - generate the Bodhi Mind
      - deeply believe in the Law of Cause & Effect
      - recite and uphold Mahayana Sutras and teachings and
      - encourage others to advance on the path to Enlightenment.

佛法的修学从这里开始。三世诸佛所修无量无边的法门，都以“净业三福”为根基。
The practice of Buddhism starts from here. All the Buddhas (in the Past, Present and Future) learn immeasurable dharma methods, nevertheless, they all commence from The Three Conditions as a basic foundation.

净宗学会成立时，我（即上净下空老法师）提出修学的五个科目：
During the initial establishment of the Pure Land Learning Center, Venerable Master Chin Kung raised five subjects for practices for all Pure Land practitioners:
第一: “净业三福”
1. The Three Conditions

第二：“六和”
2. The Six Harmonies

第三：“戒定慧三学”
3. The Three Learnings

第四：“六度”
4. The Six Paramitas

第五：“普贤十愿”
5. The Ten Great Vows of Universal Worthy Bodhisattva.
（五门功课的详细内容附在本文后面之 Appendix B）
(The “Five Subjects” for all Pure Land Practitioners are detailed at Appendix B at the end of this document.)


言善法者，谓人天身，声闻菩提、独觉菩提、无上菩提，皆依此法以为根本而得成就，故名善法。
In terms of “Wholesome Dharmas”, these Dharmas provide all beings, in both the Human Beings Realm and Celestial Realm, a solid foundation in the basics of Buddhism and hence lead to the achievement of enlightenment; therefore these are called Wholesome Dharmas.
........................................................
(Translation based on the Chinese version of “Buddha says Ten Wholesome Ways Sutra” — Talks given by Venerable Master Chin Kung in Singapore 2004, printed in 2005 — P 98 - P 100)

我们一定要行善修福 - 从人天到佛果地，都是修善法而成就。
We must practise wholesome actions to obtain good deeds and merits — it is imperative for all beings commencing from the Human Beings Realms and beyond to observe and practice Wholesome Dharmas in order to attain buddhahood.


十善业 Ten Wholesome Ways
此法即是十善业道。何等为十？谓能永离杀生、偷盗、邪行、妄语、两舌、恶口、绮语、贪欲、瞋恚、邪见。
These Wholesome Dharmas are the “Ten Wholesome Ways”. What are these “Ten”? They are:
1. No killing
2. No stealing
3. No sexual misconduct
4. No lying
5. No abusive speech
6. No slander
7. No enticing speech
8. No greed
9. No anger and
10. No ignorance/delusion/attachment.
 ...................................................
(Translation based on the Chinese version of “Buddha says Ten Wholesome Ways Sutra” — Talks given by Venerable Master Chin Kung in Singapore 2004, printed in 2005 — P 100 - P 108)

信愿具足，念佛还要修善，这一点非常重要。
Apart from chanting Amitabha earnestly with deep faith and firm vow, it is important that we should also perform the following good deeds:

1. 永离杀生 -  不但不可以杀生，连杀生的念头都要永离。要能生起护生的心，帮助众生，利益众生，爱护众生，这是永离杀生的真实义。若令众生畏惧、不安，也包含在杀生之内。六波罗蜜第一是布施，其一是无畏布施。
No killing — We should not kill any living beings; do NOT even have such thoughts. We should be able to protect our living environment and other creatures; always be ready to help others, benefit others, care about and love others. If we ever cause others to become fearful or worried, it is as bad as “Killing”. In regard to the first item of the Six Paramitas, “Giving of Fearlessness” — it means to help others, to remove their fears or insecurity.

2. 永离偷盗 - “偷盗”就是不与取。不问自取，就是偷盗。占别人便宜，如贪污、欺骗、不合法的瞒骗税收、用公家财物或税金以满私欲，等等。这无疑是障碍自己的道业，毁掉自己的清净心。别人占我的便宜，不要去计较，这是布施。偷三宝物的罪最重。所以用道场的电话也要付电话费。
No stealing — If anyone takes/removes anything without firstly checking with the owner, this is obviously stealing. However, it also refers to “not taking advantage of others”, e.g. bribery/corruption, fraud, or illegally avoiding tax payments, or illegally using government or office resources or illegally spending tax payers' money, etc. All these sorts of actions will not only form a barrier to obstruct our path to liberation, they will also destroy our mind of purity. If someone takes advantage of us, we simply see this as alms-giving and will not worry about it. The worst scenario is stealing items from the Triple Gems (Buddha, Doctrine and Sangha). For this reason, some people are happy to leave some money behind if they ever use a phone in a temple.

3. 永离邪行 - 就是不淫欲，指婚外情。导致家庭破裂，是社会动乱的根源。“财色名食睡，地狱五条根”。学佛者若不能放下“色”，佛念得再好都不能往生，不过是人天福报而已。
No sexual misconduct — This refers to extramarital affairs. If more and more couples seek to divorce, the broken families will unavoidably form a base of community disturbance in the long run. If we indulge ourselves in the “Five Elements” (obstacles) of Wealth, Sex, Fame, Food and Sleep, the retribution will be at the Hells Realm. Buddhist disciples should learn to control their sexual desires as even chanting Amitabha brilliantly will NOT lead them to get rebirth in the Western Pure Land. They will only be reborn either in the Human Beings Realm or the Celestial Realm, but still fall into the Cycle of Rebirths.

4. 永离妄语 - 就是不诚实、说假话。有意无意欺骗别人，是自己包庇自己的罪恶。
No lying — This refers to dishonesty by lying. To either intentionally or unintentionally deceive others is considered dishonesty, a sin by itself, which is clearly an excuse to cover up one's own unwholesome action.

5.永离恶口 - 就是言语粗鲁，没有礼貌。没有为他人设身处地着想。心地再好，嘴巴不好，还是不好！ 
No abusive speech — It is impolite to speak rudely to others under any circumstances as the person shows no consideration of others at all, let alone compassion. It is absolutely useless to own a kind heart but use abusive speech!

6. 永离两舌 - 就是挑拨是非、误导众生。两舌最严重的是破坏和合僧，是五逆罪之一。
No slander — Using false verbal language to instigate or provoke or mislead others purposely. The most serious sin is to damage the harmony of a Buddhist group or community, one of the “Five Cardinal Sins”.

7. 永离绮语 - 花言巧语，很能讨大众的欢心，可是内容是不善的。
No enticing (seductive) speech — Seductive sweet talk can be flattery but the contents may be misleading or evil.

8. 永离贪欲 - 贪乃三毒烦恼之一；贪、瞋、痴三毒，令世间一切恶业都从此生。佛告诉我们，贪心堕饿鬼，瞋恚堕地狱，愚痴堕畜生。
No greed — Greed is one of the Three Poisons that is the main source of all misdeeds and wrongdoing. The rest of the Three Poisons are Anger and Ignorance (delusion/attachment). Buddha says being greedy will lead to Hungry Ghosts Realm, anger will lead to Hells Realm and ignorance will lead to Animals Realm.

9. 永离瞋恚 - 瞋恚乃三毒烦恼之一，由贪变瞋恚，带来无尽的烦恼。要永断。
No anger — Anger, one of the “Three Poisons”. Greed leads to resentment and anger. When our greed is not satisfied it brings about immense worries and afflictions. We should cut them off totally.

10. 永离邪见 - 邪见是愚痴。要永断。
No ignorance — Delusion, attachment or wrong views are all ignorance. We should cut them off totally.


龙王，若离杀生，即得成就十离恼法。何等为十？
Oh, Dragon King, if people give up killing, they will accomplish ten ways of being free from vexation. What are the ten?

一于诸众生普施无畏。
1. They offer fearlessness unanimously to all beings.

二常于众生起大悲心。
2. They always have great compassion towards all beings.

三永断一切瞋恚习气。
3. All habitual tendencies of anger and hatred are cut off forever.

四身常无病。
4. They are always free from illnesses.

五寿命长远。
5. Their lives are long.

六恒为非人之所守护。
6. They are constantly protected by non-human-beings.

七常无恶梦，寝觉快乐。
7. They have no bad dreams, always sleep and wake up happily.

八灭除怨结，众怨自解。
8. The entanglements of enmities are eradicated and they are also free from all sorts of hatred.

九无恶道怖。
9. They are free from the fear of being born into the three bad realms (of Animals, Hungry Ghosts and Hells).

十命终生天。
10. When they come to the end of their lifespan, they will be born in the Celestial Realm.

是为十。
These are the ten.

若能回向阿耨多罗三藐三菩提者，后成佛时，得佛随心自在寿命。
If they dedicate their merits and virtues to the “Unsurpassed Supreme Perfect Enlightenment’*, and later become Buddhas, they will live an infinite lifespan for as long as they so wish.
................................................................
(Translation based on the Chinese version of “Buddha says Ten Wholesome Ways Sutra” — Talks given by Venerable Master Chin Kung in Singapore 2004, printed in 2005 — P 109 - P 120)

* Unsurpassed Supreme Perfect Enlightenment — (Anuttara-Samyak-Sambodhi in Sanskrit)
In Theravada (Small Vehicle), Enlightenment means liberation from Samsara (the world we are living in), going beyond the Cycle of Rebirth forever. In Mahayana (Large Vehicle), Enlightenment means achieving ultimate Buddhahood. 
(The Seeker's Glossary of Buddhism 2003 The Third Edition P 225)


复次龙王，若离偷盗，即得十种可保信法。何等为十？
Again, Oh, Dragon King, if people give up stealing, they will accomplish ten ways of being free from losing their confidence. What are the ten?

一者资财盈积，王贼水火及非爱子不能散灭。
1. Their wealth will keep increasing and accumulating and cannot be forfeited/destroyed by kings, robbers or thieves, floods, fires and prodigal sons.

二多人爱念。
2. They are liked by many people.

三人不欺负。
3. They are not bullied by others.

四十方赞美。
4. They are praised by all.

五不忧损害。
5. They have no fear of harm or damage.

六善名流布。
6. Their good names are always popular.

七处众无畏。
7. They feel comfortable and are without fear in public.

八财命色力安乐。辩才具足无缺。
8. They are awarded with wealth, longevity, health, capability, peace, happiness and eloquence.

九常怀施意。
9. They are always happy to contribute.

十命终生天。
10. When they come to the end of their lifespan, they will be born in the Celestial Realm.

是为十。
These are the ten.

若能回向阿耨多罗三藐三菩提者，后成佛时，得证清净大菩提智。
If they dedicate their merits and virtues to the “Unsurpassed Supreme Perfect Enlightenment”, when later they become Buddhas, they will achieve the Purified Great Bodhi Wisdom.
...........................................................
(Translation based on the Chinese version of “Buddha says Ten Wholesome Ways Sutra” — Talks given by Venerable Master Chin Kung in Singapore 2004, printed in 2005 — P 121 - P 135)

财富是怎么来的？财布施来的。这一生得的财富，是过去生中修财布施的善因。用钱要用智慧，钱用得不当就造业。
How do people gather their wealth in this life? According to the Law of Cause and Effect, it comes as a result of alms-giving in our previous lifetimes. However, we need to spend money sensibly with wisdom or we will bring bad karmas.

 
复次龙王，若离邪行，即得四种智所赞法。何等为四？
Again, Oh Dragon King, if people give up sexual misconduct, they will accomplish four kinds of dharmas that are praised by the wise. What are the four?

一诸根调顺。
1. They always have good health.

二永离諠掉。
2. They always are free from altercation. This refers particularly to marital problems.

三世所称叹。
3. They are praised by all.

四妻莫能侵。
4. They have loyal wives who will not be encroached upon.

是为四。
These are the four.

若能回向阿耨多罗三藐三菩提者，后成佛时，得佛丈夫隐密藏相。
If they dedicate their merits and virtues to the “Unsurpassed Supreme Perfect Enlightenment”, when later they become Buddhas, they will possess the Thirty-two Auspicious Marks of a Buddha.
..........................................................
(Translation based on the Chinese version of “Buddha says Ten Wholesome Ways Sutra” — Talks given by Venerable Master Chin Kung in Singapore 2004, printed in 2005 — P 136 - P 140)

离婚，子女是直接受害人。这些人从小缺乏关爱，心理不平衡，情绪不稳定。如此发展下去，后果不难想像。
Divorce makes the children become immediate victims. They may lack their parents' love and care when they are young, causing them to become moody or psychologically imbalanced. It isn't hard to predict their future.

Translator's Note:
In his talks on various occasions over the past few years, Venerable Master Chin Kung expressed the importance of a stable marriage relationship as a good groundwork for the whole society.

Many couples tend to split easily. The separation generally causes families to turn into turmoil instantly. The children will be directly affected as they are not accustomed to such tragic impact and feel vulnerable as they no longer have the love, care and confidence they need from a stable family. Some children might even blame themselves for their parents' separation and show some emotional behaviours or learning problems. It will unquestionably influence the young children in all sorts of areas in the long run. Since children are our future, for their sake, we really need to nurture our marriage to provide them the best family relationship and environment where possible. Then we'll have a secure and stable community.

这一段永离邪行很重要。要劝勉亲朋好友，将不邪淫的好处向他们说清楚，救自己、救社会、救一切众生。
This paragraph re “giving up sexual misconduct” is particularly crucial for all. We should widely spread this message among our relatives, friends and as many people as possible — a way to save ourselves, our society and all sentient beings.


复次龙王，若离妄语，即得八种天所赞法。何等为八？
Again, Oh, Dragon King, if people give up lying, they will receive eight kinds of praise by celestial beings. What are the eight?

一口常清净，优钵华香。
1. Their mouths are always pure without bad breath and have the fragrance of a blue lotus flower.

二为诸世间之所信伏。
2. They are trusted by all.

三发言成证，人天敬爱。
3. What they say will be used as reference or evidence and respected and loved by both human and celestial beings.

四常以爱语安慰众生。
4. They always comfort others with warm, supportive and loving words.

五得胜意乐，三业清净。
5. They achieve excellent bliss of mind and their actions, speech and thoughts are pure.

六言无误失，心常欢喜。
6. Their speech is faultless and their mind is always joyful.

七发言尊重，人天奉行。
7. Their speech are respected and abided by both human and celestial beings.

八智慧殊胜。无能制伏。
8. The wisdom of eloquence is excellent and cannot be subdued.

是为八。
These are the eight.

若能回向阿耨多罗三藐三菩提者，后成佛时，即得如来真实语。
If they dedicate their merits and virtues to the “Unsurpassed Supreme Perfect Enlightenment”, when later they become Buddhas, they will possess the True Speech of a Buddha.
..................................................................
(Translation based on the Chinese version of “Buddha says Ten Wholesome Ways Sutra” — Talks given by Venerable Master Chin Kung in Singapore 2004, printed in 2005 — P 141 - P 148)

一切众生，身、语、意三业中，口业最容易犯。
For all human beings, amongst bodily, verbal and mental karmas, the most common mistake one easily commits is the Wrong Speech.

佛说得人身的机会极希少，听闻佛法更难。我们要保护自己的善心，珍惜法缘，认真学习。
Buddha says to be reborn into human form is unbelievably rare, not to mention the chance to hear about Buddhism. We should therefore preserve our good fortune and kindness and genuinely learn and practice Buddhism when we still have the opportunity.
 

复次龙王，若离两舌，即得五种不可坏法。何等为五？
Again, Oh, Dragon King, if people give up slandering, they will accomplish five kinds of incorruptible dharmas. What are the five?

一得不坏身无能害故。
1. They cannot get hurt or become upset emotionally.

二得不坏眷属无能破故。
2. They have indestructible families because no-one can destroy them.

三得不坏信顺本业故。
3. They achieve good and prosperous businesses in their own trades because they are trusted and respected by all.

四得不坏法行所修坚固故。
4. They achieve incorruptible spiritual lives because they have a concrete foundation.

五得不坏善知识不诳惑故。
5. They achieve true friends/teachers because they do not mislead others.

是为五。
These are the five.

若能回向阿耨多罗三藐三菩提者，后成佛时，得正眷属，诸魔外道不能沮坏。
If they dedicate their merits and virtues to the “Unsurpassed Supreme Perfect Enlightenment”, when later they become Buddhas, they will get a holy retinue of teachers/friends and cannot be corrupted by any Mara* or heretic views**.
..............................................................
(Translation based on the Chinese version of “Buddha says Ten Wholesome Ways Sutra” — Talks given by Venerable Master Chin Kung in Singapore 2004, printed in 2005 — P 152 - P 166)

口业当中最严重的是两舌，其害超过妄语。两舌小则搬弄是非破坏一个家庭的和睦，朋友的感情，大则挑拨团体、社会国家不和。破和合僧，是五逆罪之一。果报在阿鼻地狱。
Amongst all the “Wrong Speech”, slander is considered the worst of all, much more harmful than using abusive language. Slander inevitably causes lots of unnecessary trouble or disputes and spoils harmony amongst families, friends, different parties, society or even countries. The most serious sin is damaging the harmony of a Buddhist group or community, one of the “Five Cardinal Sins”. The karmic consequence is to fall into Avici (Hell of Uninterrupted Suffering) in the Hells Realm.

古德教我们从根本修：转贪嗔痴为戒、定、慧～一切善果的根。
As taught by the Sages, the root of wrong speech stems from the “Three Poisons” (Greed, Anger and Ignorance). Therefore if we manage to divert these Three Poisons into the Three Learnings of Discipline, Concentration and Wisdom, we will successfully find nice karmic roots.

* Mara - refers to demons.
** heretic views — externalist (non-Buddhist) views.


复次龙王，若离恶口，即得成就八种净业。何等为八？
Again, Oh, Dragon King, if people give up abusive speech, they will accomplish eight ways of pure karmic actions. What are the eight?

一言不乖度。
1. Their speech is never ridiculous, always significant and reasonable.

二言皆利益。
2. Their speech is beneficial.

三言必契理。
3. Their speech is truthful and appropriate.

四言词美妙。
4. Their speech is wonderful and marvelous.

五言可承领。
5. Their speech is accepted and abided by others.

六言则信用。
6. Their speech is trustworthy.

七言无可讥。
7. Their speech is not cynical.

八言尽爱乐。
8. Their speech is loved and enjoyed by others.

是为八。
These are the eight.

若能回向阿耨多罗三藐三菩提者，后成佛时，具足如来梵音声相。
If they dedicate their merits and virtues to the “Unsurpassed Supreme Perfect Enlightenment”, when later they become Buddhas, they will be awarded with the perfect characteristic of a Buddha's voice.
....................................................
(Translation based on the Chinese version of “Buddha says Ten Wholesome Ways Sutra” — Talks given by Venerable Master Chin Kung in Singapore 2004, printed in 2005 — P 167 - P 172)

此节经文义理深远无尽，对念佛法门而言，净业从哪里修？欲净其心，先净其口。
The meaning of this paragraph is deep and reflective. In the context of the cultivation of the Pure Land Method, how do we gather our Pure Karma? The answer is: To sustain a pure mind for pure karma, we have to maintain a pure speech first.

我们念阿弥陀佛，若还常犯恶口，就不能往生。
Even if we chant “Amitabha” brilliantly but if we still use rude or abusive language we will not be able to be born in the Western Pure Land.


复次龙王，若离绮语，即得成就三种决定。何等为三？
Again, Oh, Dragon King, if people give up enticing  speech, they will accomplish three ways of certainties. What are the three?

一定为智人所爱。
1. They are certain to be loved by the wise intellectuals.

二定能以智如实答问。
2. They are certain to be able to answer questions with wisdom according to the truth.

三定于人天威德最胜无有虚妄。
3. They are certain to have the most excellent dignity and virtues among human and celestial beings without falsehood.

是为三。
These are the three.

若能回向阿耨多罗三藐三菩提者，后成佛时，即得如来诸授记，皆不唐捐。
If they dedicate their merits and virtues to the “Unsurpassed Supreme Perfect Enlightenment”, when later they become Buddhas, they will be ordained officially as Buddhas by all other Buddhas without fail.
...................................................................
(Translation based on the Chinese version of “Buddha says Ten Wholesome Ways Sutra” — Talks given by Venerable Master Chin Kung in Singapore 2004, printed in 2005 — P 173 - P 180)

学佛从何处下手？从善护口业下手，其次是善护身业、意业，这是渐教；顿教则以善护意业为先。内心真诚就是与佛同在。
How do we commence the learning of Buddhism? We start firstly from watching and nurturing our verbal speech, and then go on to nurture our bodily action and mental behaviour. This is called “a Gradual Process”. If we start from our mental behaviour first, it is called “a Sudden Process”. Nevertheless, we should always be sincere and honest, and then we are with the Buddha all the time.

大人也要以身作则给儿童做好榜样，说话要诚实，若自己经常花言巧语，就无法教导儿童。儿童教育是世界和平、安定、幸福的基础，我们要特别重视。因此学佛的同修必须以身作则，从善护口业做起。
We, as adults, should set a good example for our children. If we always use seductive, sweet, flattery or empty talk, we will not be able to teach our young generation properly. Good education for children is the foundation of our future of a stable, peaceful and blissful world. Therefore, it is time to look into this and get into a good habit to nurture our own verbal speech, i.e. always speak sincerely and set a good example for our children.


复次龙王，若离贪欲，即得成就五种自在。何等为五？
Again, Oh, Dragon King, if people give up greed, they will accomplish five ways of Freedom. What are the five?

一三业自在，诸根具足故。
1. Freedom of bodily, verbal and mental actions as their six roots (eye, ear, nose, tongue, body and mind) are all functioning perfectly.

二财物自在，一切怨贼不能夺故。
2. Freedom with regard to their properties as no enemies and robbers will be able to rob them.

三福德自在，随心所欲物皆备故。
3. Freedom with regard to good fortunes and virtues as whatever they wish will be fulfilled readily.

四王位自在*，珍奇妙物皆奉献故。
4. Freedom with regard to their social status that they are widely loved and supported by all who also offer them precious, rare and marvelous gifts.

五所获之物过本所求。百倍殊胜。由于昔时不悭嫉故。是为五。
5. They will be reciprocated by as much as a hundred fold and better than expected because they have never been jealous or miserly in their past lifetimes. These are the five.

若能回向阿耨多罗三藐三菩提者，后成佛时，三界特尊皆共敬养。
If they dedicate their merits and virtues to the “Unsurpassed Supreme Perfect Enlightenment”, when later they become Buddhas, they will get offerings respectfully from the celestial beings.
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(Translation based on the Chinese version of “Buddha says Ten Wholesome Ways Sutra” — Talks given by Venerable Master Chin Kung in Singapore 2004, printed in 2005 — P 181 - P 196)

* 王位自在 - Here refers to the social status (P 193).

此段意思深广无尽。诸菩萨、六道众生的修行都在这一条。
The meaning of this paragraph regarding Greed is profound and unlimited. For all Bodhisattvas and sentient beings in the Six Realms, their practice virtually starts from here.

贪、嗔、痴三毒是烦恼的根本，再归纳就是一个“贪”。菩萨六度，第一就是布施，对治贪欲。
Greed, Anger and Ignorance (delusion/attachment) form the “Three Poisons” base that is the root cause of all sorts of afflictions. If we further narrow it down, it all comes to one word: Greed. The first one of the “Six Paramitas” is Alms-giving which is to counteract Greed.

这部经是世尊对一切众生的根本教诲，即因果的真实道理。离此根本，修学一切法门都不能成就。
This Sutra is the basic teaching for all beings given by Shakyamuni Buddha. It is about the truth of Law of Cause and Effect - we reap what we sow. Once we move away from this principle, we get nowhere.

本经教导我们，常念善法、观察善法、不容毫分不善间杂，善业才圆满。我们要从顺逆境缘中学习。
This Sutra teaches us to constantly contemplate and observe only the wholesome dharmas and we should not allow traces of unkind thoughts to mingle. Then the wholesome karmas will be achievable and complete. We learn nevertheless from both favourable and adverse circumstances.


复次龙王，若离瞋恚，即得八种喜悦心法。何等为八？
Again, Oh, Dragon King, if people give up anger, they will accomplish eight kinds of dharmas of a joyful mind. What are the eight?

一无损恼心。
1. Their minds are free from the intention to irritate others.

二无瞋恚心。
2. Their minds are free from anger.

三无诤讼心。
3. Their minds are free from disputation.

四柔和质直心。
4. Their minds are gentle and compassionate.

五得圣者慈心。
5. They achieve the great kindnesses of Saints.

六常作利益安众生心。
6. They are caring and generous so that they always want to benefit and comfort others.

七身相端严，众共尊敬。
7. Their appearances are dignified and are respected by all.

八以和忍故速生梵世。
8. Since they are kind and forbearing, they will soon be born into the Celestial Realm.

是为八。
These are the eight.

若能回向阿耨多罗三藐三菩提者，后成佛时，得无碍心，观者无厌。
If they dedicate their merits and virtues to the “Unsurpassed Supreme Perfect Enlightenment”, when later they become Buddhas, they will attain a mind that is free from any obstacles. People will not grow tired of watching them.
......................................................
(Translation based on the Chinese version of “Buddha says Ten Wholesome Ways Sutra” — Talks given by Venerable Master Chin Kung in Singapore 2004, printed in 2005 — P 196 - P 214)

中国人讲求养生之道，亦懂得养心。我们心地清净、平等、慈悲，自然身心健康，百病不生。
In maintaining good health, Chinese people consider it essential to look after ourselves both physically and emotionally. If we have a pure mind with a fair and compassionate heart, naturally we will then be fully healthy both physically and mentally and will not suffer from any illness.

本经是大乘、小乘，各宗派修学的共同科目；离开了十善，就不是佛法。
This sutra is a communal subject for all Ten Schools, whether it is Mahayana or Theravada Buddhism. If we move away from the Ten Wholesome Ways, it is no longer Buddhism.

要往生西方极乐世界，必须要确实做到“净业三福”。真正做到第一条，决定有把握生“凡圣同居土”。
For us to be born in the Western Pure Land, we must practice and comply fully in accordance with the 1st item of The Three Conditions below (with firm vow and faith to be born in the Western Pure Land and earnest chanting of Amitabha), we will then definitely be received in the 1st level of the Pure Land of Amitabha, “Land Where Sages and Ordinary Beings Dwell Together”: 

净业三福 The Three Conditions:

第一：孝养父母，奉事师长，慈心不杀，修十善业。
(1) - be filial and respectful to our parents
      - be respectful to our teachers and elders
      - be compassionate and do not kill any sentient being and
      - abide by the Ten Wholesome Ways:
         1. No killing
         2. No stealing
         3. No sexual misconduct
         4. No lying
         5. No abusive speech
         6. No slander
         7. No enticing speech
         8. No greed
         9. No anger and
         10. No ignorance (delusion/attachment).

若能做到第二条，决定生“方便有余土”。
If we comply fully in accordance with the 1st and 2nd items of “The Three Conditions”, we will definitely be received in the 2nd level of the Pure Land, “Land Where Everything is Expedient /Temporary”:

第二：受持三皈，具足众戒，不犯威仪。
(2) - take Refuges in the Triple Gems
      - abide by laws, precepts and
      - conduct oneself in a proper and dignified manner.

三条统统做到，决定生“实报庄严土”。
If we comply fully in accordance with the 1st, 2nd and 3rd items of “The Three Conditions”, we will definitely be received in the 3rd level of the Pure Land, “Land of True Reward”:

第三：发菩提心，深信因果，读诵大乘，劝进行者。
(3) - generate the Bodhi Mind
      - deeply believe in the Law of Cause & Effect
      - recite and uphold Mahayana Sutras and teachings and 
      - encourage others to advance on the path to Enlightenment.

修行积功累德多年，一旦发脾气，所有功德都丧失了。所以要想知道自己到底累积多少功德，就从未发脾气之后开始算起。
If we ever allow ourselves to get angry for any reason with anyone, all our efforts in practices will be gone completely. Therefore, if we wish to know how much merits and virtues we have so far accumulated, we can start to count from the last time we lost our temper.

三毒烦恼是修行的最严重障碍，是往恶道的主要业因。
The Three Poisons (Greed, Anger and Ignorance) are the most severe obstacles in our practices. Being angry or greedy will undeniably be the main reason for falling into the bad realms (of Animals, Hungry Ghosts and the Hells).

“外不着相，内不动心”*的功夫很重要。
It is important that we always maintain a calm exterior as we should not become attached to external forms （外不着相）and, at the same time, maintain a mind of calmness and stillness within（内不动心）.

我们用平等心来处事待人接物。好人也好、坏人也好；没有分别、执著。
We exercise equality in everything we see and treat people or things fairly. Try not to be judgmental about whether this is a good or a bad person. Do not discriminate or be adamant about our own views.

日常生活当中，心上什么挂碍都没有，只有一句“阿弥陀佛”，老实念到底，就决定得生净土。
In our daily live, we allow ourselves to let go of everything. The only exception is that we allow Amitabha to be meticulously on our minds and stick to the chanting regardless. Then we will surely be born into the Western Pure Land.

* (SV Glossary from Pure Land Learning Centre, Queensland, Australia)


复次龙王，若离邪见，即得成就十功德法。何等为十？
Again, Oh, Dragon King, if people give up wrong views, they will accomplish ten kinds of meritorious dharmas. What are the ten?

一得真善意乐真善等侣。
1. They achieve genuine bliss of mind and get genuine good dharma companions.

二深信因果，宁殒身命终不作恶。
2. They have deep faith and confidence in the Law of Cause and Effect and would lose their own lives rather than doing evil.

三唯归依佛，非余天等。
3. They take refuges only in the Buddha and not in devas or any others.

四直心正见，永离一切吉凶疑网。
4. They own sincere Bodhi Minds with thorough understanding about the Law of Cause and Effect, so they will have no doubts or uncertainties about anything.

五常生人天不更恶道。
5. They will not be reborn in bad realms and will always be reborn as human or celestial beings.

六无量福慧转转增胜。
6. Immeasurable fortunes and wisdom will increase enormously from time to time.

七永离邪道，行于圣道。
7. They will forever move away from the wrong path and tread on the Holy Path*.

八不起身见，舍诸恶业。
8. They will not have the view of a personality**, and will cut off all evil actions.

九住无碍见。
9. They will dwell in an unobstructed understanding.

十不堕诸难。
10. They will not fall into any difficult or disastrous situations.

是为十。
These are the ten.

若能回向阿耨多罗三藐三菩提者，后成佛时，速证一切佛法，成就自在神通。
If they dedicate their merits and virtues to the “Unsurpassed Supreme Perfect Enlightenment”, when later they become Buddhas, they will thoroughly understand all Buddha-Dharmas# and master the spiritual powers## when educating all beings.
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(Translation based on the Chinese version of “Buddha says Ten Wholesome Ways Sutra” — Talks given by Venerable Master Chin Kung in Singapore 2004, printed in 2005 — P 215 - P 234)

* the Holy Path — is the Holy Eightfold Path（八正道）：
(1) Right Understanding （正见）— This is the right understanding of the nature of the universe, of the law governing it. It is the cultivation of wisdom.

(2) Right Aspiration （正思惟）— This refers to having a proper and correct mind which understands thoroughly “The Four Noble Truths” （四圣谛） and “The Law of Cause and Effect”（因果）. The mind is free from sensuality, enmity and damaging others.

(3) Right Speech （正语）- This refers to speech which is free from untruth, gossip, and is not harsh, rude and foolish.

(4) Right Action （正业）— This refers to jobs, joining a proper profession for our living and abstaining from killing, stealing and sexual misconduct.

(5) Right Livelihood （正命）— A way of livelihood which does not cause harm to oneself or others and which is conducive to spiritual progress.

(6) Right Effort （正精进）— The Four Right Efforts:

      (i) The whole-hearted effort to destroy unwholesome things/states that have already arisen （已生恶令断）
      (ii) The whole-hearted effort of preventing unwholesome things/states that have not yet arisen （未生恶令不生）
      (iii) The whole-hearted effort to develop wholesome things/states that have not yet arisen （未生善令生）
     (iv) The whole-hearted effort to maintain and increase those wholesome things/ states that have already arisen （已生善令增长）

 (7) Right Mindfulness （正念）— The Four Foundations of Mindfulness （四念处）:
       (i) 身念处 - 观身不净 
           The way we see our body - this is the development of awareness concerning our body that is impure.
       (ii) 受念处 - 观受是苦
             The way we feel - this is the development of awareness of our feelings as suffering.
       (iii) 心念处 - 观心无常
            The way we think - this is the development of awareness of our mental state that our thoughts are impermanent, flowing and continuously changeable.
       (iv) 法念处 - 观法无我
           The way we are - this is the development of awareness regarding the nature of the mind (its workings and its objects) that all things as being dependent without self-nature and self-identity.

(8) Right Concentration （正定）— The concentration of the mind on wholesome objects.
佛学常见辞汇～洛杉矶净宗学会, printed in Oct 2010)

** the view of a personality （身见）— This is the view coming from wrong identifications and clinging to an “I” or “mine” while these identifications are only the result of past conditioning, that is in themselves they are without substance.

# Buddha-Dharmas （佛法藏）— this refers to all the Dharmas (i.e. laws, things, teachings) pertaining to the Buddha, the Fully Awakened One.

## the spiritual powers （神通）— Six types of spiritual powers:
      (i) the Magic Powers （神足通）
      (ii) the Divine Eye （天眼通）
      (iii) the Divine Ear （天耳通）
      (iv) the Penetration of other's Minds （他心通）  
      (v) the Recollection of Former Lives （（宿命通）
      (vi) the Exhaustion of Outflows（漏尽通）
(The Discourse on the Ten Wholesome Ways /A Lecture of the Excellent Karma Resulting from the Practice of the Ten Commandments (Chinese — English Version) printed by The Corporate Body of the Buddha Educational Foundation, Taiwan)


尔时世尊复告龙王言：若有菩萨依此善业，于修道时能离杀害而行施故。常富财宝无能侵夺。长寿无夭。不为一切怨贼损害。
At that time, Shakyamuni Buddha told Dragon King that if Bodhisattvas are able to give up killing while practicing thoroughly in accordance with all the Wholesome Ways along with offering alms-giving, as a result, they will always be wealthy and no-one is able to rob them. They will also enjoy a long and healthy life and will not die an untimely death. Furthermore, they will not be harmed by any robbers or enemies as a consequence of giving up killing.
.....................................................
(Translation based on the Chinese version of “Buddha says Ten Wholesome Ways Sutra” — Talks given by Venerable Master Chin Kung in Singapore 2004, printed in 2005 — P 235 - P 237)

十善修到相当层次，“即是不容毫分不善间杂”，到这个层次就直接修菩萨法，所以佛在此地把菩萨法摆在第一个段落。
We practise the Ten Wholesome Ways and as soon as we have reached a certain degree, i.e. “not allowing traces of bad thoughts to emerge or mingle”, it actually means we are ready to proceed to learn the “Bodhisattva Method” (The Six Paramitas). Therefore the Buddha has made this the first paragraph.

“十善落实于布施”：是以十善落实于菩萨行门之中。种种法门皆以十善为基础；若无十善，就没有佛法。
To practise the Ten Wholesome Ways together with Alms-giving: This means to apply the Ten Wholesome Ways while undertaking the Bodhisattva's practices. For all sorts of Dharmas, the Ten Wholesome Ways essentially form the basic platform for Buddhism; without this, there is no Buddhism.
 
因、缘、果：
佛说“因”要变成“果”，当中要有“缘”。若无缘，虽有因，恶果不会现前。我们今生遇到佛法，信受奉行，将自己的心行变成纯善，恶的缘就断了。
Law of Cause and Effect:
The Buddha says for the Cause to turn into Retribution (Effect), we need a “Right Condition”. In the case that there is no “Right Condition”, the retribution will NOT appear despite the fact that there is already a cause. Since we have in this life learnt Buddhism and abide by the Buddha's teachings, as long as we nurture our thoughts and perform only good and no more evils from now on, the “Right Condition” for the bad retribution is duly cut off.


离不与取而行施故。常富财宝无能侵夺，最胜无比，悉能备集诸佛法藏。
Those who give up stealing or taking what is not given to them, and practise alms-giving, will always be wealthy and no-one will be able to rob them. They will excel beyond comparison in this respect and will be able to collect all the Buddha-Dharmas as a consequence.
..................................................
(Translation based on the Chinese version of “Buddha says Ten Wholesome Ways Sutra” — Talks given by Venerable Master Chin Kung in Singapore 2004, printed in 2005 — P 238 - P 241)

持戒布施得财富、智慧、健康、长寿。如果偷盗而行布施，得福报在三恶道享受，如宠物或饿鬼当中的鬼王。
Giving up stealing and practising alms-giving lead to wealth, wisdom, good health and longevity. However, for someone who steals and yet he gives, his retribution will still be in the three Bad Realms but he will receive some degree of good fortune (due to his past generosity), for instance, like family pets in the Animals Realm, or becoming King of Ghosts in Hungry Ghosts Realm.


离非梵行而行施故。常富财宝无能侵夺，其家直顺，母及妻子，无有能以欲心视者。
Those who give up sexual misconduct and practise alms-giving will always be wealthy and no-one will be able to rob them. Their families will be virtuous and obedient and no-one can look at their mothers, wives and daughters with a lustful mind as a consequence.
...........................................................
(Translation based on the Chinese version of “Buddha says Ten Wholesome Ways Sutra” — Talks given by Venerable Master Chin Kung in Singapore 2004, printed in 2005 — P 242 - P 243)

真善知识重实质不重形式。我们修行要在心地上修。如果我们不觉悟，形式做得再好也无济于事，转不了业报。
Really good mentors focus on real substance and will not care about any formalities. Our practices should start unerringly from our own minds. If we are not aware of all our own faults, it is useless to perform superficially just for others to see as it will not change our retribution in the end.

离虚诳语而行施故。常富财宝无能侵夺，离众毁谤，摄持正法，如其誓愿。所作必果。
Those who give up false speech and practise alms-giving will always be wealthy and no-one will be able to rob them. They will not be the targets of slander. They will take up the true Dharma. As per their vows, everything they undertake will have fruitful results.
...........................................................
(Translation based on the Chinese version of “Buddha says Ten Wholesome Ways Sutra” — Talks given by Venerable Master Chin Kung in Singapore 2004, printed in 2005 — P 243 - P 244)

我们过去生中，有意或无意间总会造业无数。在这一生虽然学佛，但也受人议论、毁谤、侮辱、陷害，欺侮，并无报复之念。总要心甘情愿逆来顺受，因为这正是消业的好机会。
Undoubtedly during our previous lives, we would have caused a lot of bad karmas, whether intentionally or unintentionally. In this present life, we are extremely fortunate to hear the name of Amitabha, his Pure Land and Shakyamuni Buddha's teachings. Somehow, we still inevitably find ourselves being the target of gossip, slander, insult, fabrication or bullying. As a Buddhist, it is important to understand that we should take this opportunity to calmly accept all these ramifications without even thinking of a revenge. Then our retribution will be duly offset.


离离间语而行施故。常富财宝无能侵夺，眷属和睦，同一志乐，恒无乖诤。
Those who give up speech that causes dissension and practise alms-giving, will always be wealthy and no-one will be able to rob them. Their family members will live harmoniously with the same objectives and enjoyment and they will never have unreasonable disputes.
............................................................
(Translation based on the Chinese version of “Buddha says Ten Wholesome Ways Sutra” — Talks given by Venerable Master Chin Kung in Singapore 2004, printed in 2005 — P 245 - P 247)

四种口过以此为重。破坏道场破和合僧（五逆罪），这是极重的罪业；决定堕阿鼻地狱。佛说“发露忏悔”，就是昭告大众自己过去种种的言行，并恳求对方原谅自己错误的行为，两舌的罪方能忏除。
Out of the four kinds of Wrong Speeches, slander is considered the worst of all. The most serious sin caused by wrong speech is damaging the harmony of a Buddhist group or community, one of the “Five Cardinal Sins”. The retribution will surely be in the Avici Hell. However, the Buddha says that if we sincerely repent our sins by openly telling people about the truth and honestly ask for their forgiveness of our wrongdoing, the retribution will be duly offset.


离粗恶语而行施故。常富财宝无能侵夺，一切众会欢喜归依，言皆信受无违拒者。
Those who give up abusive speech and practise alms-giving will always be wealthy and no-one will be able to rob them. At gatherings, people will cheerfully follow and listen to them. When they speak, people will trust and accept them without any objection.
..........................................................
(Translation based on the Chinese version of “Buddha says Ten Wholesome Ways Sutra” — Talks given by Venerable Master Chin Kung in Singapore 2004, printed in 2005 — P 248)

十善业道是修行的大根大本，通大小乘佛法。
The “Ten Wholesome Ways” is the root base for practices, just like a thoroughfare for both Mahayana and Theravada Buddhism.


离无义语而行施故。常富财宝无能侵夺，言不虚设，人皆敬受，能善方便断诸疑惑。
Those who give up enticing speech and practise alms-giving will always be wealthy and no-one will be able to rob them. They speak only the truth and people will accept them with respect. They will be able to find an easy and convenient way to clear all doubts and uncertainties.
........................................................
(Translation based on the Chinese version of “Buddha says Ten Wholesome Ways Sutra” — Talks given by Venerable Master Chin Kung in Singapore 2004, printed in 2005 — P 249 - P 250)

“无义语”即绮语。就是花言巧语。可惜存心不善，有意无意的欺骗、诱导别人走向不善，这个过失非常之大。
Enticing speech means using seductive, sweet, flattery or empty speeches with a bad or selfish motive, either intentionally or unintentionally. Anyone who tends to cheat or mislead or lure people to do evil things would make a huge mistake.

过去台湾教育部的官员曾经请教方东美先生说：“现在美国是二十世纪世界上最强盛的国家，请问如果美国将来亡国，主要因素为何？”方先生毫不犹豫的回答说：“电视。”
Some time ago, Venerable Master Chin Kung's teacher, Mr. Fang Dong-Mei （方东美老师） was approached by Taiwanese Government Educational Department Officers and one of the questions they asked was: “US is now considered the most powerful country in the 20th century; but if one day it's conquered, what would you think is the cause?” Without hesitation, Mr Fang simply replied, “It's TV”.

现在电视、网路的内容充斥暴力与色情以及功利主义的人生观，很多是十恶业。
Nowadays, we can see lots of episodes or programs on TV and messages delivered from the Internet are somehow inundated with utilitarianism; people immensely enjoy chasing fame, digging for money even with violence or indulging in pornographic websites or magazines. All these are in fact full of nasty thoughts, i.e. ten evil actions.


离贪求心而行施故。常富财宝无能侵夺，一切所有悉以慧舍，信解坚固具大威力。
Those who give up greed and practise alms-giving will always be wealthy and no-one will be able to rob them. They give away everything to others with wisdom. They have firm confidence and thorough understanding of the Buddha's teachings, so that they are able to assume authority and strength.
......................................................
(Translation based on the Chinese version of “Buddha says Ten Wholesome Ways Sutra” — Talks given by Venerable Master Chin Kung in Singapore 2004, printed in 2005 — P 251 - P 254)

布施度（对治）悭贪，布施（放下）是修学佛法最重要方法。“舍得”，舍就得。放下烦恼就得清净心；放下妄想就生智慧。舍多少就得多少。不舍就一无所得。
Alms-giving counteracts Greed. Giving (or “Letting go”) is an important practicing method in Buddhism. We give (or “let go”), and then we will be able to take. We give away trouble, we will get pure mind; we give away wandering thoughts and we will get wisdom. The more we give the more we will have. Therefore if we do not give or let go, we will get nothing.

把自己的利益放在第一，这是凡夫。觉悟的人绝不先想自己的利益，只想利益别人，这是菩萨。
If we look after firstly our own benefits, we are ordinary people. But if we are awakened and care for or benefit others first, not ourselves, we are Bodhisattvas.
 
有丝毫“三毒”（贪、嗔、痴 + 慢、疑）的念头就是轮回心。以轮回心修习，依旧不能超越轮回，所以不是究竟法。
If we have in our mind the slightest thoughts of the Three Poisons: Greed, Anger and Ignorance (including Arrogance and Suspicion), we call this Reincarnation Mind. Practising with a Reincarnation Mind will undoubtedly be subject to the Cycle of Rebirth endlessly. Since we still cannot go beyond reincarnation (to get liberated), our practice will be incomplete.

修行就是改过，要从根本的贪求心上改。
Practising Buddhism is to rectify our wrong thoughts or actions; so we need to fundamentally commence correction of our own greedy mind.

所以，想贪（财）永远贪不到，即使得到也是命中所有。
Therefore, we will never become rich regardless how hard we try. Even if we become rich, it is because we are destined to become wealthy, as such, it is no use to be greedy.


离忿怒心而行施故。常富财宝无能侵夺，速自成就无碍心智，诸根*严好，见皆敬爱。
Those who give up anger and practise alms-giving will always be wealthy and no-one will be able to rob them. They will develop unobstructed minds and knowledge with wisdom. They have a marvelous and dignified appearance and are respected and loved by all who see them.
.......................................................
(Translation based on the Chinese version of “Buddha says Ten Wholesome Ways Sutra” — Talks given by Venerable Master Chin Kung in Singapore 2004, printed in 2005 — P 255)

* 诸根严好 - Here refers to his overall appearance, not just his six roots.
 
瞋恚最难断，是烦恼中最严重的，果报在地狱。
Anger is known as the hardest thing to get rid of. It is also the worst thing amongst all our troubles. The retribution is the Hells realm.

如何降伏忿怒心？警觉性高的人，念头才起，一句“南无阿弥陀佛”就把念头压下去。第一念是忿恨心，第二念就是阿弥陀佛。这就是会念佛。
How do we manage our anger? Those who are highly alert will chant “Amitabha”. The first thought is “Anger”, the second thought changed to “Amitabha” immediately, so the anger will be suppressed. This also proves that we exercise the chanting of “Amitabha” expertly.

如果我们不生气而以欢喜心待人，人也以欢喜心待我们。与大众结缘，这一条是很重要的因素。
If we do not get angry easily but instead have a cheerful, caring and compassionate mind, surely people will be happy to reciprocate the same to us. This is the main reason for people to be fond of us as well as a main factor for us to meet people and make them happy.


离邪倒心而行施故。常富财宝无能侵夺，恒生正见敬信之家，见佛闻法供养众僧，常不忘失大菩提心*。
Those who give up ignorance or improper views, and practise alms-giving, will always be wealthy and no-one will be able to rob them. They will forever be born in respectful Buddhist families where they will be familiar with Buddhism, hear the Dharma and make offerings to the Sangha. They will never forget or lose their Bodhi minds.
......................................................
(Translation based on the Chinese version of “Buddha says Ten Wholesome Ways Sutra” — Talks given by Venerable Master Chin Kung in Singapore 2004, printed in 2005 — P 256 - P 257)

佛教导我们，见佛像要想到觉而不迷，这是皈依佛；见到经典立刻想到正而不邪，这就是真的皈依法；见到出家人想到六根清净，就是真的敬僧。可见形像三宝时时刻刻在提醒我们。
The Buddha has taught us: whenever we see a Buddha's image, e.g. a sculpture, painting or photograph, we are reminded of the Proper Awakening and this is taking refuge in the Buddha; whenever we read a sutra, we are reminded of the Proper Way and this is taking refuge in the Doctrine; and whenever we see a monk or nun, we are reminded of the Pure Mind and this is taking refuge in the Sangha. All these images of the Triple Gems are there to remind us constantly of Buddhism.

Translator's Note:
Venerable Master Chin Kung told us that we do not take refuge just from a certain monk who performs the ceremony for us. We always take refuge in the Triple Gems.

* 常不忘失大菩提心～无上菩提心，念念落实在生活之中。
As regards the supreme Bodhi Mind, with every thought we apply it in our daily life.


是为大士修菩萨道时行十善业，以施庄严所获大利如是。
When Mahasattva* practise on the Bodhisattva Path, if they apply the Ten Wholesome Ways in their daily practice and adorn them with alms-giving, as a consequence they will attain great benefits as mentioned above.
...................................................
(Translation based on the Chinese version of “Buddha says Ten Wholesome Ways Sutra” — Talks given by Venerable Master Chin Kung in Singapore 2004, printed in 2005 — P 258.)

* Mahasattva （大士）— A Great Being, one with great compassion and energy, who brings salvation to all living beings.
(The Seeker's Glossary of Buddhism 2003 The Third Edition Page 399)


龙王，举要言之。行十善道，以戒庄严故，能生一切佛法义利，满足大愿*。
Oh Dragon King, in terms of summarizing the important points, those who apply the Ten Wholesome Ways in their practices and adorn them with the upholding of the precepts will fully understand all Dharma meanings and subsequently all benefits will emerge, thus fulfilling their vows to completion entirely.
..................................................
(Translation based on the Chinese version of “Buddha says Ten Wholesome Ways Sutra” — Talks given by Venerable Master Chin Kung in Singapore 2004, printed in 2005 — P 259 — P 260.)

* 满足大愿 — Refers to all vows (of the practitioner) being fulfilled completely without any regrets.

“持戒”在此地是广义的，用现代话说，就是守法。
Upholding Precepts” (or “Precepts Observation”), in broad terms and modern words, means abiding by the law.

佛将布施摆第一，守法摆第二。布施是要真正放下（分别、执著），才能守法。
The Buddha has placed “Alms-giving” (Letting go) in first place above and followed by “Upholding of the Precepts” (Abiding by the law). This means we firstly manage to let go and then we are able to abide by the law.

何以守法就能满足大愿？一个人守法能得到大众的尊敬、欢迎，帮助他的人就多。
What is the reason for a person to have all his vows fulfilled simply by abiding by the law? It is because if a person is abiding by the law, he will be respected and will be welcomed by all others. Therefore, many people are happy to assist him or make life easier for him. All these lead him to live a much happier life.


忍辱庄严故，得佛圆音*，具众相好。
Those who practise the Ten Wholesome Ways and adorn them with patience will acquire the Buddha's Perfect Voice and magnificent appearance.
.....................................................
(Translation based on the Chinese version of “Buddha says Ten Wholesome Ways Sutra” — Talks given by Venerable Master Chin Kung in Singapore 2004, printed in 2005 — P 261 - P 264.)
 
 *得佛圆音～“佛以一音演说法，众生随类各得解。”这个就是“圆音”。
The Buddha's Perfect Voice — The Buddha normally uses only one language to teach the congregation that naturally comprises a diversity of beings (i.e. human beings from various places/countries, beings from Animals or Celestial Realm), amazingly all the audience can fully understand Him. This is called the Buddha's Perfect Voice.

忍辱在日常生活中，事事要能包容，要能忍。若一定要坚持己见，就很难相处了。能放下，恒顺众生，随喜功德，那个功德就是忍辱波罗蜜。
In our daily lives, we often have to allow ourselves to be patient, agree and embrace all disagreements. However, if we are adamant about our own views, it would be hard for us to get along with other people harmoniously. Once we are able to let go, accord with all beings and be joyful over others' meritorious deeds, we will achieve the real good deeds of the Perfection of Patience.

菩萨的六波罗蜜是有次第的，决定不能颠倒。第一是布施，教我们放下；如不能放下，就不会守规矩（持戒）；不守规矩，就不能忍辱；不能忍辱，决不会有进步（精进）；没有进步，不能得禅定。
In practising Bodhisattva's Six Paramitas, there is, in principle, a step-by-step learning sequence and it cannot be changed. Firstly we start from “Alms-giving”. This is the learning of letting go. If we do not let go, we cannot move on to learn the “Precepts Observation” (abiding by the law). If we fail to abide by the law, we cannot obtain “Patience”. If we are not patient, we cannot develop “Improvement” (diligence). Without “Diligence”, we certainly cannot attain “Meditative Concentration”.


精进庄严故，能破魔怨*，入佛法藏。
Those who practise the Ten Wholesome Ways and adorn them with diligence will cut off all sorts of sufferings and enter into Buddha-Dharmas.
......................................................
(Translation based on the Chinese version of “Buddha says Ten Wholesome Ways Sutra” — Talks given by Venerable Master Chin Kung in Singapore 2004, printed in 2005 — P 264 - P 265.)

佛法是真实智慧，真实觉悟之法。若心杂乱，清净心不能现前，真诚心必然被破坏，魔怨必然乘机而入。
Buddhism is real wisdom, a genuine way to get awakened. Somehow, if our mind is chaotic, our purity of mind will not emerge, our sincere faith will be destroyed and demons and sufferings will then prevail.

* 魔怨～是指烦恼、折磨。“自己”折磨自己。
* Demons — here refers to all sorts of afflictions, worries and sufferings that “we” use to torment ourselves.

四种魔：烦恼魔、五阴魔、死魔、天魔。
Four Demons:
1. Afflictions
2. Five Aggregates (form, feeling, conception, impulse and consciousness)
3. Death and
4. Demon in the Realm of Desire Heaven who blocks goodness.

八苦：生苦，老苦，病苦，死苦，爱别离苦，怨憎会苦，求不得苦，五阴盛苦。
Eight Sufferings:
1. Birth
2. Ageing
3. Illness
4. Death
5. Separation from loved ones/hardship
6. Association with those we do not like
7. Unfulfilled desires
8. 5 Aggregates (or 5 Skandhas: form, feeling, conception, impulse and consciousness)

净土念法门里，执持佛号是大善；六字洪名是善中之善。所以要二十四小时不断念佛。
As for the Pure Land Chanting Method, the chanting of Amitabha is considered the best of all meritorious deeds. The name “Amitabha” is the kindest of all sorts of kindnesses. Therefore, we are encouraged to always chant “Amitabha” non-stop 24/7 as long as we live.

谛闲老法师说：念累了就休息，休息好了再接着念。如能不间断，佛号时时刻刻提得起来，这是“精进”。
Venerable Master DI Xian (谛闲老法师) said, “Keep chanting until you are tired, then take a break, and then return to chanting after rest.” This way, the chanting is referred to as “without breaks”. If we earnestly manage to chant or be mindful of the name of Amitabha all the time without breaks, we can consider ourselves “Diligent”.


定庄严故，能生念慧，惭愧轻安。
Those who practise the Ten Wholesome Ways and adorn them with meditative concentration will generate mindfulness, wisdom, repentance and serenity.
....................................................
(Translation based on the Chinese version of “Buddha says Ten Wholesome Ways Sutra” — Talks given by Venerable Master Chin Kung in Singapore 2004, printed in 2005 - P 265 - P 268.)

这是将十善业道落实在“禅定波罗蜜”。事实上十善每一条都与禅定相应。就是心有主宰，不为外界所动，如此修行才得力。
This is to merge the Ten Wholesome Ways into Meditative Concentration. As a matter of fact, each of the Ten Wholesome Ways reflects on Meditative Concentration. This is Mindfulness. We do not allow ourselves to be easily influenced by external phenomena and this is considered an excellent practice.

善法之不能成就，都是没有定力所致，所以“疑”是菩萨（我们）的大障碍。
If we do not have Meditative Concentration in our practices, the Ten Wholesome Ways will not be achievable. Therefore, “suspicion” is a huge barrier for us.


慧庄严故，能断一切分别妄见。
Those who practise the Ten Wholesome Ways and adorn them with wisdom will be able to entirely cut off wrong views arising from differentiation or discrimination.
.......................................................
Translation based on the Chinese version of “Buddha says Ten Wholesome Ways Sutra” — Talks given by Venerable Master Chin Kung in Singapore 2004, printed in 2005 - P 268 - P 270.)

这是十善业落实在“般若波罗蜜”。
This is to implement The Ten Wholesome Ways with “Wisdom” (Prajna in Sanskrit)

戒、定、慧三学，是十方三世一切诸佛，从初发心一直到圆满菩提，必须遵守的三个原则。定是心之体，慧是心之观照，戒是心之行为。所以称之为“三学”。
The Three Learnings (of Discipline, Meditative Concentration and Wisdom) are the basic principles to be followed by all Buddhas of the Ten Directions, the Past, the Present and the Future, right from their first vows of Bodhi Mind through to their successful achievement of enlightenment. “Meditative Concentration” is the entity of our mind, “Wisdom” is the reflection of our mind and “Discipline” is the action of our mind. Hence we call them “Three Learnings”.

“慧”这一条如何做？离妄想、分别、执着就是慧。
How do we get “Wisdom”? We simply detach ourselves from wandering thoughts, differentiation (discrimination) and attachments (obstinacy/ stubbornness) to obtain “Wisdom”.

《般若经》云：“三轮体空”。
In the “Wisdom Sutra”, the Three Conditions of Real Giving means pure donation; there are no strings attached. We do not dwell on the “I” who gives, on the importance of the “Object” that is given, or “the One” who has received.

我们离相修布施、持戒、忍辱、精进、禅定：离一切相修行，称作“般若波罗蜜”。佛教化众生是以般若为中心。
As we isolate ourselves from all sorts of “forms” (or phenomena) to perform Alms-giving, Precept Observation, Patience, Diligence and Meditative Concentration, we virtually separate ourselves from any attachments; we call this Prajnaparamita (Sanskrit for “般若波罗蜜”). The Buddha practically places the Prajnaparamita as the centre of His teachings.


慈庄严故，于诸众生不起恼害。
Those who practise the Ten Wholesome Ways and adorn them with love and kindness will not have thoughts of anger or any intention to hurt others.
...................................................
(Translation based on the Chinese version of “Buddha says Ten Wholesome Ways Sutra” — Talks given by Venerable Master Chin Kung in Singapore 2004, printed in 2005 - P 271 - P 274.)

大乘法是以利益众生为第一，所以把慈悲摆在前面。
In Mahayana Buddhism, being beneficial to all beings is the first principle amongst all; therefore, treating others with love and compassion is always the first option.

慈悲就是无条件的爱心，用爱自己的心爱护一切众生。
Being loving, caring and kind to others should be unconditional. In other words, we love others just like loving ourselves.


悲庄严故，愍诸众生常不厌舍。
Those who practise the Ten Wholesome Ways and adorn them with compassion will have sympathy for all beings and will not tire of them.
..........................................................
(Translation based on the Chinese version of “Buddha says Ten Wholesome Ways Sutra” — Talks given by Venerable Master Chin Kung in Singapore 2004, printed in 2005 - P 275 - P 276.)

世尊在此教我们要学菩萨，认真努力修十善业。
Now, the Buddha advises us to practise The Ten Wholesome Ways with great diligence, just like the Bodhisattvas.


喜庄严故，见修善者，心无嫌嫉。
Those who practise the Ten Wholesome Ways and adorn them with sheer enjoyment will be free from jealousy when they see someone who is also practising wholesome actions.
....................................................
(Translation based on the Chinese version of “Buddha says Ten Wholesome Ways Sutra” — Talks given by Venerable Master Chin Kung in Singapore 2004, printed in 2005 - P 277 - P 278.)

这一条非常重要。嫉妒是严重的烦恼，不但障碍修行，也障碍世法的成就。
It is crucial to understand that being jealous is a severe bad behaviour. It will not only hinder our practices, it will also prevent us from appropriately fitting smoothly into our Saha World* successfully.

* Saha World — The Sanskrit word Saha means endurance （堪忍）. According to the sutras, the Saha World is so called because people in this world endure many sufferings stemming from the Three Poisons of Greed, Anger and Ignorance (Delusion/Attachment) as well as worldly pleasures and desires. This world, specified as human world is a small part of the Saha World. The Saha World is said to be a large world system composed of one billion worlds.
(The Seeker's Glossary of Buddhism 2003 The Third Edition P 668.)

这是普贤十愿的第四愿“随喜功德”。
4th Vow - Be joyful about others' meritorious deeds - Universal Worthy Bodhisattva (Pu Xian Pu Sa) largely attributed this vow to jealousy. He teaches us not to be jealous but rather to regard others' meritorious deeds as our own and to further assist them in their endeavours.

见到别人好就生嫉妒，这是与生俱来的烦恼。故此本经教导我们要“昼夜常念善法、思惟善法、观察善法，不容毫分不善间杂”。
We must realize the fact that jealousy happens to be one of our most natural problems that we are born with. Therefore this Sutra teaches us to:
“constantly contemplate, observe and reflect on the wholesome dharmas day and night, so as to develop and expand them continuously with our every thought, not allowing traces of bad thoughts to emerge or mingle”.

时时刻刻将十善业落实在生活上，慈悲喜舍对待一切众生；不仅是有情众生，无情众生都包括在其中，自然一片祥和。
We should always apply the Ten Wholesome Ways into our daily lives with kindness (慈), compassion (悲), joyfulness (喜) and alms-giving (or letting go) (舍) towards not only the sentient beings but also the non-sentient beings. Hence the whole living environment will surely be peaceful and serene.


舍庄严故，于顺违境无爱恚心。
Those who practise the Ten Wholesome Ways and adorn them with letting go will not become attached to favourable circumstances or resent adverse circumstances.
....................................................
(Translation based on the Chinese version of “Buddha says Ten Wholesome Ways Sutra” — Talks given by Venerable Master Chin Kung in Singapore 2004, printed in 2005 - P 279 - P 282.) 

上净下空老法师记得在初学佛时，活佛章嘉大师首先教他看破、放下；从布施下手。
Venerable Master Chin Kung (上净下空老法师) remembered that initially when he first learnt Buddhism from Living Buddha Zhang Jia (章嘉大师), the first thing he was told was “to see through the truth of impermanence and letting go”, starting virtually from practising “Alms-giving”.

此处的“舍”有更精奥的义趣，就是于顺境没有贪爱、逆境没有瞋恚，而修平等心、清净心。
A deeper meaning is now revealed here for us to understand more about “Letting go”. Whenever we come across a favourable or an adverse circumstance, we should not be disturbed or influenced easily. We should not feel excited or over-elated when we are in a favourable circumstance, nor should we be terribly angry, upset or disappointed by an adverse situation. Instead, we take the opportunity to learn to maintain an equal and pure mind.

佛门八万四千法门，修行都不容易。因此世尊告诉我们末法*众生修净土，仰靠阿弥陀佛本愿威神加持、就能接引往生。
In Buddhism, there are as many as 84,000 practising methods for us to choose from. However, none of them is easy. Therefore, Shakyamuni Buddha has purposely pointed out the “Pure Land Method” for all of us who are living in the Dharma-Ending Age*. In view of Amitabha's great vows and powerful salvation, we will certainly be reborn in His Western Pure Land.

* 佛法三时期：正法、像法、末法。
* Three Periods of Dharma Age:
Dharma-Perfect Age lasting 1,000 years when the Buddha's teaching was correctly practised and Enlightenment often attained. During this period, it was for the “Self-Discipline” to become popular and be successful.
Dharma-Semblance Age lasting 1,000 years when Enlightenment was seldom attained. During this period, it was for the “Zen” to become popular and be successful.
Dharma-Ending Age lasting 10,000 years when Enlightenment is rarely attained. Right now we happen to fall approximately in the first 1,000 years, this means there remain 9,000 years of the Dharma-Ending Age. During this period, it is for the “Pure Land” to become popular and be successful.

净宗法门的方便就是不必断烦恼，只要我们有念佛的功夫把烦恼、身见伏住，不起现行，有这样的功夫就能往生。
The Pure Land Method is so convenient and handy that it does not require us to cut off our old afflictions completely. However, when we are able to control our afflictions and self-attachments so they will not “exhibit”, we will be comfortably received into the Western Pure Land.

有些人说：“宗教的事情，信则有，不信则无。”事实上，不管你信不信，事实都存在。
Some people might think: “This is just a religion. If you believe it, it is there for you but if you do not believe, it is not there.” As a matter of fact, whether you believe it or not, it does exist regardless.


四摄庄严故，常勤摄化一切众生。
Those who practise the Ten Wholesome Ways and adorn them with the Four Means of Salvation* will be diligent in saving, helping and teaching others.
...................................................
(Translation based on the Chinese version of “Buddha says Ten Wholesome Ways Sutra” — Talks given by Venerable Master Chin Kung in Singapore 2004, printed in 2005 - P 283 - P 293.)

六道里最困难的是人与人的相处。古圣先贤的教学，其中最重要的是做人处事，学习如何与大众相处。
Interaction with people is often one of the biggest problems in the Six Realms. One of the main purposes for the Sages' education is to learn and improve our interpersonal skills to interact with others and to deal with our daily affairs pleasantly.

四摄法 The Four Means of Salvation

The Four Means of Salvation (or Four All-embracing Methods) :

1. 布施 ～ 佛教我们起心动念，言语造作为一切众生修福；修福不是为我自己，而是让一切众生享福。
Alms-giving unsparingly — Buddha teaches us to maintain a broad mind so that we tend to be considerate or simply put others before us. Whenever we start to think or undertake to generate 
some good deeds, it is not for us but meant for others; we embrace all as ourselves and let others enjoy the benefit of good deeds.

2, 爱语 ～ 爱语不是好听的言语。是要以智慧为基础，以真诚的慈悲去爱护一切众生，就是“佛心”。
Kind words — are not sweet or flattery words. Speech must be based on wisdom. We apply genuine kindness and compassion to love and care for all beings. This is called “Buddha Heart”.

3. 利行 ～ 佛经说：“菩萨所在之处，令一切众生生欢喜心”。就是念念利益众生。
Beneficial action — As said in the sutra “Bodhisattvas always make all beings feel comfortable and enjoyable”. This means that every thought we have is purely for the benefits of all beings.

4. 同事 ～ 与人要和睦相处，也就是“六和敬”。
Comradeship and Cooperation — We always work or interact with people in harmony as with the Six Principles of Harmonies (refer Appendix B).

佛教我们用“四摄法”与人相处。我们身为佛弟子，无论是出家、在家，都有弘法利生的使命。四摄法是与人和睦相处的第一课。不懂四摄，如何能与人和睦及教人回头、明白真理。
Shakyamuni Buddha teaches us to apply the Four Means of Salvation whenever we interact with others. As Buddhists, whether we are ordinary laypersons or ordained monks/nuns, it is positively our mission to promote Buddhism as widely as possible. The Four Means of Salvation is the first lesson we learn to achieve good relationships with others. If we do not learn these Four Means of Salvation, how can we amicably get along with others and make them see the truth and return to the holy path?


念处庄严故，善能修习四念处观。
Those who practise the Ten Wholesome Ways and adorn them with the Four Meditations will willingly practise the four ways of contemplation.
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(Translation based on the Chinese version of “Buddha says Ten Wholesome Ways Sutra” — Talks given by Venerable Master Chin Kung in Singapore 2004, printed in 2005 - P 294 - P 307)

四念处 The Four Mindfulnesses
The Four Mindfulnesses means four ways of contemplation:

1. 观身不净～就是对身的看法。我们的身体装的是什么？脓血、粪尿。真正明白身是不净之物，对于身相就不会贪恋，也决定不会为它而造罪业；但也不会任意糟蹋身体。
1. Mindfulness of the Body — The way we see our own body 
What is inside our body? If we agree that it is full of impure substances (i.e. blood, fluid, urine and stool) and that our beauty is only skin deep, we should not cling to our looks and cause a lot of bad karmas merely for the sake of maintaining the external appearance of our body. However, on the other hand, we should not damage our health either.

凡夫对这个身起了严重的贪爱、妄想、执着，这就是六道轮回的根。我们如愿往生，必须利用这身体认真努力念佛，除外，身心世界一切放下。
So far, people still pamper their external looks seriously with love, wandering thoughts, greed and obstinacy. We must realize that being clingy and adamant are the roots that lead to endless recycle of the six realms. If we vow to be reborn in the Western Pure Land, we must now make good use of our body to practise the chanting of “Amitabha” seriously and diligently. Other than that, we should care for nothing and should leave everything behind us.

2. 观受是苦～就是对享受的看法。受是享受、感受。六根接触外面境界，所接受的，统统是苦。
2. Mindfulness of the Feeling — The way we feel 
Everyone has no doubt experienced the feelings of enjoyment and suffering. As soon as our six roots (eye, ear, nose, tongue, body and mind) get in touch with the Saha World, no matter what kind of joy the experience brings, they are ALL “Sufferings”.

经上常用三苦、八苦来说明事实真相。
In sutras, we often find the word “Sufferings” which can be categorized in three or eight types to describe the truth of the sufferings:

三苦：Three Types of Sufferings:

(1) 苦苦～由苦事之成而生苦恼者。
    Sufferings generated from hardship or repulsiveness.

(2) 坏苦～由乐事之去而生苦恼者。
    Sufferings generated from the ending of pleasure.

(3) 行苦～由一切有为法之迁流无常而生苦恼者。 
    Sufferings generated from impermanent processing, happenings or disappearance of all samskrta*.

* Samskrta (in Sanskrit 梵文 i.e. 有为法) — Means things/objects are generated when the time and condition are both right.

八苦：Eight Types of Sufferings:

(1) 生苦 - Birth
(2) 老苦 - Ageing
(3) 病苦 - Illness
(4) 死苦 - Death
(5) 爱别离苦 - Separation from loved ones/hardship
(6) 怨憎会苦 - Association with those we do not like
(7) 求不得苦 - Unfulfilled desires
(8) 五阴炽盛苦 - 5 Aggregates (or 5 Skandhas: form, feeling, conception, impulse and consciousness)

前面七种属于果报，最后一种“五阴炽盛苦”是苦因。因为五阴炽盛，所以我们的身心不健康，造不善业，所以得不善的果报。
(1) to (7) of the Eight Types of Sufferings above are “Effects” whereas the (8), the “5 Aggregates” is the “Cause”. In other words, because of the existence of the “5 Aggregates”, both our physical and mental health are causing bad karmas and thus are followed by bad retribution in the end.

如经云：“于昼夜常念思惟观察善法，令诸善法念念增长，不容毫分不善间杂。”和八苦交煎就没有了。
Again, as said in this Sutra, if we 
“constantly contemplate, observe and reflect on the wholesome dharmas day and night, so as to develop and expand them continuously with our every thought, not allowing traces of bad thoughts to emerge or mingle”,
then these 8 types of sufferings will also disappear.

3. 观心无常～就是起心动念。“心”是念头，也就是妄想、分别、执著；皆是无常的。前念灭了，后念就生。念头生灭不停。
3. Mindfulness of the Mind — The way we think 
Our “Heart” is our Mind. Our minds are usually flooded with various thoughts all the time without us realizing and these include Wandering Thoughts, Differentiation (Distinction/Discrimination) and Attachment (Obstinacy/Stubbornness). All these thoughts are considered impermanent. Our thoughts are normally running fast and wild and cannot be grasped; as soon as the first thought has gone, the second thought arrives closely; the thoughts come and go freely without ceasing.

修行真实的功夫就是如何把妄念止住。念佛法门是八万四千法门中最方便的法门，是用念佛的方法把妄心止住。但是为何要把妄心止住？佛告诉我们因为这是六道轮回的根源。念头无论是善念、恶念，要统统打掉。只有净念才能超越六道轮回。
Real cultivation of practising Buddhism means how to “cease” all these wandering thoughts. Chanting Amitabha is the solution to help us stop all sorts of wandering thoughts. It has proved to be the most convenient way out of the 84,000 Methods. But why do we need to eradicate all these wandering thoughts? The Buddha told us that these thoughts are undoubtedly the root causes for recycling in the six realms. Therefore, “thoughts”, whether good or bad, we swap all of them with chanting (= pure thoughts). Only pure thoughts can make us go beyond the six realms.

在这个动乱的时代，佛教我们要自度；换而言之，我们救不了别人，至少要救自己。如何保全自己？决定不怕死。重要的是，要知道死了以后到哪里去。我们的身虽死了，但精神不死。在六道里就是它去投胎的。身体像衣服一样；坏了便换一件。
For the present troubled times, the Buddha teaches us to salvage ourselves first. In other words, if we cannot save others, at least we can save ourselves. Then how do we rescue ourselves? Initially, we do need to establish that we are NOT afraid of death. It is most important that we know where we will be after death. Our body physically dies but NOT our spirit. When we pass away, our spirit will enter into a new form within the six realms according to our karmic consequences; in short, it is very much like changing clothing.

因为虚空法界（心、佛、众生）是一体，真正有智慧的人知道，爱人才是真正爱自己，敬人才是真正敬自己，帮助别人才是真正帮助自己。所以，我们日常处事待人接物、生活、工作，用真诚、清净、平等、慈悲，正觉，把心行导向正确的方向，称之为“大菩提心”。全心全力无条件为社会、为一切众生服务。人能有这个心，不再自私自利，自然能看破、放下。念念为别人设想，就是慈悲，就是爱。
Since we appreciate that “the Whole Universe (the Buddhas, all beings and myself)” altogether belongs to ONE entity, those who have true wisdom will clearly understand that to love others is to love ourselves; to have respect for others is to have respect for ourselves; to sincerely help others means helping ourselves. Therefore, in our daily lives, whenever we interact with people, deal with issues or affairs, or undertake daily work, we exercise sincerity, purity, equality, compassion, proper awareness to place our minds on the “Right Path”. This is simply called “the Big Bodhi Mind”. We then cheerfully embrace the community, the country and the world as ONE and for this reason we earnestly work for all, to do something for others, not just for ourselves. We are not selfish at all; we can let go of everything as we can see through the truth of impermanence. We often think of others first with mercy and compassion. This is called “Love”.
（译者按：释迦牟尼佛教我们视“一切男子为我父，一切女子为我母。”这样就容易生起无私的慈悲和爱心；从此就没有敌人或遗憾。）

Translator's Note:
Shakyamuni Buddha teaches us “to treat all men as our father and all women as our mother”. In this way, we easily develop compassion and love and truly care for others selflessly. We will never again have enemies or regrets.

4. 观法无我～就是对宇宙万事万物的看法。万法缘生，凡是缘生之法都无自性、没有自体，“当体即空，了不可得”（无常）。“无我”，就是没有自体。
4. Mindfulness of Dharma — The way everyone and everything in the universe is (or The way we are)
In accordance with Buddhism, the dharma* (everything) that associates with affinity** will only exist when the moment and the condition are right. The dharma itself has no self-nature and self-identity. It cannot be grasped due to its emptiness (or void), so there is no “I” in the dharma as it has no self-entity.

* Dharma — The word “Dharma” when spelled with a capital “D” means:
(a) The teachings of the Buddha;
(b) Law, Doctrine;
When spelled with a lower case “d”, it means:
(c) Things, events, phenomena.
(The Seeker's Glossary of Buddhism 2003 The Third Edition Page 185)

** associates with affinity - Like planting a seed of a tree into the soil, we need firstly a seed, then we need some affinities i.e. the sunshine (the moment) and water (the condition). Without the sunshine and the water, the tiny seed will never grow.

“我”的定义，最重要的有两个：
The definition of “I” contains two important parts:
(一) 是“主宰”。“无我”即一切法没有主宰，自己做不了主，包括我们的身体；自己要是能做主，就不会老，不会病，永远保持十八岁。
“The Master” — Since there is no “I”, there is no domination, no control over all phenomena. “I” actually cannot master myself. This includes our own body. If “I” is really present (my own
 master), then “I” shall be able to maintain my youth, and shall always be as young as an eighteen-year-old.

(二) 是“自在”，就是自由。“无我”即于一切诸法。
“The Freedom” — carefree and at liberty. We should not allow any of our views/attachments to cling to us, i.e. there is no “I” and this applies to every dharma (phenomena).

总之，“四念处”是智慧的观察，确实见到宇宙人生的真相。事实上，“四念处”的义理无有穷尽。我们认真努力修学，全心全力帮助一切众生断恶修善、破迷开悟。自己念念行善，而一念行善的念头都不起，这就是“成佛之道”。
In summarizing the Four Mindfulnesses, it is the true reflection of wisdom and that it is the truth of the whole universe. In fact, the actual meaning and theory of the Four Mindfulnesses are deep and infinite. While we seriously and earnestly practise Buddhism, we also try our best to help and prompt all others to terminate their unwholesome actions and start to practise only wholesome actions; making them see through the truth of impermanence, yet we do NOT have the slightest thought of “performing” good deeds on our mind. This is “the Path to Buddhahood”.


正勤庄严故，悉能断除一切不善法，成一切善法。
Those who practise the Ten Wholesome Ways and adorn them with the Four Right Efforts* will be able to achieve all the wholesome dharmas.
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(Translation based on the Chinese version of “Buddha says Ten Wholesome Ways Sutra” — Talks given by Venerable Master Chin Kung in Singapore 2004, printed in 2005 - P 308 - P 312)

四正勤 The Four Right Efforts

1. 已生恶令断除
   The whole-hearted effort to destroy unwholesome things that have already arisen.

2. 未生恶令不生
   The whole-hearted effort of preventing unwholesome things that have not yet arisen.

3. 未生善令之生
   The whole-hearted effort to develop wholesome things that have not yet arisen.

4. 已生善令增长
   The whole-hearted effort to maintain and increase further the wholesome things that have already arisen.

善恶的标准何在？就是这部经。对于善恶必须要有能力辨别。凡是为自己的都是恶，凡是为众生的都是善。
What are the standards for wholesome or unwholesome ways? This sutra in fact provides all the answers. We must firstly be able to identify clearly the wholesome ways from the unwholesome. If we only think of the benefits for ourselves, it is considered “unwholesome”. However, when we think of others first, it is considered “wholesome”.

世间人所谓：“人不为己，天诛地灭。”这个意思好像说：人自私自利是正常的。其实这一句话误导了一切众生！给很多错误的行为，制造了藉口。
Generally, people reckon that “Human beings are born to do everything just for themselves, for their own benefits; otherwise, they will be punished by Heaven”. It seems that it is quite “normal” for people to be selfish. However, in actual fact, this sentence has terribly misled all human beings; it has created lots of excuses for their wrong behaviour.

佛说为自己是恶；因为这是坚固的执著我相。换言之，起心动念为自己，这个心是轮回心，出离不了六道轮回（即不能解脱）。
When the Buddha says it is unwholesome if we decide to take action just for the benefit of ourselves. It is because we allow strong “attachments” to our own body and mind. In other words, this mind has become “a Recycle Mind” that will make us stay endlessly in the recycle of the six realms (this means we are not liberated).

“金刚经”的上半部教我们“离相”，就是离执著。下半部教我们“离见”即离分别。能够离相，就能超越六道轮回。此地我们特别要注意：断恶、修善都不执著，才是菩萨道。
The first half of the “Diamond Sutra” teaches us to move away from “Attachments” i.e. away from obstinacy or stubburnness. The rest of the Sutra teaches us to move away from differentiation or distinction. Once we have isolated ourselves from “Attachments”, we will be able to go beyond the recycle of the six realms. Now, we also have to be aware that even when we get rid of all the bad and practise only good, we must not “attach” ourselves to such thoughts or to whatever good things that we have already done. This is “the Bodhisattva Path”.


神足庄严故，恒令身心轻安快乐。
Those who practise the Ten Wholesome Ways and adorn them with the Four Roads to Power will be serene, relaxed and in bliss.
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(Translation based on the Chinese version of “Buddha says Ten Wholesome Ways Sutra” — Talks given by Venerable Master Chin Kung in Singapore 2004, printed in 2005 - P 313 - P 323)

四如意足 The Four Roads to Power

1. 欲如意 ～ 一切放下，一心只求正觉：一生为别人，不为自己，这是最快乐的人。贪图一切名利、五欲六尘的享受，是真正的痛苦。自己身心世界一切放下，没有负担，才会如意。
Concentration of will — means letting go of everything. All we need is Proper Awareness of Buddhism: we always live our life for others, not for ourselves; we will then be the happiest person. If we keep on chasing worldly pleasure and vanity, we would have too many attachments and we would be in real pain if our desires are not duly fulfilled. We help others selflessly so we have no burden. We let go of everything so we have a pure mind and live a simple, contented and enjoyable life.

2. 念如意 ～ “一心不乱”，一句“阿弥陀佛”老实念就能契入，没有疑惑、夹杂、间断。
Concentration of energy — means “One-Mind-Undisturbed”. When we concentrate in chanting “Amitabha” with a pure and undisturbed mind, after a certain period of time, without realizing, we gradually melt and dissolve into the Buddha Name itself; we have no more doubts, mingling with and breaking into our chanting.

3. 精进如意 ～ 不断进步。真精进心地一定清净、平等、慈悲。物质精神的受用不必求，自然在其中。
Concentration of consciousness — means seeking continuous enhancement. As soon as we really work hard on practising Buddhism earnestly and diligently, we will gradually have a pure mind with equity, compassion and care. Without questioning, the quality of life will naturally be improved.

4. 慧如意 ～ 慧是自性般若智慧起用，心不散乱。凡夫修行最大的障碍是我、法二执。“我执”造成了烦恼障，“法执”造成了所知障。所以佛教人第一要把“我执”舍弃。
Concentration of wisdom — means our self-nature's innate wisdom is showing and it creates an undisturbed mind in us. The huge barriers for ordinary people in practices are usually our “Self-Attachment” and “Dharma-Attachment”. The “Self-Attachment” undoubtedly causes afflictions and the “Dharma-Attachment” causes hindrance to attaining true wisdom. Therefore the Buddha has advised us to firstly relinquish the Self-Attachment completely.

四念处、四正勤、四如意是一定要勤修，然后才真正能得到自在。
The Four Mindfulnesses, The Four Right Efforts and the Four Roads to Power are the mandatory subjects which we have to practise diligently so that we will feel serene, relaxed and comfortable.


五根庄严故，深信坚固，精勤匪懈，常无迷忘，寂然调顺，断诸烦恼。
Those who practise the Ten Wholesome Ways and adorn them with the Five Faculties will have profound confidence, belief, and energetic diligence. They will be free from confusion and delusion and well balanced as all worries will be totally severed.
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(Translation based on the Chinese version of “Buddha says Ten Wholesome Ways Sutra” — Talks given by Venerable Master Chin Kung in Singapore 2004, printed in 2005 - P 324 - P 347)

五根 The Five Faculties
1. 信根 ～ 为什么念佛的人多，往生的人少？原因就是修念佛法门的人虽有信，但没有根。我们信阿弥陀佛，信极乐世界，心里肯定，确实变成自己的愿望～“我一定要生极乐世界，希求亲近阿弥陀佛”～这个信才有根。
Root of Confidence —With a large number of people chanting Amitabha, what is the real reason that only a handful can be reborn in the Western Pure Land? It is because the belief we have so far in our mind is shallow without a root. When we genuinely believe in Amitabha and His Pure Land, deep in our mind surely we have already made His vows become our own vows -- that I must be reborn in the Western Pure Land of the Ultimate Bliss and I do want to be close to Amitabha”-- thus, this type of “Confidence” will definitely achieve fundamental roots.

2. 进根 ～ 是精进。我们用前面所讲的三科～四念处、四正勤、四如意足～把自私自利的念头转过来了，才谈得上进根。精进有了根，自然会加倍用功。
Root of Improvement — We start from practising the three subjects said above, i.e. the Four Mindfulnesses, the Four Right Efforts and the Four Roads to Power. This will enable us to get rid of our selfishness. Only when our way of thinking has turned around is our improvement considered to be deeply rooted; in that case, we will naturally work harder.

3. 念根 ～ 能忆念不忘，念才有根。无论修学哪个法门，一定有正修、助修。净宗法门的正修，就是二六时中念念不忘阿弥陀佛，助修则是断恶修善，积功累德。上净下空老法师提了五个助修的科目（“净业三福”“六和敬”“三学”“六度”“普贤十愿”）加附在后页。
Root of Mindfulness - We have to remember to be mindful of “Amitabha” all the time, so our mindfulness will have a root. For all Buddhist's practices, regardless of which Method we choose,
there is always a “Primary” subject and a “Subsidiary” subject. For Pure Land School, mindfully chanting Amitabha 24/7 is the “Primary” subject (refer Appendix A). Doing only good and avoiding all bad, together with the collection of meritorious virtues, are our “Subsidiary” subjects. Hence, Venerable Master Chin Kung has raised five topics as “Subsidiary” subjects to assist us in learning, apart from mindfully chanting “Amitabha”. These five topics are:

(1) “净业三福” The Three Conditions
(2) “六和敬” The Six Principles of Harmonies
(3) “三学” The Three Learnings
(4) “六度” The Six Paramitas
(5) “普贤十愿” The Ten Great Vows of Universal Worthy Bodhisattva. 
(Refer Appendix B)

4. 定根 ～ 真正做到“一门深入，长时薰修”，定就有根，有根才能成长。自古以来，修学没有成就的人，最严重的毛病就是没有定根，心是浮动的，见异思迁，见这个喜欢，那个也喜欢，于是他的精力、时间分散了，无法累积成果。因此，我们一定要懂得，现前我们只能“一门深入”，选择净宗“持名念佛”这一法，就要在这一法里生起定根。
Root of Concentration — Here it means balanced tranquility and focusing. The basic rule is “Focusing on only ONE method for practising”, with deep concentration together with serenity from within, and after a certain period of time, gradually the root is formed. Since ancient times, a lot of people who practised Buddhism could hardly achieve successful results in the end. The critical reason was that they had not possessed the Root of Concentration. Their minds were aloft and unstable going here and there. When they saw something interesting, they wandered away quickly from the original spot. But as soon as they found another new item, they moved again to the new topic. In this way, their energy and time were widely divided and wasted so they could not accumulate their efforts to obtain a fruitful result. Therefore, we must understand that at the moment, we simply focus on ONE method single-mindedly. For Pure Land practitioners, it is the “Chanting of Amitabha”; we have planted the Root of Deep Concentration within us by using this special method.

5. 慧根 ～ 十善落实在慧根，就有能力辨别善恶。无论世出世间法，想要成就不能没有智慧。首先要有智慧观察自己的根性，其次选择法门，之后选择老师，如果乱了次序就不会有成就。
Root of Wisdom - If we implement the Ten Wholesome Ways into the Root of Wisdom then we will have the ability to identity the right from the wrong. Regardless of being in this Saha World or beyond, we always need to exercise our wisdom appropriately to achieve the goal. Firstly we adopt our wisdom to observe our own character and behaviour and then we choose the method of learning. Then we choose a teacher. If we cannot choose correctly according to this sequence we will not ultimately tread on the Right Path.

“慧根”是从“定根”发出来的。
Wisdom is undoubtedly generated from the Root of Concentration.

“四念处”是看破。
With the Four Mindfulnesses — we see through the truth of impermanence.

“四如意足”是放下。
With the Four Roads to Power - we are able to let go.

关键是在“四正勤”，也就是断恶修善。真正发心断恶修善，我们的“信”、“进”、“念”、“定”才有根。
With the Four Right Efforts — we do only good and avoid all that is bad - this is the key to help strengthen the Root of Confidence, the Improvement, the Mindfulness and the Concentration.

几千年来无论在家、出家，都是依照这个方法以成就的。希望大家多反省，依照佛陀时教诲学习。
It is important to know that for thousands of years, practitioners have been following this way in practising Buddhism, regardless of whether they are ordained monks/nuns or ordinary laypeople. Therefore we hope all Buddhists will reflect and practise in accordance with the teachings of the Buddha.

什么样的人才是“信佛”？蕅益大师讲了六种信，分成三对：
What sort of people can be classified as “absolutely believing in Buddha”? Great Master Ou Yi (蕅益大师) explained that there are six types of strong belief that can be sorted into three pairs:

六信 Six Types of Belief

第一对是“信自”、“信他”：“信自”是信自己有佛性，决定能成佛，也就是“菩提心”。“信他”～他，是老师、佛。我们展开经卷就如同听佛的教诲。
1. Belief in Ourselves and in the Buddha — We believe that each one of us owns intrinsically the Buddha-nature. Eventually, we will definitely become a Buddha and this is the Bodhi Mind. We refer to Shakyamuni Buddha as “the Buddha”. We see Him as our Teacher. Each time when we study the Sutras, it is just like we are listening to his teachings.

第二对是“信事”、“信理”：“信事”，事是幻有。了不可得。“理”是空寂、真空。“真空不空，妙有非有”，这就是我们常讲的事实真相。
2. Belief in phenomena and in Essence — We appreciate that all phenomena are both impermanent and illusory, so nothing can be grasped or dwelled upon. The essence is empty and void so that the basic nature of everything is empty. In Buddhism, it is often explained as “neither existence nor non-existence” — the pure truth that we are frequently talking about.

第三对是“信因”、“信果”：因果是永恒不变的真理。种善因必定得善果。
3. Belief in the Law of Cause and Effect - This is an eternal law of the truth. It is totally self-induced as we simply reap what we have sown; thus, we produce our own karmic consequences.

“十善业道”不是佛制定的戒条来约束我们，他只是帮助我们消除烦恼习气，恢复我们自性本具的智慧德能而已。佛说六道凡夫常无迷忘的是“我”，就是“我执”。佛教导我们把这个念头换过来，不要念“我”，念“佛”，所以称作“念佛法门”。把“我”换成“佛”，这一生就决定成就。
“The Ten Wholesome Ways” are not rules laid down by the Buddha with a view to controlling us. He is here to help us eradicate all our afflictions and habitual wrong doings so that our intrinsic wisdom and virtues will then arise above all. The Buddha says that all beings in the six realms are often mindful of themselves only i.e. “I” or “Self-Attachment”. The Buddha has now taught us to swap this thought with the Name “Amitabha”, so we increasingly think of Amitabha, not just “I”. Since we are wholly mindful of Amitabha and call His Name, therefore, we call it the “Chanting Method”. We will positively attain an accomplishment in this lifetime.

我们放下妄想、分别，就能与性德相应。性德像水一样，它没有执著，地形弯就弯着流，地形直就直着流，决定不固执“我决定要这样走”，这样就得大自在。跟一切众生相处，顺境、逆境都很好。真正能恒顺众生，自己的心永远是寂然不动。
As we leave all our wandering thoughts and differentiation behind us, we will be able to match and tone in with our own intrinsic self-nature and virtues. Our own nature is just like water running along the land, it does not have any obstinacy that “I have decided to go this way”; it basically follows the shape of the land where it is curvy or straight. It has no opinion of its own. Therefore if we are like water, we will be able to relax and be carefree. Likewise, in our daily lives, when we interact with others, we will find ourselves calm and serene whether it is a favourable or adverse circumstance. Once we are truly happy to accord with all beings going along with the situation, we can find ourselves deep within our heart undisturbed, peaceful and tranquil.

如何做心寂静不动？就像《六祖坛经》所说的“本来无一物”，无一物当然不动。我们现在心里不只一物，而是无量无边，所以心是乱的、是动的。我们是初学凡夫，心要定在正助法中；正法者“持名念佛”，助法是“断恶修善。如果不修十善业，佛也无法念得好。由此可知，“念佛”要“修善”，不修善不行。
Now, what do we do to achieve a peaceful and tranquil mind? In the 《Sixth Patriarch Sutra》 , it pointed out an important principle that “In essence, it is void”. Since there is “nothing” for us to be worried about, in theory, we are of course able to dwell on a peaceful mind. However, our minds are often full of “everything” that causes us turmoil, anxiety or uneasiness, so we are unable to have a peaceful mind. As beginners in practising Buddhism, our mind should dwell on the “Primary” and “Subsidiary” subjects, i.e. the Primary subject is “focusing on the chanting of Amitabha” and the subsidiary subject is “eradicating all that is bad and doing all that is good”. Only when we practise the “Ten Wholesome Ways” will we chant Amitabha properly, as they naturally complement each other. For this reason, we cannot simply reach our goal without performing good deeds.


力庄严故。众怨尽灭，无能坏者。
Those who practise the Ten Wholesome Ways and adorn them with the Five Powers will not be harmed and all enmities will be extinguished.
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(Translation based on the Chinese version of “Buddha says Ten Wholesome Ways Sutra” — Talks given by Venerable Master Chin Kung in Singapore 2004, printed in 2005 - P 348 - P 354)

五力 The Five Powers
“五根”增长就产生力量，称之为“五力”，即信、进、念、定、慧。
When the Five Faculties (五根) have been fully developed, they are now called the Five Powers (五力) and they consist of: Confidence, Improvement, Mindfulness, Deep Concentration and Wisdom.

信根增长就成为力，对圣教就不会怀疑了。我（即上净下空老法师）时常都劝诸位，要“一门深入，长时薰修”。没有这个基础，会被社会那些邪知、邪见、邪行所诱惑。因此，教学是救度一切众生最好的方法。
At this stage, confidence and belief are now well established and we will stop being suspicious of the sutras. Whenever I (Venerable Master Chin Kung) give talks on the sutras, I urge all my audience that in terms of practising Buddhism, it is important to concentrate only on ONE topic or sutra and spend a long period of time to repeatedly study it. Without this sort of hard work as a solid foundation, we will easily be influenced by the biased or deviant views and actions that come from the Saha World. Therefore, teachings on the sutras are the best way of salvation for all living beings.

佛在本经一开端就教导我们“不容毫分不善间杂”，这一句话很重要。要培养自己纯善之心，不要说别人的过失，更不能把他人的过失放在心上。
At the beginning of this Sutra, the Buddha says ”... not allowing traces of bad thoughts to emerge or mingle”. This is a key sentence. We must learn to develop and expand our pure and kind thoughts all the time. Never gossip about other people's fault, let alone remember them.

众人学佛修道这么艰难，到底难在哪里？难在他消除业障的着眼处是在外面，而不知消除内在的业障。诸佛菩萨、大圣贤无一不是在自己心地上下功夫的。这称作“内学”。处处看到别人不是，这是外道；念念反省自己的不是，这是学佛。
Somehow, most people often find it hard to practise Buddhism. Do we know the real reason for this? It is because people often focus at diminishing or eradicating their bad karmic actions externally on the surface. As a matter of fact, we need to closely look at our own karmic mind within and start correction vigorously from there. All the Buddhas, Bodhisattvas and the Sages began their learning by examining their own minds vigilantly and honestly. This is called the “Internal Learning”. If we easily spot or focus on mainly finding faults of others, it is called Heretic. We should often reflect on ourselves, especially targeting our thoughts of any wrongdoings. This is the way to practise Buddhism properly.

我们在佛前供一杯水，代表清净、平等。永远保持清净、平等心，这就是佛道。六根（眼耳鼻舌身意）与外境一接触，一点点小风浪，自己就把持不住，这是凡心。凡心是喜、怒、哀、乐心。“平常心是道”，道心是清净、平等；我们明白了，就晓得如何用功。
We usually place a small glass of water in front of the Buddha statue. It represents purity and fairness. If we can always keep our mind in a state of purity and fairness, we are treading on the Buddha Path. However, if our six roots (eye, ear, nose, tongue, body and mind) ever get caught up with any favourable or adverse situation, we will soon find ourselves having trouble holding on to our usual calmness and tranquility. We are nevertheless emotional and are having a sense of happiness, anger, grief or great elation; this means we are having a mind of a layperson. “Having an unbiased and balanced mind is on the Right Path”. Our mind should forever dwell on a sense of purity and fairness and this is the Buddha Path. Only when we understand thoroughly the theory in Buddhism will we certainly understand fully how to work harder to improve our practices.


觉支庄严故，常善觉悟一切诸法。
Those who practise the Ten Wholesome Ways and adorn them with the Seven Factors of Illumination will always be good at attaining awakening of all sorts of dharmas.
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(Translation based on the Chinese version of “Buddha says Ten Wholesome Ways Sutra” — Talks given by Venerable Master Chin Kung in Singapore 2004, printed in 2005 - P 355 - P 374) 

七觉支 The Seven Factors of Illumination

1. 念觉支 ～ 重点在“觉”～如果我们在听经、念佛时常打瞌睡，这是严重的烦恼障碍。选择经行、拜佛、专注佛号等法，以对治昏沉。妄念起来，不去理会它，把意志专注在佛号上。久而久之，妄念自然减少。 
Contemplation — The focus is on “awakening”. During the course of listening to the discourse on Sutras or chanting, if we feel drowsy or in a daze, it is clearly a sign of serious karmic obstacle. We counteract these by either doing circumambulation, (walking with light and steady pace around the Buddha sculpture /picture with the right shoulder towards the Buddha), or doing prostration to Amitabha, or concentrating on the chanting of “Amitabha”. We need to take good care of our mind and stay conscious of the way our thoughts go. Whenever we are aware of our wandering thoughts, we immediately ignore them and return to chanting or prostration mindfully. Gradually, the wandering thoughts will naturally become less and less.

2. 择法觉支 ～ 有智慧就判断力。佛教我们一入佛门首先要接受三皈。《六祖坛经》里面，惠能大师传授三皈：“皈依觉”、“皈依正”、“皈依净”。佛者觉也，法者正也，僧者净也。
Right Choice - We always need wisdom to make the right choice. Once we step across the threshold of Buddhism, the Buddha firstly teaches us to take “The Three Refuges” in the “Triple Gems” (the Buddha, the Doctrine and the Sangha). In his “Sixth Patriarch Sutra”, Great Master Hui Neng (惠能大师) taught us profoundly the meaning of the “Triple Gems”. He said:

“Taking refuge in the Buddha, we are returning from our deluded state of mind and relying upon an Awakened Mind - the Buddha; 
Taking refuge in the Doctrine, we are returning from erroneous and deviant views and relying upon Proper Views and Understanding - the Doctrine and 
Taking refuge in the Sangha, we are returning from pollution and disharmony and relying upon Purity of Mind - the Sangha”

所以，我们的抉择目标就是“自性觉正净”。
As such, the aim of our choice is our “Self-Nature Triple Gems”.

3. 进觉支 ～ 苦行是释迦牟尼佛非常赞叹的，能降低一个人的欲望；但是并不鼓励我们修对于我们修学没有帮助的苦行。当年我（即上净下空老法师）到台中亲近李炳南老师，李老师把净土的理论讲得很清楚，断了我的疑惑，这才认真学习净土。所以，善择法门才能精进不懈。
Improvement - Although Shakyamuni Buddha praised those religious people who live an ascetic life, he did not encourage his disciples to follow nevertheless. Living an ascetic life undoubtedly can lower our desires, yet this will not improve our practices. When I (Ven Master Chin Kung) first learnt Buddhism from my teacher, Mr Lee Bing-Nam in Tai Chung, Taiwan, I was taught the theory of the Pure Land Buddhism thoroughly. As a result of this, I solved all doubts and uncertainties I previously had. Since then I started to take the Pure Land Buddhism rigorously. Only when we are heading in the right direction will we surely improve.

4. 喜觉支 ～  就是法喜充满；必须真正有定、有觉，才得法喜充满。
Joy — This is the pure Dharma Joy. As and when we reach a certain level of deep concentration and attain awakening, we can naturally feel the pure dharma-cheerfulness.

5. 轻安觉支 ～ 轻安也就是身心法喜充满，是功夫得力的现象。身、口业都离开了，就得轻安喜悦，然后禅定境界才会现前。
Tranquility — This refers to the “Dharma Tranquility”, the serenity of body and mind. When we no longer make bodily and verbal mistakes, we are beginning to feel the Dharma tranquility and serenity. Gradually, the feeling of “Dharma Tranquility” will upgrade to “Deep Concentration”.

6. 定觉支 ～ 以净土宗来说，“功夫成片”是最低的禅定。功夫成片是不受外面境界干扰，也就是“自己作得了主”。有这样的功夫就肯定往生。
Meditative Concentration — For Pure Land Buddhism, there are many different degrees of Meditative Concentration; the “Constant Mindfulness of Amitabha” (功夫成片) is the lowest level of Meditative Concentration for Pure Land Practitioners. When we reach this level we will NOT be easily influenced by worldly pleasures or adverse circumstances. Any practitioner who has reached this level will be able to “truly decide for himself” at the last moments of his lifespan and, as a result, he will definitely be reborn in the Western Pure Land.

净土宗的修行比任何一宗容易。把念头统统换成一句佛号，这是真念佛！会念佛！所以功夫在起心动念处用，用到所有妄念都不起了，就是“禅定”，即是“三昧”，意思是正受，正常的享受。
Pure Land Buddhism is considered easier to practise when compared to other Buddhist Schools; we simply swap all our wandering thoughts immediately with the chanting of “Amitabha” and this obviously makes it “the real chanting”! It also shows that we really understand about “chanting” after all! Therefore, we simply observe each time we consciously speak or think, detecting every single movement of our thoughts. As long as we cease all our wandering thoughts, we attain the Meditative Concentration (Zen). This is also called “Samadhi” which means “Normal Enjoyment”.
(Refer Appendix A for chanting methods)

定中觉境界也是“如梦幻泡影”，跟我们眼前境界一样，都不是真实的。可从受用但不能执著；一执著，就生烦恼。
We must realize that in the state of Meditative Concentration, it is just like the circumstances we are in now that all phenomena are illusory, “like dreams, mirage, bubbles and shadows”. They are not real. Therefore, we can only “enjoy” but not become attached or obstinate, or we will cause ourselves misery and afflictions.

7. 舍觉支 ～ 舍是放下，也就是心里放下世出世间一切法的妄想、分别、执著。放下之后不要再留恋。取，能利益众生觉悟，我们就取；舍，能帮助众生觉悟，我们就舍。不是为自己，是为众生，这才称作“善能觉了”。
Serenity — Letting go. We need to let go practically of every dharma* including wandering thoughts, differentiation and attachments that are currently in the Saha World and beyond. Once we have let go, we must not recall them unless it is for the benefit of others to get awakened; otherwise, we keep letting it go if it is just for the benefit of ourselves. This explains how we appreciate the dharmas and make good use of them.

* every dharma — here means “everything”. In Buddhism, everything we do constitutes a “dharma”, e.g. in everyday life, like talking, working, interacting with others etc. Each action and thought creates a dharma.


正道庄严故，得正智慧，常现在前。
Those who practise the Ten Wholesome Ways and adorn them with the Noble Eightfold Path will always be present with true and proper wisdom.
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(Translation based on the Chinese version of “Buddha says Ten Wholesome Ways Sutra” — Talks given by Venerable Master Chin Kung in Singapore 2004, printed in 2005 - P 375 - P 396)

八正道 The Noble Eightfold Path

得正智慧，常现在前。
The Noble Eightfold Path is characteristically present with true and proper wisdom which consists of:

1. 正见 ～ 见是见解，对宇宙人生一切人事物的看法是正确的。正见，总结就是“深信因果”。因果不是信则有之，不信则无；不管你信不信，它都有。整个佛法也不离因果，释迦牟尼佛四十九年所说的一切法，只是说明世出世间因果而已。
Right Views and Understanding — refers to the correct understanding of all beings, events and objects of the whole universe. In summary, all of Buddhism is clearly based on the “Law of Cause and Effect” which cannot be avoided regardless of whether we believe in it or not. In his 49 years' teachings, Shakyamuni Buddha typically conveyed a comprehensive description to this effect, and that the “Law of Cause and Effect” virtually applies to every one of us in the world or beyond.

我们的正知正见决定要随顺圣教。“一即一切，一切即一”，法门决定是平等的、圆满的。也就是在所有经论里选择一种，依照这一种老实修行就能证果。譬如我们依“无量寿经”，经上教我们做的，要认真努力学习。教我们不能做的，决定不可违背。
Our “Right Views and Understanding” are dependent on us following the holy teachings. Based on the Buddhist theory, “One is All and All is One”, all methods in Buddhism are considered fair and complete. Therefore, among all the sutras we choose only one and honestly follow its teachings and we will attain achievement. For example, the “Infinite Sutra”. We should follow the sutra closely and practise only those that are taught and avoid those that are strictly forbidden.

2. 正思惟 ～ 即正确的思想。本经教导我们：“昼夜常念善法，思惟善法，观察善法”，所以思惟重要。
Right Contemplation — means proper perceptions and right thoughts. In this sutra, Shakyamuni Buddha taught us:
“,..that we should constantly contemplate, observe and reflect on the wholesome dharmas day and night.,...”
Therefore, a proper contemplation is crucial.

命运属于果报，命运从何而来？从善恶业来。因此，改造命运就是断恶修善。
Our “fate” is actually our own karmic consequences (from this life or from previous lifetimes). Where does “fate” come from? It comes either from our good or bad karmas. Due to this reason, changing our fate is to undertake only good deeds and stop all evil actions.

好的标准是：“凡是利益他人、利益社会的，是好事；凡是利益自己，对他人、对社会不利的，就是恶事。”
The standards for good or bad deeds are: to be beneficial to others or the community is good; having interests of our own and taking evil actions to affect others or damaging the community disadvantageously, is definitely bad.

学佛如果见解、思惟不正，就是没有根，无论如何精进修持，都会落在魔道。
In practising Buddhism, if we do not maintain proper perceptions and right thoughts, we are not deeply rooted; then despite how much effort we have put into practising, we will in the end still be easily side-tracked to the evil path of a devil.

什么样的思惟才算“正思惟”？大乘经常说“真心离念”，真心本性没有思惟，没有念头；换言之，只要有念都是妄念。“离念”即是正思惟。
Then what sort of contemplation is considered “Right”? Mahayana Sutras often say that a person having “true mind” or “self-nature” is unattached to any thoughts. It basically does not involve any conscious thoughts or ideas whatsoever in the “true mind/self-nature”. In other words, all sorts of thoughts are considered wandering thoughts. Therefore, “detaching from any conscious thoughts” is the “Right Contemplation”.

我们天天想阿弥陀佛，念阿弥陀佛，是不是妄念？还是妄念，但是这个妄念最接近真实。我们用这个妄念去断一切妄念，到极乐世界之后，这一句“阿弥陀佛”还是要舍弃。
Every day we think of Amitabha and keep chanting Amitabha. Is this considered “wandering thoughts”? Yes, indeed it is. However, the thoughts of “Amitabha” are considered the closest thing to the Truth. We use these “wandering thoughts” of Amitabha to end all other sorts of wandering thoughts. Once we have reached Amitabha's Pure Land, we will need to abandon these “wandering thoughts” in the end. 

所以，念佛中，持名最方便，为易舍念故。
Therefore, among all the chanting methods, the Name-Chanting/ Recitation Method is the most convenient one because it is easy to abandon eventually.

(Translator's Note: 
There are 4 types of chanting, namely:
(1) Name-Chanting/Recitation （持名念佛）
(2) Contemplation of the image of the Buddha Recitation （观想念佛）
(3) Visualization of the Buddha Recitation （观像念佛）
(4) Real mark of the Buddha Recitation （实相念佛）

3. 正语 ～ 正语的标准还是落实在四种善业，即不妄语、不两舌、不绮语、不恶口。如果我们能够受持并依教奉行，我们的言语就是正语。语要善，心一定要善。想说话（有意见）时，先想一想该不该说，不该说的要能克制。正语要从这个地方修起。
Right Speech — The standard of Right Speech falls on the four types of speeches: i.e. no lying, no slanderous, enticing and abusive speeches. If we can implement these four types of speeches and follow the Buddha's teachings, we are performing the Right Speech. We speak with nice and kind words, so we must have a kind and compassionate heart. Whenever we want to speak or express ourselves, we should be cautious before speaking. If there is something inappropriate to be talked about then we must refrain from saying it. Having “Right Speech” starts from here.

4. 正业 ～ 所有造作都要利益众生、利益社会，这是正业。如果我们一切造作只顾及利益自己、利益家庭、利益我这个小团体，这是邪业。
Right Action — Whatever we do, if it is for the benefit of the general public or the community (including all beings, animals, plants and the natural environment), then the action is “Right Action”. But if the action we are taking is selfishly for the benefit of ourselves or our families, all actions are evil actions.

5. 正精进 ～ 佛法的修持，第一是信心，就是相信我们的习染可以断除，相信自性德能可以恢复，从此处建立自信心，才能发愤努力，这是正精进。
Right Effort — As for Buddhist practices, we must firstly build up our confidence and belief that we are able to eradicate all our previous habitual wrongdoings, and that we are able to restore our own self-nature and virtues within. It is from here that we build up our confidence and then we can determine to work seriously and diligently. This is considered “Right Effort”.

就大乘佛法而言，绝对的“正精进”无过于念佛求生净土。任何一个人只要依据经典的道理、方法修学，决定可以证得。我们仔细观察真正念佛的人，决定是放下万缘，心地清净，老实念佛。其行持完全与十善业道相应。
In terms of Mahayana (Large Vehicle) Buddhism, the complete “Right Effort” is no more than chanting Amitabha and vowing to be reborn in the Western Pure Land. Anyone who practises according to the Buddha's teachings and follows the right method will ultimately attain achievement. Through careful observation, we have found that for those keen practitioners who chant Amitabha, decidedly let go of everything and chant earnestly with a pure mind, their behaviors reflect seamlessly on the Ten Wholesome Ways completely.

6. 正定 ～ 一心称念阿弥陀佛是正修，一心安住十善业道是助修，这样才能得生净土。能否真正成就的关键，在于你的心定不定，真正不为外境所动才是定。
Right Concentration — The primary practice is for us to chant Amitabha single-mindedly. The supplementary practice is to dwell on the Ten Wholesome Ways. As such, we will surely be reborn in the Western Pure Land without fail. However, the key to success depends on our meditative concentration. Only when we remain unaffected by external factors will we say that this is the “Right Concentration”.

7. 正念 ～ 正助双修，正修是《弥陀经》讲的“执持名号，一心不乱”。净业三福是助修也是正修，正助是一不是二。如何念佛？“孝养父母”、“奉事师长”、“慈心不杀”、“修十善业”字字句句都是念佛。
Right Remembrance — As for “Right Remembrance”, it is an integration of two types of subjects: the primary subject for practices is sticking to the chanting of Amitabha to reach an “undisturbed-one-mind”, as per 《Amitabha Sutra》 . The supplementary subject of “The Three Conditions” is also as important as the primary subject. Both subjects can be integrated into each other. Now, how do we chant properly?

[Be filial and respectful to our parents.]
[Be respectful to our teachers and elders.]
[Be compassionate and do not kill any sentient being] and
[Abide by the Ten Wholesome Ways] .

In short, if we have performed all the 1st item of the “Three Conditions” correctly, in a way, we match and mingle directly with the chanting of Amitabha — it is the Right Remembrance — and this is the correct way of chanting.

8. 正命 ～ 正命就是谋生要懂得选择对社会有利益的行业。健康第一个因素是心要清净，身体要劳动，物质生活尽量简单，知道如何养心养生，使自己真正得到健康、长寿、幸福。
Right Livelihood - As for “Right Livelihood”, it depends entirely on how we choose our own profession for a living. We should always choose a trade/industry that is beneficial to the community. The main reason for being healthy, both physically and spiritually, is to maintain a pure mind; work the body and limbs and live a simple and low-material lifestyle. We will surely be healthy, with longevity and blessed happiness.


止庄严故，悉能涤除一切结使。观庄严故，能如实知诸法自性。
Those who practise the Ten Wholesome Ways and adorn them with “Samatha* (Zhi3)” and “Vipasyana** (Guan1)” will clear all worries and attachments. They will be able to understand the self-nature of all dharmas truthfully according to reality.
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(Translation based on the Chinese version of “Buddha says Ten Wholesome Ways Sutra” — Talks given by Venerable Master Chin Kung in Singapore 2004, printed in 2005 — P 397 - P 411)

止观 Samatha-Vipasyana

*“Samatha” (Sanskrit, Zhi3 止) — A meditational technique to calm the mind to a state of tranquility and concentration, seeing things as they are, penetrating to the ultimate reality of all phenomena. It is practically the equivalent of “dhyana” (Zen).

** “Vipasyana” (Sanskrit, Guan1 观) - Insight, clear seeing, intuitive cognition of the existence, namely, the impermanence, suffering and egolessness of all physical and mental phenomena. In Mahayana Buddhism, Vipasyana is seen as an analytical examination of the nature of things that leads to insight into the true nature of the world — emptiness.
(Seeker's Glossary of Buddhism 2003 The Third Edition page 674)

(止观) (Zhi3 Guan1 ) means “skillfully practising concentration and meditation to keep one's thoughts fixed on reality”.
(SV Glossary from Pure Land Learning Centre, Queensland, Australia.)

丁福保佛学大辞典：
（止观）梵文（Sanskrit）为Samatha-Vipasyana。
法性寂然为（止），如明镜、又能止而得名，止息妄念。
“Zhi3” (止) is called “Samatha” in Sanskrit, can be generally explained as all dharma-natures become peaceful, unwavering and serene, just like a clear mirror. Also it means “stop, bring to a halt”, ceasing all wandering thoughts.

寂而常照为“观”，如水影现万象，观者，观智通达。
“Guan1” (观) is called “Vipasyana” in Sanskrit, can be explained as complete reflection, like water that can mirror reflection of all sorts of forms or phenomena without obstruction. In the state of “Guan1”, we will have the wisdom to understand practically everything.
(Ding Fubao's Dictionary of Buddhist Studies 丁福保佛学大辞典）

“止”“观”决定是圆融的，“止”中有“观”，“观”中有“止”。
“Zhi3” and “Guan1” can be integrated into each other perfectly and can be found within each other.

定是“止”，慧是“观”。“止”有停止的意思。
“Zhi3” refers to deep meditation while “Guan1” refers to wisdom. “Zhi3” also includes the meaning of “bringing to a halt or to stop”.

佛家修行无论修学哪个法门，都不离“止观”。念佛也是修止观。
In practising Buddhism, regardless of which School or Method we are following, we cannot afford to ignore “Zhi3 Guan1”. This also applies to chanting of Amitabha as it is also a way of practice of “Zhi3 Guan1”.

“放下万缘”是止，“提起佛号”是观。“止观”就是禅定，念佛也是修禅。《大集经》说念佛法门是”无上深妙禅“。
When we have successfully let go of all affinities or our concerns and worries, we attain “Zhi3”; when we earnestly chant Amitabha single-mindedly, we attain “Guan1” which is also deep Zen or Meditative Concentration. Therefore, chanting Amitabha is also a way of practising Zen. In the 《Da Ji Sutra 大集经》, it says the Chanting Method is undoubtedly the “unsurpassed profound and magnificent Zen”.

“止观”如何落实？都在十善业道；离开十善业道，所有一切佛法都落空了。
How do we apply “Zhi3 Guan1”? The implementation is fully based on the “Ten Wholesome Ways”. If we move away from the “Ten Wholesome Ways”, all our Buddhist practices will be totally in vain.

“执持名号”最低限度要落实在断十恶业、修十善业，念佛才会有作用。
The “Name-Chanting of Amitabha”, at the lowest standard, should apply simultaneously with:
- the eradication of all ten evil actions and
- the development of the Ten Wholesome Ways
so that the chanting will become effective.

因此心行不善，念这一句“阿弥陀佛”就不相应。认真修十善、断十恶，念这一句名号肯定往生。
Thus, if we have an evil heart, we will not form a connection with Amitabha directly when we chant. Therefore, we should seriously practise “The Ten Wholesome Ways” and cease all evil actions (and thoughts) concurrently so that the chanting will become substantial and it will definitely lead us to be reborn in the Western Pure Land.

我们在日常生活中，要学习“止观”；贪图享受的念头要“止”住，世出世间法要“观”看清楚。
In our daily lives, we need to practise “Zhi3 Guan1”. We should discontinue the thought of enjoying or chasing after worldly pleasures — this is “Zhi3”. We need to clearly see through all the events/dharmas of this Saha World and the universe — this is “Guan1”.

我初学佛的时候，章嘉大师教导我“看得破，放得下”。看破是“观”，放下是“止”。
When I (Rev Master Chin Kung) first learnt Buddhism, Living Buddha Zhang Jia (活佛章嘉大师) taught me to practise how to see through to the truth of impermanence and let go of all wandering thoughts and attachments. Being able to see through to the truth is “Guan1” and being able to let go is “Zhi3”.

凡夫妄念很多，心猿意马，止不住。净宗教我们安住在佛号上，将心定下来。将心止于阿弥陀佛，果然止住不动，烦恼自然就断了。所谓“制心一处。无事不办”。
Human beings normally have lots of wandering thoughts beyond our control. We easily feel distracted or become restless as our minds are wandering aimlessly and we have trouble controlling our thoughts. However, Pure Land Buddhism teaches us to dwell on the chanting of Amitabha; as such, we can calm down gradually and finally be at ease. When we keep dwelling on the chanting, all worries and desires, afflictions and sufferings will be cut off naturally. Therefore, if we determine to make a concentrated effort and focus on what we are doing single-mindedly, nothing will be unattainable.


方便庄严故，速得成满为无为乐。
Those who practise the Ten Wholesome Ways and adorn them with suitable and convenient methods will quickly achieve fulfilment of happiness of the Samskrta* dharma (conditional) and Asamskrta dharma (unconditional).
.................................................
(Translation based on the Chinese version of “Buddha says Ten Wholesome Ways Sutra” — Talks given by Venerable Master Chin Kung in Singapore 2004, printed in 2005 — P411 - P 416)

* Samskrta (Sanskrit 有为法) — Things that are conditional upon, or brought into being by, contributory causes (when the time and conditions are right). The conditional phenomena are contrasted with “Asamskrta” (Sanskrit 无为法 unconditional).

“方便”，“方”是方法，“便”是便宜，就是对人、对事、对物最适合的方法。它没有一定的标准，因人、因事、因时而有不同，以智慧通权达便，做法灵活运用。
(方fang1 便bian4) means using a suitable or convenient method to interact or deal with human beings, matters and objects. However, there is no standard for this due to the differences in various people, matters and timings concerned. Therefore, we have to exercise our wisdom to deal tactfully and flexibly with different people or matters at different times.

只要二执存在，所看到的都是幻相。当然你就没有善巧方便。只有看到真相的人，他的言语造作自自然然就是善巧方便。至诚感人，没有自私，念念为众生、人、事、物，岂有不圆满的道理。《大般若经》讲的“三轮体空”，天天在做，但心里痕迹都不着，这是如来果地上的“方便庄严”。
As long as we still have the “Self” and “Dharma” Attachments, everything we see is illusory and of course we cannot appropriately adopt a suitable and convenient method to deal with it accordingly. As soon as people can see through the truth they will speak and act naturally with an easy and appropriate approach. He/she will be sincere, honest and touching, without a trace of selfishness as all they can think is about other people/ things/objects and, as such, it is impossible not to attain fulfilment in the end. As said in the “Great Wisdom Sutra”, applying the “Three Conditions of Real Giving” (refer Appendix B) daily is pure donation of assistance with no strings attached and no traces of recollection on the mind either. This is said to be the perfect, solemn and most convenient way that can be adopted by a Tathagata.


龙王，当知此十善业，乃至能令十力、无畏、十八不共、一切佛法皆得圆满。是故汝等应勤修学。
Oh Dragon King, you should know that these ten wholesome actions can lead to the completion of the Ten Powers, Four Kinds of Fearlessness, Eighteen Dharmas and all Buddha-Dharmas. Therefore you should practise accordingly with diligence.
................................................
(Translation based on the Chinese version of “Buddha says Ten Wholesome Ways Sutra” — Talks given by Venerable Master Chin Kung in Singapore 2004, printed in 2005 — P417 - P 436)

如果有人问你“什么是佛法”？可以这样答复：“认真修持十善业就是佛法，是真正的佛弟子”。即使他出家讲经说法，若没有修行十善，就不是佛弟子，念佛也不能往生。
If someone asks you, “What is Buddhism?” You may say: “The Ten Wholesome Ways are truly Buddhism and only those practitioners who seriously practise these subjects are considered real Buddhists.” If a monk ever teaches sutras yet he does not practise the Ten Wholesome Ways, he is not a real Buddhist. He cannot be reborn in the Pure Land even if he chants Amitabha brilliantly.


佛果十力 The Buddha's Ten Powers 

这是如来果地上十种究竟圆满智慧的能力。
The following Ten Powers are owned by the Buddha who has attained the ultimate capability of complete wisdom as and when they become a Buddha.

1. 是处非处智力，知一切众生因缘果报。（就是讲因果）
The Buddha knows clearly according to reality the affinities, causation and effect of all beings. In other words, it is about the Law of Cause and Effect.

2. 业智力，知一切众生三世所有诸业。
The Buddha knows clearly all the karmas produced by all beings in their past, present and future lifetimes.

3. 定智力，知一切诸禅三昧。
The Buddha knows clearly the comprehensive states of all Samadhi.

4. 根智力，知诸众生诸根上下。
The Buddha knows clearly the capability and potential of all beings.

5. 欲智力，知他众生种种欲乐。
The Buddha knows clearly the desires and favourites of all beings.

6. 界智力，知世间种种界分。
The Buddha knows clearly the countless wandering thoughts and differentiation of all beings.

7. 至处智力，知一切道至处相。
The Buddha knows clearly which method we are practising, what sort of outcome we will be achieving and where we will be in the future.

8. 宿命智力，知一世乃至百千万世姓名、苦乐、寿夭等。
The Buddha knows clearly the names of all beings, their sufferings or enjoyment, duration of life span from their very first lifetime through to hundreds of thousands of millions of lifetimes.

9. 天眼智力，见众生生时死时善道恶道等。
The Buddha knows clearly to which realm all beings would go after death each time.

10.0漏尽智力，自知我生已尽，不受后有。
 The Buddha knows clearly that his own human life span has come to an end and that he is no longer subject to further rebirths. He is to become a non-retreating Bodhisattva/Buddha.


佛有四无畏 Four Kinds of Fearlessness possessed by the Buddha

1. 一切智无所畏
The Fearlessness of knowing all things.

2. 漏尽无所畏
The Fearlessness of exhausting all outflows (afflictions).

3. 说障道无所畏
The Fearlessness of conquering all hindrances to support, uphold and promote Buddhism.

4. 说尽苦道无所畏
The Fearlessness of teaching that leads to the cessation of the cycle of rebirth.


十八不共法 The Eighteen Dharmas

这是凡夫、二乘、菩萨都做不到的。唯有佛达到纯善无过，性德圆满现前。
The Buddha possesses these Eighteen Dharmas that distinguish the Buddha from any human beings, Arahats and Bodhisattvas. The Buddha is the only one who is entirely complete with flawless purity, perfect virtues and his impeccable self-nature present naturally.

1. 身无失
All behaviours and acts of the Buddha are flawless.

2. 口无失
His speech is flawless.

3. 意无失
His perception and cognition are flawless.

4. 无不定心
The Buddha is always in meditative concentration, in Samadhi.

5. 无异想
The Buddha is always without (any proper or wandering) “thoughts” (so that all beings can make a connection with Him as and when needed).

6. 无不知己舍心
The Buddha has already let go of everything.

7. 欲无减
His desire to salvage all beings has not decreased.

8. 精进无减
The Buddha is always diligent.

9. 念无减
The Buddha always maintains recollection.

10. 智慧无减
The Buddha always maintains true wisdom.

11. 解脱无减
The Buddha always maintains freedom and liberty.

12. 解脱知见无减
The Buddha always maintains comprehensive knowledge and true vision.

13. 一切身业随智慧行
All His bodily actions are performed with true wisdom.

14. 一切口业随智慧行
All His verbal actions are performed with true wisdom.

15. 一切意业随智慧行
All His perceptions are formed with true wisdom.

16. 智慧知过去世无碍
His wisdom is without any hindrance as regards to the past lifetimes.

17. 智慧知现在世无碍
His wisdom is without any hindrance as regards to the present lifetime.

18. 智慧知未来世无碍
His wisdom is without any hindrance as regards to the future lifetimes.


龙王，譬如一切城邑聚落，皆依大地而得安住，一切药草卉木丛林。亦皆依地而得生长。此十善道亦复如是。
Oh, Dragon King, just like the towns and villages which rely fully on the great earth to dwell upon and develop, so do all the herbs, grasses, flowers and woods. It is also the same for The Ten Wholesome Ways that act like the great earth, for all to rely upon.
.....................................................
(Translation based on the Chinese version of “Buddha says Ten Wholesome Ways Sutra” — Talks given by Venerable Master Chin Kung in Singapore 2004, printed in 2005 — P436 - P 440)

这说明所有一切生物，若离大地就不能生长。佛举大地比喻十善，情与无情共同依靠它而生存。
This clearly explains all living creatures cannot dwell upon or grow up without the great earth. The Buddha certainly uses the “great earth” as an example for “The Ten Wholesome Ways”. Just like beings rely entirely on the earth to survive, all sentient or non-sentient beings solely dwell on “The Ten Wholesome Ways” to grow and develop.


一切人天依之而立，一切声闻、独觉菩提、诸菩萨行，一切佛法咸共依此十善大地而得成就。
The way that human and celestial beings rely on the Ten Wholesome Ways is like all living beings dwelling upon the great earth. All Shravakas (Sound Hearers), Pratyekas (Yuan Jue), the Bodhisattva-Ways and all the Buddha-Dharmas, each succeed in their own achievement, mainly due to these Ten Wholesome Ways that are accommodating like the great earth.
 ....................................................
(Translation based on the Chinese version of “Buddha says Ten Wholesome Ways Sutra” — Talks given by Venerable Master Chin Kung in Singapore 2004, printed in 2005 — P440 - P441)

从这节经文能体会到十善业的重要性。佛将十善业比喻作大地，一切佛法建立在这个基础上。它是整个佛法的大根大本，不仅释迦牟尼佛，十方三世一切诸佛如来无不依此十善大地建立一切佛法，离开十善就无佛法可言。
Now we can see from this paragraph the importance of “The Ten Wholesome Ways”. The Buddha uses an example of the ‘great earth’ for “The Ten Wholesome Ways”, as all Buddhist Doctrines are based on “The Ten Wholesome Ways” as a foundation that is the fundamental root of Buddhism. Shakyamuni Buddha, together with all other Buddhas of all Ten Directions as well as the Past, Present and Future, depend exclusively on “The Ten Wholesome Ways” to establish all Dharmas. It is totally unacceptable for Buddhism if we move away from “The Ten Wholesome Ways” as we will get nowhere.


佛说此经已，娑竭罗龙王及诸大众，一切世间天人阿修罗等，皆大欢喜，信受奉行。
After the Buddha had finished talking on this discourse, the Dragon King of the Ocean, together with the great assembly, all the Celestial Beings and Asuras, etc, rejoiced greatly, received it with confidence and put it reverently into practice.

related post: Appendix A (Talks on Buddha says Ten Wholesome Ways Sutra”）

Source Of Information:
《Talks On Buddha Says Ten Wholesome Ways Sutra 佛说十善业道经讲记》, by Venerable Mster Chin Kung, translated by Student of the Triple Gems, published in October 2018, distributed by Amitabha Buddhist Society Malaysia (92, Jalan Pahang, 53300 Gombak, Kuala Lumpur, Malaysia)
*** The information provided above does not contain personal opinion of this blog.