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.