Master Chin KungLily delimiterTalksLily delimiterILSE verses 31~35

無量壽經菁華講記
Lecture Notes on the Essence of the Infinite Life Sutra

淨空法師講述
by Venerable Master Chin Kung

三一、身心潔淨。無有愛貪。

31. Their bodies and minds are pure. They have no craving or greed.

「身心潔淨」,心是主宰,心清淨,身就清淨。但是身能影響心,所以佛教人一舉一動都要合乎律儀,目的就是使我們從生活形式上,培養良好的習慣,心自然就定下來了。

“Their bodies and minds are pure.” The mind is the master. When the mind is pure, the body will be pure. But the body can also affect the mind. The Buddha taught us that our behavior should accord with the precepts and proper codes of behavior. The purpose is to help us nurture good habits in daily life—so that the mind will naturally be calm.

「無有愛貪」。「愛」是煩惱。十二因緣中,「愛、取、有」這三條是輪迴之因,只要任斷一條,就超越六道輪迴。「愛」是迷惑,「取」是執著,「有」是業。如果「愛貪」無法斷除,就從「取」上斷,去除執著就能超越輪迴。「取」也無法斷除時,只有在「有」上斷,但這個功夫更深了。諸佛菩薩應化在世間,與眾生和光同塵,譬如我們最熟悉的濟公活佛,他好像有愛貪、執著,怎麼能成就?他沒有「有」,這個功夫太高了!我們凡夫無法做到取與有,因此只有從斷除愛貪下手。有愛就有瞋恚,所以只要有貪,貪瞋痴慢就統統具足,這是根!把貪這個根拔除了,所有一切煩惱都沒有了,心清淨了;心清淨,身就清淨。這是凡夫能做到的。

“They have no craving or greed.” Of the Twelve Links of Dependent Origination, craving, grasping, and becoming30 are the causes of one’s transmigration within the Six Paths. When one eradicates any one of the three, one will transcend the Six Paths. Craving is delusion, grasping is attachment, and becoming is karma. If one cannot eradicate craving or greed, one should eradicate grasping. If one cannot eradicate grasping either, then one can only try to eradicate becoming, but this requires advanced cultivation.

When Buddhas and bodhisattvas manifest in this world, they act the same way as we do. For example, Living Buddha Jigong, who was very well known to Chinese people, seemed to have craving and attachment. So how did he succeed in his cultivation? Because he did not have becoming. This was a very advanced achievement! We ordinary people cannot eradicate grasping or becoming, so we can only try to eradicate craving and greed.

When we have craving, we will have anger. When we have greed, we will be filled with greed, anger, ignorance, and arrogance. Greed is the root. When greed is uprooted, our afflictions will all disappear and the mind will become pure. When the mind is pure, the body will be pure. Ordinary beings can achieve this.

無有愛貪,身心清淨,從此基礎上,我們信、願、持名求願往生,哪有不往生的道理!

No craving or greed; pure are the mind and body. With this foundation, and with belief, vow, and mindfully chanting the Buddha-name to seek rebirth in the Western Pure Land, we will definitely be reborn there.

三二、志願安定。求道和正。淨定安樂。

Steadfast and unmoving are their vows. . . . They [bodhisattvas] seek the Way in a gentle and correct manner. . . . They are pure, firm, calm, and joyous.

「志願安定」。「安」是心安,「定」是定在一個方向、目標。善導大師講,如果為了學「解」,任何經典都可以學習;如果講到「行」,將來要證果,只有一門深入才能成就,所以修行與求解不同。而在現前社會環境之下,我們應當把力量集中在行門,這是求得決定成就的唯一方法。心集中在一門上,才能心安理得。

“Steadfast and unmoving are their vows.” “Steadfast” refers to a calm mind. “Unmoving” means that they are set on one direction and one goal. Great Master Shandao said that if one seeks understanding, then one can learn any sutra. But if one wants to achieve attainment in cultivation, one can only succeed by delving deeply into one method. Therefore, cultivation is different from seeking understanding.

In today’s society, we should focus our energy on practice. This is the way to success. When the mind is focused on one method, one will realize the truth and be at peace.

「求道和正」。「道」是平等心、正直心。本經經題是「清淨平等覺」,這就是和正之意。「和」是中道,不緩不急;「正」是決定與佛的教誨相應。譬如我們念佛求生西方極樂世界,有深信切願,這是「志願安定」。在日常生活當中,一定以經典的理論、方法做為依據,就是「正」,修學不會有錯誤。

“They seek the Way in a gentle and correct manner.” “The Way” signifies an impartial, upright mind. In the sutra title, the words “purity, impartiality, and enlightenment” convey the meaning of “gentle and correct.” “Gentle” signifies the Middle Way—not too fast and not too slow. “Correct” means according definitively with the Buddha’s teachings.

For example, we mindfully chant the Buddha-name and seek rebirth in the Western Pure Land. We have deep belief and we sincerely vow. This is “steadfast and unmoving are their vows.” In daily life, we learn and practice based on the principles and methods taught in the sutras. This is “correct.” Our learning and practice will not go wrong.

「淨定安樂」,如理如法的修學,自然得心清淨安定,法喜充滿,生活幸福、快樂、美滿,這是現前所得的殊勝利益。

“They are pure, firm, calm, and joyous.” When we learn and practice according to the principles and the methods, we will naturally have a pure and calm mind, and be filled with Dharma bliss. We will have a happy and perfect life. These are the wondrous benefits that we will get now.

三三、世人共爭不急之務。於此劇惡極苦之中。勤身營務。為心走使。有無同憂。

33. People in the world strive for things of little urgency. Amidst extreme evils and severe sufferings, they diligently work . . . dictated by their minds. . . . Whether they have or do not have, they worry.

「世人共爭不急之務」。「世人」指六道眾生,「不急之務」就是無關緊要的事情。六道眾生皆汲汲於無關緊要的事情,反而把認識宇宙人生真相、了解六道輪迴、脫離六道輪迴如此緊要的大事給忘記了。

“People in the world strive for things of little urgency.” “People in the world” refers to the beings in the Six Paths. “Of little urgency” means of no importance. The beings in the Six Paths all busy themselves with unimportant things and forget the important things such as (1) knowing the truth of life and the universe, (2) understanding the transmigration within the Six Paths, and (3) transcending the Six Paths.

「於此劇惡極苦之中」。「劇惡極苦」是果報,「劇」是「大」。大惡是指「十惡」,身造殺、盜、淫,口造妄語、兩舌、惡口、綺語,意造貪、瞋、痴。十惡業不斷增長,所以是「劇惡」。造如此劇惡之業,哪有不受苦報的道理!大的苦是六道輪迴,小的則是我們今世從生到死的生活之苦。

“Extreme evils and severe sufferings” is karmic result. “Extreme” means severe. “Severe evils” refers to the Ten Evil Karmas: the physical karmas of killing, stealing, and sexual misconduct; the verbal karmas of false speech, divisive speech, harsh speech, and enticing speech; and the mental karmas of greed, anger, and ignorance. As the Ten Evil Karmas increases continually, it is called “extreme evils.” When one commits such extreme evils, how can one not suffer retribution! Great suffering is transmigration within the Six Paths; small suffering is the suffering in one’s present life, from birth to death.

「勤身營務,為心走使」。「營」是經營,「務」是造作,「心」是貪、瞋、痴、妄心、妄念。眾生在這樣的環境之下,每天勤奮忙碌,無非是為「貪瞋痴」忙、為「名聞利養」忙、為「五欲六塵」忙。

“They diligently work . . . dictated by their minds.” “Mind” refers to greed, anger, ignorance, deluded mind, and wandering thoughts. In this kind of environment, people work hard and busy themselves every day simply out of “greed, anger, ignorance,” and for “fame, prestige, gain, wealth,” the Five Desires, and the Six Dusts.

「有無同憂」,得到了怕丟掉,沒有得到想得到,患得患失。這是現在社會的寫實,人間之真相。

“Whether they have or not, they worry.” When one obtains something, one is afraid of losing it. When one does not have something, one craves for it. So one worries both ways: when one has something and when one does not. This is the true picture of society and the world presently.

三四、父子兄弟。夫婦親屬。當相敬愛。無相憎嫉。有無相通。無得貪惜。言色常和。莫相違戾。

34. Parents and children, siblings, spouses, and relatives should respect and love each other, and should not be hateful or jealous of one another. They should share what they have with those who do not. They should not be greedy or stingy. Their speech and facial expression should always be gentle. They should not be defiant or unkind to one another.

「父子兄弟,夫婦親屬」。「親屬」是家族。人與人之相聚是緣分,一生偶爾見一次面也是緣分,何況能在同一家庭,成為一家人,緣分就更深了。

“Relatives” refers to people of the same clan. People are together because of karmic links. Throughout our lives, the occasional meeting of someone is also due to a karmic link. More so, members of the same family—their link is even stronger.

父子有四種緣。第一,「報恩」,過去生中有善緣、歡喜緣,這屬於孝子賢孫,是來報恩的。第二,「報怨」,這是過去的冤家債主,我們常講的敗家子,小孩長大後,搞得家破人亡。第三,「討債」,這要視父母欠的有多少,欠得少的,他幾年就走了;欠得多的,父母要花許多錢財,供他念書,生活樣樣照顧周到,但小孩長大後突然就走了。第四,「還債」,這是兒女欠父母的,欠得多的,對父母生活會供養得很周到;欠得少的,照顧父母的生活不缺乏,但是沒有孝敬心,對父母不尊重,只是在物質生活上照顧周到。有這四種緣,才會變成一家人。緣疏一點的就是親戚、朋友,緣較接近的變成一家人。

Four kinds of karmic links exist between children and parents The first is to repay kindness. In past lifetimes, they had a good and happy relationship with one another. The children come to repay kindness, so they are very filial.

The second is to exact revenge. The children are karmic debtors from past lifetimes. They are usually wastrels. When they grow up, they will cause the families ruin.

The third is to collect debt. It all depends on how much the parents had owed the children. If the parents did not owe much [previously], the children will die young. If the parents had owed the children a lot, the parents will spend a lot of money on the children’s education and take very good care of them, and the children will suddenly die when they are adults.

The fourth is to repay debt. The children owed the parents in past lifetimes. When the amount is a lot, the children will look after their parents very attentively.

If the children’s debt is little, they will take care of their parents just enough to ensure that their parents lack nothing. But there is no respect for their parents—the children only take care of their physical needs.

When these four kinds of karmic links exist between people, they will become family. People will become relatives or friends when the karmic link is weaker. When the link is stronger, people will become family.

如果是惡緣,所謂「欠命償命,欠錢還錢」,總得要報。但是透過後天的教育也能補償,教育能教導他明白道理,縱然過去世有怨,怨能化解。所以,教育是幫助我們化惡緣成善緣,化世間恩愛之緣成法緣,這是最殊勝的。

If there is a bad karmic link with someone, any debt must be repaid. As is said “One who owes life will repay with a life. One who owes money will repay with money.” But teaching can help reconcile the debt. Teaching allows people to understand the truth, and any enmity can be resolved even if it was incurred in past lifetimes.

Teaching will help us transform bad karmic links into good ones and transform worldly-love affinity into Dharma affinity. This is most wonderful.

「當相敬愛」是做人的道理。儒家講五倫、十義,義是義務,每一個人都具有十種不同的身分,你要盡到你的義務,即「父慈子孝,兄友弟恭」。你在家庭,對父親是兒子的身分,你要盡孝道;對兒子是父親的身分,你對他要慈愛。所以,懂得倫理,明白道義,就是教育。

“Should respect and love each other” is the way to be a human being. Confucianism teaches the Five Cardinal Human Relationships and the Ten Obligations. Every person has ten different roles and should fulfill the obligation of each role. “Parents should love their children, and children should be filial to their parents; elder siblings should care for younger siblings, and younger siblings should respect elder siblings.” In a family, if one’s role is that of a son, one should fulfill filial piety. As a father, one should be kind and loving. Knowing human relationships and understanding one’s responsibilities—this is what education teaches us.

教育是教導我們如何與人相處,知道人與人的關係,所以教育的功效就是維持家庭和睦興旺、社會安定、國家強盛、世界和平。但現今已經沒有這種功效了,今天的教育目標與古代恰好相反。

Teaching teaches one how to interact with others and lets one know one’s role in relation to others. Hence, the efficacies of teaching let us maintain harmonious and prosperous families, a stable society, a flourishing country, and a peaceful world. But today, education does not have these efficacies any more. The goal of education today is the exact opposite of that in the past.

「無相憎嫉」。「憎」是有怨恨心、嫉妒心。從家族再擴大,就是社會人群,對於一切眾生都要敬愛,社會才和諧,世界才和平,我們才真正能夠安居樂業。人不能離開社會單獨存在,所以事事都要考量到整個社會的安全,決定不能憎恨嫉妒。我們遇到逆緣,不順心的事情,要多想想,追究其根源,心自然就平了,煩惱就不會發作了。

“Should not be hateful or jealous of one another.” “Hateful” refers to a resentful heart, a jealous heart. We should expand our respect and love beyond the scope of our family and encompass society and all beings. This way, society will be harmonious and the world will be at peace. Then, we will truly be able to live peacefully and happily.

One cannot live alone and away from society. Therefore, in everything, one must consider the well-being of society. One must not harbor hatred or jealousy. When one encounters an adverse condition or situation, one should contemplate it over and over and find the root cause. One’s mind will naturally be calm and afflictions will not arise.

「有無相通」,在物質生活上,有多餘的要主動幫助需要的人,在生活上互相照顧。世間每個人一生所修的不相同,因此福報不一樣。福報大的人要照顧福報少的,大家就能相安。如果有福報的人為富不仁,只圖自己的享受,不顧別人的疾苦,社會一定會有動亂。 小的動亂是盜賊,大的則是整個社會的動亂。如果富有的人能照顧貧民,貧民生活能過得去,知道富人對他有恩惠,社會就會安定,人人都能過太平日子,所以「有無相通」是非常重要的。社會安定,我們的生活才能過得幸福;如果社會動亂,無論你有多大的福報、財富,都會過得很痛苦。

“They should share what they have with those who do not.” When we have more things than we need, we should voluntarily help those in need. In our daily life, we should take care of one another. Each being’s cultivation is different, thus the good fortune that each being has is different. Those who have great good fortune should take care of those who have little good fortune. This way, everyone will live in peace with one another.

If the rich are heartless—thinking of their own enjoyment and not caring about the suffering of others—society will be in turmoil. If the rich can take care of the poor, the poor would then be able to manage their lives. They will appreciate the kindness that the rich have shown them. Society will be peaceful and everyone can have a happy life.

If society is in turmoil, no matter how great one’s good fortune or wealth is, one will still have a miserable life.

我們從幫助自己的家親眷屬,慢慢推廣到對一切大眾。現在有許多年輕、真正有德行好學的人,我們要真正幫助他,替社會、國家、世界培養優秀的人才,為一切大眾造福,功德無比殊勝。而自己的兒女、親屬將來長大了,自然有福報,所以眼光要看得深,看得遠。

We start with helping our family members and relatives, then gradually extend our help to all beings. Today, there are many young virtuous people who are enthusiastic about learning. We should help them, so as to nurture them to become exceptional people for society, country, and the world—to bring benefit to all beings. The merit will be incomparably wondrous. When our children and relatives grow up, they will naturally have good fortune.

We should look far ahead.

「無得貪惜」。「惜」是吝惜,自己有的捨不得幫助別人。不應貪惜量大福大。

“Should not be greedy or stingy.” “Stingy” means that we are unwilling to help others with what we have. When we are not greedy or stingy, we will have a broad mind and great good fortune.

「言色常和」,「言」是言語,「色」是面色,說話溫和,笑面迎人。佛陀教育對於這一點非常重視,所以佛門道場供奉彌勒菩薩,彌勒菩薩就是代表「言色常和」。

“Their speech and facial expression should always be gentle.” This is saying that one should speak in a gentle way and always wear a smile.

The Buddha’s teachings pay great attention to this. This is why a Buddhist monastery or temple has an image of Maitreya Bodhisattva. This bodhisattva represents “speech and facial expression should always be gentle.”

「莫相違戾」。「違戾」是意見不同,意見不同必然有紛爭。我們觀察許多國家、民族、政黨,為什麼分裂?大家意見不相同,無法建立共識,誰都不肯服誰。我們再看看古時候的政治領袖,他們用什麼方法來領導大眾建立共識?中國從漢武帝開始,用孔孟學說建立共識,明帝以後又加入釋道,即是以三家學說教化國人。這個作法確實使大家心服口服,於是一直到滿清都遵守此一教學理念,古代帝王的方法確實高明!今天大家都依自己的理論、主張,聽從的人是少數,不聽從的人是多數,所以很容易分裂。

“They should not be defiant or unkind to one another.” “Defiant or unkind” signifies that there are differences in opinion. When there are differences in opinion, there will be disputes. Consider the countries, ethnic groups, and political parties that have split up. Why did they split up? Because they had disagreements and could not reach a consensus. None would yield to the other.

Let us look again at the political leaders in ancient times, leaders who led people to a common understanding. How did they do this?

In China, since the time of Emperor Wu of the Han dynasty, Confucianism was used to establish a common understanding. Later, Emperor Ming of the Han dynasty added Buddhism and Taoism. In other words, the Chinese were taught the Three Teachings.31 Doing it this way was accepted by everyone. This educational method was used until the Qing dynasty. The method used by the emperors in the past was truly brilliant!

Today, everyone follows his or her own views. Those who agree are few, and those who disagree are many. Therefore, it is easy to split up.

這一段開示教導我們,家族、宗親應該如何相處,家庭如何能幸福和睦,這是我們一生幸福快樂的基礎。人人遵守佛陀的教訓,縱然有意見、有不平,都有分寸,不會越界限、出常軌。

This excerpt teaches us (1) how members of a family and their relatives should get along with one another and (2) how a family can become happy and harmonious. This is the foundation for our happiness throughout our lives.

If every person follows the Buddha’s teaching, he or she will behave properly and will not overstep the boundaries, even when there are differences in opinions or feelings of unfairness.

三五、世間之事。更相患害。雖不臨時。應急想破。

35. In worldly matters, people alternate harming one another. Retribution may not occur right away. One should see through to this reality as soon as possible.

世人不懂這個道理,總是冤冤相報,有一個強烈的報復心理。縱然報復沒有在眼前發生,我們要知道,只要結有怨恨,早晚都會報復。所以,應當看破、放下,從心理上扭轉過來。

The people in this world do not understand this truth and they take revenge over and over, back and forth. They have a strong desire for vengeance. Revenge may not happen right away, but we should know that when an enmity is created, sooner or later revenge will come.

Therefore, we should see through [retribution] and let go [of enmity]. We should completely change from within.

這兩句話是警惕我們,要知道防範災害,不但是自然的災害,更重要的是人為的災害。雖然現前沒有發生,人必須要有遠見,要能看到將來,才知道現前應該如何做法。所謂「人無遠慮,必有近憂」,就是這個道理,何況世間的人事變幻無常!從前無論怎麼變,還能判斷到幾成,因為有一個道德標準,無論在什麼時代,總是距離標準不太遠。現在捨棄這個標準,捨棄了中國古聖先賢與孔孟學說,連佛法也不要了,所以今天的思想無所適從,這非常可怕!

This excerpt alerts us to guard against disasters—not just natural disasters but, more importantly, man-made ones. We may not be experiencing a disaster now but we should be far-sighted and look into the future. This way, we will know how to deal with matters at this present moment. There is a Chinese saying: “Those who fail to see ahead will soon find trouble right before them.”

Besides, everything in this world changes all the time! In the past, no matter how things changed, the changes could be predicted somewhat because there were moral standards. No matter which dynasty it was, things did not deviate much from the standards.

Today, the standards have been discarded. The teachings of the ancient sages and the teachings of Confucius and Mencius have been discarded. Even the Buddha’s teachings are unwanted. Therefore, people today are at a loss as to what to do. This is very frightening!

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  1. These three are called Trishna, Upadana, and Bhava in Sanskrit.—Trans.
  2. Confucianism, Taoism, and Buddhism.—Trans.