(Chanting)
Lecture Notes on the Essence of the Infinite Life Sutra-verses56~60
「佛所行處，國邑丘聚，靡不蒙化」。「佛」是指佛教育，「行」是實行、推行。「佛所行處」是指佛教育推行的地方，實行的處所。「邑」是城市，「丘聚」是村莊、鄉鎮。大至一國，小至一個村莊，真正奉行佛的教誨，無不蒙受佛陀的教化。使接受佛教育者，轉化氣質，化惡為善，化染成淨，轉邪歸正，這是推行佛教育的成果。
“Wherever the Buddha goes, whether to a country, a city, or a village, people will be moved and will benefit.” “The Buddha” here refers to the Buddha’s teachings. “Goes” refers to implementation. “Wherever the Buddha goes” refers to the places where the Buddha’s teachings are implemented. From a place as large as a country to a place as small as a village, if the people there truly practice the Buddha’s teachings, they will change for the better. Those who receive the Buddha’s teachings will have a change in disposition, go from being evil to being virtuous, from being defiled to being pure, and from being improper to being proper. This is the achievement from implementing the Buddha’s teachings.
「天下和順」。「和」是和睦，「順」是順而不逆。「順」具體而言，是人人明理、順理，人人守法、順法，社會自然祥和。
“All the lands will be enveloped in peace and harmony.” “Peace” means to acquiesce and not go against. Specifically, it means that people understand and accord with the teachings. When everyone abides by and follows the laws, society will naturally be harmonious.
「日月清明，風雨以時，災厲不起」，這四句是指天時、地利、人和都現前了。
“The sun and moon will shine clear and bright. Wind and rain will come when needed. Disasters and epidemics will not occur.” These describe the presence of favorable climatic, geographical, and social conditions.
現在全世界所發生的天然災害愈來愈多，值得我們深深反省。災害從哪裡來的？佛說：「依報隨著正報轉」，正報是指人心，依報是指環境。人心好，風調雨順；人心不好，災難頻頻。所以，能接受佛的教誨，依教奉行，必定能感得「日月清明，風雨以時」。
Nowadays, natural disasters occur more and more frequently around the world. It is worthwhile for us to reflect deeply on this. Where do disasters come from? The Buddha said:
“Dependent rewards change according to proper rewards.” “Proper rewards” refer to the human mind. “Dependent rewards” refer to the environment. When the human mind is good, wind and rain will come as they are needed. When the human mind is not good, disasters will occur frequently. Therefore, if we can accept the Buddha’s teachings and practice accordingly, it is definite that “the sun and the moon will shine clear and bright, and wind and rain will come when needed.”
我們在歷史上讀到，從前凡是國家有大災難時，皇帝都要齋戒素食，認真反省「我有何過失？何以會遭這樣的大難？」在遇到災難的時候，反省思過，努力斷惡修善，改過自新，希望回轉天意。這很有道理，絕對不是迷信，非常合理。
In Chinese history, we read that when there was a major disaster in the nation, the emperor would cleanse his mind of impurities, abstain from all enjoyments, and maintain a vegetarian diet. He would seriously reflect on himself, “What faults do I have? Why has such a major disaster occurred?” When a disaster occurred, the emperor reflected on himself, thought about his faults, diligently ended wrongdoings, practiced virtuous conduct, corrected his wrong ways, and made a fresh start, all in the hope of changing the will of Heaven. This makes sense. This is absolutely not superstitious action. It is very rational.
因此，人人能夠接受佛的教學，依教修行，洒心易行，自自然然天下和順。人和之後，才能得到天和，大自然也和順，「日月清明」。
If everyone accepts the Buddha’s teachings and practices accordingly, cleansing one’s mind and changing one’s behavior, all the lands will naturally be harmonious and peaceful.
Only after people live in harmony, will we have a favourable climate. Then nature will also be harmonious and peaceful. “The sun and the moon will shine clear and bright. Wind and rain will come when needed.”
蓮池大師在世時，有一年杭州乾旱，杭州太守請蓮池大師為杭州百姓祈雨。蓮池大師說：「我不會求雨！我只會念佛。」但是既然為了大眾而求，也不能不盡心。於是蓮池大師拿著木魚，帶領著信眾，到田邊念「阿彌陀佛」。正所謂是「誠則靈」，心地清淨誠懇，自然感應。果然大師走到哪裡，雨就下到哪裡。這就是真正依佛教誨修學所得之殊勝利益，也是最好的佐證。
During Great Master Lianchi’s lifetime, there was a drought one year in Hangzhou. The governor of Hangzhou requested Great Master Lianchi to pray for rain for the local people. Great Master Lianchi said, “I do not know how to pray for rain. I only know Buddha-name chanting.” But since praying for rain was for the benefit of the public, he had to do his best. Playing an instrument called a wood fish and leading the followers, he walked in the fields, mindfully chanting “Amituofo.” As it is said, “Sincerity will receive a response.” A pure, sincere mind will naturally obtain a response. Indeed, it rained wherever the great master walked! This is a wondrous benefit from truly learning and practicing according to the Buddha’s teachings. This is also the best proof.
「國豐民安」。「豐」是物產豐富；衣食足，老百姓身心安穩，自在歡樂。
“The country will flourish and the people will enjoy peace.” “Flourish” means that manufactured goods and food are abundant. People will have sufficient food and clothing, so body and mind will be at peace, and everyone will be at ease and happy.
「兵戈無用」，沒有戰爭。
“There will be no need for soldiers or weapons.” There will be no wars.
「崇德興仁」。「崇」是崇尚、遵從，「德」是道德。「仁」是推己及人，「己所不欲，勿施於人」。大家都推崇道德，人人守法守禮，社會當然祥和。
“Virtue will be revered and benevolence will be promoted.” “Virtue” is morality. “Revered” means to respect and follow. “Benevolence” means putting oneself in others’ positions: “Do not do to others what you would not want to be done to you.” When everyone praises morality highly, and abides by laws and follows rules of conduct, society will naturally be peaceful.
「務修禮讓，國無盜賊，無有怨枉」。這是從人事上必須要做到的幾個條件，才能夠真正得到家庭幸福、社會和諧、國家富強。「禮」，互相尊重，彼此忍讓，社會治安自然好，所謂「夜不閉戶」。「無有怨枉」是司法審判公正。
“People will practice courtesy and humility. There will be no thieves or robbers in the country. There will be neither injustice nor resentment.” These are the few requirements in terms of human affairs that must be fulfilled for families to be happy, societies to be harmonious, and countries to be prosperous. “Courtesy” means that people respect and yield to one another. Social order will naturally be good. As it is said, “No doors are shut at night.”39 From Great Learning.—Trans. “There would be neither injustice nor resentment” means that judicial trials are fair.
「強不凌弱」。「強」是說無論在地位、財富、學術上，都能夠彼此尊重。
“The strong will not dominate the weak.” This sentence means that everyone is able to respect one another regardless of status, wealth, or academic achievement.
「各得其所」，每個人都能各如其分。
“People will naturally get their fair reward.” Everyone will be happy with their roles.
「阿逸多」是彌勒菩薩。無量壽法會有兩位當機者，前半部是阿難尊者，後半部是彌勒菩薩，其意義非常深遠。因為彌勒菩薩是當來下生佛，所以世尊開導、囑咐菩薩將來成佛時，也一定要宣講《無量壽經》，勸人念佛求生淨土。
“Ajita” is Maitreya Bodhisattva. At the discourse on the Infinite Life Sutra, there were two primary beneficiaries: Elder Ananda in the first part of the discourse and Maitreya Bodhisattva in the latter part. This significance is very profound. As Maitreya Bodhisattva will be the next Buddha in this world, the Buddha exhorted him, that when he attained Buddhahood in the future, to be sure to speak the Infinite Life Sutra and to urge people to mindfully chant the Buddha-name and seek rebirth in the Western Pure Land.
「當知疑惑，於諸菩薩，為大損害，為失大利」。「當知」，應當知道；「疑惑」，指對「信、願、持名」往生淨土的法門產生疑惑，而這個損失太大了。假如菩薩相信「信、願、持名」，老實念佛，求生淨土，他一生就成佛了，不需要經歷三大阿僧祇劫。所以，佛在此地說，不信淨土是大損害。
“You should know that doubt and delusion will do bodhisattvas great harm and cause them to lose great benefit.” “Doubt” refers to having doubts about the Dharma door of seeking rebirth in the Pure Land—of “belief, vow, and mindfully chanting the Buddha-name.” Consequently, this loss is too immense. For example, if a bodhisattva believes in “belief, vow, and mindfully chanting the Buddha-name,” sincerely chants “Amituofo,” and seeks rebirth in the Pure Land, he will attain Buddhahood in one lifetime. He does not need to go through three asamkheya kalpas.40 This is why here the Buddha said that not believing the Pure Land method is an immense loss.
我們往往對佛菩薩沒有真正的信心，半信半疑，雖然學佛了，還算命、看相、看風水，這就是對佛菩薩沒有信心，心中還夾雜不淨，這個損失就大了。學佛的目的，就是求清淨心，一心不亂。
We usually do not have true confidence in Buddhas and bodhisattvas. We still have doubts. Although we learn Buddhism, we continue to consult with fortune-tellers and feng shui experts. This means that we do not have confidence in Buddhas and bodhisattvas. Our minds are contaminated with impurities. The loss is enormous. The purpose of learning Buddhism is to seek a pure mind—One Mind Undisturbed.
「是故應當明信諸佛無上智慧」，淨土三經是念佛求生淨土之法，這就是諸佛如來本願加持，也不能究竟明瞭。
“Therefore, you should understand and believe the supreme wisdom of all Buddhas.” The three Pure Land sutras contain the teachings of being mindful of Buddha and seeking rebirth in the Western Pure Land. We will still not completely understand this even if we have the help of the Buddhas’ causal vows.
而我們今生遇到淨土法門，真正能信能發願求生，就是無上智慧；不但智慧無上，福報也無上。所以，不是第一等的智慧、福報，不會修持這個法門。
In this lifetime, we have encountered the Pure Land method. If we can truly believe and vow to seek rebirth in the Western Pure Land, then this is supreme wisdom. Not only is our wisdom supreme, our good fortune is also supreme. If we do not have the highest wisdom and good fortune, we will not practice this method.
「佛言，彼等所種善根，不能離相」，這是著相而修，有妄想、分別、執著，發心做好事，將來也會有好的果報。但有希求人天福報的念頭，是很大的障礙。
“The Buddha said: ‘They plant the good roots, and they are unable to detach from form.’” This is cultivation with attachment to form. When one has wandering thoughts, discriminations, and attachments, and aspires to do good deeds, one will receive good rewards in the future. But having the thought of seeking the good fortune of the human and heavenly paths is a great obstacle.
「不求佛慧」。「佛慧」是前面說的「應當明信諸佛無上智慧」。求佛慧就是求生淨土，淨土是「諸佛無上智慧」。
“They do not seek the Buddha’s wisdom.” “Buddha’s wisdom” is mentioned in the previous excerpt: “You should understand and believe the supreme wisdom of all Buddhas.” To seek the Buddha’s wisdom is to seek rebirth in the Western Pure Land. The Pure Land is “the supreme wisdom of all Buddhas.”
真智慧不要求，而是一切通達。佛為一切眾生講經說法，隨問隨答，佛沒有考慮，沒有思惟，因為真實智慧是自性的本能，自性本來具足的，不是學來的。所以，馬鳴菩薩教導我們，「離言說相、離名字相、離心緣相」。「離言說相」，聽經不執著言語；「離名字相」，不執著名詞術語；「離心緣相」，不用第六意識思惟想像。聽經聞法不著言說相，不著名字相，不著心緣相，就是修定；聽得清清楚楚、了了分明，就是修慧。如是聽經聞法，就是定慧等學。
True wisdom is not to be sought. It is the complete understanding of everything. When the Buddha taught all beings, he answered questions as they were raised, without thinking or contemplating the answer. This is because true wisdom is the innate ability of the true nature. It is innate in the true nature and is not acquired from learning. This is why Ashvaghosha Bodhisattva taught us to be free of the mark of speech, the mark of terms, and the mark of mental cognition.
Being free of the mark of speech means not being attached to the words when one listens to the lectures on the sutras. Being free of the mark of terms means not being attached to terminology. Being free of the mark of mental cognition means not using the sixth consciousness to think and contemplate.
Listening to lectures on the sutras without being attached to the mark of speech, the mark of terms, and the mark of mental cognition is cultivating meditative concentration. Listening clearly and understanding perfectly is cultivating wisdom. Listening to the lectures on the sutras in this way is the simultaneous practice of meditative concentration and wisdom.
「深著世樂」是煩惱障，對於世間五欲六塵、榮華富貴，深深的貪著，捨不得放下。「不求佛慧」是所知障，這兩種障太深重了。
“They are deeply attached to worldly pleasures.” Being deeply attached to worldly pleasures is a hindrance that arises from afflictions. One is deeply attached to the Five Desires and the Six Dusts, and to riches and honor and is unwilling to let go of them. Not seeking the Buddha’s wisdom is a hindrance that arises from the attachment to knowledge. These two hindrances are extremely serious.
「雖復修福，求人天果」，這是講真正持戒修善，果報在人天。如果是破戒修善，果報在三惡道。破戒修善者，落在鬼道是做鬼王、鬼神。一般民間拜的鬼神，勢力很大，有錢有勢，徒眾又多。落在畜生道的，就做有錢人家養的寵物，在畜生道享福。這些都是破戒修福的。
“Although they repeatedly cultivate good fortune, they seek rewards in the human and heavenly paths.” This is saying that if one truly observes the precepts and practices goodness, one will have the karmic result of being reborn in the human or heavenly path. If one practices good deeds but transgresses the precepts, one will have the karmic result of being reborn in the Three Evil Paths.
When one who practices good deeds but transgresses the precepts is reborn in the path of hungry ghosts, one will be a king of the ghosts or a deity. Generally the spirits that the Chinese people worship have great influence, are rich, powerful, and have many followers. If one is reborn in the animal path, one will be a pet in a wealthy family and enjoy good fortune in that path. These are examples of those who cultivate good fortune but transgress the precepts.
「得報之時，一切豐足」。得人天福報，做了大官、大將、大富人家，自古以來，哪一個不造罪業，不冤枉人？但是福報享盡了，來世恐怕三途去了。縱然不是三途，來生在人間也不是那麼富貴，而是一代不如一代。所以，想到此地，不往生怎麼行？
“When they obtain the rewards, everything will be abundant.”When one receives the good fortune in the human and heavenly paths, one may be a high government official, a general, or belong to a rich family. But which one of them has not created negative karmas or wronged people since ancient times? When one uses up one’s good fortune, one will probably go to the Three Evil Paths in the next lifetime. Even if one does not go to the Three Evil Paths, one will not be that rich in the human path. Each lifetime will become worse and worse than the previous one.
When we realize this, how can we not go to the Western Pure Land?
再看看現前社會上有權有勢的人，他們的行為造作，就曉得人間不能再來。再來人間，就要以佛菩薩應化而來，如果不成佛、不成菩薩應化而來，還是業報，那就不得了！所以，我們要時時刻刻提高警覺，不但人間福報很可怕，天上福報也不究竟。天上雖然造惡的機會少，但福報享盡了，依舊要墮落。正如《法華經》云：「三界無安，猶如火宅。」
When we look at the conduct and actions of the powerful or influential people in present society, then we know that we do not want to come back to this human world again. If we come to the human path again, we should come as a Buddha or a bodhisattva manifested as a being. If we do not come as a Buddha or a bodhisattva manifested as a being, then karmic retributions still abound—this is terrible!
We should be constantly vigilant: enjoying the good fortune in the human path is very frightening, but enjoying the good fortune in the heavenly path is not the ultimate either. Although there are few opportunities for us to commit evil deeds in heaven, we will still fall into a lower path when the good fortune is used up. As it is stated in the Lotus Sutra: “There is no peace in the Three Realms, just like a house on fire.”
前一條講的是「不能離相，不求佛慧」，這一條講的是「取相分別，情執深重」，這是修行的原則，若有違犯，則不能超越三界，充其量只能享三界有漏福報而已。世間大富大貴之人，都是前世修行，但未能滌除心中的情執，故而感人天之福報。因此，真正修學佛法，超越輪迴，一定要改往修來，洒心易行，無論修的是大善、小善，決不能取相分別，更不能執著，心地永遠保持清淨，永遠只記阿彌陀佛、求生淨土，其他一切滌淨。
The previous excerpt talks about people who “are unable to detach from form. They do not seek the Buddha’s wisdom.” This excerpt talks about those who “hold on to form, discriminate, and have a deep and strong attachment to feelings.” This is a criterion for cultivation—if one commits all these, one will not be able to transcend the Three Realms. At most, one will only enjoy imperfect good fortune in the Three Realms. One has great wealth or prestige due to having cultivated in past lifetimes, but not yet able to eliminate attachment to feelings, one therefore obtains the good fortune in the human and heavenly paths.
Therefore, if one truly learns and practices Buddhism and wants to transcend samsara, one must correct one’s past wrongs and cultivate good karma for one’s future, and cleanse one’s mind and change one’s behavior. Whether one does a good deed, great or small, one absolutely should not hold on to form, discriminate, or even be attached to it. One should always maintain a pure mind, always be mindful of Amitabha Buddha, and seek rebirth in the Pure Land—everything else should be cleansed.
「作大福田」。「作」比「種」還要殊勝，「種」是自己種田，作是讓一切眾生來種。譬如布施財物，供養三寶，這是福田。如果我們建一個道場，就是「作大福田」，讓許多眾生都來種福，道場愈大，福田就愈大。再譬如我們孝養父母是福田，如果我們辦老人院，就是「作大福田」了。類似這一類的慈善事業，都是大福田。誠心誠意，盡心盡力的去做，但是不能「取相分別」，否則就會處事不公，心也就不清淨了。心不清淨，做事不公平，如是修善，「求出輪迴，終不能得」。
In “create immense fields of good fortune,” “create” is more wondrous than “plant.” “Plant” means that one plants the field alone. “Create” means that one allows all beings to come and plant.
For example, giving wealth and possessions and making offerings to the Three Jewels are fields of good fortune. If we build a cultivation center, we “create immense fields of good fortune,” as we allow many beings to come and plant good fortune. The larger the cultivation center, the greater the field of good fortune.
Another example is being filial and providing for parents—this is a field of good fortune. If we run a retirement home, this is also to “create immense fields of good fortune.”
Charitable undertakings like these are great fields of good fortune. We should sincerely and wholeheartedly engage in these undertakings, but we should not “hold on to form, discriminate.” Otherwise, we will not be able to handle things fairly and our minds will not be pure.
Having impure minds and handling things unfairly—doing good deeds this way, ultimately, we will not be able to succeed in seeking to transcend samsara.
「當孝於佛」，「孝」是孝順，我們如何孝順佛陀？順從佛的開示、教誨，依教奉行，心同佛、願同佛、解同佛、行同佛、德同佛，與佛合而為一，這就是盡孝於佛。
“Be filial to the Buddha.” What do we do to be filial to the Buddha? We follow his teachings and practice accordingly. If our minds, vows, understanding, practices, and virtues are the same as those of the Buddha and we become one with him, this is being filial to the Buddha.
《華嚴經》：「情與無情，同圓種智」，這是孝道圓滿之相。在本經就是平等心、覺心，這是孝。有分別、有執著就不平等了，離開一切分別、執著，盡虛空遍法界是一體，這時清淨法身就現前了。孝心也從此而生，在事相上表現的是平等心、大慈悲心，大智慧、大慈悲心就是孝心起用。
The Avatamsaka Sutra says: “Sentient and non-sentient beings all have the same Buddha-wisdom.” This is the showing of filial piety being practiced to perfection. In this sutra, filial piety is an impartial mind and an awakened mind. When one has discriminations and attachments, one is not impartial. When one is free of all discriminations and attachments, the entire Dharma Realm will be one entity. At this time, the pure Dharma Body will manifest. Filial piety arises therefrom. Phenomenally, filial piety is an impartial, greatly compassionate mind. Great wisdom and great compassion are filial piety at work.
「常念師恩」。「師」是善知識。佛滅度之後，有歷代祖師大德的承傳，我們才能得聞佛法。因此，我們要常念佛，以及歷代承傳佛法的諸大善知識之恩德。如何才能報恩？要奉行老師的教誡，並發揚光大，就是報師恩。佛的本願是教導我們「為諸有情長夜利益，莫令眾生淪墮五趣，備受危苦」，我們要盡心盡力認真努力去落實。
One should “be constantly mindful of the teachers’ kindness.” “Teachers” refer to good teachers. After the Buddha entered parinirvana, the past patriarchs and eminent masters passed down the Buddha’s teachings. Thus, we are able to hear the Dharma. Therefore, we should be constantly mindful of the kindness of the Buddha and the past great teachers who passed down the Dharma.
How do we repay their kindness? By practicing the teachers’ teachings and propagating them extensively! This is repaying the teachers’ kindness.
The Buddha’s original vow teaches us to provide benefit for all manner of sentient beings and to escape the long night, not let them fall into the five paths of rebirth and undergo sufferings. We should wholeheartedly and diligently put in our utmost effort to fulfill this.
「當令是法久住不滅」，如是行持，就是真孝於佛、真念師恩。此地講的「當令是法久住不滅」，也是特別指本經念佛往生的法門，我們要認真奉行，盡心盡力宣揚，莫令斷絕。
“Let this teaching stay in this world for the longest time and do not let it die out” This action truly fulfills filial piety to the Buddha and mindfulness of the teachers’ kindness. “Let this teaching stay in this world for the longest time and do not let it die out” also refers specifically to the Dharma door of mindfully chanting the Buddha-name and seeking rebirth in the Western Pure Land as taught in this sutra. We should diligently practice it and do our best to propagate it so that it will not die out.
「當堅持之」。「堅」是堅決保持。堅決保持我們的信心、願心，努力推行佛教育的工作。
“Firmly uphold it.” We should firmly hold on to our belief and vow and diligently propagate the Buddha’s teachings.
「無得毀失」，「毀」是毀壞，「失」是喪失。這有兩重意思，一是我們錯解經義，修學不如法，毀失經法。二是依自己的世智辯聰，流通不如法，使接觸者產生誤會，而不能往生，此亦是毀失經法。因此，我們自己要如法修學，還要能如法流通，才不致使諸佛如來、祖師大德之教法，毀失在我們手上。
There are two ways to look at “not let it be destroyed or lost.” The first: we misunderstand the teachings, so our learning and practice do not accord with the teachings. The teachings are thus destroyed and lost.
The second is that we use our worldly intelligence and do not propagate the teachings according to the true Dharma. As a result, the people who listen misunderstand the teachings, and they cannot attain rebirth in the Western Pure Land. This is also destroying and losing the teachings.
Therefore, we should learn and practice according to the Buddha’s teachings. We should also disseminate the Dharma in accordance with how the Buddha taught us. In this way, we will not have the Buddhas’ and patriarchs’ teachings be destroyed or lost by us.
我們的法會到此圓滿了。
This Dharma assembly comes to a perfect completion now.
_________________________________________