V 11-15 One should think of the Buddha sincerely; Live in Accordance with the Sentient Beings

Disclaimer: The translations are not official nor endorsed by 2OR, so please just treat it as a ‘fan-based’ translation. The Buddha-Dharma is profound. No matter how you convey it, it won’t be completely perfect. Because the Buddha-Dharma is an experience, it’s an awakening 【佛法深奥无比,怎么写,都不会是究竟圆满。佛法是一种悟】. Please enjoy, and I hope it serves as a good filler until the official English version comes out.

普贤菩萨的第八大行愿是常随佛学。就是要以佛为榜样,要对佛法依教奉行。师父教你们的不是师父自己的理论,而是佛法的伦理,师父教了你们这些佛学理论,你们应该懂得要依照这些佛法来做人做事。师父跟你们说要慈悲,要请佛住世,那么你们天天念经,是不是应该把菩萨请到心里啊?师父教了你们这么多,你们要懂得以佛为榜样,依教奉行,好好地去做,如果听过就忘记了,这种人是学不好佛的。

Samantabhadra Bodhisattva’s eighth great action-vow is ‘to always study with the Buddha’. It also means that one should treat the Buddha as a role model, and act in accordance with the teachings of the Buddha-Dharma. What Master is teaching you doesn’t come from him but from the Buddha-Dharma. After learning from his Buddhist lessons, you should be capable of behaving and acting in accordance with the teachings of the Buddha-Dharma. Master has taught you that you must be compassionate, and request the Buddha to remain in this world. Since you are reciting sutras constantly, shouldn’t you be requesting the Bodhisattva to enter into your mind? Master has already taught you many things; you should treat the Buddha as a role model, act according to His teachings and properly do it. If you forget or neglect it soon after you hear it, then you won’t learn properly.


要诚心忆佛,就是想念伟大的佛。为什么很多人一看佛陀过去的故事,一想到观世音菩萨,就会感动得落泪?要知道,菩萨在人间是多么的不容易啊!在两千五百年前,佛陀出去弘法多艰难啊!没有汽车,只有马车,很多时候还要走路,你们想一想,那个时代,有多少苦难要承受?你们要有这种慈悲心啊。想象一下,你的孩子要到农村去一段时间,你做妈妈的想到自己的孩子到那里去要受苦了,你就会掉眼泪。我们想到佛陀在两千五百年前到人间来这么救我们,想到观世音菩萨到人间来就这么慈悲地帮助我们,我们就会感动,就会掉眼泪,这个时候你的慈悲心就出来了,你的心态就会好,你的气场就会好,你的善良心就出来了,你还会恨别人吗?

One should think of the Buddha sincerely. Why is that when people hear the story of Gautama Buddha and Guan Yin Bodhisattva, they become teary-eyed? You must know that it isn’t easy for the Bodhisattvas to be in the Human Realm. Two thousand five hundred years ago, it was a very difficult time for Gautama Buddha to propagate the Dharma. There was no cars, no smooth roads, and they could only walk barefooted most of the time. Think about that, during that era, how much hardship would they have to experience? You must harbour that kind of compassion. Think about if your child has to go to a remote countryside for some time, as a parent when you think about how much hardship they would have to go through, you will cry. When we think about how Gautama Buddha descended to the Human Realm to save us two thousand five hundred years ago, and how Guan Yin Bodhisattva descended to the Human Realm to help us compassionately, we would be moved and burst into tears. When that happens, your compassion manifests, and your state of mind, your aura and your kind-heartedness would manifest. Then would you still harbour hatred towards others?


要诚心忆佛,从因至果。我今天骂人了,一定有恶果;我今天做善事了,一定有善果。引得心智,很多人的慈悲心是引出来的。就是说,你心中的智慧是因为你懂得了因和果,你懂得了,你今天对老公好一点,老公接下来会对你很好;你今天对老婆好一点,老婆也会对你好;你今天用功读书,你考试的成绩就会好一点。

One should think of the Buddha and karma sincerely. If you scold at somebody today, you will definitely receive karmic retribution sooner or later. If you did a wholesome deed today, you would definitely receive karmic rewards sooner or later. It will induce your wisdom and compassion out. To speak plainly, your wisdom manifests because you understand about karma. You understand that if you treat your spouse well, then they will treat you well in return. And if you put in effort in your academic studies, you will achieve a higher examination score in return.


你们去看有些人烧饭就知道了,他们给人家做饭,把那些快要坏掉的或者烂菜一烧,一股臭味就出来了,把自己家里快要坏掉的东西烧出来给大家吃,这种人就不叫做功德。你想对人家好,就要拿出真心对人家好。过去我们的母亲、父亲做人都是把自己最好的东西送给孩子,自己吃快要坏掉的东西,这才叫母亲。现在的人把最好的东西留给自己吃,把差的东西送给别人,这叫什么人啊?这哪叫学佛?

Some people use out-of-date ingredients in the food that they cook for others, and you could smell that there’s something wrong with it. These people aren’t doing meritorious deeds. If you want to treat others well, you must be sincere. In the past, our mothers and fathers always leave the best for their children while they eat the food that’s about to go foul. Nowadays, people leave the best for themselves to eat while giving away inferior food products to others. What kind of people are they? Could they call themselves Buddhists?


你们要好好地听听师父讲授的《白话佛法》,师父以后要把这些佛法讲到全世界去,要让全世界的人都知道什么叫善、什么叫恶。你把不好的东西送给别人吃,你这种心已经是恶了,万一人家吃了肚子不舒服怎么办?现在很多饭店里,把不好的、隔夜的菜混在新鲜的菜里面烧,还卖钱呢,你一吃就会感觉到有不好的味道。这些人是什么心啊?所以说十商九奸。要记住,诚心忆佛,从因至果,引得心智,随之而学。因为你心里的智慧开了,随之而学,马上就去学,常常如此,始终不变。

You should properly heed Master’s lessons written in the book ‘Buddhism in Plain Terms’. In the future, Master will spread the teachings of the Buddha-Dharma across the world, and let everybody know what wholesomeness and unwholesomeness are. If you give bad food for others to eat, it means that there’s unwholesomeness in your mind. What if the person had a stomach ache after eating your food? Nowadays, many restaurants use leftover vegetables and mix it with the fresh to cool and serve to the customer for money. When you eat it, it would taste strange. What kind of heart do they harbour? That’s why there’s a saying that nine out of ten businessmen are evil. Take note; one should think of the Buddha and karma sincerely and induce one’s wisdom and follow and learn. Because the wisdom in your mind has awakened, you will follow and learn from it. Do it regularly, and things won’t change.


普贤菩萨的第九大行愿是恒顺众生。你们想想看,学佛做人做菩萨,你不能不顺着人家。现在人的毛病就是什么事都跟人家拧着干,跟人家反过来说,你做什么事情,我一定要跟你反着,好像不跟你对着干,我觉得自己没有面子一样,这不就是神经病吗?所以,要以大悲心、平等心“饶益一切众生”。就是说,只要是对众生有利益的事情,你都要顺着它。有这种菩萨精神的人,家里会吵架吗?家里会打架吗?这就是修养。你今天对人家不客气、不开心,就叫没修养。修养是养出来的、修出来的。

Samantabhadra Bodhisattva’s ninth great action-vow is ‘to live in accordance with other sentient beings’. Think of it this way, when you’re practising Buddhism to learn to become a Bodhisattva, you must act according to the will of others. A shortcoming of the people nowadays is that they are eager to confront and argue with others in anything. They feel humiliated if they don’t do so. Isn’t that a mental illness? That’s why one must have great compassion and impartialness to benefit all sentient beings. In other words, as long as something benefits sentient beings, then one should do it. If somebody in the family upholds this kind of spirit of a Bodhisattva, would there be any arguments in the household? Would there be any fighting inside the house? That’s what it means to be a cultured individual. If you’re rude and show your disdain towards them, then you’re uncultured. One’s good manners come from self-refinement and cultivation.


你们要懂得用平等心对待所有的人和事物,然后对任何众生都要“承事供养”。只要我答应你做这件事情,帮助你做这件事情,我就供养你。大家看看,普贤菩萨的愿力大吧?你们肯这样吗?“这个人很讨厌、恶心,我不要看”,如果你什么都看不顺眼,你怎么能够有这个愿力呢?你怎么能够帮助别人、供养人家呢?这能恒顺众生吗?而且最后那句话叫“敬父母乃至如来,等无有异”,就是从恭敬父母开始,恭敬社会上所有的人,一直到佛,都没有差别。

You must understand how to use an impartial mind to treat all people and things, and then ‘offer to do all things’. ‘As long as I promised you to do something or help you to do something, I will offer to you’. Isn’t Samantabhadra Bodhisattva’s power of vow great? Are you willing to do that? “That person is detestable. I don’t want to greet him.” If you see everybody unpleasant, how could you develop that power of vow? How could you help others and offer things to others? Is that living in accordance with other sentient beings? From when we start respecting our parents, to respecting other people in society and to respecting the Buddha, there is no difference.


普贤菩萨的第十大行愿是普皆回向。菩萨做一切功德都是为了一切众生,你们今天是学佛的人,做一切善事也都是为了一切众生,所以,菩萨“愿令众生”,愿天下所有的众生“常得安乐,无诸病苦”。想想看,当你们生病躺在床上的时候,想去拿喝水的杯子,爬都爬不起来,手不能动,腰也痛得不得了,可怜吧?当菩萨看见人生病的时候,菩萨会很心痛啊,可是人跟人之间有这种痛感吗?就是夫妻之间都没有。所以,一定要学佛,要有菩萨的慈悲心,否则是没有这种悲悯他人的感情的。

Samantabhadra Bodhisattva’s tenth great action-vow is ‘to universally transfer merit-virtues to others’. All the meritorious deeds that Bodhisattvas do are done for the sake of all sentient beings. As a Buddhist, all wholesome deeds that you do should be done for the sake of all sentient beings. The Bodhisattvas wish that all sentient beings could be in constant peace with no serious illnesses. Think about the time when you’re ill and lying in bed. When you wanted to get out to make yourself a glass of water, you feel exhausted and unable to move freely, and you ache all over. Didn’t you look pitiful? When the Bodhisattvas see somebody fall ill, their heart also aches. But do humans share this kind of sympathy with others? Even between some married couples, there aren’t. That’s why you must learn Buddhism and possess the same level of compassion as the Bodhisattvas. Otherwise, you won’t experience this kind of emotion with others.


“欲行恶法,悉皆不成。”如果你是一个好人,你想做坏事都做不成。如果你是一个好人,你会偷东西吗?你会骂人吗?如果你是一个善良的人,你会对人家不好吗?如果你是一个菩萨,你会恨人家吗?“所修善业,皆速成就。”所以,你所修的所有的善业,很快地就会成功。这就是告诉你们,当一条水槽没有石头沙子阻挡的时候,水流没有阻力,会快速地流动,很快就会水到渠成。

If you’re a good person, you won’t be able to commit unwholesome deeds. If you’re a good person, would you steal? Would you scold at others? If you’re a kind-hearted person, would you treat others badly? If you’re a Bodhisattva, would you hate others? That’s why all the wholesome deeds you do will be successful. Just like water, if there’s no sand or pebbles, then there’s no hindrance to the flow, and it will quickly get to where it needs to go.


我们在心中要“关闭一切诸恶趣门”,要把自己心中不好的恶全部关闭掉。“趣”是什么?就是人间自以为要做的事情,认为是开心可以做的事情。“开示人天涅槃正路”,师父现在就是在给你们开示人天涅槃正路。为什么人跟天在一起啊?因为人要上天,所以,天跟人一条路一起开辟。

We must block all doors of unwholesomeness interests within our mind. The unwholesome interests refer to things that we think is right or what makes us happy but is in reality, sources of unwholesomeness. And open up the right path of nirvana between heaven and humans.


“所做一切功德,皆因缘所生法”。要明白,这个世界“皆因缘所生法”。就是说,在人间的一切,你喜欢他,他喜欢你,他为什么跟你结婚?你为什么跟他好不长久?全部都是因缘所生。为什么在“因缘”后面加上了一个“法”字呢?就是说,我明白了这个道理,我开悟了,这个是不是“法”啊?比方说,你很难过:“他怎么伤我这么厉害啊?”人家用因缘法跟你说:“这是你上辈子欠他的,你上辈子肯定伤他很深,说不定把他杀死了。”用因缘法化解了吧?用因缘法跳出来了吧?

‘All the merit-virtues accumulated from your deeds are the result of your karma and karmic affinities’. You have to understand that this whole world and everything in it is created from the Dharma of karma and karmic affinities. Why did you like that person and that person liked you too? Why did you get married? Why then did your relationship with that person soured? Everything developed according to the karmic conditions and affinities. And what connection does that have with the Dharma? It’s when you understand the principles and awakened to it, isn’t that the Dharma? For example, when you’re upset, “Why did he hurt me so much?” Then somebody told you about karma, “That’s because you owed him in the previous lifetime. You must have hurt him deeply before; perhaps you might have even killed him before.” You use the realisation of the Dharma of karma to resolve your inner turmoil, and then won’t your mind clear up?


“缘生无性,当体即空”。当一个缘分开始生出的时候,是没有本性的。所以,一件事情做出来,它是没有连带关系的。世界上的很多事情做完了,就结束了,对不对?当你去体验、去做这件事情的时候,你会感觉到这件事情是空的,因为你今天做了,过几年就没有了。因为你今天生出来这个缘,你到走的时候就没有了。很多人在澳洲买第一个房子的时候,因为是倾其所有加上贷款买的,对房子很有感情,心里总在盘算着每块砖大约5块钱,擦地板的时候,人都趴在地板上,够卖劲了吧?最后房子卖掉了,不也是没有了吗?

‘There’s no nature to the development of karma affinity; its form is empty’. When a karmic affinity starts to form, it has no inherent nature. That’s why when something happens; it’s not related to anything. Many things cease once it has ended, is that right? When you go and experience or do something, you would feel that it is empty. That’s because the thing that you did today may be gone in a few years time. The affinity that formed today will be gone when you pass away. When people buy their first property with their first mortgage application, they feel strongly about it. They would clean their house every day as they think it’s theirs. But after they sell it, isn’t it gone?


“佛说功德,即非功德,是名功德”。佛在跟你们说做功德的时候,都不是功德,因为“色即是空,空即是色”,哪有功德啊?师父问你们,现在离婚的人,哪有老婆?哪有老公?有过吗?有过,但是现在没有了。那么到底有没有呢?没有。这不就是“色即是空,空即是色”吗?做功德也是这样的,你把功德做完了,就没有功德了。做功德是不能等的,我付出这么多,我要把功德等回来,那是不可能的事情。

When the Buddha called it merit-virtues, it’s not merit-virtues, but He’s just naming it merit-virtues. That’s because ‘form is emptiness and emptiness is form’, where are the merit-virtues? To the divorced couples, where is their wife? Where is their husband? Did they have one before? Yes, but now they don’t. So in the end, do they really have one? No. So doesn’t that attest the saying ‘form is emptiness and emptiness is form’? Isn’t doing meritorious deeds the same? After you have completed your meritorious deed, isn’t it over and gone? One mustn’t wait when doing meritorious deeds. ‘I will wait for the merit-virtues to accumulate after I have given so much’. That is impossible.

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