佛說法是非常活潑的,是因人施教沒有定法的。佛的教法,無論他怎麼說法,都離不開大圓滿。換句話說,全是從自性中流露出來的,因此,法門是真正的平等。就如同華嚴經上講的主伴圓融--一個為主,其他一切都是伴。如果我們以本師釋迦牟尼佛為主,一切諸佛就是伴;以毘盧遮那佛為主,釋迦牟尼佛就是伴;以阿彌陀佛為主,毘盧遮那佛也是伴。任何一尊佛都可以做主,也可以做伴,主伴圓融。佛如是,菩薩也不例外。
Buddha Shakyamuni used innumerable methods to correspond with the level of attainment of his listeners. However, regardless of the particular method, he never deviated from the Great Perfection. In other words, all his teachings arose from the self-nature. Consequently, all methods are equal. It is like the harmony between the leading role and the supporting roles in the Flower Adornment Sutra. If Buddha Shakyamuni is the leading role then all the other Buddhas are the supporting roles. When Buddha Amitabha is the leading role then Buddha Vairocana will be the supporting role. Any Buddha can take the leading role. Harmonious cooperation between the roles is also found among the Bodhisattvas.
假如我們學佛,以觀世音菩薩為本尊,諸佛都是伴;以地藏菩薩為本尊,觀音菩薩就是伴。
If we regard Guan Yin Bodhisattva as the leading role in our learning of Buddhism, then the all Buddhas and other Bodhisattvas take the supporting roles. If Earth Treasure Bodhisattva takes the leading role then Guan Yin Bodhisattva and the others take the supporting
roles.
佛的經典也是如此。我們以無量壽經為主,一切經都是伴;以金剛經為主,無量壽經是伴,華嚴、法華都是伴。這才看到它真正平等,真正的自在無礙,然後我們才能談教學的綱領。在佛門中,無論修學那一個法門,都是讚歎這個法門是第一。說這個法門第一並不顯示其他法門就是第二,這點,諸位一定要弄清楚,才不致於犯過失。犯什麼過失呢?--自讚毀他。這就犯了大戒,是錯誤的。
This principle applies to sutras as well. When we choose the Infinite Life Sutra as our primary sutra then all the others become secondary. If we take the Diamond Sutra as the primary then the Infinite Life Sutra and the Flower Adornment Sutra become the secondary. All Bodhisattvas and all sutras are equal in nature.
Whichever primary method is chosen it is praised as number one. However, saying that a certain method is number one does not mean that the others are less important or effective. If we forget this, then we commit a serious offense. What offense? Praising oneself and belittling others.
在修學綱領上,像觀無量壽佛經的緣起中說,韋提希夫人家庭遭了很大的變故,對於人間疾苦,才真正體會到,這才要求釋迦牟尼佛說:「這個世界太苦了,實在沒意思,有沒有更好的生活環境、更清涼的世界、沒有造惡的世界,我希望往生到那裡。」釋迦牟尼佛非常慈悲,就把十方諸佛的世界,以神力變現在她面前,讓她自己去觀察、選擇。她實在也不負釋迦牟尼佛的期望,她選中了西方極樂世界,要求釋迦牟尼佛教給她往生西方極樂世界的方法。
Consider the origin of the Visualization Sutra. When Queen Vaidehi suffered from overwhelming family misfortune, she bitterly said to Buddha Shakyamuni: “Life is filled with of suffering. Is there not a place without suffering? I wish to live in such a world”. By applying his supernatural abilities, Buddha Shakyamuni displayed for the queen all the worlds of all the Buddhas in the universe. She vowed to be born into Buddha Amitabha’s Western Pure Land, the world of Ultimate Bliss and requested that Buddha Shakyamuni teach her how to accomplish this.
佛在沒有說明方法之前,教她先修三種淨業,並且告訴她,這三種淨業是「三世諸佛淨業正因」。這一句話非常重要,使我們明瞭三世一切諸佛(過去佛、現在佛、未來佛)修行證果,都要依此三福為基礎。這好像我們蓋樓房一樣,無論蓋多高、蓋什麼樣式,地基都是一樣的。「淨業三福」就是佛法共同的基礎,一定要從這個基礎上建立,才能成就一切佛法。這是非常非常重要的。
He taught her to practice the Three Conditions explaining that they were the fundamental causes of attaining Buddhahood for the Buddhas of the past, present and future. Therefore, they are a crucial part and foundation of our practice. The Three Conditions are the basis of Buddhism and crucial in our attainment of Buddhahood.
(一﹞三福 — 佛法共同的基礎是我們修行基礎的基礎。
The Three Conditions
我們在經中看到,佛常叫著「善男子、善女人」。什麼叫「善」?「善」的標準是什麼?就是要具足這三種淨業。十一句都做到了,才是大乘經上所稱的善男子、善女人,可見其標準很高。
To be a virtuous person, it is necessary to first follow the Three Conditions. In sutras, we often see the phrase “good men and good women”. What are the requirements for being good? Meeting each of the eleven principles contained in the three Conditions. Thus, we will see that the requirements are stringent.
如果是小乘經,那只具備前兩條就夠了。
Theravada sutras only require practitioners to fulfill the First and Second Conditions.
如果是人道、天道裡面的善男子、善女人,只需具足前面一條就夠了。
Good men and good women in the heaven and human realms need only meet the First Condition.
今天我們講《地藏經》是大乘佛法,《無量壽經》也是大乘佛法,所稱的善男子、善女人,三福十一句都要做到啊!
But for Mahayana practitioners, good men and good women must meet all three. As we see in Mahayana sutras such as the Earth Treasure Sutra and the Infinite Life Sutra, it is to live our lives in accordance with the eleven principles.
若有一句做不到,就不能稱為善男子、善女人。我們讀經,想想自己是善男子、善女人嗎?
Failure to satisfy any one of the principles would prohibit a person from being considered good.
佛說法,無論是講基本的修學方法,還是講宇宙人生的真理,字字句句都與大圓滿相應。也就是說都從真如本性裡面流出來的,法法皆是大圓滿。這三福十一句,也是字字圓滿。
Regardless of what the Buddha taught, the methods of learning and cultivation or the true reality of life and the universe, all accord with the Great Perfection. The eleven principles of the Three Conditions are likewise perfect in every word.
1、人天福
The First Condition: The Good Fortune Required to be a Human or Heavenly Being
淨業三福,第一:「孝養父母,奉事師長,慈心不殺,修十善業。」
The First Condition includes:
1)Being filial to our parents,
2)Being respectful to our teachers and elders,
3)Being compassionate and not killing any living beings and
4)Following the Ten Good Conducts.
我們看第一句:「孝養父母」。這個「孝」字是會意字,我們要體會這個字的意義。它上面是「老」,下面是「子」,這就是告訴我們,上一代跟下一代是一體,是一不是二。西方人父、子是二,不是一,所以有代溝,這不是孝道;「孝」是沒有代溝的。
Consider the first and second principles of being filial to our parents and respectful to our teachers and elders. The Chinese character for filial piety, “Xiao”, is comprised of two parts. The top part “old” means the previous generations and the bottom part “children” means the future generations. This demonstrates that the previous generations and the future generations are actually one entity.
They are ONE rather than TWO. In our modern world, the existence of the generation gap has resulted in parents and children being TWO instead of ONE. This gap contradicts the principle of filial piety, which has no generation gap.
過去還有過去,未來還有未來。過去無始,未來無終,無始無終本是一體。就是我們佛法裡面講的,「豎窮三際,橫遍十方」。換句話說,整個宇宙就是一個「孝」字;盡虛空法界,就是一個「孝」字。但是,什麼人能夠把孝道做得圓圓滿滿的呢?只有諸佛如來。如果不成佛,孝字怎麼做也做不到大圓滿。
The past had its own past; the future will have its own future. The past had no beginning and the future will have no end. They are one. Filial Piety reaches beyond time and extends throughout the universe. In other words, it encompasses the entire universe. Who can practice the principle of filial piety to perfection? Only a Buddha can do so. Without having attained Buddhahood, we cannot achieve the Great Perfection in practicing filial piety.
「孝養」孝指理性,養指行德;不但是奉養父母之身,須知養父母之心,養父母之志。戒經說:「一切男子是我父,一切女人是我母。」這是把孝順父母的心發揚光大,盡虛空法界,就是一個「孝道」。
Filial piety has profound meanings in Buddhism. It means to take care of parents physically, mentally and to fulfill 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 a precept sutra, “All men are my father; all women are my mother”. This is the broadening of our mind of filial piety so that it encompasses all beings in the universe, in the past, present and future.
所以大乘佛法是建立在孝道的基礎上。佛法是師道,是以孝道為基礎,沒有孝道就談不上師道了。一個人如果是不孝敬父母,而會恭敬老師,這在理上是講不過去的;這種情形必然別有企圖--存心巴結老師,必是不懷好意。孝順父母又尊重老師,才是理所當然,人人應該如此。明白這個事實真相,才知道佛菩薩、中國古聖先賢教導我們的就是「孝道」。《地藏菩薩本願經》,是佛門的孝經,唯有「孝敬」才能開發我們自性無盡的寶藏。
Mahayana teachings are based on the principle of filial piety for without it there would be no principle of respecting teachers. It is illogical that we are not filial to our parents, yet respectful to our teachers. We could have ulterior intentions, for example, flattering the teacher to obtain a better grade. Filial piety and respect go together. At the same time that we are filial to our parents, we also elevate that filial piety to being respectful to our teachers. Only when we realize this truth will we truly appreciate the value of the principle of filial piety. The Earth Treasure Sutra is the Buddha’s teaching of filial piety for only when we treat our parents with such respect can we uncover the infinite treasures within our own self-nature.
「孝敬」是性德,唯有性德才能開發自性。因此在這三種淨業裡,它排在第一句,是根本的根基,是非常的重要。中國人敬祖先,祖先去我們很遠很遠,幾百年、幾千年、幾萬年,我們逢年過節還要紀念他。為什麼要紀念呢?諸位要明白其中的道理,就曉得紀念的意義了。因為他跟我們是一體的、沒有分隔的,一心真誠的紀念,就是自性的一念相應。我們連遠祖都念念不忘,眼前的父母那有不孝順的道理呢。遠祖都還念念不忘的人,一定會孝順父母。孝順父母的人就會尊敬師長,這是性德之大用。
Being filial toward our parents is a virtue of our self-nature. Only virtuous acts can uncover our self-nature. It is the first and most fundamental principle of the Three Conditions. The Chinese respect ancestors even though they are distant from them by hundreds, thousands or even tens of thousands of years. They memorialize them on important festivals. Why? Their ancestors and they are all
one entity. There is no gap between them. Sincerely memorializing our ancestors corresponds with our self-nature. If we remember and respect our ancestors, we will certainly be filial to our parents. When we are filial toward our parents, it naturally follows that we will respect our teachers.
假如有人不尊敬師長、不聽老師話、不好好的學,父母就操心了,那就是不孝。再者兄弟要和睦,若不和睦,使父母憂慮,也是不孝。工作認真負責的人,一定奉公守法,不使父母擔憂,不讓父母牽掛,這也是孝順。所以孝道確實是性德的究竟圓滿,佛教導我們從這個地方學起。尊敬老師,佛是我們最早的老師,三千年前創始的老師,我們連這位老師都尊敬,都念念不忘,眼前的老師那有不尊敬的道理呢。
When we disappoint our parents by not respecting teachers, not following their instructions and not studying hard, we violate the principle of filial piety. Also, siblings would do well to live in harmony. Not getting along with brothers and sisters will cause parents to worry thus also violating the principle of filial piety. By getting along with others at work, meeting responsibilities and
abiding by laws, we will not cause our parents to worry, thus we accord with the principle of filial piety. These are a true perfection of virtue. Buddha Shakyamuni taught us to begin our learning from here. He is our original teacher from three thousand years ago. If we respect a teacher from this far in the past, how would we not respect our current teachers?
同樣的道理,我們供奉佛像,不是把他當作神明來看待,而是把他看作本師遺像;是返本報始,是報恩的意思。這就是為什麼佛弟子要供佛像、要供祖先。它有非常深遠、廣博的教育意義在其中。讓我們看到祖宗的神位,看到佛菩薩形像,就想到孝敬--孝親尊師。
When we pay respect to an image of the Buddha, we are not worshipping him. We respect the image as a representation of our Original Teacher and therefore we pay our debt of gratitude to him. This is why the followers of the Buddha respect the Buddha’s images as well as memorial tablets of ancestors. This practice has a
far-reaching and widespread educational significance, for at the sight of them, we remember our obligation of caring for and respecting our parents, teachers and elders.
佛法在地藏經上大圓滿之後,接著就講「慈悲」,三福孝親尊師之後接著是「慈悲」。從這裡我們就曉得,「慈悲」是性德,是非常重要的一門科目。孝敬擴大就是慈悲。慈悲,第一就是不殺,用意很深。如果不熟讀地藏經,要不把地藏經參透,你對於這一句真正的含意就沒法理解。
The Earth Treasure Sutra tells us about compassion after explaining the Great Perfection. Compassion is the third principle of the First Condition. Compassion is also a virtue of self-nature and crucial to our practice. When the virtue of filial piety and respect for parents and teachers is expanded, it becomes compassion. Compassion includes not killing any living being. This statement has profound meanings. Without a thorough comprehension of the Earth Treasure Sutra, we cannot understand the true meaning behind not killing any living being.
真正參透了才曉得,一切惡業中殺業最重。為什麼呢?一切有生命的眾生,沒有一個不珍惜自己的生命,沒有一個不貪生怕死。雖然殺生是冤冤相報,但是,當他受果報的時候,他是不會想到我前世殺他,今天我應該被他殺害;前生我吃他的肉,今生我的肉也應該供養他。如果能這樣想,業債償清那就沒事了。假如他不是這麼想,懷恨在心,你殺我,我來生一定還要殺你,這冤冤相報就沒完沒了,且仇恨必定愈積愈深,這才是真正最可怕的。
Of all bad karmas, that resulting from killing is most serious. Why? All living beings have the natural instinct of fearing and evading death. Although killing is the direct retribution of the victim who killed the present killer in a previous lifetime, the current victim does not know this. He or she would not think, “I killed this person so now this person is killing me”. If only the victim could understand this, there would be no anger at the retribution. Instead, the present victim will think, ”You are killing me now. I will kill you next.” This vengeance will be repeated in the endless cycle of birth and death
and the mutual hatred will grow stronger and stronger. This is the most terrible of all the bad offenses and is why we need so urgently to practice compassion for all beings.
所以講「慈悲」,慈悲包括的面是無限的深廣,佛特別提出這一件事來。換一句話說,殺生就是不敬老師、不孝父母。
There are infinite ways to practice compassion, but in the Three Conditions, the Buddha particularly stressed not killing any living being. In other words, killing is an ultimate act of being unfilial towards our parents and disrespectful towards our teachers and elders.
因為老師--佛--教給我們五條根本戒,第一條就是不殺生,我們今天還在殺生,違背老師的教訓,就是不敬老師。不敬老師也就是不孝父母,因為父母希望我們聽老師的話,依照老師的教訓去奉行。今天不聽老師的話,去殺害眾生,不但失去慈悲心,孝敬也都喪失了,這個意義很深很深的,大家要細細去體會。
The Buddha taught the basic Five Precepts and the first of these is also the first of the Ten Good Conducts, do not kill. Continuing to kill is to completely disregard his teachings and is an ultimate act of disrespect. This disrespect is tantamount to being unfilial to our parents. Consequently, if we ignore these instructions and kill, we are neither compassionate nor filial.
最後面一句是「修十善業」,十善業是世間善法的標準。佛告訴我們,能夠修這十種善業,決定不墮三惡道。上品的十善業能夠生天,如果再加上禪定、四無量心--慈、悲、喜、捨,那就生到很高的天界了,如色界天、無色界天。
The fourth principle is “Following the Ten Good Conducts” which are criteria for good behavior and are to be found in many cultures and religions throughout the world. Buddha Shakyamuni told us that if we practice these good conducts, we would not fall into the three bad realms. Instead, we would likely to be born into the heaven realms if we practice these good conducts diligently. If we achieve the deep concentration along with the four immeasurable minds of
loving-kindness, compassion, joy and letting go, we will rise to an even higher level of the heavens, the Heaven of Form and the Heaven of Formless.
「十善」佛將它歸納為三大類:身、口、意。身業有三:不殺生、不偷盜、不邪淫。這是對在家同修們說的。如果是出家,那就改成不淫慾,要把貪愛斷得乾淨。如果淫心沒有斷,無論修何法門,工夫善行修得再好,定力再深,也只能生欲界天。欲界有六層天,愈往上,情欲愈淡。
The Buddha groups the Ten Good Conducts into three major categories: physical, verbal and mental. Physically, we are prohibited from killing, stealing and committing sexual misconduct. The last prohibition is for laypeople. For monks and nuns, the prohibition is to eradicate all sexual inclinations. Regardless of their good deeds or their ability in deep concentration, those who have sexual desires can only rise as far as the Heaven of Desire. This Heaven has six
levels; the higher we rise, the lighter these desires.
由此可知,真正修禪,得禪定的人,即使得初禪--世間禪,其定功就能把淫念伏住,決定不起作用;財、色、名、食、睡,這五欲的念頭也都不會生起,雖然沒有斷根,但因禪定的功夫,而伏住這些妄念,不使它生起來。如此,才有資格生初禪天以上。曉得這個事實,就知道參禪得定是不容易的。你去參禪,要認真的想想,財、色、名、食、睡,這五欲還動不動心?如果動心,初禪天就沒分。真正不動心了,禪定才能成就。所以學禪的人很多,得禪定的人不多。得小定(未到定)或許有,真正得禪定生色界天的人就不多了。
A person who sincerely cultivates and has thus attained even the lowest level of deep concentration would be able to suppress sexual desires. At this level the Five Desires of wealth, lust, fame, food or drink and sleep would not arise. Although the desires are not completely eradicated, they can be suppressed by deep concentration. Only the one, who can resist temptations of desire, can attain this state and thus be born into the heavens above the First Level Meditation Heaven. Understanding this explains why attainment throughout this process is so difficult. When we are attempting to practice, we can first ask ourselves, “Can I resist the Five Desires of wealth, lust, fame, food or drink and sleep”? If we yield to temptation, we will not be able to rise to this level of heaven.
偷盜是不與取。譬如說有人投機取巧想漏一點稅,「漏稅」是偷盜,是偷國家的,所犯的罪更重了。偷一個人的,將來只還一個人的債。偷國家的,這個國家有這麼多的老百姓納稅,人人都是債主。美國有兩億人口,兩億人都是債主!這還得了,還不清哪!所以真正學佛的人,一定是奉公守法,決定不敢投機取巧。所以說,不犯盜戒、不犯淫戒、不犯殺戒,這叫做身業清淨。
The second good conduct is to not steal. For instance, some people like to evade paying their income taxes. This is equivalent to stealing money from the country and the retribution from this is much serious than that from stealing private property. When we steal one person’s property, we only have a debt to that one person. But if we steal property of the country, we will have a hopelessly
insurmountable debt because then we will have stolen from and thus owe every taxpayer. For example, the United States has a population of well over two hundred million. Two hundred million creditors! Just imagine the consequences! Therefore, a sincere practitioner must be a law-abiding person devoted to meeting public responsibilities. One who does not violate the good deeds of no
killing, stealing or sexual misconduct is said to be proper in physical
conduct.
口業有四。口是指言語,有四種善法。第一、不妄語。妄語是存心欺騙人,也就是不誠實。
There are four verbal good conducts; no lying, abusive language, bearing tales and seductive words. First, do not lie. To lie is to cheat deliberately, it is dishonesty.
第二、不兩舌。兩舌是挑撥是非。在甲面前說:「乙說你的不是。」在乙面前說:「甲說你不是。」這是鬥亂二頭,挑撥是非,無論是有意無意都犯兩舌。我們這個社會,有很多人在無意當中挑撥是非,所以有的時候傳話,愈傳愈訛,把意思傳達錯誤了。本來人家沒有這個意思,他在傳話中,任意添加增減語句,就把人家的原意全都弄顛倒了,這是很大的過失。小者使兩個人失和,大者使兩國交戰,這種過失很重,決定不能夠疏忽。
Second, do not talk about others behind their back for this sows discord among people. A person says to Sam, “Tom has said something bad about you.” And then this person says to Tom, ”Sam has said something bad about you.” Whether this person does so
deliberately or unintentionally, he is bearing tales and gossiping. In our society, many people do this unintentionally. At times, so many people participate in this that the subject becomes distorted beyond recognition. A well-meant message or remark may become just the opposite after everyone who passes it adds or omits something. This can cause serious consequences ranging from discord among individuals to war among nations.
第三、惡口。惡口就是說話沒有分寸、沒有禮貌、很粗魯,使人聽了之後很難受。
Third, do not make rude or abusive remarks. Those who have this bad habit speak with no sense of propriety; their words can be irritating or very harmful.
第四、綺語。綺語是花言巧語,說得非常好聽,可是用意不善。像現在社會上許多電影、歌舞、音樂,聽起來很好聽,看起來也不惡,想想這些在教人什麼?都是教人造殺、盜、淫、妄,凡是這一類的都是屬於綺語。口要離這四種惡業,口業就清淨了。
Fourth, do not use seductive words. These can sound very sweet and enticing but often conceal bad intentions. Just look at many of today’s movies, singers and performers. They sound beautiful and look good but what are they teaching people to do? To lie, steal, or kill. Fifth, do not commit sexual misconduct. Practice chastity before as well as after marriage.
第三是意業,就是指起心動念。所有的念頭歸納為三大類:不貪、不瞋、不癡。「貪」是貪愛,包括吝嗇,所以常講慳貪。欲望沒有滿足,莫不拚命在希求,希望得到滿足,這是貪心。已經得到的,不能放下,不肯施捨幫助別人,這叫吝嗇,是謂慳吝,這是修學最大的障礙。
Finally, there are three mental good conducts; no greed, anger or ignorance. Greed includes being stingy, reluctant to give of our belongings, our knowledge to help others. This can become the greatest obstacle to overcome in our practice. The Buddha taught giving as a way to eradicate our greed. Some practitioners are able to resist any worldly temptations; however, they cannot resist the desire to learn many methods of practice. So, they have not truly rid themselves of their greed.
佛教導我們用「布施」的方法消除慳貪的障礙。有些老同修,對世法名聞利養、五欲六塵,他不貪了,這是很難得;可是他貪佛法--這也想學,那也想學。諸位想想,他的貪心沒有斷。佛是教我們要斷貪心,不是教我們更換貪的對象啊!從前貪世間法,現在貪佛法,「貪心」還是在,這是錯誤的,這是絕對不正確的。所以佛法、世法都不能貪愛,貪愛是一切罪障的根源。
The Buddha has taught us to let go of all desires and greed. He did not ask us to turn to new objects for our greed. In the past, we sought worldly joys, now we seek and attach to Buddhist knowledge. The mind of greed is still there. Therefore, whether for worldly life or for Buddhist knowledge, we would do well not to be greedy. Greed is the source of all misdeeds and wrongdoing.
其次瞋恚。為什麼會瞋恚呢?貪不到就生瞋恚。如果貪得到,就不起瞋恚心了。瞋恚是很大的煩惱,這「貪、瞋、癡」稱為三毒煩惱。「慳貪」是餓鬼的業因。人死了為什麼會變餓鬼?貪心沒斷。為什麼會墮地獄?瞋恚沒斷。為什麼會變畜生?愚癡。什麼叫愚癡?就是沒有智慧。世法佛法有真有假、有正有邪、有是有非、有善有惡,他不能辨別,認識不清楚,把假的當作真的,把邪的當作正的,這是「愚癡」,不論他是有意無意。
Greed leads to resentment and anger. Why? We become resentful and angry when our greed is not satisfied and this brings about immense worries and afflictions. Greed is the cause of the karma that results in us being born into the hungry ghost realm. By failing to rid ourselves of the resentment and anger caused by greed, we can be born into the hell realm. Ignorance, having no wisdom, results in us being born into the animal realm. In both worldly teachings and in Buddhism there is truth and falsehood, justice and injustice, right and wrong, good and bad. An ignorant person cannot tell the difference between them. He or she often confuses false and truth, bad and good. Whether this is done intentionally or unintentionally, this person is ignorant.
這三毒煩惱是明心見性最嚴重的障礙。佛法的修學,特別是禪宗祖師大德所提倡的,從根本修。根本是心,遠離貪瞋癡,斷滅貪瞋癡,真心自然顯露,這就是從根本修。
The Three Poisons are the biggest obstacles to our attainment of enlightenment. Buddhism, especially the Zen School, advocates starting our practice from the root, the mind. To start from this root, we need to sever our greed, anger and ignorance.
合此身三、口四、意三,總稱十善業。我們都能夠做到孝養父母、奉事師長、慈心不殺、修十善業,這才能算是世間的善人。但是這還不符合佛在經典裡講的善男子、善女人,因為那個標準比這個還高,可見最低的標準我們已經不容易做到。台灣這些年來,政府提倡選拔好人好事,是不是好人呢?有沒有具足這些條件呢?如果沒有具足這四條就很難說了。選出來的未必是好人。好人的標準要守佛法這四條,真的不容易做到,但是這是善的最低標準,不能不認真修學。
These three physical, four verbal and three mental deeds comprise the Ten Good Conducts. If we are filial to and care for our parents, respect and serve our teachers and elders, and are compassionate without any killing and practice the Ten Good Conducts, we will be regarded as good people by society. However, we still cannot be called “good men and good women” in the Buddhist sense because
the criterion for this are higher than just these four principles. Thus, it is not easy for us to achieve even the basic standards.
Buddha Shakyamuni used innumerable methods to correspond with the level of attainment of his listeners. However, regardless of the particular method, he never deviated from the Great Perfection. In other words, all his teachings arose from the self-nature. Consequently, all methods are equal. It is like the harmony between the leading role and the supporting roles in the Flower Adornment Sutra. If Buddha Shakyamuni is the leading role then all the other Buddhas are the supporting roles. When Buddha Amitabha is the leading role then Buddha Vairocana will be the supporting role. Any Buddha can take the leading role. Harmonious cooperation between the roles is also found among the Bodhisattvas.
假如我們學佛,以觀世音菩薩為本尊,諸佛都是伴;以地藏菩薩為本尊,觀音菩薩就是伴。
If we regard Guan Yin Bodhisattva as the leading role in our learning of Buddhism, then the all Buddhas and other Bodhisattvas take the supporting roles. If Earth Treasure Bodhisattva takes the leading role then Guan Yin Bodhisattva and the others take the supporting
roles.
佛的經典也是如此。我們以無量壽經為主,一切經都是伴;以金剛經為主,無量壽經是伴,華嚴、法華都是伴。這才看到它真正平等,真正的自在無礙,然後我們才能談教學的綱領。在佛門中,無論修學那一個法門,都是讚歎這個法門是第一。說這個法門第一並不顯示其他法門就是第二,這點,諸位一定要弄清楚,才不致於犯過失。犯什麼過失呢?--自讚毀他。這就犯了大戒,是錯誤的。
This principle applies to sutras as well. When we choose the Infinite Life Sutra as our primary sutra then all the others become secondary. If we take the Diamond Sutra as the primary then the Infinite Life Sutra and the Flower Adornment Sutra become the secondary. All Bodhisattvas and all sutras are equal in nature.
Whichever primary method is chosen it is praised as number one. However, saying that a certain method is number one does not mean that the others are less important or effective. If we forget this, then we commit a serious offense. What offense? Praising oneself and belittling others.
在修學綱領上,像觀無量壽佛經的緣起中說,韋提希夫人家庭遭了很大的變故,對於人間疾苦,才真正體會到,這才要求釋迦牟尼佛說:「這個世界太苦了,實在沒意思,有沒有更好的生活環境、更清涼的世界、沒有造惡的世界,我希望往生到那裡。」釋迦牟尼佛非常慈悲,就把十方諸佛的世界,以神力變現在她面前,讓她自己去觀察、選擇。她實在也不負釋迦牟尼佛的期望,她選中了西方極樂世界,要求釋迦牟尼佛教給她往生西方極樂世界的方法。
Consider the origin of the Visualization Sutra. When Queen Vaidehi suffered from overwhelming family misfortune, she bitterly said to Buddha Shakyamuni: “Life is filled with of suffering. Is there not a place without suffering? I wish to live in such a world”. By applying his supernatural abilities, Buddha Shakyamuni displayed for the queen all the worlds of all the Buddhas in the universe. She vowed to be born into Buddha Amitabha’s Western Pure Land, the world of Ultimate Bliss and requested that Buddha Shakyamuni teach her how to accomplish this.
佛在沒有說明方法之前,教她先修三種淨業,並且告訴她,這三種淨業是「三世諸佛淨業正因」。這一句話非常重要,使我們明瞭三世一切諸佛(過去佛、現在佛、未來佛)修行證果,都要依此三福為基礎。這好像我們蓋樓房一樣,無論蓋多高、蓋什麼樣式,地基都是一樣的。「淨業三福」就是佛法共同的基礎,一定要從這個基礎上建立,才能成就一切佛法。這是非常非常重要的。
He taught her to practice the Three Conditions explaining that they were the fundamental causes of attaining Buddhahood for the Buddhas of the past, present and future. Therefore, they are a crucial part and foundation of our practice. The Three Conditions are the basis of Buddhism and crucial in our attainment of Buddhahood.
(一﹞三福 — 佛法共同的基礎是我們修行基礎的基礎。
The Three Conditions
我們在經中看到,佛常叫著「善男子、善女人」。什麼叫「善」?「善」的標準是什麼?就是要具足這三種淨業。十一句都做到了,才是大乘經上所稱的善男子、善女人,可見其標準很高。
To be a virtuous person, it is necessary to first follow the Three Conditions. In sutras, we often see the phrase “good men and good women”. What are the requirements for being good? Meeting each of the eleven principles contained in the three Conditions. Thus, we will see that the requirements are stringent.
如果是小乘經,那只具備前兩條就夠了。
Theravada sutras only require practitioners to fulfill the First and Second Conditions.
如果是人道、天道裡面的善男子、善女人,只需具足前面一條就夠了。
Good men and good women in the heaven and human realms need only meet the First Condition.
今天我們講《地藏經》是大乘佛法,《無量壽經》也是大乘佛法,所稱的善男子、善女人,三福十一句都要做到啊!
But for Mahayana practitioners, good men and good women must meet all three. As we see in Mahayana sutras such as the Earth Treasure Sutra and the Infinite Life Sutra, it is to live our lives in accordance with the eleven principles.
若有一句做不到,就不能稱為善男子、善女人。我們讀經,想想自己是善男子、善女人嗎?
Failure to satisfy any one of the principles would prohibit a person from being considered good.
佛說法,無論是講基本的修學方法,還是講宇宙人生的真理,字字句句都與大圓滿相應。也就是說都從真如本性裡面流出來的,法法皆是大圓滿。這三福十一句,也是字字圓滿。
Regardless of what the Buddha taught, the methods of learning and cultivation or the true reality of life and the universe, all accord with the Great Perfection. The eleven principles of the Three Conditions are likewise perfect in every word.
1、人天福
The First Condition: The Good Fortune Required to be a Human or Heavenly Being
淨業三福,第一:「孝養父母,奉事師長,慈心不殺,修十善業。」
The First Condition includes:
1)Being filial to our parents,
2)Being respectful to our teachers and elders,
3)Being compassionate and not killing any living beings and
4)Following the Ten Good Conducts.
我們看第一句:「孝養父母」。這個「孝」字是會意字,我們要體會這個字的意義。它上面是「老」,下面是「子」,這就是告訴我們,上一代跟下一代是一體,是一不是二。西方人父、子是二,不是一,所以有代溝,這不是孝道;「孝」是沒有代溝的。
Consider the first and second principles of being filial to our parents and respectful to our teachers and elders. The Chinese character for filial piety, “Xiao”, is comprised of two parts. The top part “old” means the previous generations and the bottom part “children” means the future generations. This demonstrates that the previous generations and the future generations are actually one entity.
They are ONE rather than TWO. In our modern world, the existence of the generation gap has resulted in parents and children being TWO instead of ONE. This gap contradicts the principle of filial piety, which has no generation gap.
過去還有過去,未來還有未來。過去無始,未來無終,無始無終本是一體。就是我們佛法裡面講的,「豎窮三際,橫遍十方」。換句話說,整個宇宙就是一個「孝」字;盡虛空法界,就是一個「孝」字。但是,什麼人能夠把孝道做得圓圓滿滿的呢?只有諸佛如來。如果不成佛,孝字怎麼做也做不到大圓滿。
The past had its own past; the future will have its own future. The past had no beginning and the future will have no end. They are one. Filial Piety reaches beyond time and extends throughout the universe. In other words, it encompasses the entire universe. Who can practice the principle of filial piety to perfection? Only a Buddha can do so. Without having attained Buddhahood, we cannot achieve the Great Perfection in practicing filial piety.
「孝養」孝指理性,養指行德;不但是奉養父母之身,須知養父母之心,養父母之志。戒經說:「一切男子是我父,一切女人是我母。」這是把孝順父母的心發揚光大,盡虛空法界,就是一個「孝道」。
Filial piety has profound meanings in Buddhism. It means to take care of parents physically, mentally and to fulfill 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 a precept sutra, “All men are my father; all women are my mother”. This is the broadening of our mind of filial piety so that it encompasses all beings in the universe, in the past, present and future.
所以大乘佛法是建立在孝道的基礎上。佛法是師道,是以孝道為基礎,沒有孝道就談不上師道了。一個人如果是不孝敬父母,而會恭敬老師,這在理上是講不過去的;這種情形必然別有企圖--存心巴結老師,必是不懷好意。孝順父母又尊重老師,才是理所當然,人人應該如此。明白這個事實真相,才知道佛菩薩、中國古聖先賢教導我們的就是「孝道」。《地藏菩薩本願經》,是佛門的孝經,唯有「孝敬」才能開發我們自性無盡的寶藏。
Mahayana teachings are based on the principle of filial piety for without it there would be no principle of respecting teachers. It is illogical that we are not filial to our parents, yet respectful to our teachers. We could have ulterior intentions, for example, flattering the teacher to obtain a better grade. Filial piety and respect go together. At the same time that we are filial to our parents, we also elevate that filial piety to being respectful to our teachers. Only when we realize this truth will we truly appreciate the value of the principle of filial piety. The Earth Treasure Sutra is the Buddha’s teaching of filial piety for only when we treat our parents with such respect can we uncover the infinite treasures within our own self-nature.
「孝敬」是性德,唯有性德才能開發自性。因此在這三種淨業裡,它排在第一句,是根本的根基,是非常的重要。中國人敬祖先,祖先去我們很遠很遠,幾百年、幾千年、幾萬年,我們逢年過節還要紀念他。為什麼要紀念呢?諸位要明白其中的道理,就曉得紀念的意義了。因為他跟我們是一體的、沒有分隔的,一心真誠的紀念,就是自性的一念相應。我們連遠祖都念念不忘,眼前的父母那有不孝順的道理呢。遠祖都還念念不忘的人,一定會孝順父母。孝順父母的人就會尊敬師長,這是性德之大用。
Being filial toward our parents is a virtue of our self-nature. Only virtuous acts can uncover our self-nature. It is the first and most fundamental principle of the Three Conditions. The Chinese respect ancestors even though they are distant from them by hundreds, thousands or even tens of thousands of years. They memorialize them on important festivals. Why? Their ancestors and they are all
one entity. There is no gap between them. Sincerely memorializing our ancestors corresponds with our self-nature. If we remember and respect our ancestors, we will certainly be filial to our parents. When we are filial toward our parents, it naturally follows that we will respect our teachers.
假如有人不尊敬師長、不聽老師話、不好好的學,父母就操心了,那就是不孝。再者兄弟要和睦,若不和睦,使父母憂慮,也是不孝。工作認真負責的人,一定奉公守法,不使父母擔憂,不讓父母牽掛,這也是孝順。所以孝道確實是性德的究竟圓滿,佛教導我們從這個地方學起。尊敬老師,佛是我們最早的老師,三千年前創始的老師,我們連這位老師都尊敬,都念念不忘,眼前的老師那有不尊敬的道理呢。
When we disappoint our parents by not respecting teachers, not following their instructions and not studying hard, we violate the principle of filial piety. Also, siblings would do well to live in harmony. Not getting along with brothers and sisters will cause parents to worry thus also violating the principle of filial piety. By getting along with others at work, meeting responsibilities and
abiding by laws, we will not cause our parents to worry, thus we accord with the principle of filial piety. These are a true perfection of virtue. Buddha Shakyamuni taught us to begin our learning from here. He is our original teacher from three thousand years ago. If we respect a teacher from this far in the past, how would we not respect our current teachers?
同樣的道理,我們供奉佛像,不是把他當作神明來看待,而是把他看作本師遺像;是返本報始,是報恩的意思。這就是為什麼佛弟子要供佛像、要供祖先。它有非常深遠、廣博的教育意義在其中。讓我們看到祖宗的神位,看到佛菩薩形像,就想到孝敬--孝親尊師。
When we pay respect to an image of the Buddha, we are not worshipping him. We respect the image as a representation of our Original Teacher and therefore we pay our debt of gratitude to him. This is why the followers of the Buddha respect the Buddha’s images as well as memorial tablets of ancestors. This practice has a
far-reaching and widespread educational significance, for at the sight of them, we remember our obligation of caring for and respecting our parents, teachers and elders.
佛法在地藏經上大圓滿之後,接著就講「慈悲」,三福孝親尊師之後接著是「慈悲」。從這裡我們就曉得,「慈悲」是性德,是非常重要的一門科目。孝敬擴大就是慈悲。慈悲,第一就是不殺,用意很深。如果不熟讀地藏經,要不把地藏經參透,你對於這一句真正的含意就沒法理解。
The Earth Treasure Sutra tells us about compassion after explaining the Great Perfection. Compassion is the third principle of the First Condition. Compassion is also a virtue of self-nature and crucial to our practice. When the virtue of filial piety and respect for parents and teachers is expanded, it becomes compassion. Compassion includes not killing any living being. This statement has profound meanings. Without a thorough comprehension of the Earth Treasure Sutra, we cannot understand the true meaning behind not killing any living being.
真正參透了才曉得,一切惡業中殺業最重。為什麼呢?一切有生命的眾生,沒有一個不珍惜自己的生命,沒有一個不貪生怕死。雖然殺生是冤冤相報,但是,當他受果報的時候,他是不會想到我前世殺他,今天我應該被他殺害;前生我吃他的肉,今生我的肉也應該供養他。如果能這樣想,業債償清那就沒事了。假如他不是這麼想,懷恨在心,你殺我,我來生一定還要殺你,這冤冤相報就沒完沒了,且仇恨必定愈積愈深,這才是真正最可怕的。
Of all bad karmas, that resulting from killing is most serious. Why? All living beings have the natural instinct of fearing and evading death. Although killing is the direct retribution of the victim who killed the present killer in a previous lifetime, the current victim does not know this. He or she would not think, “I killed this person so now this person is killing me”. If only the victim could understand this, there would be no anger at the retribution. Instead, the present victim will think, ”You are killing me now. I will kill you next.” This vengeance will be repeated in the endless cycle of birth and death
and the mutual hatred will grow stronger and stronger. This is the most terrible of all the bad offenses and is why we need so urgently to practice compassion for all beings.
所以講「慈悲」,慈悲包括的面是無限的深廣,佛特別提出這一件事來。換一句話說,殺生就是不敬老師、不孝父母。
There are infinite ways to practice compassion, but in the Three Conditions, the Buddha particularly stressed not killing any living being. In other words, killing is an ultimate act of being unfilial towards our parents and disrespectful towards our teachers and elders.
因為老師--佛--教給我們五條根本戒,第一條就是不殺生,我們今天還在殺生,違背老師的教訓,就是不敬老師。不敬老師也就是不孝父母,因為父母希望我們聽老師的話,依照老師的教訓去奉行。今天不聽老師的話,去殺害眾生,不但失去慈悲心,孝敬也都喪失了,這個意義很深很深的,大家要細細去體會。
The Buddha taught the basic Five Precepts and the first of these is also the first of the Ten Good Conducts, do not kill. Continuing to kill is to completely disregard his teachings and is an ultimate act of disrespect. This disrespect is tantamount to being unfilial to our parents. Consequently, if we ignore these instructions and kill, we are neither compassionate nor filial.
最後面一句是「修十善業」,十善業是世間善法的標準。佛告訴我們,能夠修這十種善業,決定不墮三惡道。上品的十善業能夠生天,如果再加上禪定、四無量心--慈、悲、喜、捨,那就生到很高的天界了,如色界天、無色界天。
The fourth principle is “Following the Ten Good Conducts” which are criteria for good behavior and are to be found in many cultures and religions throughout the world. Buddha Shakyamuni told us that if we practice these good conducts, we would not fall into the three bad realms. Instead, we would likely to be born into the heaven realms if we practice these good conducts diligently. If we achieve the deep concentration along with the four immeasurable minds of
loving-kindness, compassion, joy and letting go, we will rise to an even higher level of the heavens, the Heaven of Form and the Heaven of Formless.
「十善」佛將它歸納為三大類:身、口、意。身業有三:不殺生、不偷盜、不邪淫。這是對在家同修們說的。如果是出家,那就改成不淫慾,要把貪愛斷得乾淨。如果淫心沒有斷,無論修何法門,工夫善行修得再好,定力再深,也只能生欲界天。欲界有六層天,愈往上,情欲愈淡。
The Buddha groups the Ten Good Conducts into three major categories: physical, verbal and mental. Physically, we are prohibited from killing, stealing and committing sexual misconduct. The last prohibition is for laypeople. For monks and nuns, the prohibition is to eradicate all sexual inclinations. Regardless of their good deeds or their ability in deep concentration, those who have sexual desires can only rise as far as the Heaven of Desire. This Heaven has six
levels; the higher we rise, the lighter these desires.
由此可知,真正修禪,得禪定的人,即使得初禪--世間禪,其定功就能把淫念伏住,決定不起作用;財、色、名、食、睡,這五欲的念頭也都不會生起,雖然沒有斷根,但因禪定的功夫,而伏住這些妄念,不使它生起來。如此,才有資格生初禪天以上。曉得這個事實,就知道參禪得定是不容易的。你去參禪,要認真的想想,財、色、名、食、睡,這五欲還動不動心?如果動心,初禪天就沒分。真正不動心了,禪定才能成就。所以學禪的人很多,得禪定的人不多。得小定(未到定)或許有,真正得禪定生色界天的人就不多了。
A person who sincerely cultivates and has thus attained even the lowest level of deep concentration would be able to suppress sexual desires. At this level the Five Desires of wealth, lust, fame, food or drink and sleep would not arise. Although the desires are not completely eradicated, they can be suppressed by deep concentration. Only the one, who can resist temptations of desire, can attain this state and thus be born into the heavens above the First Level Meditation Heaven. Understanding this explains why attainment throughout this process is so difficult. When we are attempting to practice, we can first ask ourselves, “Can I resist the Five Desires of wealth, lust, fame, food or drink and sleep”? If we yield to temptation, we will not be able to rise to this level of heaven.
偷盜是不與取。譬如說有人投機取巧想漏一點稅,「漏稅」是偷盜,是偷國家的,所犯的罪更重了。偷一個人的,將來只還一個人的債。偷國家的,這個國家有這麼多的老百姓納稅,人人都是債主。美國有兩億人口,兩億人都是債主!這還得了,還不清哪!所以真正學佛的人,一定是奉公守法,決定不敢投機取巧。所以說,不犯盜戒、不犯淫戒、不犯殺戒,這叫做身業清淨。
The second good conduct is to not steal. For instance, some people like to evade paying their income taxes. This is equivalent to stealing money from the country and the retribution from this is much serious than that from stealing private property. When we steal one person’s property, we only have a debt to that one person. But if we steal property of the country, we will have a hopelessly
insurmountable debt because then we will have stolen from and thus owe every taxpayer. For example, the United States has a population of well over two hundred million. Two hundred million creditors! Just imagine the consequences! Therefore, a sincere practitioner must be a law-abiding person devoted to meeting public responsibilities. One who does not violate the good deeds of no
killing, stealing or sexual misconduct is said to be proper in physical
conduct.
口業有四。口是指言語,有四種善法。第一、不妄語。妄語是存心欺騙人,也就是不誠實。
There are four verbal good conducts; no lying, abusive language, bearing tales and seductive words. First, do not lie. To lie is to cheat deliberately, it is dishonesty.
第二、不兩舌。兩舌是挑撥是非。在甲面前說:「乙說你的不是。」在乙面前說:「甲說你不是。」這是鬥亂二頭,挑撥是非,無論是有意無意都犯兩舌。我們這個社會,有很多人在無意當中挑撥是非,所以有的時候傳話,愈傳愈訛,把意思傳達錯誤了。本來人家沒有這個意思,他在傳話中,任意添加增減語句,就把人家的原意全都弄顛倒了,這是很大的過失。小者使兩個人失和,大者使兩國交戰,這種過失很重,決定不能夠疏忽。
Second, do not talk about others behind their back for this sows discord among people. A person says to Sam, “Tom has said something bad about you.” And then this person says to Tom, ”Sam has said something bad about you.” Whether this person does so
deliberately or unintentionally, he is bearing tales and gossiping. In our society, many people do this unintentionally. At times, so many people participate in this that the subject becomes distorted beyond recognition. A well-meant message or remark may become just the opposite after everyone who passes it adds or omits something. This can cause serious consequences ranging from discord among individuals to war among nations.
第三、惡口。惡口就是說話沒有分寸、沒有禮貌、很粗魯,使人聽了之後很難受。
Third, do not make rude or abusive remarks. Those who have this bad habit speak with no sense of propriety; their words can be irritating or very harmful.
第四、綺語。綺語是花言巧語,說得非常好聽,可是用意不善。像現在社會上許多電影、歌舞、音樂,聽起來很好聽,看起來也不惡,想想這些在教人什麼?都是教人造殺、盜、淫、妄,凡是這一類的都是屬於綺語。口要離這四種惡業,口業就清淨了。
Fourth, do not use seductive words. These can sound very sweet and enticing but often conceal bad intentions. Just look at many of today’s movies, singers and performers. They sound beautiful and look good but what are they teaching people to do? To lie, steal, or kill. Fifth, do not commit sexual misconduct. Practice chastity before as well as after marriage.
第三是意業,就是指起心動念。所有的念頭歸納為三大類:不貪、不瞋、不癡。「貪」是貪愛,包括吝嗇,所以常講慳貪。欲望沒有滿足,莫不拚命在希求,希望得到滿足,這是貪心。已經得到的,不能放下,不肯施捨幫助別人,這叫吝嗇,是謂慳吝,這是修學最大的障礙。
Finally, there are three mental good conducts; no greed, anger or ignorance. Greed includes being stingy, reluctant to give of our belongings, our knowledge to help others. This can become the greatest obstacle to overcome in our practice. The Buddha taught giving as a way to eradicate our greed. Some practitioners are able to resist any worldly temptations; however, they cannot resist the desire to learn many methods of practice. So, they have not truly rid themselves of their greed.
佛教導我們用「布施」的方法消除慳貪的障礙。有些老同修,對世法名聞利養、五欲六塵,他不貪了,這是很難得;可是他貪佛法--這也想學,那也想學。諸位想想,他的貪心沒有斷。佛是教我們要斷貪心,不是教我們更換貪的對象啊!從前貪世間法,現在貪佛法,「貪心」還是在,這是錯誤的,這是絕對不正確的。所以佛法、世法都不能貪愛,貪愛是一切罪障的根源。
The Buddha has taught us to let go of all desires and greed. He did not ask us to turn to new objects for our greed. In the past, we sought worldly joys, now we seek and attach to Buddhist knowledge. The mind of greed is still there. Therefore, whether for worldly life or for Buddhist knowledge, we would do well not to be greedy. Greed is the source of all misdeeds and wrongdoing.
其次瞋恚。為什麼會瞋恚呢?貪不到就生瞋恚。如果貪得到,就不起瞋恚心了。瞋恚是很大的煩惱,這「貪、瞋、癡」稱為三毒煩惱。「慳貪」是餓鬼的業因。人死了為什麼會變餓鬼?貪心沒斷。為什麼會墮地獄?瞋恚沒斷。為什麼會變畜生?愚癡。什麼叫愚癡?就是沒有智慧。世法佛法有真有假、有正有邪、有是有非、有善有惡,他不能辨別,認識不清楚,把假的當作真的,把邪的當作正的,這是「愚癡」,不論他是有意無意。
Greed leads to resentment and anger. Why? We become resentful and angry when our greed is not satisfied and this brings about immense worries and afflictions. Greed is the cause of the karma that results in us being born into the hungry ghost realm. By failing to rid ourselves of the resentment and anger caused by greed, we can be born into the hell realm. Ignorance, having no wisdom, results in us being born into the animal realm. In both worldly teachings and in Buddhism there is truth and falsehood, justice and injustice, right and wrong, good and bad. An ignorant person cannot tell the difference between them. He or she often confuses false and truth, bad and good. Whether this is done intentionally or unintentionally, this person is ignorant.
這三毒煩惱是明心見性最嚴重的障礙。佛法的修學,特別是禪宗祖師大德所提倡的,從根本修。根本是心,遠離貪瞋癡,斷滅貪瞋癡,真心自然顯露,這就是從根本修。
The Three Poisons are the biggest obstacles to our attainment of enlightenment. Buddhism, especially the Zen School, advocates starting our practice from the root, the mind. To start from this root, we need to sever our greed, anger and ignorance.
合此身三、口四、意三,總稱十善業。我們都能夠做到孝養父母、奉事師長、慈心不殺、修十善業,這才能算是世間的善人。但是這還不符合佛在經典裡講的善男子、善女人,因為那個標準比這個還高,可見最低的標準我們已經不容易做到。台灣這些年來,政府提倡選拔好人好事,是不是好人呢?有沒有具足這些條件呢?如果沒有具足這四條就很難說了。選出來的未必是好人。好人的標準要守佛法這四條,真的不容易做到,但是這是善的最低標準,不能不認真修學。
These three physical, four verbal and three mental deeds comprise the Ten Good Conducts. If we are filial to and care for our parents, respect and serve our teachers and elders, and are compassionate without any killing and practice the Ten Good Conducts, we will be regarded as good people by society. However, we still cannot be called “good men and good women” in the Buddhist sense because
the criterion for this are higher than just these four principles. Thus, it is not easy for us to achieve even the basic standards.