远来的朋友，近来的善知识，我们大家共同来研究做人成佛的道理。我们做人，一定要本着“孝、悌、忠、信、礼、义、廉、耻”八德为标准。要想成佛，将这八德的范围扩大，孝于全世界，悌于全世界，忠于全世界，信于全世界，乃至仁义礼智于全世界，推而广之，扩而充之，大而无外，小而无内，用这种精神，去行佛法；可是这种精神，不容易做到尽善尽美的程度。
Friends from afar and good advisors from nearby, let us investigate together the principles of being a person and becoming a Buddha. In being a person, we should take the eight virtues-filial piety, brotherhood, loyalty, trustworthiness, propriety, righteousness, incorruptibility, and a sense of shame-as our standard. To become a Buddha, we should extend the scope of the eight virtues and be filial, dutiful, loyal, trustworthy, kind, just, proper, and wise towards the whole world. We should keep expanding these qualities until they are so vast there's nothing beyond them, yet so minute there's nothing inside them. That is the kind of spirit we should have in practicing Buddhism, but it is not easy to perfect.
现在一般修行人，觉得修持佛法，好像丢了什么似的。为什么说丢了什么似的？因为没有什么利益可取，没有利益可得，就好像吃了亏，故无精打采，对修持不起劲。善知识请注意：
Nowadays some cultivators feel as if they have lost something when they practice Buddhism. Because they don't obtain any apparent benefit, they feel they are suffering a loss. And so they lose their enthusiasm for cultivation. Good advisors, please be aware that:
舍不了死，换不了生；
舍不了假，成不了真。
If you don't renounce death,
You can't exchange it for life;
If you don't give up the false,
You can't achieve the true.
我们把眼光放大，把思想放宽，不要只知道有我自己，或者只知道有我的家庭，或者只知道有我的国家，要将心量扩大到尽虚空遍法界，要为全人类的利益着想，不要只为自己打算。
We should broaden our views, expand our thinking, and not be concerned solely with ourselves and our own families and countries. We should expand our minds to encompass the universe. We should think about helping all of humanity, instead of just making plans for ourselves.
对人类有利益，而不伤害人类，那就是修行佛道的基本条件。怎样利益人类，怎样不伤害人类？就是实行万佛圣城六大宗旨：
Benefiting people and not harming them is a basic requirement of cultivating the Buddha Way. How can we benefit and not harm people? By practicing the Six Guidelines of the City of Ten Thousand Buddhas:
第一“不争”。我们不和任何人争；你和我争，我不和你争，你骂我，我不骂你。你打我，我不打你，你欺负我，我不欺负你；这是万佛圣城一贯的宗旨。
1. Not fighting. We don't fight with anyone. You may fight with me, but I won't fight with you; you may scold me, but I won't scold you; you may beat me, but I won't beat you; you may bully me, but I won't bully you. That is the overall principle at the City of Ten Thousand Buddhas.
释迦牟尼佛在往昔为忍辱仙人时，就不和歌利王争，以德来感化。歌利王割截他的四肢，反问他有没有瞋恨心？忍辱仙人说：“没有。”歌利王不相信，又问：“有什么可以证明你没有瞋恨心？”
忍辱仙人说：“我要是没有瞋恨心，我的四肢，立即重生。”说完之后，果然四肢重新生出，恢复原状。忍辱仙人不但不生瞋恨之心，反而生出大悲心，乃对歌利王说：“我将来成佛，第一个先度你出家修道。”
后来忍辱仙人成佛，就是释迦牟尼佛，他本着往昔的愿力，到鹿野苑，度憍陈如尊者（歌利王的后身）出家，为五比丘之一。
When Shakyamuni Buddha was an immortal cultivating patience in a past life, he did not fight with King Kali; instead, he taught and transformed him with virtue. King Kali cut off the immortal's four limbs and asked him if he was angry. The patient immortal said, “No.” King Kali didn't believe him and asked him to prove it. The immortal said, “If I have no anger, my limbs will grow back.” After he said that, his limbs were restored. Instead of being angry with the king, the immortal made a compassionate promise to the king, saying, “When I become a Buddha, you will be the first one I come to save, and you will renounce the householder's life and cultivate.” Later, when the immortal became Shakyamuni Buddha, in accord with his vow he went to the Deer Park to teach the Venerable Ajnata-kaundinya (King Kali in a previous life), who renounced the householder's life and became one of the first five Bhikshus.
第二“不贪”。贪心一起，就贪而无厌，无论是金钱，或是物质，总觉得不够，愈贪愈不够，愈不够愈贪，贪到老了，还不觉悟。被“贪”字害了一辈子，到死的时候，还觉得哪件事或者哪个东西还没有得到手，深表遗憾，这是多么可怜！万佛圣城第二大宗旨，不贪任何的金钱、利益，或好名。总之，一切不贪，各安本分弘扬佛法，续佛慧命。
2. Not being greedy. Once greed arises, it is insatiable. Whether you crave money or material things, you are never satisfied. The greedier you become, the less satisfied you are; the less satisfied you are, the greedier you become. You will be greedy until you grow old, and you still won't understand. Greed may have ruined your whole life, but in the end you still express deep regret for not having obtained certain things. How pitiful! The City's second guideline is not to be greedy for money, benefit, or fame; not to be greedy for anything. We just do our basic duty and propagate the Buddhadharma in order to continue the Buddha's wisdom life.
佛在世时，有一天佛和阿难尊者，在路上遇见一堆黄金，佛看也不看便走过去，阿难尊者的定力未到火候，还要看一眼才走过去。佛对阿难说：“那是毒蛇。”
这时候，在田地耕种的农人，一听到毒蛇，就去看看，啊！原来是黄金，于是欢天喜地拿回家中，顿时成为暴发户。邻居怀疑农人的钱来路不明，于是向国王报告。国王派人将农人捉来，问他钱的来源，他据实说，国王又派人到他家检查，发现有很多金子，全部拿回来，呈献给国王。国王一见，大发雷霆，原来这些黄金，都是国库丢的黄金，于是认为农人是强盗，就把他关在监狱中。这时候，农人才知道佛说是毒蛇的真理。由此可证，意外之财不可贪。
When the Buddha was in the world, one day he and the Venerable Ananda came upon a pile of gold. The Buddha walked past the pile without even glancing at it. The Venerable Ananda had not perfected his samadhi, so walking by he took a glance at it. The Buddha told him, “That's a poisonous snake.” Meanwhile, a farmer tilling his field overheard the mention of a poisonous snake and went to take a look, only to discover that it was actually a pile of gold. Overjoyed, he took the gold home and instantly became a rich man. But his neighbor was suspicious of the source of his wealth, and reported it to the king. The king sent for the farmer and asked him where he had gotten the money from. The farmer truthfully told his story. The king then sent his people to search the farmer's house, and they found lots of gold. They took the gold back and showed it to the king. Seeing the gold, the king became furious, because it was stolen from the state treasury. The king thought the farmer had stolen it and threw him in jail. Only then did the farmer understand the truth behind the Buddha's having called the gold a poisonous snake. The above story illustrates that one shouldn't be greedy for unexpected wealth.
第三“不求”。万佛圣城的宗旨──不攀缘、不求缘、不化缘。这个“求”字和“贪”字差不多。“贪”是若有若无；“求”是实际的企求，到处去拉拢关系，不择手段地求，求什么？求金钱，求物质。总而言之，求一切利益。万佛圣城是向内求，不向外求。内求于心，把痴心妄想、狂心野性、妒忌障碍、贪瞋痴等，扫除干净。不向外边粉刷，而把内边庄严清净。有人说：“肚里根本就是邋遢，无论怎么清理，还是邋遢。”这是表面的邋遢；但我们的自性清净，没有染污。
所谓：
3. Not seeking. The principle of the City is not to exploit, beg, or seek. Seeking is similar to being greedy. Greed is something intangible and hard to pin down. Seeking is the actual pursuit of something through exploiting social connections, trying to get it by hook or by crook. What kinds of things do we seek? We seek money, material things, and all kinds of benefits. But at the City of Ten Thousand Buddhas the seeking is directed inward, not outward. Seeking within our minds, we sweep out the foolish thoughts, the mad mind and wild nature, jealousy, obstruction, greed, anger, stupidity, and so forth. We don't decorate the outside; instead we adorn and purify the inside. Someone may say, “It's filthy inside. No matter how much you sweep, it's still filthy.” But the filth is only superficial. Our inherent nature is pure and clean, without defilement. It is said,
人到无求品自高。
When people reach the state of not seeking,
Their character will naturally be noble.
不求于人，品格自然清高，没有邋遢的思想。
If you don't seek anything from anyone, your character will naturally be noble and free of impure thoughts.
佛在世时，有一对穷夫妇，不但无立锥之地，也无隔宿之粮。住在山洞中，夫妇俩人只有一条裤子，谁外出乞食，谁就穿这条裤子，他们穷的程度，不问而知。有一天，来了一位辟支佛，试探他们有没有贪求心，于是向他们化缘。夫妇俩人商量如何供养这位出家人？实在无物可供养，乃将唯有一条裤子供养，但是没有任何所求，只是本着一颗至诚的心来供养出家人。
When the Buddha was in the world, there was a poor couple that had neither a place to stay nor food for the next day. They lived in a cave and their only possession was a pair of pants. Whoever went out to beg would wear the pants. That's how poor they were. One day a Pratyekabuddha came to test them to see if they had greedy minds. He begged for alms at their cave. The couple discussed how they could make offerings to this monk. They really couldn't find anything, so with a sincere mind they offered the pants to the Pratyekabuddha and sought nothing in return.
这位辟支佛遂将裤子供养佛。释迦牟尼佛知道这条裤的来龙去脉，当着法会大众宣布这条裤子的来源，赞扬布施裤子的施主，有如何的功德。当时国王也在座，闻此消息，觉得惭愧──在自己的国家内，还有这样的穷人！于是就派一位大臣，送给这对夫妇很多的饮食及衣服，给他们房子住，给他们工作。此时夫妇因无求之念，而得如此之报，所谓“舍一得万报”。
The Pratyekabuddha took the pants and offered them to the Buddha. Shakyamuni Buddha knew the story behind the pants, and related it to the Dharma assembly. He praised the donors for the merit and virtue they had created. The king of the country, who happened to be present, heard the story and felt ashamed that there should be such poor people in his own country. Thereupon he sent an official with lots of food and clothing for that couple, and provided them with housing and employment. Because that couple didn't have thoughts of seeking, they got such a reward. That is known as “giving something and being rewarded ten thousand times over.
”
第四“不自私”。世界为什么坏到这种程度？都因为人人太自私。对自己有利益的事，便争先恐后去做；要是对自己没有利益，就袖手旁观，或者以隔岸观火的心情来说风凉话。
4. Not being selfish. Why is this world deteriorating at such a rate? It's all because people are too selfish. When it comes to things for their own benefit, they strive to be first. But as for things that don't benefit them, they stand aside and watch, perhaps making facetious remarks with an attitude of “watching a fire from a safe distance.”
自私有多种，对于地位自私，对于名誉自私，对于权利自私，对于金钱自私。一言以蔽之，一切的一切都因为自私在作怪。所以不管他人，只顾自己。
There are many kinds of selfishness. Some people are selfish regarding position, others about reputation, power, or money. In general, it is selfishness at work when people care only for themselves and disregard others. As the saying goes,
摩诃萨不管他，弥陀佛各顾各。
Mahasattva, don't pay attention to others;
Amitabha, it's every man for himself.
这是小乘的思想。儒家也曾说过：
各人自扫门前雪，
莫管他人瓦上霜。
这是不管闲事的作风。人生存在这个世界，就要互相帮忙、互相援助。所以应提倡大乘思想，学习菩萨精神，闻苦救难，不可有幸灾乐祸的心理。
This is the way of thinking of the Small Vehicle. There is a saying in the Confucian school: “Sweep the snow in front of your own door, and don't be concerned with the frost on others' roof tiles.” That is the attitude of not meddling in other people's affairs. But people in this world should help and support one another. That's why we should promote the thinking of the Great Vehicle and learn the spirit of the Bodhisattvas, who rescue those in distress upon hearing their cries of suffering. We shouldn't gloat over others' misfortunes.
世人要是没有自私心，便能和任何人和睦相处，如同一家人。因为有自私心，才弄出很多的问题。所以不自私是万佛圣城第四大宗旨。
If people in this world weren't selfish, we could all get along harmoniously like one family. Selfishness creates a lot of problems. So not being selfish is the fourth guideline of the City of Ten Thousand Buddhas.
第五“不自利”。这个宗旨比第四个宗旨“不自私”，更为重要。谁也不愿意不自利；可是一定要这样“不自利”，世界才能好。不自利就是要利益他人，把自己忘了，所谓“舍己为人”，这种精神超过菩萨的行为。菩萨是自利利他，自度度他，自觉觉他。我们不自利，只是利他，只是度他，只是觉他。
5. Not pursuing personal advantage. This principle is even more important than the fourth one. No one is willing to give up personal gain. But if the world is to be wholesome, it has to be this way. No pursuit of personal advantage means benefitting others and forgetting oneself, “forsaking oneself for the sake of others.” This attitude surpasses the Bodhisattvas' conduct. Bodhisattvas benefit themselves and others, save themselves and others, and enlighten themselves and others. But we benefit only others, not ourselves; we save only others, and help only others to become enlightened.
第六“不妄语”。就是不存心骗人；人为什么打妄语呢？因为他怕自己的利益失去，怕吃亏，所以他才撒谎。要是常常用真心待人，则自然就遵守不妄语的宗旨。
6. Not lying. This means having no intention to deceive people. Why do people lie? Because they are afraid of losing their advantage, afraid of taking a loss. If we can treat people with sincerity, we will naturally uphold the sixth guideline of not lying.
这六大宗旨，一般人听来很不高兴、很不受用。无论谁不高兴、谁不受用，我不管，我要和大家说明白。我从来不反对世界任何的事情，为什么？因为我的宗旨，一切 Okay!（好！）可是有人反对我，那我最欢迎，绝不反驳。今天简单将万佛圣城六大宗旨向各位介绍。如果详细来讲，说不能尽，终身行之，受用匪浅。
Some people may not be happy to hear the Six Guidelines, and they may feel very uncomfortable. I don't care if people are unhappy or ill at ease; I just want to make this clear to all of you. I never oppose anything in this world. Why not? Because my motto is: “Everything is okay.” However, if people oppose me, they are most welcome to, since I won't argue. Today, I have briefly introduced the Six Guidelines of the City to you. If I spoke in detail, you wouldn't hear the end of it. You can practice them throughout your whole life; they are immensely useful.
一九八三年八月十四日
开示于万佛圣城
A talk given on August 14, 1983, at the Buddha Hall, the City of Ten Thousand Buddhas
