若人欲了知，三世一切佛；
应观法界性，一切唯心造。

If you wish to understand
All Buddhas of the three periods of time,
You should contemplate the nature of the Dharma Realm:
Everything is made from the mind alone.

“若人欲了知”：假设一切的人若想要知道、要明白“三世一切佛”：三世一切佛都是人成的。

If you wish to understand, if anyone wants to know all Buddhas of the three periods of time, the Buddhas of the three periods of time were all originally people who became Buddhas.

“应观法界性”：应该看看这个法界性。这法界的众生，各有个性。你有你的性，我有我的性；你的脾气就比我大一点，我的脾气就比你深一点。你说是不是不一样的？猪有猪性，马有马性；男人就有男人性，女人就有女人性，各有其性。欢喜吃甜的，这是有个甜性；欢喜吃酸的，就有一个酸性；欢喜吃辣的，就有一个辣性；欢喜吃苦的，就有一个苦性，这个修行也是苦性。树有树的性，花有花的性，草有草的性。各有其性，所以说“法界性”。你们现在明白了没有？以前你们都以为是法界性，现在是法界之中的“众生性”。

You should contemplate the nature of the Dharma Realm. Take a look at the nature of the Dharma Realm. Each living being in the Dharma Realm has its own nature. You have your nature, and I have my nature. For example, your temper is a bit bigger than mine, and my temper is a little deeper than yours. Would you say that they're the same? Pigs have pig-natures, horses have horse-natures, men have a masculine nature, and women have a feminine nature. Each kind has its own nature. Those who like to eat sweet things have sweet natures. Those who like sour things have sour natures. Those who are fond of hot flavors have hot natures. And those who prefer to eat bitter things have bitter natures. Cultivation is also bitter in nature. Trees have the nature of trees, flowers have the nature of flowers, and grasses have the nature of grasses. Each kind has its own nature, so we call it the nature of the Dharma Realm. Do you understand now? In the past, you thought that this referred to the nature of the Dharma Realm, but now I've explained it as the "nature of the living beings" in the Dharma Realm.

“一切唯心造”：《华严经》上说：“万法唯心造”，佛就是由你心造成的。你心要是修佛法，就成佛道；你心欢喜菩萨，就行菩萨道，成菩萨。乃至于你心愿意堕地狱，你就往地狱那儿跑，将来就堕地狱。所以说“十法界不离一念心”。

The Avatamsaka Sutra says, "The myriad dharmas are made from the mind alone." The Buddha is created by your mind. If your mind cultivates the Buddhadharma, then you will accomplish the Buddha Way. If your mind is delighted by Bodhisattvas, then you will practice the Bodhisattva Path and become a Bodhisattva. And if your mind wishes to fall into the hells, then you'll head in the direction of the hells, and eventually fall into them. That's why it's said, "The Ten Dharma Realms are not beyond a single thought."

（一）佛法界

不大不小，非去非来；
微尘世界，交映莲台。

(1) The Dharma Realm of Buddhas

Neither great nor small,
Neither come nor gone,
In worlds as many as motes of dust,
They shine upon each others' lotus thrones.

“不大不小”：当我第一次听到梵文“佛陀”（Buddha），就听成一个“不大”。“不大”是什么？是佛。就是没有贡高心、没有我慢心、没有一个我。“不小”，也不小；若不大，可是会小，那也不是佛了，所以又不小，不大不小。

Neither great nor small: When I first heard the Sanskrit word "Buddha," it sounded like bu da (Chinese for "not big.") What is not big? The Buddha. That means he has no arrogance, no pride, and no ego. He is not small either. If he weren't big, but he was small, then he wouldn't be the Buddha either. The Buddha is neither big nor small.

“非去非来”：佛的法身是尽虚空遍法界的，无在无不在的，你若说他去，去到什么地方？你若说他来，又来到什么地方？根本他的法身是周遍的，不是单单就在我们这一个世界，而是所有微尘微尘那么多的世界，无量无量无边无边那么多的世界，都是佛的法身，所以说“微尘世界”。

Neither come nor gone: The Buddha's Dharma-body reaches to the ends of space and pervades throughout the Dharma Realm. It is nowhere present and yet nowhere absent.

If you say it goes, to where does it go? If you say it comes, to where does it come? The Buddha's Dharma-body is universally pervasive; it is not only in this world, but in worlds as many as tiny specks of dust. Limitlessly and boundlessly many worlds are all the Buddha's Dharma-body; that's why it is said to be in worlds as many as motes of dust.

“交映莲台”：交映，就是这个法界这佛的光照着那个法界的佛。那个法界那佛的光又照着这个法界。佛在莲台上坐着，互相放光动地，不但六根门头放光动地，每一个毛孔上都是放光动地。每一个毛孔又现出来微尘世界无量无边那么多的诸佛，就在那一个毛孔上现出来。每一个佛都是这样子放光，无量无边的。光与光不冲突，光与光都是和的，所以我们佛教是和光的。我们人与人也不要相冲突，这个交映就是你的光照着我，我的光又照着你，光光相照，孔孔相通，和大梵天王那个网罗幢一样的，帝网重重，无尽无尽，这是第一个佛法界是这样子的。

They shine upon each others' lotus thrones. The light emitted by the Buddhas in this Dharma Realm shines on the Buddhas in other Dharma Realms; and the light of the Buddhas in those other Dharma Realm also shines on this Dharma Realm. The Buddhas are seated on lotus thrones, shining their lights upon one another and causing the earth to shake. Not only do their six sense organs emit light and shake the earth, their every hairpore emits light and shakes the earth. Furthermore, in each hairpore appear limitlessly and boundlessly many Buddhas in worlds as many as motes of dust. They all manifest in a single hairpore. And every one of the Buddhas emits infinite and boundless light. These lights do not obstruct one another. The lights mutually unite, and so we Buddhist disciples should also unite our light. There shouldn't be clashes between people. This "shining" means your light shines on me, and my light shines on you. The lights shine on one another, similar to the way the holes are mutually connected in the circular net canopy of the Lord of the Great Brahma Heaven. The multiple layers of his imperial net are infinite and inexhaustible. The first Dharma Realm, the Dharma Realm of the Buddhas, is also that way.

（二）菩萨法界

有情觉悟，跳出尘埃；
六度万行，时刻培栽。

(2) The Dharma Realm of Bodhisattvas

Sentient beings when enlightened
Leap out of the dust.
Their six perfections and ten thousand practices
At all times are nurtured.

“有情觉悟”：菩萨是梵语，翻译过来叫“觉有情”，觉悟一切有情，令一切有情都觉悟了，这是一个讲法。第二，菩萨是有情中的一个觉悟者。这两个讲法我们都有份，有份成菩萨。因为我们都是一个有情的众生，我们也可以在众生里边做一个觉悟者。我们又可以用这个觉悟的道理，去觉悟一切众生。同样地，佛就譬如大人，我们就譬如小孩，天天要吃奶，天天要听法。听法是特别能增长人的善根，特别能开人智慧的。所以你若能有机会听法，那比你赚多少钱都有价值。有这个时间来研究佛法，你说多好！

Sentient beings when enlightened: Bodhisattva is a Sanskrit word which translates as "enlightened sentient being" or "enlightener of sentient beings." A Bodhisattva is one who teaches all sentient beings to become enlightened. That's one explanation. Another explanation is that a Bodhisattva is an enlightened one among sentient beings. We have a share in both explanations; we can also become Bodhisattvas. Since we are living beings endowed with sentience, we can also become enlightened ones among living beings. Then we can use the enlightened principles to enlighten all other living beings. Similarly, a Buddha can be compared to a grownup, while we are like small children. Every day we must drink milk, and every day we must listen to the Dharma. Listening to the Dharma is especially helpful in making our good roots grow and bringing out our wisdom. Therefore, if you have the opportunity to listen to the Dharma, it will be worth more than any amount of money you could make. How fine it is if you can have the time to investigate the Buddhadharma!

我希望我们这儿的人，不要那么多的旅行，为什么呢？因为旅行太危险了。你看看，每一个放假的日子，死的人就不只一个，一定是多过一个。那么多过一个，或者去旅行就有份了。这个国家（美国）人人都愿意玩、愿意去旅行。我们佛教徒就要改善这个风气。放假的日子，有这个时间来研究佛法、诵经、念咒、拜佛，那更好。

I hope the people here will not travel too much. The reason I say this is because travelling is very dangerous. Have you noticed that there's always more than one death during every vacation or holiday? So if you take a trip, you risk being among the casualties. Americans really enjoy having fun and taking vacations. We Buddhists should turn this trend around. It would be better to spend our vacations investigating the Buddhadharma, reciting sutras and mantras, and bowing to the Buddhas.

菩萨，是有情中的一个觉悟者，觉悟中的一个明白者，明白中的一个修行者，修行中的一个实行者。“跳出尘埃”：你若不明白，就跳不出这个尘埃，因为这个尘太厚了，所以你跳不出去。你若觉悟了，这个尘埃就薄了，就跳出去了。跳出尘埃以后，怎么办呢？是不是就睡觉、吃饭呢？不错，还要睡觉、吃饭、穿衣服，可是不是单单就做这个工作，不是为这三个问题而生存，为着要行这个“六度万行”：六度就是布施、持戒、忍辱、精进、禅定、智慧。有人说：“我知道，这布施就是教人布施给我。”不是的！我们要布施给人，所以我们不要这个钱。钱，是最邋遢的一个东西，你要是和它接近得太多，那就是尘埃；你能不要钱，那是最清净了，就跳出尘埃了。

Among sentient beings, a Bodhisattva is an enlightened one. Among enlightened ones, he is one who understands. Among those who understand, he is one who cultivates. And among those who cultivate, he is one of true practice. If you don't understand, then you won't be able to leap out of the dust, because the dust is too thick. When you become enlightened, the dust has thinned out and you can leap out of it. What do you do after leaping out of the dust? Do you just sleep and eat? Well, you still have to sleep, eat, and dress, but those aren't the only things you do. You don't live for those three matters. Rather, you live in order to cultivate the six perfections and ten thousand practices. The six perfections are giving, holding precepts, patience, vigor, samadhi, and wisdom. Someone says, "I know what giving means. It means other people give me things." Wrong! You should give to others. You shouldn't want money. Money is the filthiest thing, and if you stay in close proximity to it for too long, you will be defiled by it. If you don't want money, then you are very pure and can leap out of the dust.

“时刻培栽”：不是说今天我修行，明天就不修了；今年我修行，明年就不修了；这个月我修行，那个月就休息啦！今生我修行，来生就不修行啦！或者这一刻我修行，那一刻又睡觉去了。不是的！时时刻刻、生生世世，我们都要修行这六度万行。如果你能这样子，那就是菩提萨埵了。

At all times are nurtured: It shouldn't be that you cultivate today, but don't cultivate tomorrow, or that you cultivate this year, but next year you don't cultivate anymore. Or maybe you cultivate this month, but take a rest next month! Perhaps you cultivate in this life, but fail to cultivate in the next life. Or you cultivate in this moment, but by the next moment, you've fallen asleep. That's not the way! In every moment and at all times, in life after life, we must cultivate the six perfections and ten thousand conducts. If you can do this, then you are a Bodhisattva.

你以为菩萨那么容易就做啊？没有那么容易的！不单菩萨不容易做，这个缘觉、声闻，也都不容易做的。做什么容易呢？做鬼、堕地狱、做畜生最容易。“难”就是“不容易”的一个别名。所以菩萨就要行人家难行能行的苦行，难忍能忍的这种忍辱。不是不容易，就不干了；要往前进，精进就是菩萨，就是这样，没有旁的巧妙的。你能做人家所不能做的事情，那就是菩萨。

Did you think it was easy to be a Bodhisattva? It's not that easy! Not only is it not easy to be a Bodhisattva, it's not easy to be One Enlightened to Conditions or a Hearer, either. What is it easy to be? It's easiest to become a ghost, to fall into the hells, or to become an animal. "Difficult" is another way to say "not easy." A Bodhisattva must undertake bitter practices which other people find difficult to undertake, and endure what others find hard to endure. He doesn't give up on doing those things which are not easy to do. One must always advance; one who is vigorous is a Bodhisattva. That's all there is to it. There's no other esoteric or wonderful method. If you can do the things that other people cannot do, then you are a Bodhisattva.

（三）缘觉法界

缘觉圣贤，孤峰独眠；
春花秋谢，十二连环。

(3) The Dharma Realm of Those Enlightened to Conditions

The holy sages enlightened to conditions
Doze high on mountain peaks alone.
Springtime's flowers wither in the fall
In a cycle of twelve interconnecting links.

“缘觉圣贤”：这缘觉的圣人，在有佛出世的时候叫缘觉；没有佛出世的时候，就叫独觉，他自己就会开悟的，他欢喜“孤峰独眠”。“春花秋谢”：他看这种“春观百花开，秋睹黄叶落”，就觉悟到这一切的事事物物，都有自然的一种生灭。“十二连环”：缘觉的圣人他就观这十二因缘。十二因缘就是：

The holy sages enlightened to conditions: Those who become enlightened when a Buddha is in the world are called Those Enlightened to Conditions. Those who become enlightened when there is no Buddha in the world are called Solitarily Enlightened Ones, because they get enlightened by themselves. They like to doze high on mountain peaks alone. Springtime's flowers wither in the fall: They observe "the blooming of hundreds of flowers in the springtime, and the falling of yellow leaves in the autumn," and awaken to how the myriad things naturally come into being and then cease to be, in a cycle of twelve interconnecting links. They contemplate the twelve links of conditioned co-production:

（一）无明。他观察这个无明从什么地方来的？怎么会有无明呢？
（二）行。有了无明，就有行为，就有所表现了；有所表现，就有了识。
（三）识。识就是分别。行就是个有为法；有了有为法，然后就有分别心；有分别心，就有了麻烦了。
（四）名色。这个名色就是麻烦。一有了名，这是有名的麻烦；一有了色，就有色的麻烦。名色就是麻烦，麻烦就是名色。这个事情若讲起来更麻烦，不讲还没有麻烦，一讲就讲出麻烦来了。我没有这么说的时候，你根本就不知道，你没有这么多麻烦。我这一讲，你不懂，有个不懂的麻烦了。有不懂的麻烦，就想要懂；想要懂，这就有了六入了。
（五）六入。这个六入就是想要懂，想要明白，于是乎就生出眼根、耳根、鼻根、舌根、身根、意根，就生出了这六入。这六入为什么要生出？就是想要明白。孰不知，愈明白就愈 糊涂，愈糊涂愈不明白，这就是六入。
（六）触。这触就是个碰。不明白，就要各处去碰，东碰、西碰、南碰、北碰、上碰、下踫，就好像那个乌蝇(苍蝇)似的，各处去碰壁。为什么要碰壁？就因为要明白。
（七）受。碰了之后，就有了受。没有碰壁，就觉得很舒服；一碰壁，就觉得很不舒服。没有人说我不好，我觉得很快乐；有人说我不好，我就觉得很不欢喜。这就是受。
（八）爱。有了领受，就生出一种爱着。我们人为什么有一种不平安的感觉？就因为有这种爱。有了爱，就有了恶，也就是有了讨厌。对于顺的境界，就生出一种爱着；对于不顺的境界，就生出一种厌恶。为什么有个高兴？为什么有个不高兴？就因为有一个爱，有一个恶。那个恶就是个不愿意、厌恶，所以这麻烦就一天比一天多起来了。
（九）取。对于你所要爱的东西，就生出来一个取。什么叫取呢？就是得着，想要得到。因为你爱，所以你就想要得到。
（十）有。你得到了，就满自己的这种欲望。那么为什么要满足自己的欲望？就因为想要有它，所以就有个“有”了。
（十一）生。因为有这个“有”，你想要得到属于你自己的。这一属于你自己的，就有了来生了。
（十二）老死。有了来生，就又有老死了。
所以这十二因缘，是缘觉圣人所修的。

1. Ignorance: They contemplate to see where ignorance comes from, and why it exists.
2. Activity: With ignorance, there is activity, and then there is manifestation. With manifestation, there is consciousness.
3. Consciousness: Consciousness refers to discrimination. Activity refers to conditioned dharmas. When conditioned dharmas arise, thoughts of discrimination arise. With thoughts of discrimination, the trouble comes.
4. Name and form: Name and form are the trouble. Name brings the trouble of name, and form brings the trouble of form. Name and form are the trouble, and the trouble is name and form. To talk about this matter is even more troublesome. Before I mentioned it, there was no trouble. But the mere mention of it brings trouble. Before I talked about this, you weren't even aware of it, so you didn't have that many troubles. Once I speak of it, since you don't understand, you have the trouble of not understanding. Because you have this trouble of not understanding, you wish to understand. With the wish to understand, the six sense organs come into being.
5. Six sense organs: The six sense organs come about because you wish to understand things; that's why the the eyes, ears, nose, tongue, body, and mind arise. Why do the six sense organs come into being? Because of the desire to understand. But who would have known that the more you try to understand, the more muddled you get. The more muddled you become, the less you understand. That's the six sense organs.
6. Contact: Contact refers to touching or encountering. When we don't understand, we go seeking encounters everywhere: east, west, north, south, above and below, just like a fly that keeps bumping into the wall. Why do we seek encounters? Because of our desire to understand.
7. Feeling: After we touch something, there is feeling. Before we run into difficulties, we feel very comfortable. Once we encounter difficulties, we feel very uncomfortable. When no one criticizes me, we feel very happy. But if anyone says something bad about us, we get upset. That's feeling.
8. Love: When we have feelings, love and attachment arise. Why do people feel insecure? It's because of love. Once there is love, there is also hatred, or detestation. We like and cling to favorable situations, but detest adverse states. Why do we feel happy? Why do we feel unhappy? It's because we have feelings of love and hate. Hate refers to dislike and loathing. Because of these, our troubles increase day by day.
9. Grasping: When we see something we like, we want to grasp it. What is grasping? It is the action motivated by the wish to obtain something. Because you are fond of something, you wish to obtain it.
10. Becoming: Once you obtain it, you have satisfied your desire. Why do you want to fulfill your desire? It's because you want to possess things. With that wish for possession, "becoming" occurs.
11. Birth: Because of becoming, you want to possess things. Once you want to possess things, there is birth into the next life.
12. Old age and death: With another birth, there is also old age and death again.
These twelve links of conditioned co-production are cultivated by Those Enlightened to Conditions.

（四）声闻法界

声闻众僧，不论女男；
四谛观行，隐实示权。

(4) The Dharma Realm of Hearers

The Shravaka Sangha,
Both men and women,
Contemplate and practice the four holy truths,
Concealing the real and displaying the provisional.

“声闻众僧”：这声闻法界有初果的声闻，有二果的声闻，有三果的声闻，有四果的声闻。这里面又分出：初果向（还没有正式证得初果）、初果、二果向、二果、三果向、三果、四果向、四果。这个“向”，就是回小向大。

The Dharma Realm of Hearers consists of Hearers of the First Fruition, Hearers of the Second Fruition, Hearers of the Third Fruition, and Hearers of the Fourth Fruition. These can further be divided into the threshold to the first fruition (those who haven't actually realized the first fruition), the first fruition, the threshold to the second fruition, the second fruitition, the threshold to the third fruition, the third fruition, the threshold to the fourth fruition, and the fourth fruition. Those in the thresholds are turning away from the small and tending toward the great.

在这个声闻的人，又叫阿罗汉，或叫罗汉，他能以飞行变化，有神通。证果的人，不是随随便便就说：“我证了果了，我是阿罗汉了。”不可以的。因为证果的圣人，他走路鞋不沾地。你看他像在地上走路，但是他是在虚空里头，那个鞋不沾地，也不沾泥土，甚至于在泞泥里走，他的鞋都很干净的。好像法顺和尚他在那个很稀的泥上面走过去，鞋上也不沾泥。这是证果圣人的一种表现。

Hearers are also called Arhats. They can fly through the air and manifest transformations, and they are endowed with spiritual powers. People who have realized a certain fruition in their cultivation will not casually say, "I have certified to the fruition; I have attained Arhatship." They cannot do that. When those who have certified to the fruition of sagehood walk, their feet don't touch the ground. They seem to be walking on the ground, but actually they are walking in air, and their shoes don't touch the ground. Even when it's very muddy, their shoes stay very clean. For example, even when the Venerable Fashun walked across very soft mud, his shoes didn't get muddied at all. That's a sign of one who has certified to sagehood.

初果要断见惑，二果要断思惑，三果要断尘沙惑，四果也是断了尘沙惑，无明呢？他破了一点，但是没有完全破，没有完全把无明都破尽了。这无明破尽了，就是成佛了。所以在等觉菩萨，还有一分的生相无明没有破，所以就不能成佛。那么这四果圣人，他所修的是什么法呢？他修的这种法就是四谛法––苦、集、灭、道。

Those of the first fruition have to sever the delusions of views. Those of the second fruition have to sever the delusions of thoughts. Those of the third fruition have to sever the delusions as many as dust and sand. As for ignorance, they have destroyed a bit of it, but they haven't pierced through it completely. They haven't exhaus-tively destroyed ignorance. Once they do, they will attain Buddha-hood. Even Bodhisattvas at the state of equal enlightenment still have a small amount of production-mark ignorance which keeps them from becoming Buddhas. What do the sages of the fourth fruition cultivate? They cultivate the Four Noble Truths of suffering, accumulation, cessation, and the Way.

释迦牟尼佛最初到鹿野苑度五比丘，这五个比丘本来都是佛的亲戚，他们跟着佛去修道，可是有的就受不了苦。释迦牟尼佛在雪山的时候，一天只吃一麻一麦，饿得骨瘦如柴。所以就饿跑了三个受不了苦的，只剩两个。以后，释迦牟尼佛在腊八那一天，天女送牛奶去，释迦牟尼佛把牛奶喝了，这两个也跑了，说：“修行要行苦行，你现在喝牛奶，这是不能修行，不能受苦了。”所以也就跑了。这五个人一跑就跑到鹿野苑去了。

In the beginning, Shakyamuni Buddha first went to convert the five Bhikshus in the Deer Park. These five Bhikshus were the Buddha's relatives. They had been cultivating the Way with the Buddha, but some of them couldn't endure the bitterness. When Shakyamuni Buddha was in the Himalayas, he ate one sesame seed and one grain of wheat each day, and he became as thin as a matchstick. Three of his relatives left because they were starving and couldn't endure the suffering, and only two remained. Later, on the eighth day of the twelfth lunar month, a heavenly maiden made an offering of milk to the Buddha. When the Buddha drank the milk, his two remaining companions also left, saying, "Cultivation consists of ascetic practice. But now you have drunk milk. That shows that you can't cultivate. You can't take the suffering." Then they left. Those five people all went to the Deer Park.

释迦牟尼佛成佛之后，先说了《华严经》，没有人听，以后就隐实示权，就说《阿含经》，可是要对谁说呢？佛一观察：“啊！我以前那五个同参，应该先去度他们去”。 

After Shakyamuni Buddha was enlightened, he first spoke the Avatamsaka Sutra, but no people were able to hear it. Later, the Buddha bestowed the provisional for the sake of the real, and expounded the Agama Sutras. To whom did he speak? The Buddha contemplated: "Oh! I should first go and teach the five people who used to be my companions in cultivation."

因为在往昔释迦牟尼佛发了这个愿：“我若成佛了，我要先度毁谤我的人，杀我的人，对我最不好的这个人，我要先去度他去。”谁对佛最不好呢？就是《金刚经》里边那个歌利王。释迦牟尼佛在因地做忍辱仙人的时候，在那儿修行，这个歌利王就把老修行的身体给割了。为什么要割他的身体呢？

In the past, Shakyamuni Buddha had made a vow, "If I become a Buddha, I will first save the people who have slandered me, killed me, and treated me the most badly." Who treated the Buddha the most badly? The Vajra Sutra mentions the King of Kalinga. When Shakyamuni Buddha was cultivating as the Patient Immortal in his former lives, the King of Kalinga dismembered that old cultivator's body. Why did he do that?

因为释迦牟尼佛往昔在山上修道，身上的尘土修得很厚，也不下山，在那儿用苦功，修苦行。有一天，歌利王带着一些宫娥、婇女、妃缤，到深山打猎，这些女人很好玩的，就不跟他去打猎，于是到一个山上去。歌利王各处去打猎回来了，就找他这些女人。一看这些女人都围在那个地方，和一个很奇怪的人在讲话，这个也摸摸手，那个也摸摸脚的，很不规矩的样子。啊！他就生出一种妒忌心了。听听他讲什么？是讲修行、讲修道！这歌利王就发脾气来了：“你啊，不要在这儿骗女人了！你修的什么道啊？”老修行说：“我修的是忍辱。”“什么叫忍辱啊？”“就是谁骂我，谁打我，我也不生瞋恨心。”“你能忍辱？真的？假的？”“当然是真的。”“好，那我就试验、试验。”歌利王把身上的宝剑拔出来，就把忍辱仙人的手给剁下来了，说：“我现在把你的手剁下来了，你瞋恨不瞋恨？”这个老修行说：“我不瞋恨。”

Because Shakyamuni Buddha stayed up in the mountains cultivating the Way, his body became covered with a thick layer of dust. Yet he never came out of the mountains; he remained there working hard and cultivating ascetic practices. One day the King of Kalinga took his concubines along as he went hunting in the mountains. The concubines were were fond of playing, and instead of following the King as he hunted, they went to play in the mountains. After the King returned from hunting, he went looking for his concubines. He discovered them all standing together, talking with a very strange-looking person. They were touching his hands and feet, and it looked very improper. He was suddenly overwhelmed by a feeling of jealousy. The King listened to what the man was saying. He was talking about cultivating the Way. The King of Kalinga was enraged, "Don't you be cheating my women! Just what kind of Way are you cultivating?" The old cultivator said, "I'm cultivating patience." "What do you mean by patience?" "Patience means that no matter who curses me or beats me, I don't get angry." "You say you can be patient? Is that for real or not?" "Of course it's for real." "All right, then let me test you out." The King of Kalinga drew his jeweled sword and hacked off the cultivator's hand. Then he asked, "I've cut your hand off. Are you angry?" The old cultivator said, "No, I'm not angry."

“哦！好，你不瞋恨，真有点本事，你尽打大妄语，心里瞋恨，你口里讲不瞋恨，你来骗我！我是一个最聪明的人，你能骗得了我？好，你既然说你能忍辱，不生瞋恨，你另外那只手，我也给你剁下来。”所以把那只手也剁下来，又问：“你瞋恨不瞋恨？”老修行说：“还是不瞋恨”。于是乎，歌利王又拿着宝剑，把两只脚也给剁下了，又问：“你瞋恨不瞋恨？”老修行说：“我还是不瞋恨，有什么证明呢？我要是瞋恨你，我的手脚就不能恢复如故；我要是没有瞋恨心，我的手脚就能恢复如故，像我原来的样子，这就证明我没有瞋恨。”释迦牟尼佛在因地说过这话之后，手脚果然又恢复如故。

"Fine! You're not angry? Then you've really got some skill. But actually, you're just lying. You're angry inside, but you say you're not. Are you trying to deceive me! I'm a very intelligent person. Do you really think you can fool me? All right, since you say you can be patient, and not get angry, I'll cut off your other hand, too." The King cut the cultivator's other hand off, and then asked, "Are you angry now?" The old cultivator said, "I'm still not angry." Then the King of Kalinga raised his jeweled sword and sliced off the cultivator's two feet. Having cut off his four limbs, he asked, "Aren't you angry?" The old cultivator said, "I'm still not angry. How can I prove it? If I'm angry at you, then my limbs will not grow back. If I am not angry, then my hands and feet will grow back, and I will be just as I was before. That will be proof that I have no anger." After the old cultivator (Shakyamuni Buddha in the stage of cultivation) spoke these words, his hands and feet actually did grow back as before.

这天龙八部、护法善神，一看歌利王这么恶，把老修行四肢给断了。于是就大显神威，下雹子打歌利王。歌利王也知道厉害了，看老修行有这么大的神通变化，于是跪到老修行面前求忏悔。老修行就发愿说：“我若不成佛，就没有什么可说的了。我若有一天成佛，我就先度你成佛。你若不开悟不成佛，我也不成佛。”因为这样子，所以佛成佛了，就到鹿野苑，先度这个憍陈如。这老修行，就是释迦牟尼佛，憍陈如就是歌利王。

When the gods, dragons, and the rest of the eight divisions of Dharma-protecting good spirits saw how the King of Kalinga had viciously cut off the old cultivator's limbs, they manifested their spiritual might and sent down hailstones to pelt the King. Seeing how devastating the consequences were and witnessing the old cultivator's spiritual transformations, the King knelt before the cultivator and begged to repent. The old cultivator then made a vow, "If I don't become a Buddha, then there's nothing to be said. But if one day I do attain Buddhahood, then I will first come and teach you to become a Buddha. If you don't get enlightened and become a Buddha, then I won't become a Buddha either. Therefore, after the Buddha attained Buddhahood, he went to the Deer Park to save Ajnatakaundinya first. The old cultivator was a former incarnation of Shakyamuni Buddha, and the King of Kalinga was a former incarnation of Ajnatakaundinya. Because the Buddha made that vow in his past life, he wanted to save the person who had treated him the worst.

那么我们听见这一段公案，谁对我们愈不好，我们要发愿，成佛的时候要度他。不要说：“你对我这么不好，等我成佛的时候，一定教你先下地狱。”不要发这种愿。

Having heard this story, if we are treated badly by someone, we should make a vow to save him after we attain Buddhahood. Don't think, "You've been so mean to me. When I become a Buddha, I'm going to make you fall into the hells." Don't make that kind of vow.

那么佛到了鹿野苑，为五比丘三转四谛法轮。

When the Buddha arrived at the Deer Park, he turned the Dharma Wheel of the Four Holy Truths three times for the five Bhikshus.

初转四谛法：

此是苦，逼迫性。
此是集，招感性。
此是灭，可证性。
此是道，可修性。

The first turning:

This is suffering, it's nature is oppression;
This is accumulation, it's nature is enticement;
This is cessation, it's nature is that it can be realized.
This is the Way, it's nature is that it can be cultivated;

二转四谛法：

此是苦，汝应知。
此是集，汝应断。
此是灭，汝应证。
此是道，汝应修。

The second turning:

This is suffering, you should know it;
This is accumulation, you should cut it off;
This is cessation, you should realize it;
This is the Way, you should cultivate it.

三转四谛法：

此是苦，我已知，不复更知。
此是集，我已断，不复更断。
此是灭，我已灭，不复更灭。
此是道，我已修，不复更修。

The third turning:

This is suffering, I already know it and need not know it again;
This is accumulation, I have already cut it off and need not cut it off again;
This is cessation, I have already realized it, and need not realize it any more;
This is the Way, I have already cultivated it and need not cultivate it any more.

佛说完了这三转四谛法轮，就说：“憍陈如，你现在在这儿被客尘来麻烦，你不得到解脱。”憍陈如一听这“客尘”两个字，他就开悟了。什么叫做“客”呢？客，就不是主人。什么叫做“尘”呢？尘，就是不干净的东西。我自性就是主人，自性是清净的。所以他当时就开悟，叫“解本际”，就是明白本来的道理了。

After speaking the Four Holy Truths, the Buddha said, "Ajnatakaundinya, you are troubled by the guest-dust and have not obtained liberation." When Ajnatakaundinya heard the words "guest-dust" he became enlightened. What is meant by "guest"? The guest is not the host. What is meant by "dust"? The dust is something impure. The self-nature is the host, and it is pure. So Ajnatakaundinya became enlightened, and his name means "one who understands the original limit," because he understood the basic principle.

声闻众僧，“不论女男”：女人也可以证果，男人也可以证果，证果就是声闻，就是阿罗汉。好像鸠摩罗什法师的母亲，就是证三果的圣人。

The Shravaka Sangha, both men and women: Women can realize the fruition, and so can men. Once they realize the fruition, they are called Hearers, or Arhats. Dharma Master Kumarajiva's mother, for instance, realized the third fruition of sagehood.

“四谛观行”：观行，就是观察来修行。观察修行什么呢？四谛法：苦、集、灭、道。知苦、断集、慕灭、修道，要修这四谛的法门。

Contemplate and practice the four holy truths: Hearers contemplate and cultivate the four holy truths of suffering, accumulation, cessation, and the Way. They know suffering, cut off accumulation, yearn for cessation, and cultivate the Way, thus cultivating the Dharma-door of the Four Holy Truths.

“隐实示权”：本来这些个声闻，有的是大权教的菩萨，来示现权教的声闻，所以这叫“隐实”，把实在的功德都隐起来了。“示权”，示，就是指示；权，就是权巧方便。你不要认为他是声闻，是小乘，你就轻看他，不要这样子。他不是完全都是大菩萨，但其中一定有大乘菩萨，他又现一个小乘的身，来接引这个小乘，回小向大，所以叫“隐实示权”。

Concealing the real and displaying the provisional: Some of the Hearers were actually great Bodhisattvas of the provisional teaching. They manifested as Hearers who practiced the provisional teaching; thus, they are said to be "concealing the real." They hid away their true merit and virtue. "Displaying the provisional" means instructing by means of clever and skillful expedients. Therefore, you shouldn't take them to be Hearers, followers of the Small Vehicle; don't look down on them. Not all of them are great Bodhisattvas, but some of them certainly are. Those Bodhisattvas of the Great Vehicle manifest as followers of the Small Vehicle in order to gather in those of the Small Vehicle, and then guide them to turn from the small toward the great. This is called "concealing the real and displaying the provisional."

（五）天法界

六欲梵天，五戒十善；
种有漏因，轮回难断。

(5) The Dharma Realm of Gods

The six desire and Brahma gods,
With five precepts and ten good acts,
Plant seeds that have outflows,
So the turning wheel is hard to stop.

“六欲梵天”：六欲天，就叫欲界天。有欲界天、色界天、无色界天，这叫三界。我们现在都在这个六欲天的四王天里包括着。我们直接所看见的这个天，就叫四王天，有四大天王管着。这个天是在须弥山的半山腰上。

The six desire and Brahma gods: The six Desire Heavens are the heavens of the Desire Realm. The Desire Realm, the Form Realm, and the Formless Realm are called the Three Realms. Right now, we are under the Heaven of the Four Kings, which is one of the six Desire Heavens. The heaven which we can see directly is the Heaven of the Four Kings, ruled by the Four Great Heavenly Kings. This Heaven is located halfway up Mount Sumeru.

古来中国的人，不知道有佛，就只知道有上帝。所以商汤王的时候，他祭天就用黑牛来祭天，他说：“曰。予小子履。敢用玄牡。敢昭告于皇皇后帝。……朕躬有罪。无以万方。万方有罪。罪在朕躬。”他说“曰，予小子履”：汤王他的名字叫履，他说小子，就是很客气说我是一个很没有用的小子，一个小孩的样子。“敢用玄牡”：就是我敢用黑色的牛，“敢昭告于皇皇后地”：我很至诚恳切地，告诉大的上帝。说什么呢？说“朕躬有罪，无以万方”：朕我一个人若是有罪，不要加到一般老百姓身上去。万方，就是万方的老百姓。“万方有罪，罪在朕躬”：说一般老百姓如果有罪，不怪他们，因为我没有教化好他们，所以他们的罪都应该给我。

The people of ancient China recognized the supreme lord, but did not know about the Buddha. In the Shang Dynasty, Emperor Tang used a black bull as an offering to the supreme lord and said, "I, Lu, but a small child, presume to use this black bull in venturing to make known to the Supreme Ruling Lord that if I have offenses, they are not the people's, and if the people have offenses, the offenses rest with me." Emperor Tang's name was Lu, and he referred to himself as a small child out of respect for the supreme lord. He earnestly told the Lord that if he made errors, the citizens should not be blamed, and that if the common folk of his country committed offenses, the responsibility should rest with the Emperor for not having taught them correctly.

所以古来的圣人，他是这样自己责罚自己，不像现在的人，明明自己有罪，还说：“喔！不关我事，那是他的。”“那是他的不对嘛！怎能怪我呢？”“你这个上帝，真是不公平，为什么他那么有钱？我这么穷？为什么他那么样出贵？我这么样贱？”总是怨天尤人，什么事情不说自己的不对，就找人家的不是。古来的圣人，是认自己错的。

The ancient sages and worthies would always blame and punish themselves, unlike people nowadays who, clearly knowing they are at fault, say, "Oh, I didn't have anything to do with it. It's all his doing." "It's his fault, so why are you blaming me?" "God, you're really unfair! Why is that person so rich, while I'm penniless? Why is he so honored, while I'm lowly?" They damn heaven and curse at people, never admitting that they are wrong, and only looking for the faults of others. The ancient sages always acknowledged their own mistakes.

第二天“帝释天”。这个天在中间，东边有八天，西边有八天，南边有八天，北边有八天，四八三十二天，这是第二个欲天。

The second heaven is the heaven of Lord Shakra. There are eight heavens to its east, eight heavens to its west, eight heavens to its south, and eight heavens to its north, making thirty-two heavens surrounding it. That's the second heaven in the Desire Realm.

第三天“夜摩天”。这个天上的天人非常快乐，一天到晚都唱歌。唱什么歌呢？就是我快乐得很呀！昼夜六时他都是快乐的，所以“夜摩”翻译过来叫“时分”，每一个时分他都是快乐的。

The third heaven is the Suyama Heaven. The beings in this heaven are extremely happy, and they sing songs from morning to night. What do they sing? They sing, "How happy I am!" They are happy in the six periods of the day and night. Suyama means "time period," because every time period is joyful.

第四天“兜率天”。“兜率”翻译成中文叫“喜足”。时时都欢喜，时时都满足，这就是知足常乐。因为知足，所以常常快乐；就是一天到晚都无忧无愁的，没有烦恼。又叫“知足天”，因为他们能知足常乐，且无忧愁无烦恼。

The fourth is the Tushita Heaven. Tushita means "blissfully content." The gods are constantly happy and satisfied. Since they know to be content, they are always happy. From morning to night, they have no cares or worries, and no afflictions. This heaven is also called the Heaven of Contentment, because the gods are constantly content and happy, with no worries or afflictions.

第五天“化乐天”。这天的天人，他会变化他的快乐。思衣衣来，思食食至，变化自在，故非常快乐。

The fifth is the Heaven of Bliss by Transformation. The gods can obtain happiness by transformation. When they think about clothing, clothing appears. When they think about food, food appears. Freely performing transformations, they are extremely blissful.

第六天“他化自在天”。他化，就是他自己本来没有快乐，他能把其它天上的快乐，拿来做为他自己的快乐。为什么他要把旁的、天上的快乐拿到他自己来？就因为他不讲道理；好像人间的土匪，抢人的钱做为他自己的钱，把人家的东西抢来，做为他自己的东西，不顾他人之死活。这里有许多天魔及其眷属。

The sixth is the Heaven of Transformation of Others' Bliss. Originally these gods had no happiness of their own, so they take the bliss of other heavens and transform it into their own. Why do they do this? It's because they're unprincipled. They're just like bandits in the human realm who seize the wealth and possessions of other people for themselves, not caring whether others live or die. Many celestial demons and their retinues can be found in this heaven.

六欲梵天，前面讲的是六欲天。梵天，就是大梵天、梵众天、梵辅天。他们是修“五戒十善”，所以得这天上的福报，但这都是种有漏的善根，所以说“种有漏因，轮回难断”：种有漏的因，轮回还是难断，修出世因才可以超脱轮回。

"The six desire and Brahma gods": The six Desire Heavens have already been discussed. The Brahma heavens refer to the Great Brahma Heaven, the Heaven of the Multitudes of Brahma, and the Heaven of the Ministers of Brahma. They cultivated the five precepts and ten good acts, thus earning the blessings of being born in the heavens. But these are good roots which have outflows. They plant seeds that have outflows, / So the turning wheel is hard to stop. Since they plant these seeds that have outflows, it is difficult for them to end birth and death. One must cultivate the causes for transcending the world if one wants to escape the turning wheel of samsara.

（六）阿修罗法界

修罗性暴，有福无权；
好勇斗狠，浮沈业牵。

(6) The Dharma Realm of Asuras

Asuras have a violent nature;
Laden with blessings, lacking power,
Absolutely determined to fight,
They bob along in karma's tow.

“阿修罗”是梵语，翻译过来叫无端正；无端正就是丑陋。男的阿修罗，相貌非常丑陋，爱向外斗争；女的阿修罗，相貌非常美丽，爱用心来斗争，也就是所谓的妒忌、障碍、无明、烦恼。

Asura is a Sanskrit word which means "unattractive" or "ugly." Male asuras are extremely ugly and love to fight with others. Female asuras are extremely beautiful, but they love to wage mental wars using jealousy, obstructiveness, ignorance and afflictions.

这一类的众生，自成一个法界，但是无论在哪一道里边，好斗争的、脾气非常大的，愿意指挥其它人，不愿意受其它人指挥；愿意管其它人，不愿意受其它人管，这都是修罗的表现。 人间修罗有善恶之分，善的阿修罗就是国家的军队、兵、将军；恶的阿修罗，就是土匪、小偷、偷人东西的、强抢人东西的、好打人的、好杀人的，这都叫阿修罗。

Although the asuras are an individual Dharma Realm by themselves, no matter which destiny it is, if there are aggressive fighters with huge tempers who like to order others around but don't like be ordered around, who like to supervise others but don't like to be supervised, these are also manifestations of asuras.

人间修罗有善恶之分，善的阿修罗就是国家的军队、兵、将军；恶的阿修罗，就是土匪、小偷、偷人东西的、强抢人东西的、好打人的、好杀人的，这都叫阿修罗。

Among people, asuras can be good or bad. The good asuras include military officials and soldiers, and the bad asuras are bandits, thieves, and so forth. In general, those who like to steal other people's things, seize others' belongings, beat people, or kill people, are all called asuras.

天上的阿修罗，他和天兵、天将去作战。一天到晚，总想要抢帝释天的宝座，想要把帝释天打倒了，他去做帝释天。可是他战来战去，总要失败的。为什么呢？因为他可以在天上享受这个天福，但是他不能有权利。所以他虽然和天兵、天将作战，始终是失败的。

In the heavens, the asuras wage war with the heavenly troops. From morning to night, they hope to overthrow Lord Shakra and seize the jeweled throne. But they are defeated every time, because although they possess the blessings of gods, they lack the power of gods. Therefore, they may wage war with the heavenly troops, but they are always defeated.

畜生里的阿修罗，牠就愿意欺负其它的同类，欺负其它的畜生，好像豺狼、老虎、狮子，都想吃其它的畜生，就因为牠是一种修罗性。还有蛇、鹰，都是阿修罗。

The asuras in the animal realm tend to take advantage of the other animals. Wolves, tigers, and lions, for example, wish to eat other animals, because they have asura natures. Snakes and eagles are also asuras.

鬼里头也有阿修罗，他就欺负其它的鬼。这鬼里头也有善鬼、也有恶鬼。这恶鬼啊，在鬼里头，他也不讲道理。本来鬼就是不讲道理的，他在这个不讲道理的里边，更不讲道理。

Asuras in the ghost realm bully other ghosts. There are good ghosts and evil ghosts. The evil ghosts refuse to listen to reason. Basically, ghosts generally cannot be reasoned with, but the evil ghosts are the most unreasonable among the unreasonable.

“修罗性暴”：他的性是非常暴躁的，“有福无权”：他有天福，而没有天权。想要争权夺利，但是也争不到，“好勇斗狠”：他就是好斗争。现在你看这个世界，都是修罗世界，都讲斗争、斗争；斗争这个，斗争那个，你把我斗倒了，我把你斗臭了。“浮沈业牵”：由他业力牵引着，到那业道里头去。所以人修行，切记不要和人斗争，不要好勇斗狠，不要性暴，那么就和修罗脱离关系了。

Asuras have a violent nature: they are extremely violent in nature. Laden with blessings, lacking power: they have heavenly blessings, but no power in the heavens. They struggle for power and gain, but fail to get them. Absolutely determined to fight: they just love to fight. Take a look at this world: it's a world of asuras. All that people talk about is fighting, fighting, fighting. People are fighting for this and fighting for that. You knock me over, and I push you down. They bob along in karma's tow: they are dragged by the force of their karma into the karmic destinies. Therefore, cultivators must avoid fighting at all costs. Don't be so belligerent and eager to fight. Don't have an explosive temper, and then you won't be associated with asuras.

总而言之，阿修罗就是不讲道理，无论对任何人，他常常要发脾气。若详细分析起来，在这九法界里头的众生，有五个法界里头都有阿修罗。畜生法界里边，飞禽有飞禽的阿修罗，走兽有走兽的阿修罗；好像那鳄鱼，那就是水里的阿修罗。马也有阿修罗，有这个马在里边，这马群就很多麻烦，这叫“害群之马”。牛也多数是阿修罗，这个牛性，就是阿修罗的性。狗更是阿修罗，人若爱养狗，常与狗接近，也可能变成修罗性格，所以小心一点，不要跑到阿修罗里头去。

In general, asuras refuse to listen to reason. They constantly lose their temper at everyone. If we take a closer look at the asuras, we find that five of the nine Dharma Realms contain asuras. In the Dharma Realm of animals, there are asuras among the birds and asuras among the beasts. For example, crocodiles are asuras in the aquatic world. There are also horse asuras. In a herd of horses, there may be one horse which causes a lot of trouble. That's known as "a horse which harms the herd." Most bulls are also asuras. The bovine nature is an asura nature. Dogs are even more prone to be asuras. People who raise dogs and spend a lot of time with dogs may also develop asura natures, so be careful! Don't run off to join the asuras.

（七）人法界

人道和合，功罪相间；
德升孽降，岂有他焉！

(7) The Dharma Realm of People

The way of people is harmony,
With merit and offenses interspersed.
On virtuous deeds you rise, offenses make you fall;
It has nothing to do with anyone else at all.

人道也有善，也有恶。人的性情很温和的，和谁都能合得来，所以说“人道和合”。“功罪相间”：人也不是完全善，也不是完全恶。完全善就升到天上去了，完全恶又去做畜生、做饿鬼、堕地狱了。所以又有一点功，又有一点罪；或者功多过少，或者功少过多。功多罪少的，就生在富贵的家庭；功少罪多的，就生在贫困的家庭。在这里边千差万别，随着各人所造善恶业的多少而有分别。不是纯阴，也不是纯阳。纯阴者就会变鬼去，纯阳者就升天了，不会做人了。“德升孽降”：你做善功德，就向上升一升；你若造罪孽过，就向下降一降。“岂有他焉”：其它人不会教你堕地狱，不会教你去做饿鬼，不会教你去变畜生，都是你自己造的，所谓“自作自受”，自己做自己就去受去，这是人道。

There are good people and bad people. Human beings are harmonious by nature and can get along with anyone, so the verse says, The way of people is harmony. / With merit and offenses interspersed. People are neither completely good nor completely bad. If they were completely good, they would ascend to the heavens. If they were completely bad, they would become animals or hungry ghosts, or fall into the hells. They have a bit of merit, but they also have a bit of offenses. Either their merit exceeds their offenses, or their offenses exceed their merit. When a person's merit is greater than his offenses, he will be born in a rich and distinguished family, but with little merit and many offenses he will be born into a poor family. Between these two extremes are myriad differences and distinctions, based on the amount of good and bad karma each individual has created. People are neither totally yin nor totally yang. Those who are totally yin may become ghosts, while those who are predominantly yang will ascend to the heavens, instead of remaining as people. On virtuous deeds you rise, offenses make you fall. If you perform deeds of merit and virtue, you will ascend. If you commit heavy sins, you will descend. It has nothing to do with anyone else at all. Other people cannot make you fall into the hells, become a hungry ghost, or turn into an animal. That happens only because of the offenses you yourself committed. As it's said, "You commit the offenses yourself, and you also undergo the retribution yourself." That's the human realm.

（八）畜生法界

畜生好贪，多而无厌；
将黑作白，是非莫辨。

(8) The Dharma Realm of Animals

Eager animals feed on greed,
Never sated by a lot.
Because they make what's black white,
They don't distinguish wrong from right.

前边所讲的七个法界，都是好一点的法界，可以试一试，到那儿去做一做戏去。唯独现在这三个法界，这不可以尝试的，你试试看就恐怕跑不出来了，否则“一失人身，万劫不复”，所以这是很危险的。

The seven Dharma Realms discussed above are relatively good ones, and you can try them out. You can enter them as if taking part in a play. But you shouldn't try out the three Dharma Realms which will be discussed now. If you try them out, you might not be able to get out again. It is said, "Once you lose your human body, you may not regain it for ten thousand eons," so this is very dangerous.

现在这个畜生道，不是一类的畜生，畜生也有百千万亿种类不同。你看就单那飞的畜生，就有百千万亿种不同类的样子。那么走的畜生呢？也不少。小的老鼠是很小的畜生，大的大笨象是大的畜生，鹿、熊、马、牛，都是大的畜生，这在陆地上的畜生，也有百千万亿种。在水里的畜生也有百千万亿种，有水狗、水牛、水马。就是研究物理、化学、生物学、动物学的这些个人，无论你是个博士，是个专家，都没有法子完全一定知道畜生的种类。

Now, the realm of animals does not merely consist of only one kind of animal. There are billions of different species of animals. If you consider just the flying animals, there are already hundreds of thousands of myriads of varieties. Animals that walk and crawl are also quite numerous. They may be as small as mice, or as large as elephants. Deer, bears, horses, and cows are also large animals. These are all land animals, of which there are also hundreds of thousands of myriads of species. Aquatic creatures, such as seals, water buffaloes, and sea horses, are also infinite in variety. Even physicists, chemists, biologists, zoologists, or other specialists or Ph.D.s cannot completely understand all the different kinds of animal species in the world.

这些个畜生，都是从什么地方变的？只是一个“贪”字。“畜生好贪”：就是无论什么，都是多多益善，少少不行。因为牠“多而无厌”，所以黑的，牠也不知道是黑的。牠说：“哦，这是白的。”所以“将黑作白”：不好的，牠也认为好的，这就表示牠没有理性了，所以无论什么都贪多，甚至于狗屎那么邋遢的东西，牠愈吃愈觉得愈香愈甘美。“是非莫辨”：也不知道对，也不知道是不对，是非都不辨了，不清楚了，这就是没有理性了。有这一个“贪”字，就 糊涂了，无明把牠盖住了，什么也不知道了。

Where do animals come from? They come from greed. Eager animals feed on greed. No matter what it is, they want a whole lot of it, the more the better; a little won't do. Because they are never sated by a lot, they can't tell that something is black. They'll say that it's white. Because they make what's black white, they take what is not good to be good. This shows that they have no power of reasoning. So they're greedy for great quantities of everything. They're even greedy for something as filthy as dog excrement. The more they eat, the more aromatic and savory they find it. They don't distinguish wrong from right. They don't know what's right and what's wrong. They can't distinguish between right and wrong, because they're not clear about it. They don't have the ability to reason. Because of their greed, they become confused. They are covered by ignorance and know nothing at all.

所以我们人呢，你贪多就有危险。贪多，就容易变畜生。我告诉你，出家人若是不依照佛的戒律去修行，堕落更快一点，所以古来有那么一句话：“地狱门前僧道多”，都在地狱门前等着。那个贪心的老道、贪心的和尚，他觉得那个地方很好玩，所以他要去，去到那儿就知道不是很好玩的地方。

If we are very greedy, we are in danger of turning into animals. Let me tell you, if left-home people fail to cultivate according to the precepts established by the Buddha, they will fall even faster. The ancients had a saying, "Many of those standing at the gates of the hells are Buddhist monks and Taoist priests." They are all waiting at the gates of the hells. Those greedy Taoist cultivators and greedy monks thought that the hells would be a fun place to go, but after they get there, they find out that it's not fun at all.

（九）饿鬼法界

鬼类喜瞋，昧果迷因；
无明颠倒，日积月深。

(9) The Dharma Realm of Hungry Ghosts

The ghostly crew delights in hate,
Deluded by effects, confused about cause.
Their ignorance and upside-downness
Grow greater each day, deeper each month.

一般人都知道鬼，有的人相信有鬼，有的人就说 没有鬼，甚至于有些佛教徒也不相信有鬼。什么叫鬼？鬼就是一种阴气，一股阴气，它有影而无形，有形而无影。你或者看见它一个黑影，你细研究，它又没有了，或者看见它好像是个人似的，可是转眼间也没有了。这种道理是很不容易把它弄清楚的。

Most people have heard of ghosts. Some people believe in ghosts, but others say that ghosts don't exist. There are even some Buddhists who don't believe in ghosts. Just exactly what are ghosts? Ghosts are masses of yin energy which have shadow and no form, or form and no shadow. Sometimes you may see a dark shadow, but when you look closer it disappears. Perhaps you see what appears to be a person, but it vanishes in the twinkling of an eye. It's not easy to understand the principles behind such phenomena.

鬼有多少种呢？鬼的种类也像恒河沙数那么多。你若想明白鬼的种类有多少，你就要修道；修道等你开了五眼六通了，那么有多少种鬼你都会知道了。

How many varieties of ghosts are there? There are as many kinds of ghosts as the sands in the Ganges' River. If you want to know how many kinds of ghosts there are, you have to cultivate the Way. When you cultivate to the point that you open the five eyes and attain the six spiritual powers, then you'll know how many kinds of ghosts there are.

有的人说：“没有鬼。”我就告诉他，若没有鬼，也就没有佛，也没有人了，也没有一切的畜生了。因为畜生、人、阿修罗也是从鬼变的，乃至于天道、阿罗汉、缘觉、菩萨、佛，都是从鬼道上来的。为什么呢？因为这十法界不离一念心。这一念心，就造成十法界。你做鬼事，就堕落到鬼道去；做人事，就到人道去；做阿修罗的事，就跑到阿修罗里头去；你做阿罗汉的事，就跑到阿罗汉里边去；你做缘觉，就跑到缘觉里边去；你若做菩萨的事，就跑到菩萨的眷属里边去；你若做佛事呢，就成佛；你若做地狱的事，就堕地狱。所以这都是由你现前一念心造成的。

As to the people who say that there are no ghosts, I tell them that if there are no ghosts, then there are also no Buddhas, no people, and no animals. This is because animals, people, and asuras are also transformations of ghosts. The gods, Arhats, Those Enlightened By Conditions, Bodhisattvas, and Buddhas all come from the destiny of ghosts. Why is this? It's because the Ten Dharma Realms are not apart from a single thought. This one thought creates the Ten Dharma Realms. By acting like a ghost, you fall into the realm of ghosts; by behaving like a person you can become a person. If you do the deeds of Arhats, then you join the ranks of Arhats. If you do the work of Bodhisattvas, then you become part of the retinue of Bodhisattvas. If you perform the deeds of Buddhas, then you'll become a Buddha. If you do hellish things, then you'll fall into the hells. So this is all created from the present thought of your mind.

“鬼类喜瞋”：凡是鬼的种类，就欢喜发火，生瞋恨心。对他好，他也生瞋恨心；对他不好，他也生瞋恨心。他最欢喜是什么呢？就是给其它人麻烦。你对他好，他也给你麻烦；你对他不好，他也给你麻烦，所以就说：“烧香引出鬼来了”，本来你烧香是恭敬他，可是他却给你麻烦，让你生病了。所以孔子讲：“敬鬼神而远之”，这鬼神你恭敬是要恭敬他，可是你不要和他接近，要离他远一点。

The ghostly crew delights in hate: Ghosts like to vent their tempers and get angry. If they are treated well, they get mad. If they are treated badly, they also get mad. What do they like to do best? They like to give people trouble. If you are good to them, they give you trouble. If you aren't good to them, they also give you trouble. There's a saying, "Lighting a stick of incense calls forth the ghosts." They come to bother you and make you get sick. So Confucius said, "One should respect the ghosts and spirits, but stay far away from them." You should certainly respect the ghosts and spirits, but don't get near them. It's better to keep them at a distance.

“昧果迷因”：果，他也不明白；因，他也不懂，所以他就不知道好坏。本来种好因结好果，种善因结善果，种不善因就结恶果。种瓜就得瓜，种豆就得豆，他不懂这个因果道理。所以他种了茄子就想要吃辣椒，种了辣椒就想吃黄瓜，就这么乱七八糟地胡搞，这叫昧果迷因。他“无明颠倒”这种行为，“日积月深”：一天一天就积得很多，愈造愈深，愈深他愈造，所以堕鬼道。

Deluded by effects, confused about cause. Since they aren't clear about the effects, and they don't understand the causes, they can't tell the difference between good and bad. Basically, if you plant good causes, you will receive good effects. If you plant bad causes, you will receive bad effects. If you plant melons you will get melons; if you plant beans you will get beans. Since they don't understand cause and effect, they plant eggplant in the hope of harvesting hot peppers, or plant hot peppers and anticipate eating cucumbers. They do things in total confusion; that's what is meant by being deluded by effects and confused about cause. Their ignorance and upside-downness / Grow greater each day, deeper each month. The karma they create day after day keeps adding up. The more karma they create, the deeper their offenses become, and the deeper their offenses are, the more karma they want to create, so they end up falling into the ghost realm.

（十）地狱法界

地狱忧苦，无门自钻；
起惑造业，受报循环。

(10) The Dharma Realm of the Hells

The hells' anxiety and suffering
Is devoid of doors, yet one bores right in.
Giving rise to delusion, deeds are done.
The retribution is borne in due accord.

地狱是最不快乐的一个地方，你们谁愿意到那个地方去旅行，我可以保证你即刻就会到。怎么样呢？你“愁一愁，地狱游一游；笑一笑，就老返少；哭一哭，地狱有个小黑屋。”你若是忧愁，这就种地狱的因。你若是笑，就种天堂的因。“自古神仙无别法，只生欢喜不生愁。”所以说，你能常常地笑，就老了也像年轻人一样。哭，这也是一个麻烦的事情。总而言之，“地狱忧苦”：地狱没有快乐的，是忧苦的。“无门自钻”：本来地狱没有门，地狱这个门是自己开的，你就硬往里钻，钻不进去也要钻。“起惑造业”：为什么到地狱去啊？就因为无明，因为不明白了，所以就造出一些个恶业来了。你造了什么业，就受什么果报，丝毫都不会错的，这是循环无端的，所以说“受报循环”。

The hells are the most miserable place. If any of you would like to take a tour there, there's a way which I guarantee will get you there instantly. What way? It is said,

Depressed and melancholy, you roam through the hells;
Happy and smiling, you enjoy eternal youth;
Weeping and woe make a small dark room in the hells.

If you becomes depressed, you are planting a seed for the hells. In contrast, if you smile, you plant a seed for the heavens. "From ancient times, the divine immortals have had no other practice than merely being happy and not being sad." So if you can always smile, then even when you're old, you'll still be youthful. If you cry, you give yourself a lot of vexation. To sum it up, The hells' anxiety and suffering are such that there is no happiness in the hells. They are melancholy and miserable. Is devoid of doors, yet one bores right in: The hells basically have no doors. You make the doors yourself, and burrow your way in by force, determined to get in at all costs. Giving rise to delusion, deeds are done. / The retribution is borne in due accord: Why do people end up in the hells? Because of ignorance and lack of understanding, they create evil karma. No matter what kind of karma you create, you have to undergo the corresponding retribution. The operation of cause and effect is never the slightest bit off. This cycle has no end to it.

十界一心，不离当念；
能觉此念，立登彼岸。

Conclusion:

All of these ten realms－a single thought－
Are not apart from your present thought.
If you can understand that thought,
You immediately reach the other shore.

菩萨、佛、声闻、缘觉，这是四圣法界；天、人、阿修罗、地狱、饿鬼、畜生，这是六凡法界。合起来，叫十法界。这十法界从什么地方生出来的？就从我们人现前一念心生出来的，所以说“十界一心，不离当念”：这十法界没有离开你这现前一念，“能觉此念”：你现前的一念，你若明白了，“立登彼岸”：立刻就到彼岸了，就“摩诃般若波罗蜜”了。这个彼岸是什么呢？就是觉悟、不迷惑了，就把无明破了。破无明，那个法身就现出来了。

The Buddhas, Bodhisattvas, Hearers, and Those Enlightened by Conditions are the Four Dharma Realms of Sages. The gods, people, asuras, hells, hungry ghosts and animals make up the Six Dharma Realms of Ordinary Beings. Together, they make the Ten Dharma Realms. Where do the Ten Dharma Realms come from? They originate from the single thought presently in your mind. All of these ten realms--a single thought / Are not apart from your present thought. The Ten Dharma Realms are not beyond your present thought. If you can understand that thought: If you understand this present thought, then you immediately reach the other shore. You attain Mahaprajnaparamita. Reaching the other shore means you become enlightened and are no longer deluded. You smash through ignorance. When ignorance is shattered, the Dharma-body appears.