釋四願
孚聖訓曰：
既已入院求修。就是道中優良弟子。每人更應履行四願。而尚應知道。如何是存天理。去人欲。致良知。如果不遵從道規綱則時。就是爾等人欲太重。而私心更深。何能將院會行之盡善盡美。就是良知何在。半夜捫心自問。能無愧乎。
Master Fu Sheng says: To have the affinity seeking to be a cultivator in Tao Yuan (aka The World Red Swastika Society), you are already a virtuous disciple of the Tao. Each disciple should aim to fulfill the four vows. You should also learn, understand and seek to preserve & uphold Heaven’s universal principles, rid our self of the limiting human desires, and cultivate to nurture & restore your innate conscience. Should you be unable to abide by the rules and protocols defined by Tao, it is because of your excess satiation in human desires as well as your deeply ingrained egoistic nature that limit and cloud judgement. The ability to do our utmost best to fulfil the roles of Tao Yuan and conduct the affairs of The World Red Swastika Society resides in our innate conscience. Only then, your innate conscience would be crystal clear and there would be no qualms nor regrets when you introspect and examined your heart.
辛未年三月十五日高雄道院正慶科
老祖訓曰：
吾特就修人求修時。所誓言之願心。四願之第一要旨。是願修功行。祇以此第一願來說。假如第一願都做不到時。則就不必再談以下三願。因第一是修人之入修關鍵。因其首要是功行。此兩字可說其所涵蓋的意義不同。功者為一義。行者為一義。而功行合言之又一義。吾今何以談述此者。乃吾修人現對此功行各義。不但不明。亦不加研究。相反的是只求個人功利。而將道慈功行大義。失之淨盡。
老人實在一論及此。則非常悲歎耳。所謂功者。是你自己做了什麼功德。何些功益。此註明不是公益之功。是說你在功行上的。對人對事對院會所表現的何益。這個益字是有益之益。而不是修人你在那裡天天損害道益。全是從個人心態所發出者也。是故修人之坐誦研讀等等。皆為道功也。換句話說。修人之一舉一動一言一行。概皆為修功之一部份也。道行是在你的行為所表顯出。這大多是有形的。如以善舉及事來說。就有奉獻金錢物品心力和勞力。此並包括了你的心術在內。
吾老人特別提醒諸修者。凡是一個人的因果循環。必有其數。此數存於古今中外。誰能將此數解開。從有人類始。就都在數之內。想逃避是難。想取其優也更不易。所以說是遲早的時間而已。如果自今始回頭是岸。多反省多檢討而懺悔。時不為晚也。
吾特示修人。可以大改前非。洗面革心。為救眾生。為度己度人者。正其時也。哈哈。錯過現在。就沒有時間來叫你慢慢的改。就太遲了。須要任何問題。應即辦理解決。才是進步呀。哈哈。如果說你對功行做了多少。或者是多少才是滿足時。那種想法是大錯特錯。要知道日新又日新茍日新。這是提倡人和事的步驟要如此。絕對不可今日一言。明日一語。過去就忘了。對道的修程忘了嗎。而對你的生活和事業忘了嗎。這都不可以忘。但要在你有限的生命年代中。保持清潔明朗的心態和心境。則事業有成。身心延年。而道途福址更加延續也。老人今日因本院之慶喜而言之也。乃為諸修立身處世。必須以修身自省為作人之原則也。聽與不聽。各各勉悟可也。
The characters 功 (gōng) and 行 (xíng) encompasses different meanings. When combined together, it covers yet another different concept. I am discussing these different meanings and concepts because many cultivators have vague or incorrect understanding but yet do not seek the true meaning of merit and moral ethics. Instead, they are only concern in the pursuit of personal gains, while neglecting moral cultivation and social responsibility. They have entirely lost the true meaning of cultivating of merits and moral ethics.
When I think about this, I am very sad. Merit refers to the noteworthy, significant moral accomplishments you achieved. It is not only about public service. It is about the meritorious deeds that are beneficial to others, to the world community, and to the Tao Yuan and WRSS. These benefits should be positive, not something that harms the Tao. This stems from the personal mind-set of the person performing these deeds.
Therefore, all the things that cultivators do, such as sitting meditation, chanting, and studying the canons/sutras, are considered meritorious deeds. Every action, thought and speech that cultivators make are part of their cultivation of meritorious deeds. Moral ethics/virtue are visible manifestations of your behaviours. For example, when you do good deeds, donate money, goods, labour, or time. Your moral virtue also includes your inner thoughts and intentions.
I would like to remind all cultivators that everyone has a karmic cause and effect cycle based on mathematical principles that has existed since the beginning of time. It is impossible to escape from karmic cycle as it is just a matter of time for fruition. It is also difficult to take advantage of the good that karma can bring. However, if we start now to change our ways, review, reflect and repent to start anew, it is possible and not late to change your direction and change our karma for the better. If you miss this opportunity, then you will not have another chance.
If you say that you have done enough good deeds, or that you have done enough to be satisfied, then you are wrong. You should always strive to improve, renew yourself both inwardly and outwardly. You should constantly reflect on your words and deeds; and never be complacent to be satisfied with the status quo.
You should never forget your commitment to the Tao, or to your own life and career. These are mutually reinforcing. You should always maintain a clear, clean mind and heart. This will lead to success in your career, longevity, and continued blessings on the path of Tao.
I am sharing this today in celebration of Tao Yuan’s anniversary. All cultivators must know that it is essential that you cultivate yourself and self-reflect on your own actions as a principle to live a good life. Whether you listen to me or not, it is up to each individual’s understanding.
辛未年三月二十日例統科
濟佛訓曰：
在未入修之前。各人之品行和行為。可以不必論之。然一經求修。乃為吾道修子。故應時時刻刻不要忘了自己已是另一身份。而以自省自檢作為日常必須約束者也。這第一願與第二願是有連帶關係的。第二願為願造上乘。今日老祖特訓 老衲。要將一二願之不同點。和其必須說明白者。最好清楚的一談。蓋佛乘乃佛家大修之要義。分為大乘及小乘兩個不同之法。而以乘來比喻。就是以乘載之分。四馬為大乘。二馬或一馬為小乘。因此佛家對人而言。則有人之智愚或淺深之要求。故在禪宗說法時而稱上乘。吾道之上乘即從此而出。坐院 達祖乃禪宗始。以後幾傳至六祖。一而禪宗則大展大化。 老衲不多深云之。但必須知道此上乘者。是超過大小兩乘之功德。在求功德者。亦應明白內功外行為何。內功簡言之。為坐誦養修等等。外行就是行慈行義。吾所談者。一般皆以為功行容易。豈不知凡是能成道之先哲先賢。必須行六度始可得道。此度也就是佛乘中之菩薩乘。此六度者乃指六波羅密也。即是渡彼岸也。再談六度。
一、是布施：布施是全心之獻。布施的大小多少並不一樣。這要衡量自身的財富和收入。故一談奉獻時。就有者斤斤計較。此非修人所持之態度也。
二、是持戒：可以止惡得善。在未入修前一切惡行惡事。都應從今時起都予以摒除。並不再回顧。這就是邁入正覺正途。自此時起乃心正意凝。亦就是不再存邪思
妄念。等於從新做人。
三 是忍辱：此是分開說。或一同解都可。忍能化解一切。而個人能忍者。必是涵養有素。寬宏量大胸襟開闊。這是在無形和有形中都看出一個人的氣量和修養。不但是平常待人處事以及接物。言談亦然。其風度為眾人所欽佩也。所謂辱者。是恥辱。能知恥就為有君子之風。
四、是精進：人倫之境應求其適應。為世界宇宙之慈濟而大化。修人須抱濟世之願。才是度己度人之結果有成矣。所以說上乘之造。是明白的要求深造。實踐道慈之度世心願也。
五、是禪定：即是靜思維也。一切思慮都要靜下心來。做一番慎思明辨。知道好壞。明白是非。才是做人的主要條件。
六、要智慧：無智慧如何能理解道義。此道義乃包括了五教教義。要群知而貫通之。各教教義其共同之精髓。為仁愛之頂點。如果大家去深入研究。必然很明顯的看出來。所以說任何世事。都是從仁為出發點。
而順便一言者是小乘。乃辟支乘與聲聞乘。此二乘之修人。是以自修自度為原則。吾道之上乘法門。亦就是 達祖傳示之坐法。而以普濟度人度世度眾生也。
Buddha Ji delves into the core principles of self-cultivation and the diverse paths within Buddhism, particularly contrasting the Greater Vehicle (大乘, Dàchéng) and the Lesser Vehicle (小乘, Xiǎochéng) within the context of Zen Buddhism.
Self-Cultivation and Identity
Before embarking on the path of self-cultivation, individuals may not have felt the need to scrutinize their behaviors and character. However, once they commit to this journey, they must recognize their new identity as cultivators on the Way (道). This transformation necessitates daily introspection and discipline, becoming integral to their spiritual practice. The first and second vows are interconnected, with the latter emphasizing the aspiration to attain the Greater Vehicle.
The Greater and Lesser Vehicles
The Greater Vehicle is often likened to a large cart capable of carrying many people, while the Lesser Vehicle is compared to a smaller cart that can only transport a few. This metaphor reflects the varying levels of wisdom and aspiration among practitioners.
In Zen teachings, this concept is often referred to as the “superior vehicle” (上乘), which transcends both the Greater and Lesser Vehicles in terms of merit and spiritual accomplishment. The Zen tradition traces its origins back to the Sixth Patriarch, Huineng (慧能), who played a pivotal role in its development.
The Path of Bodhisattvas
The attainment of spiritual merit requires a harmonious balance of internal practices (內功) and external actions (外行). Internal practices encompass meditation, recitation, and personal cultivation, while external actions involve acts of compassion and righteousness. It is important to note that achieving enlightenment is not a straightforward endeavor, as exemplified by historical figures who attained enlightenment through the rigorous practice of the “Six Perfections” (六度) or “Six Paramitas” (六波罗密), essential for progressing on the Bodhisattva path.
These Six Perfections correspond to the concept of “crossing to the other shore” (渡彼岸), which signifies transitioning from suffering to enlightenment. This journey is central to Buddhist practice and encapsulates not only the goal of personal salvation but also the aspiration to aid all sentient beings in their quest for enlightenment.
The concept of “六度” (Six Perfections) or “Six Paramitas” (六波罗密) in Buddhism is a framework for spiritual practice, particularly emphasized in Mahayana Buddhism. Each of the six perfections—generosity (布施), moral discipline (持戒), patience (忍辱), diligence (精進), meditation (禪定), and wisdom (智慧)—serves as a guideline for developing one’s character and aiding others on the path to enlightenment. Below is a detailed exploration of each perfection.
The concept of “六度” (Six Perfections) or “Six Paramitas” (六波罗密) in Buddhism is a framework for spiritual practice, particularly emphasized in Mahayana Buddhism. Each of the six perfections—generosity (布施), moral discipline (持戒), patience (忍辱), diligence (精進), meditation (禪定), and wisdom (智慧)—serves as a guideline for developing one’s character and aiding others on the path to enlightenment. Below is a detailed exploration of each perfection.
Giving/Generosity (布施)
Giving and Generosity is viewed as a heartfelt offering, where the act of giving transcends mere material donations. The essence of giving and generosity lies not in the quantity given but in the intention behind it. It requires an honest evaluation of one’s resources and a willingness to share them without selfish calculations. This selfless act is fundamental in fostering compassion and community, as it emphasizes the interconnectedness of all beings. True generosity is often described as a means to cultivate personal happiness, suggesting that what we give to others ultimately enriches our own lives.
Moral Discipline To Hold Precepts (持戒)
Moral discipline to hold Precepts involves the commitment to refrain from harmful actions and to cultivate positive behaviors. Before embarking on spiritual practice, individuals are encouraged to eliminate negative actions from their lives and to adopt a mindset focused on ethical living. This discipline is not merely about following rules; it represents a transformative process where one’s thoughts and intentions align with virtuous conduct. By doing so, individuals embark on a journey toward clarity and right understanding, effectively ‘becoming new people’ through their commitment to ethical principles.
Patience (忍辱)
Patience is often misunderstood as passivity or weakness; however, it embodies strength and resilience. The ability to endure hardship without resentment reflects profound inner strength and wisdom. This quality allows individuals to maintain composure in challenging situations, fostering an environment where conflicts can be resolved peacefully. Patience is not just about enduring but also about understanding the nature of suffering and responding with compassion rather than anger. It cultivates a dignified demeanor that earns respect from others.
Diligence (精進)
Diligence represents the effort put into personal growth and the pursuit of enlightenment. It calls for an active engagement with life’s challenges, encouraging individuals to strive for improvement in both themselves and their communities. This relentless pursuit of virtue is seen as essential for achieving success in any endeavor, particularly in spiritual practice. Diligence ensures that one remains focused on their goals, overcoming obstacles through persistent effort and commitment.
Meditation (禪定)
Meditation serves as a method for calming the mind and fostering deep reflection. It involves quieting thoughts to gain clarity on what constitutes good and evil, right and wrong. This practice is crucial for developing mental stability and insight, allowing practitioners to discern their true nature and the nature of reality. Meditation encourages an inner stillness that enhances one’s ability to engage thoughtfully with the world.
Wisdom (智慧)
Wisdom is considered the culmination of the previous five perfections. It encompasses understanding the fundamental truths of existence, including the interconnectedness of all beings and the impermanence of life. Wisdom enables individuals to grasp complex teachings across various schools of thought while recognizing their shared essence rooted in compassion and love. It serves as a guiding light for ethical decision-making, ensuring that actions align with deeper values.
In summary, these six perfections are not isolated practices but interrelated components that together foster personal development and social harmony. They encourage individuals to transcend self-interest, cultivate virtues, and contribute positively to society while progressing on their spiritual journey toward enlightenment.
辛未年三月二十七日正統科
濟佛訓曰：
今日續說四願之第三願。為願得真諦。這與上次壇訓中有一精進條。則有其連帶性。蓋真諦應先注意﹁得﹂字。人性之缺點。不論任何事都想得到些。這在神佛來看。得了什麼。可能就丟了什麼。因人的欲望是無止境的。所以說能有開明之想者。則以知足常樂。以勉生活上之必要。而引說者。是君子常蕩蕩。小人常戚戚也。再說真諦。真之義就是真誠無虛。真實無偽。而諦是用以審慎仔細的來評察事物。所以修人對道慈各務。必須要真心誠意的來評察。故修人要有兩點目的。一是修道要求真旨。二是行慈要求真義。以此二者真旨真義。才可說是修人在修程上必應謹守的原則和目的。而今行宗院之建立。為奉老祖在策議復本大計上。必需之措施。各各乾坤佳修。特別要明白此一設立。是導引吾道之院會今後應進行之方向。此中一是人性的復本。一是院會的復本。所以立出此願得真諦者。是要修人先認清自己。所謂慮而後能得者。這要看你自心想的些什麼。你仔細的思慮了沒有。所思所想者是正或是偏。正則為正心誠意。而偏者是私心作祟。都是私騙欺詐的不分好壞。亦不論是非。以致無法以正顏看人。更加無顏以面覲老祖之聖殿聖堂也。然大道及慈濟大業。必須有其前瞻性。絕非遇事推諉。或者逃之夭夭也。所以說率性謂之道。道也者。不可須臾離也。道就是人的精氣神。如果人無此。還能生存嗎。故修人既然是人。就應有智慧有遠見。以仁愛為每一修人之所持人性的出發點。是以度己度人的心態。來服務人群。就是以院會為起跑點。群策群力為興道展慈而奮勉也。因此衲特別勸各修。站在公正明潔的一面。不可集湊在私利私心。尋求毀棄之上。則永無走向妙山之境也。人生不過百年。今者七、八、九十之耆齡。想要得什麼。得道之士必定是求真求誠。乃是求得真諦之歸宿耶。
On the twenty-seventh day of the third month in the year of Xinwei, Buddha Ji delivered a discourse focusing on the third of the four vows: the vow to attain true understanding of the ultimate Truth. This concept builds upon the previously discussed importance of diligence in spiritual practice.
The essence of this vow lies in the word “attain.” Unlike our human tendency to chase possessions and gains, true happiness arises from appreciating what we already have and gaining something often comes at a cost. This enlightened perspective recognizes the fleeting nature of earthly desires and the burdens they create. This frees us from unnecessary burdens on our life’s journey. Endless desires create a cycle of wanting more, leading to unhappiness.
Buddha Ji distinguishes between “gentlemen” (noble minded persons) who are open and generous, and “petty people” (small minded individuals) consumed by worry and anxiety.
True understanding, devoid of pretence, is characterized by sincerity and authenticity, free of deceit and requires sincere introspection. Cultivators must examine situations with discernment, approaching their spiritual journey with genuine intent. Their cultivation journey comprises two key objectives: seeking the true essence of the Way (Dao) and acting with genuine compassion. These principles of “true essence” and “true righteousness” form the foundation for a dedicated cultivator’s journey to guide them on their path.
The establishment of monastic institutions Xing Zong Yuan (行宗院) honours ancestral teachings while implementing necessary measures aimed at revitalizing spiritual practices. It aims to restore human nature and revitalize Tao Yuan and The World Red Swastika Society. The vow to attain true understanding of the ultimate Truth begins with self-reflection. The saying “consider before you attain” emphasizes examining one’s thoughts and intentions. Are they aligned with righteousness or driven by self-interest? If the thoughts and intents are impure, it makes one difficult to look people squarely in the eye; and even more ashamed to face Lao Tzu (老祖) in Tao Yuan. True understanding necessitates moral clarity, distinguishing sincere thoughts from those fuelled by deceit.
When pursuing noble goals and charitable endeavours, one must maintain foresight and not shy away from challenges or responsibilities. The Dao embodies human spirit and vitality. Abandoning the Dao, the source of our vitality, hinders our very existence. Without this essence, can one truly exist? As cultivators, we must use our wisdom and vision, and lead with love and compassion as the basic starting point. The approach is to cultivate oneself to deliver others, a balance between self-care and caring for others, ultimately serving society as a whole. Tao Yuan and the World Red Swastika Society then become a platform for the collective efforts aimed at promoting spiritual growth and compassion. Ultimately, the vow encourages cultivators to embrace ethical conduct and discourages destructive selfishness. clarity over selfish motives that lead to destruction. Life is fleeting, often a mere century. As one reaches advanced age, it’s vital to reflect on what truly matters. Attaining enlightenment requires a genuine pursuit of truth and sincerity, ultimately leading to the realization of true understanding.
辛未年四月初五日例統科
濟佛訓曰：
續談第四願。為願度眾生。哈哈。此一願與第一願之願修功行。可說不易分開的。而二、三願亦是有連貫性的。故說此第四願。在修人的修程上則缺一不可。因之第四願。更是加強前三個願心作為也。如以渡來說。必須先從自己說起。換言之。自己未渡。何能渡人。在修人是以功行為最善之第一步。但修心所持者。更為重要也。修人在功行方面。尚且慳吝而不做。再將修程中之坐誦亦不為。只是自詡之聲講高談。論是非。此等類之修人。還能說其渡人嗎。而自渡尚不明。何能談其功行耳。哈哈。度眾生。則是五教各各皆有其渡化和引導之法則。前日訓示中。已談過復本。必先克己。復本人之本性。能本性已復。則其心性和心態自然復為正人君子。而藉以為道慈之展化。以渡眾生也。 老衲再補充一句。所謂眾生者。乃宇宙之間萬物萬類也。包括了動植及山野飛禽水族等等耳。凡能渡化眾生者。此一修人之修程。及道德涵養。則受人人之崇敬者。
On the fifth day of the fourth month of the Xinwei year, Buddha Ji continued to discuss the fourth vow: the vow to deliver and liberate all sentient beings. This vow is deeply interconnected with the first vow of cultivating merit and virtues and cannot be separated from it. Additionally, the second and third vows also maintain a connection to this fourth vow. Therefore, the fourth vow is essential in the spiritual journey of cultivators, as it strengthens and reinforces the intentions behind the first three vows. The four vows are thus interwoven threads in the tapestry of spiritual growth.
To illustrate this concept, one must start with oneself when discussing the liberation of others. In other words, if one has not achieved personal salvation or liberation, how can they assist others on their journey? Cultivators beginning with acts of virtues and merit through good deeds are the initial, vital step. However, nurturing one’s heart and mind (inner cultivation) by maintaining a positive mindset is even more critical. A cultivator who is stingy in their actions, reluctant to perform good deeds, or neglects their meditative practices, merely engaging in lofty discussions or moral debates about right and wrong, cannot truly guide others. If they themselves have not attained clarity, how can they speak of their merits?
The act of liberating sentient beings is a tenet shared by all (major religious) teachings, each with its own methods for transformation and guidance. In previous teachings, we discussed the need for self-restraint and returning to one’s true innate nature. When one can restore their inherent innate nature, their mindset will naturally align with that of a virtuous, noble person. This alignment allows for the manifestation of compassion and wisdom needed to guide and deliver all sentient beings.
When we refer to sentient beings, we mean all forms within the vast universe—this includes animals, plants, and even the elements of nature such as mountains, rivers, birds, and aquatic creatures. Cultivators who are capable of guiding and delivering sentient beings through their spiritual practice and moral cultivation are held in high regard for their dedication to spiritual growth and unwavering moral character; thus earn the respect and admiration of all people.
The journey towards liberating others begins with self-liberation and understanding one’s own nature requires overcoming our ego. Only through genuine transformation by reclaiming this authentic self can cultivators become a vessel of compassion capable of helping others on their paths to enlightenment. This fourth vow, when practiced with sincerity and compassion, can lead to a profound transformation of both the practitioner and those they seek to guide.