Chapter 6: The Five Guidelines [佛法修學五大科目] #7

３、忍辱
The Paramita of Patience

第三是「忍辱波羅蜜」。忍辱就是忍耐，無論做什麼事情，都要有耐心。當年翻經的法師，看到中國人有一種倔強的個性。在古書上常常記載著：「士（讀書人）可殺不可辱。」談到忍，什麼都可以忍，連殺頭也沒有關係，都可以忍，只有侮辱不可以忍；因此，翻經法師就將這一名詞翻作忍辱。辱都能忍，那還有什麼不能忍的呢！所以忍辱是專對中國人倔強的個性翻的，它原來的字義只是「忍耐」，沒有辱的意思，其用意是告訴我們小事情要有小的耐心，大事情要有大的耐心。

金剛經上告訴我們：「一切法得成於忍。」沒有忍耐，什麼事情都不能成就。以讀書求學而言，念大學四年，就得忍四年，不能夠忍耐四年，就畢不了業。到這個地方聽講兩個半小時，也要有耐心，能夠忍得住，這一堂佛法才能聽得圓滿。由此可知，一個人沒有耐心，無論他條件多好，也是一事無成。因為成功永遠屬於有耐心、有毅力的人；所以耐心是成功非常重要的一個條件。世尊在金剛經上給我們講菩薩六度，特別強調「布施」和「忍辱」，其他講得很少。換句話，這兩個是修行成敗的關鍵。
In whatever we do, we need to exercise patience. As stated in the Diamond Sutra, “All natural laws of the universe attribute their success to patience”. Without it, we cannot succeed in anything. For example, to complete our college education, we have to be patient for four years. This audience needs to be patient to sit here for two hours listening to my lecture before you achieve perfection in this lesson. Without patience, we can never achieve anything, no matter how good our conditions are. Of the Six Paramitas, Buddha Shakyamuni in the Diamond Sutra stressed giving and patience in particular. They are the keys to success in cultivation.

俗話常說：「處事難，處人更難。」從前處人還容易，現在處人比從前不知道要難多少倍！原因在那裡呢？從前的教育，是教我們做人；現在的教育，只教我們做事。所以我們不知道怎樣做人。對自己的情緒千變萬化都無法理解，不要說去了解別人。你說處人怎麼不難呢！為此，佛教給我們忍耐。
It has been said that “It is difficult to handle matters, but it is even more difficult to interact with people”. It was not so difficult to interact with people in the past, but now, it is. Why? Education in the past taught people the proper manner and behavior in which to conduct themselves. Today it teaches people how to make a living. It is no wonder that we do not know how to conduct ourselves. We are unable to understand the changing of our own emotions, much less those of others. Therefore, it has become increasingly difficult to get along with other people.

忍耐分為三大類。第一、是對人為的加害要能夠忍受。忍人家對你的侮辱、對你的陷害。能忍，絕對有好處。為什麼呢？能忍，心清淨，容易得定，修道容易成就，也是最大的福報。第二、是自然的變化。如冷熱、寒暑的變化，能夠忍；飢餓、乾渴要能忍；遇到天然的災害，也要能夠忍耐。
There are three categories of patience. First, tolerate the injuries of physical and verbal abuse. Patience is a virtue. With patience, we will have a quiet and pure mind; thus, it will be easier to attain deep concentration and achievement. When we successfully practice patience, we will gain the greatest good fortune. Second, we would do well to be patient with variations of the natural elements, hot and cold, summer and winter, hunger and thirst, as well as natural disasters.

第三、是修行。佛法的修學也要忍耐。在沒有得到法喜之前，功夫沒有得力之前，修行是很苦的，路是艱辛的，這個階段過去之後，就很樂了。為什麼呢？因為功夫上軌道了。就如上高速公路，在沒有找到高速公路，在底下繞圈子的時候，那是很苦啊！路上車子又多、又慢，得有耐性啊！上了高速公路，就很舒服、暢快了，一切阻攔都沒有了。
Third, be patient in the arduous course of our practice. Before attaining the joy of cultivation and before of our cultivation becomes strong, we will encounter many obstacles. However, once we get through this phase, we attain happiness. Why? Because we are on the right path. This is like traveling on an expressway. Before we can get on it, we keep circling and driving around trying to find the entrance. This is very frustrating because there are many cars in our way and we cannot drive fast. We have to remain patient. Once we get on the expressway, it is much more pleasant because traffic moves smoother and faster with no hindrances.

我們學佛也是如此，開頭學都是摸索無量的法門、宗派。到底那宗好？我想學什麼？有的人很幸運，三年、五年就找到了；就好像幸運的人，走一段小路馬上就接上了大路。有些人花了十年、二十年，乃至一輩子都摸不到門路！那就很冤枉、很苦了。這當然與自己的善根、福德有關係，善根、福德、因緣具足，佛菩薩必定加持。這就是「佛氏門中不捨一人」！一個真心向道、真心慕道的人，佛菩薩常常在那裡守護照顧，到他真正肯接受了，再給他啟示，光明大道就找到了。
Our practice of Buddhism is like this. In the beginning, we move around, trying different methods and schools. Which one shall I choose? What shall I learn? Some people are fortunate because they only spend a few years to find the right method. Others are not so fortunate, and may take ten to twenty years or even a lifetime in the attempt to find the right method. Good fortune is the result of our good roots, merits and virtues, causes and conditions. With these, the Buddhas and Bodhisattvas will surely help us, as they never abandon anyone. And once we have the mind to accept their teachings, we will be helped by the Buddha to find awakening. Then our future will be bright.

那佛菩薩為什麼不來點醒你呢？點了，是你不接受！告訴你這個方法，你心想：唉！這未必好，我聽人家講那個法門比這個殊勝啊。你還跟佛菩薩抬槓、爭論。如此佛菩薩只好不來了。這一點希望諸位細心去領會。所以修行要有很大的耐心，沒有耐心不能成就。耐心是禪定的前方便，不能忍耐就沒有更進一層的境界；耐心也是精進的預備功夫，有耐心才談得上「精進」。
Why, does the Buddha not simply tell us what we need to know? He did. But we did not listen. We were told the method, but instead thought to ourselves, “Well this may not be a good method. I heard that another one is better”. We have thus argued with the Buddhas and Bodhisattvas. So, they have chosen not to come to us. Please carefully consider this. We need to be very patient before we can attain achievement. Without patience, we cannot advance to a higher stage, for patience is the prerequisite for deep concentration and diligence.

４、精進
The Paramita of Diligence

「精進」，精是專精，進是進步。由此可知，佛法不是保守的，更不是落伍的，佛法是天天都求進步的。如同儒家的日日新，日新又新。現在有人說：儒家是落伍的，佛教是應該淘汰的。這是他對於佛法六度中的精進，以及儒家的日新又新完全不了解，而引發的謬論。進步是好的，最重要的是要精進。精是純而不雜。目前，西方有許多大科學家，一生當中有許多特殊的發明。他就是專精－－天天去研究，鍥而不捨，終於有了新發現！世間法如此，佛法也是如此。在無量法門當中，必須是「一門深入」，才能夠成就。想要門門都學，是絕對不可能成就的。門門都學，那是一門成就以後的事，一門成就了，其他無量法門一看、一聽當下都通達了。所以說一通一切都通。佛法，在沒有開悟、沒有通達之前，門門都學就會變成障礙！這是修行必定要知道的。我們舉一個念佛成就的例子，你就會恍然大悟：古人修學得以成就都是專攻一門。
The Chinese word for diligence is comprised of two characters meaning perseverance in a specialized field and progress. The two need to work together. Buddhism is neither conservative nor backward, but seeks daily improvement. Some say that Buddhism is no longer relevant. These remarks are erroneous because the people who said them did not know the Paramita of Diligence. Progress is good, but more important is progress with diligence. Currently, many great scientists in the west have made many discoveries. They persevered. They did research everyday and never stopped. The same applies to our learning Buddhism. We are practicing diligence when we choose one school or method and stay focused on our selection, studying until we excel in it, before advancing to another method. It is not effective to concentrate on different methods at the same time. Once we understand one method, we will understand all of them. This is known as “Once we achieve in one, we achieve in all”. If we try to practice many methods before we are enlightened, they will become obstacles. Let me tell you what happened to one monk who specialized in the Buddha Name Recitation Method.

民初，諦閑法師有一位徒弟，這徒弟四十多歲才出家。他的年齡跟老法師差不多，他們是從小在一起玩的朋友。諦閑法師家庭環境比較好一點，所以念過書。他的舅父做生意把他帶出去，所以算是見過世面，出外旅行過的。他那個同學家境清寒，沒有念書。長大之後，生活非常困苦，學一個「鍋漏匠」的手藝。什麼叫鍋漏匠？就是碗碟打破了，他能把它補起來再用。他就天天挑個擔子在外面叫喊，非常的辛苦。他真正體會到人生太苦了！
In the beginning of this century, Master Di-Xian had a student who became a monk at the age of forty so the student was almost the same age as the Master. The two had been childhood friends. Master Di-Xian, who was from a well to do family, had received a good education. However, his childhood friend was from a poor family and had received little education. When the friend grew up, he could only do manual labor and thus had a very difficult life.

他也知道小時候在一起玩的朋友，出了家，做和尚了，於是就找。找到諦閑法師，在廟裡住了幾天，就跟老法師說：「我要出家。」法師說：「為什麼？」「生活太苦了，我一定要出家。」老和尚說：「你不要開玩笑啦，住幾天還是去做生意吧！」為什麼不讓他出家呢？老和尚考慮他年歲太大了！在當時，四、五十歲就是老人，體力也衰了。出家，五堂功課學不會，念經也念不來，這樣，住在寺廟裡，讓人瞧不起，冷眼看待，心有多難過啊！學講經吧！他不認識字，得從念書做起，要到那一年才能成就啊？於是，老和尚就拒絕他。
One time, he went to visit Master Di-Xian. After staying at the temple for a few days, he told the Master that he too wanted to become a monk. “Why?” asked the Master. “Because life is too hard and I want to be a monk” replied his friend. The Master initially denied this request because he felt the rigorous training and sutra memorization would prove too much for someone who was illiterate and much older than novice monks usually are. The other monks would look down upon his friend. Feeling everything would prove too much for his friend, the Master denied the request.

結果他就硬賴著：「我非出家不可，我不做生意了。」老和尚給他搞得一點辦法都沒有，再想著小時候在一起啊，這份感情……。老和尚就說：「這樣好了，你要是真的想出家，你得答應我幾個條件。」他說：「這沒有問題，我認你做師父了，你說什麼我統統聽，統統接受。」老和尚說：「這很好！我給你剃頭，剃了頭之後，你也不要去受戒，也不要住在廟裡。受戒，五十三天你受不了。再說寧波鄉下，有很多小廟、破廟、廢廟沒人住，就找一個小廟給住下來。」老法師在附近，找幾個護法、信徒每一個月給他送一點錢、送一點米，安住他的生活。又在附近找一個念佛的老太太，每天給他洗衣服，並燒中午、晚上兩餐飯。然後教他一句佛號「南無阿彌陀佛」。交代他：「你就念這一句佛號，念累了就休息，休息好了，你就再念；一直念下去，你將來一定有好處。」
But the friend persisted and so the master gave in. Master Di-Xian said to him, “I will accept you as a monk. But I do not think you need take the vows of abiding by the precepts because you may not stand the rigor of the fifty-three day training. There are many deserted temples in the countryside, I will find you one to stay in.” The Master arranged for some practitioners to provide meals for the new monk. He then taught his friend to chant “Namo Amituofo”. “Just recite this phrase over and over. When you are tired, take a rest, when rested, resume your chanting. I am sure that you will greatly benefit from this”.

這個人沒有讀書，但是聽話、老實，他就死心塌地念這六字聖號。他真的念累了就休息，休息好了就再念。在那個廟裡，三年都沒有出門，一句佛號，一點也不雜，這就叫精進。這一天，他離開寺廟，到城裡去看他的親戚朋友。晚飯吃完，就跟那位燒飯的老太太說：「明天你不要替我燒飯。」這個老太太心想：「師父三年都沒出門，今天出去看朋友，大概明天有朋友請他吃飯，所以叫我不要給他燒飯了。」
And so the new monk isolated himself in the small temple and concentrated solely on his chanting. Three years later, he went to visit friends and relatives. He came back and told the woman, who had been doing the cooking for him, “There is no need to prepare food for me tomorrow”. The woman thought the monk, who had not left the temple for three years had decided to re-visit his friends again the following day.

到了第二天中午，老太太到廟裡去看看，師父有沒有回來？有沒有人請吃飯？那是個破廟，廟門都不關的，到廟裡，喊師父，沒人應，就再去找一找。看見師父站在寮房裡，面對著窗戶，手拿著念珠。叫喊，他不回應；走到他前面，才知道，他死了！站著死的－－念佛往生了。這個老太太嚇了一跳，她從來沒有看見人死是站著的，於是趕緊報告那幾位護法。這些護法一瞧，也不曉得怎麼辦，就派人到觀宗寺報告諦閑法師。
The next day, she went by the temple to see if he had returned. She went to the temple and called. Receiving no reply she went into the temple and found him standing, with his recitation beads in his hand. She greeted him but received no response. When she moved closer to him, she realized that he was dead but still standing! Never having seen anything like this before in her life, she rushed off to ask the others who were looking after the monk, what to do. They sent a message to the Master’s temple informing him of the strange occurrence and asking what to do.

那個時候沒有車，請人去報信，走去再走回來，需三天。你看他，站著往生，還要站三天，等他的師父來替他辦後事。諸位要知道，三年能成功，精進啦！諦老看到之後，非常讚歎說：「你沒有白出家啦，你的成就，講經說法的法師，名山寶剎的方丈住持，沒有一個人能比得上你啊！」一句阿彌陀佛，念累了就休息，休息好了就再念，三年成功，了脫生死，這樣殊勝的成就到那裡去找啊？一句阿彌陀佛，就叫專精，不夾雜、不間斷，是成功的關鍵。
Due to difficulties in traveling, it took Master Di-Xian three days to arrive at his friend’s temple. He understood that his old friend had been born into the Western Pure Land. He looked at the still standing dead friend and said admiringly to him, “You have proved that your decision three years ago to become a monk was a fruitful one. Not one of the Dharma masters or abbots at all the famous way places can match your achievement.” For three years, the uneducated monk had done nothing but recite “Namo Amituofo”. His single-minded, ceaseless recitation had resulted in his achievement of being freed from the cycle of birth and death and of being born into the Western Pure Land.

無論世出世間法，想在這一生有真正的成就，一定要知道精進。無論是念佛、參禪、持咒，或是研教，都要知道遵守這一個原則。就教而言，如果一個人發心，自己修學也能夠幫助別人。最好一生，只學一部經，專講一部經，這就是精啦。每講一遍，必定有一遍的境界，遍遍都有進步。如果有人專講阿彌陀經，能夠講上十年，這個人就是阿彌陀佛。假如十年專講普門品，這個人就是觀音菩薩。如果他十年當中講十部經，那他什麼都不是。你才曉得「精進」之可貴啊！
The practice of diligence is important regardless of what we are doing. Whether chanting “Amituofo”, sitting in meditation, chanting mantras, or studying sutras, we need to practice diligence. In studying sutras, if we want to help ourselves as well as others, it would be best to specialize in just one sutra for study and lecturing. In this way, each time we study and lecture, we will reach a new state of mind, we will improve each time. A person who lectures on The Amitabha Sutra for ten years will become Buddha Amitabha. A person, who lectures on the “Universal Door Chapter” for ten years, will become Guan Yin Bodhisattva. A person, who tries to learn ten sutras in ten years, will become a jack of all trades and a master of none. Now we can see how important diligence is!

民國五十八年星雲法師找我去佛學院教書，我曾經建議他，並勸他，讓每一個學生專學一部經，我說：「法師啊！如此，十年、二十年之後，你的佛光普照全球啊。」他聽了之後說：「好是好！但那就不像佛學院了。佛學院裡面開的課，要像一般學校一樣。」我說：「這樣做，有一定的好處。」最後他沒接受，我在那裡教一個學期，就離開了。假如那時候真的接受我的建議，一百個人我們打個對折，現在就有五十多個專家出來弘法，那還得了！大家要聽阿彌陀經，請阿彌陀佛來跟大家宣講；想聽地藏經，就有地藏菩薩來宣講。個個都是專家，這樣佛法才能真正普偏的弘揚。
Years ago, when I was a professor at the Buddha Light Temple, a Buddhist university in Taiwan, I recommended to the principal that each student specialize in only one single sutra, “This way in ten to twenty years, your Buddha Light will shine over the entire world”. However, my idea was not accepted. If it had been, we would now have many experts giving Dharma talks. What a wonderful accomplishment that would have been! In this way people who wanted a talk on the Amitabha Sutra, would have Buddha Amitabha to speak. People, who wanted a talk on the Earth Treasure Sutra, would have Earth Treasure Bodhisattva to speak. Every graduate from the university would have become an expert! Only in this way can Buddhism become widely accepted.

所以希望你們做專家，不要去做通家；表面上樣樣學，結果是樣樣都不通。一樣通了，結果是樣樣都通；雖然是樣樣都通，還是專弘一樣。這種作法是給大家做一個表率，做一個榜樣。那一尊佛、那一尊菩薩不是樣樣都通！可是他還是標榜一樣。這個教我們「一門深入」的修學才叫做「精進」；精進的利益、功德是無量無邊的。
So, I hope that all those who give Dharma talks will become experts instead of general scholars. For while such students appear to be knowledgeable in many areas, actually they are incapable of mastering anything. On the contrary, students who specialize exclusively in one subject will turn out to be versatile experts. All the Buddhas and Bodhisattvas are versatile, but they all concentrate on their respective teaching. To be diligent is to delve deeply into one method. The virtue and benefits of practicing the Paramita of Diligence in this way are infinite.

５、禪定
The Paramita of Deep Concentration

第五「禪定」。禪定包括世間與出世間的禪定。世間禪定是講四禪八定；能夠修成，將來就能夠生色界天、無色界天。這是高級的天界，須要禪定才能得到。出世間禪定，有大乘、小乘之分。諸佛如來所修的，我們稱為出世間上上禪定。整個佛法修學的樞紐在「定」。
The fifth Paramita is deep concentration, which includes the concentration levels practiced within the heavenly realms and beyond. The concentration of the heavenly realms is comprised of eight levels. If we succeed in our cultivation of them, we will be born into the higher heavens. Beyond the heavenly realms, deep concentration is found in the realms of Arhats and Mahayana Bodhisattvas. Finally, the highest level of concentration is that practiced by all Buddhas. The key to all methods of practice lies in deep concentration.

並不是禪宗才修禪定，其他的宗派就不修禪定。以念佛而言，念佛目的在那裡呢？在得一心不亂；一心不亂就是禪定。教下修止觀，止觀也是禪定。密教裡面修三密相應，相應就是禪定。由此可知，每一個宗派、法門，所用的名詞雖然不一樣，其實都是在修定。所以六波羅蜜裡，「禪定」統統都包括了。連我們日常生活中，那小小定也含攝在其中。
It is a mistake to think that only Zen Buddhism practices deep concentration. Pure Land Buddhism uses Buddha Name Chanting to concentrate the mind. Tiantai Buddhism practices tranquility and contemplation, which is another form of deep concentration. Tibetan Buddhism uses the Three Mystic Practices, the three karmas of body, mouth, mind corresponding to those of the Buddha. So, although different schools use different terms, they all practice deep concentration. Therefore, in the Six Paramitas, concentration encompasses the above forms as well as all the phenomena in our daily lives.

這小小定是什麼呢？就是心中有主宰。大而言之，這一生當中，自己有一個方向、有一個目標，這個方向、目標絕對不會被環境左右、動搖，這就是「定」。如科學家，從事研究一樣東西，他不被別的事物影響，他就會成功；他就得佛家講的「三昧」－－科技的三昧。念佛人一心不亂，他就得念佛三昧，像剛才講諦閑老法師那個徒弟，他真的就得到一心不亂。因此，忍辱是個基礎，能忍就有耐心，有耐心才能精進，精進才能得定，而「定」是修行的樞紐。
What is this concentration? Being the master of our mind. We have goals, which will never be changed or influenced by the environment. Scientists succeed in their research because they do not allow themselves to be distracted by other concerns. So, they attain a scientific concentration. When we successfully practice the Buddha Name Chanting Method, we will attain the Buddha Name Chanting Samadhi, as did Master Di-Xian’s student. If we are able to endure, we will become patient and thus be able to persevere and progress and thus attain deep concentration, which is the essence of our practice.

「禪定」，六祖大師在壇經裡面給我們下了一個定義，明瞭這個定義，才知道修禪定並不只是打坐而已。「打坐」是修禪定的無量方法之一，除打坐之外，還有無量的方法，都在修禪定。六祖大師是由金剛經開悟的，所以他所講的，都是依據金剛經佛所說的原理、原則。他的解釋：「禪」是外不著相（不執著一切境界相是禪）；「定」是內不動心。金剛經上有兩句釋迦牟尼佛教須菩提尊者，要用什麼態度去弘法利生的名言。那就是：「不取於相，如如不動。」不取於相就是「禪」，即是不著相！內裡頭不要動心，不要起心動念，就是「定」。
In the Platform Sutra, the Sixth Patriarch, Master Hui-Neng explained that deep concentration was more than just sitting in meditation. He himself reached awakening upon listening to the Diamond Sutra. Therefore, all of his lectures were based on the principles in this sutra. He said that meditation is not being attached to any phenomena. Concentration is sustaining the mind of tranquility. In the Diamond Sutra, Buddha Shakyamuni taught the proper attitude to have when encouraging others to practice Buddhism, “Do not attach to changing form, maintain the mind of stillness, do not be moved”.

在華嚴經上，善財童子五十三參，他去參訪修禪定的鬻香長者，是到那裡去找他呢？這位長者不在家裡打坐，也不在道場修定。他跑到什麼地方去了呢？跑到市場去了。這是佛經上講的「市廛」。市廛就是最熱鬧的市場，像美國大的ＭＡＬＬ。長者在那裡面逛，那是為什麼？修禪定啊。他在那裡修什麼？修「外不著相，內不動心」。你看他在逛ＭＡＬＬ，實際上他是修禪定，他不像人家盤腿面壁。所以我們遇到高級的禪者，我們都會瞧不起他。那個地方熱鬧他就往那兒去，殊不知，他在那裡修養高級禪定。我們只佩服那些能盤腿面壁幾個鐘頭或幾天的禪者。一看！就說：「這個人的功夫了不起。」不曉得人家逛ＭＡＬＬ的功夫，不知道他的定功高人多少倍。要知道高級的禪定，是行、住、坐、臥都在定中。
The Flower Adornment Sutra tells us of the fifty-three visits of Sudhana. When Sudhana went to visit Yuxiang, a venerable sage who practiced deep concentration, the boy could not find the old man. Where was he? The sage was not found to be sitting in meditation at home or in the way place. He was found roaming around a market. What was he doing there? Maintaining the mind of tranquility by practicing deep concentration and the principle of not attaching to phenomena. He was not sitting cross-legged facing a wall for hours, a position we often admire and expect of a master. We often find ourselves looking down on the Master of deep concentration whom we see bustling around in excitement. We do not yet realize that such a Master has reached a much higher level of attainment than many practitioners we see in the lotus position. A higher level of deep concentration or Samadhi can exist in all acts.

為什麼「禪定」這麼重要？為什麼一定教我們「外要離相，內要不動心」？因為凡所有相皆是虛妄，一切有為法如夢幻泡影。什麼叫有為法呢？如果諸位念過唯識就很好懂。在百法明門裡，佛將一切法，即萬事萬法歸納為一百大類。這一百類，八個是心法，五十一個心所法（心理作用），二十四個不相應行法，十一個色法（物質），統統是有為法。不但所有一切物質是夢幻泡影，我們起心動念、打妄想也是夢幻泡影。佛真正明瞭這些事實真相，叫我們對這些境界不要起心動念，我們的真心就恢復。對宇宙之間一切事物的看法，就跟如來一模一樣。那時候的知見，就是佛知、佛見，正知、正見，這就是「般若波羅蜜」，就是般若智慧。
Why is deep concentration so important? Why did the Buddha caution us to stay away from form and to remain unmoved in our heart? Because all phenomena are illusory, like dreams, bubbles and shadows. They are unattainable. The Buddha sees through everything and urges us not to give rise to any discriminatory thoughts and attachments. If we can do so, then we will uncover our true self-nature and attain the Buddha’s understanding of all things in the universe. This is the Paramita of Wisdom.

6、般若
The Paramita of Wisdom

所以般若智慧是應用在日常生活當中，應用在前五度上。這就是我們要學菩薩行（就是菩薩的生活）：對於一切法明瞭、通達，且於一切法不執著，盡心盡力去幫助別人。為什麼幫助別人呢？這是源於諸佛菩薩的「同體大悲，無緣大慈」。因為只有佛菩薩曉得，盡虛空、?法界，所有一切眾生，跟自己是同一個體；既是同體，幫助還要談什麼條件呢！就如我們這個身體右手癢了，左手來抓一抓，還要談條件嗎？不需要了！為什麼呢？同一體嘛。
The Sixth Paramita is intuitive wisdom. We apply it in our daily lives, as we learn the Bodhisattva way. We know everything around us but we do not cling to it as we do our best to help others. Why? This act of helping others originates from the thought and practice of Buddhas and Bodhisattvas, “Unconditional compassion for all others as we are all one entity”. This is like a person naturally using the left hand to brush away a mosquito that is biting the right hand. Would the left hand ask why it should help the right hand? Of course not. They are part of the same body.

今天我們迷失了自性，不知一切眾生跟我們是同一體，同一個真如本性。所以在這裡分自分他、迷惑顛倒、起惑造業、自作自受、苦不堪言！佛教給我們破迷開悟，把這些迷惑顛倒統統打破，才能看到事實真相－－幫助一切眾生就是幫助自己。這個慈悲心、愛心是從「無緣慈，同體悲」發出來的，不談任何條件的。
Today, we have temporarily lost our self-nature, not knowing that all beings and we are one entity. So we discriminate between others and ourselves becoming perplexed and obsessed, spreading confusion, committing wrongdoings and thus bringing sufferings to others and ourselves. The Buddha taught us how to break through delusion so that we would awaken to the truth that helping others is helping ourselves. Such a heart of compassion is unconditional because it originates from understanding of “Unconditional compassion for all others as we are all one entity”.

總而言之，一切作為都有方法，都有程序，這就是「持戒」。有耐心、有毅力，這是「忍辱」。能夠專精不懈，這是「精進」。心地有主宰，不會被外境所動，這是「禪定」。一切事物沒有一樣不透徹、不明瞭，這是「般若」，佛教我們這六條要應用在日常生活當中，能做到就是道道地地的菩薩行。絕對不是說，受了菩薩戒，就當了菩薩（迷惑顛倒的菩薩）。若不懂六度，不能把這六條應用在日常生活裡面，受了菩薩戒也是泥菩薩啦！
In conclusion, everything has its own methods and continuity. This is abiding by the precepts. With endurance and perseverance, we will have patience. To specialize without slacking is diligence. To be master of our mind and not to be swayed by external condition is concentration. To thoroughly understand all phenomena is wisdom. Therefore, the Buddha taught us to adopt the Six Paramitas of giving, abiding by the precepts, patience, diligence, deep concentration and wisdom into our daily lives. In this way, we will be practicing the Bodhisattva way. It is a mistake to think that once we have accepted the Bodhisattva precepts, we will automatically become a Bodhisattva. If we are ignorant of the Six Paramitas and thus cannot apply them, then even if we have accepted the Bodhisattva precepts, we will be no more than clay idols unable to even help ourselves.