习慈说
[11] Practice [Of] Loving-Kindness’ Instructions
观世音菩萨谓万善皆生于慈，
Contemplator [Of The] World’s Sounds Bodhisattva said [that the] ten thousand goodnesses all arise from loving-kindness.
老子言三宝 [(1) 慈、(2) 俭、(3) 不敢为天下先] 以 (1) 慈为首，*
Lǎozǐ [i.e. Laocius] spoke [of the] Three Treasures [of (1) loving-kindness, (2) frugality, and (3) not daring to be at the heavens’ below first, which are] with (1) loving-kindness as foremost.*
儒家言五常 [(1) 仁、(2) 义、(3) 礼、(4) 智、(5) 信)] 先之以 (1) 仁，
Confucianism speaks [of the] Five Constant [Virtues of (1) benevolence, (2) righteousness, (3) propriety, (4) wisdom, and (5) trustworthiness, which are] first of [all] with (1) benevolence.
其意皆同。人有多瞋怒者，盖不思此意。
These meanings [are] all [the] same. Those people [who] have much anger, [are so] because [of] not contemplating these meanings.
未言害物造业，先自损气伤和。人若能到慈仁之境，方知瞋怒不佳。
Yet [to] speak [of] harming [sentient] beings [which] creates [evil] karmas, first [having] personal injuring [of] qì [i.e. vital energy] [and] damaging [of] harmony. If people [are] able [to] reach [the] state of loving-kindness [and] benevolence, [they] then know [that] anger [is] not good.
当其在瞋怒中，则不自知其苦，正如行荆棘中，趋一大厦安居之所也。方其矫宿性之瞋怒，如行荆棘中；及习成慈仁，则如入大厦安居矣。
When they [are] within anger, then not personally knowing their suffering, just like walking within thistles [and] thorns, hastening [towards the] place of one big building [to] peacefully abide. Then [will] they correct [the] anger of [their] past nature, like walking within thistles [and] thorns. In time practising [to] accomplish loving-kindness [and] benevolence, [is] then like entering [the] big building [to] peacefully abide.
此不可以言尽，但当瞋怒时习之，久久自有可喜。
This cannot be spoken [of] completely, only when angry, practising it, [after a] long time personally having [that] gratifying.
释道二教固已戒瞋，儒家亦然。
Buddhism [and] Taoism, [these] two teachings, certainly [teach] abstaining [from] anger. Confucianism [is] likewise thus.
桓魋欲害孔子，孔子曷尝瞋乎？臧仓毁鬲孟子，孟子曷尝瞋乎？韩信不报胯下之辱，安国不怨溺灰之言，此皆可为师法。
[When] Huán Tuí desired [to] harm Kǒngzi [i.e. Confucius], when [was] Kǒngzi ever angry? [When] Zāng Cāng slandered [to] isolate Mèngzǐ [i.e. Mencius], when [was] Mèngzǐ ever angry? [Of] Hán Xìn not avenging [the] humiliation of [crawling] below loins, [and Hán (韩)] Ānguó, not resenting [the] words of Nì Huī, all these can be emulated.
况凡待贫下、御仆妾、诋忤己者，易致瞋怒，尤当戒谨。盖彼亦人也，但以薄福而事我，岂可恣其情性而造恶业哉？
Moreover, all treating those poor [and] lowly, charioteers, servants [and] consorts, [when] reproaching [the] insubordinate, [who are] easily caused [to be] angry, should [be] especially cautious. Because those [are] also people, but with thin blessings then serving me, how can [I] indulge [in] that emotional nature and create evil karmas?
[原眉批：《菩萨藏经》云：「夫瞋恚者，速能损坏百千大劫所集善根，是故我当被忍辱铠，摧忿恚军。」
[Original headnotes: (The) Bodhisattva Treasury Sūtra says, ‘(As) those persons angry, (are) quickly able (to) damage those hundred thousand great kalpas’ collected good roots, therefore, I should wear patience’s armour, (to) conquer anger (and) hatred’s army.’
《地持经》云：「多瞋恚者，死当堕泥犁。后虽复人身，面貌丑恶，人所憎恶。」]
(The) Earth Upholding Sūtra says, ‘Those (with) much anger, (after) death will fall (into) Nirāya (i.e. the hells). Later, although again (with) human bodies, (are with) facial appearances ugly (and) vile, (by) people those detested (and) loathed.’]
究而言之，慈和者，于自己大得便宜。
Conclusively then speaking [on] this, those [with] loving-kindness [and] amiability, [will] for themselves greatly attain advantages.
《藏经》云：「今生人见欢喜者，前世见人欢喜故。」此慈和之所致也。修净土者乌可不以是为心哉！
[The] Treasury Sūtra says, ‘Those [in this] present life [with] people seeing [them] joyfully, [were in] past lives [with] seeing [of] people joyfully thus.’ This [is] caused [by] that of loving-kindness [and] amiability. Those cultivating [the] Pure Land [path] cannot [be] without this as [their] mind!
[原眉批：圣贤德业，一经动瞋，败之而有馀，故曰损害善根。
[Original headnotes: (The) noble (and) virtuous (ones’) virtuous karmas, once going through (being) moved (to be) angry, (with this) defeating them, (it is) then more than enough, thus saying (this) damages good roots.
且因烦恼而生瞋心，因生瞋心愈添烦恼，是火上加油也。此但就一己而言，已不可生瞋。若欲度人，更当慈和。
Moreover, because (of) afflictions then giving rise (to) anger’s mind, because (of) giving rise (to) anger’s mind, (with) even more increasing (of) afflictions, (this) is on fire adding oil. This (is) only with regard to one(self) then speaking. Already must (there) not (be) giving rise (to) anger. If desiring (to) deliver people, even more should (there be) loving-kindness (and) amiability.
君不见山门弥勒菩萨，见者各各生欢喜心？故知金刚努目，终不如菩萨低眉也。]
(Do) you not see (temples’) mountain gates’ Maitreya Bodhisattva(‘s images, with) those seeing (them, with) each (and every) one giving rise (to the) joyful mind? Thus knowing (that) Vajra (guardians of great strength [金刚力士] with) glaring eyes, (in the) end (are) not as good as Bodhisattvas (with) drooping eyebrows.]
如一切众生为大罪恶，亦勿生瞋，以污吾清泠之心。
If all sentient beings do great transgressive evils, also [do] not give rise [to] anger [at them, as being] with [it] defiles my mind of purity [and] coolness.
念彼以愚痴故尔，使有智慧，必不为此，当生怜悯其愚痴之心。
[Be] mindful that [they are] with ignorance therefore thus, [for] if having wisdom, [they will] definitely not do these. [There] should [be] giving rise [to the] mind of sympathy [for] their ignorance.
故曾子曰：「如得其情，则哀矜而勿喜。」
Thus [did] Céngzǐ say, ‘If getting [to know] their circumstances, then take pity and [do] not [have] joy [i.e. be gleeful].’
如是以修净土，其圆熟善根甚矣。
Thus with [this] cultivating [the] Pure Land [path], that complete maturing [of] good roots [will be] certain.
宋‧王日休
Sòng [Dynasty’s] Wáng Rìxiū
《龙舒净土文》
Lóngshū’s Pure Land Text:
第九卷：助修上品十六篇
Ninth Scroll: Sixteen Essays [On] Supportive Cultivation [For] High Grade
* 老子:《道德经》第六十七章：
* Lǎozǐ: Dào Dé Jīng [Classic Of The Path And Virtue]: Chapter 67:
天下皆谓我道大，似不肖。夫唯大，故似不肖。若肖，久矣其细也夫！
[Those in the] heavens below all say my Dào [is] great, similar [to that] without resemblance. [As] that [is] only great, thus similar [to that] without resemblance. If [with] resemblance, already for a long time, it [would have been] small!
我有三宝，持而保之：一曰慈，二曰俭，三曰不敢为天下先。
I have three treasures, [with] upholding then protecting them. First [is] called loving-kindness. Second [is] called frugality. Third [is] called not daring [to] be [at the] heavens’ below first.
慈故能勇；俭故能广；不敢为天下先，故能成器长。今舍慈且勇；舍俭且广；舍后且先；死矣！
[With] loving-kindness thus able [to have] bravery. [With] frugality thus able [to have] generosity. [With] not daring [to] be [at the] heavens’ below first, thus able [to] accomplish [as] vessels’ leader. Now abandoning loving-kindness, moreover bravery; abandoning frugality, moreover generosity; abandoning [the] behind, moreover [the] first; [this courts] death!
夫慈，以战则胜，以守则固。天将救之，以慈卫之。
Those [with] loving-kindness, with [it] battling [are] then victorious, with [it] guarding [are] then firm. [The] heavens will save them, with loving-kindness defend them.
Namo Amituofo : Translation by Shen Shi’an
相关教理
Related Teachings:
《龙舒净土文》
Lóngshū’s Pure Land Text
https://purelanders.com/longshu
