Work we must do

【我們在佛來接引前所要做的工作】

真正念佛人，要把壽命交給阿彌陀佛，佛覺得什麼時候恰當，我就什麼時候走，天天等佛來接引，好事。天天想著佛來接引，我們這個世間就丟掉了，就不再想世間法了。每天都在盼望著佛來接引我，總有一天真來了，真盼望到。佛不來接引你，大概就是你還有工作沒做完。這個工作不是別的，做個好榜樣給世間念佛人看，這就是我們應該要做的，天天做好榜樣給人看。

賢首大師《還源觀》裡面講的四德我們要做出來，這四條很簡單，能記得住。第一個「隨緣妙用」，能隨一切緣，順著一切眾生。妙用是什麼？妙用是不著相，沒有分別、沒有執著，這個妙。世間人隨緣，他著相，著相就造業了。隨緣，不造業。

第二個「威儀有則」，就是做好樣子，做念佛人的好榜樣。念佛人的好榜樣是什麼？真信、真願往生、真念佛名，這就是念佛人的好榜樣。一天到晚就這一句佛號，除一句佛號之外什麼念頭都沒有，這就是念佛人的好榜樣。外面的緣盡量減少，愈少愈好。

第三條是講我們態度，「柔和質直」，處事待人接物要柔，要溫柔，要和諧。這是外面的態度，讓人人見到你都生歡喜心，我們跟眾生就有緣了。質直是真心，沒有虛偽。

第四句是「代眾生苦」，我們要守法守己，願意吃虧上當，不計較，沒有怨恨心。別人恭維我、讚歎我，不生歡喜心，不會受外面環境干擾，代眾生苦。認真修行就是代眾生苦，行就在日常生活當中，我們盡心盡力滿足大眾的需求。好心得的不是好報，眾生可能怨恨你、毀謗你、羞辱你、陷害你，統統忍受。為什麼？要把它看作消業障，無量劫來生生世世我做了多少罪孽。無緣無故，行好事，還要遭這些果報，這個消業障比什麼都快速。不但對這些人沒有怨恨，還要感恩，真要感謝他們，要不然業障怎麼會消得那麼快。如果我們記著這些怨恨在心裡頭，不但業障消不了，業障增長了，增加了。所以這個時候要智慧處理，不能用感情，用感情就造業，用智慧，業障就化解了。你看，就這四句，我們念佛人能做到。

日常生活當中放棄主觀觀念，能接受別人的意見，只要他的意見沒有大害，我們都可以忍受。如果真有大害我們要跟他講清楚，讓他覺悟，讓他明瞭。他也是凡夫，跟我們一樣，做錯事情都要背因果。因果是事實真相，真的要講，講清楚、講透徹。人真正了解因果、相信因果，不敢起一個惡念。惡念都不敢起，他怎麼會做惡事情？那不可能。因果比道德，仁義道德還有效，道德是教人不好意思作惡，軌範人心；因果是教人不敢作惡，你作惡，你要受報。所以，因果禁止別人作惡那個效果的力量最大了。人敢胡作妄為，就是不懂得因果報應，等到他死了之後墮落在三途，那個時候後悔莫及，來不及了。必須在地獄惡道裡頭把這些罪受完，你才能出頭，罪不受完你出不來。

人在社會上沒有地位好，沒有財富好，你想造惡業，那個惡業有限，不大。如果在社會上有很高的地位、有很大的財富，很容易造大罪業。那個罪業一造的時候，真是幾十世、幾百世都消不了，太可怕了。

節錄自二零一二淨土大經科註　　（第二五九集） 淨空法師主講

"The Work We Must Do Before Buddha  Pick us Up and Guide Us to the Pure Land"

A true practitioner of Buddha-recitation should entrust their lifespan to Amitabha Buddha. Whenever the Buddha deems the time appropriate, that is when we shall depart. It is a joyous thing to await the Buddha’s picking up and guiding us to the Pure Land every day. By constantly thinking of the Buddha’s arrival, we let go of this worldly life and no longer cling to worldly matters. If we eagerly anticipate the Buddha picking up each day, the day will truly come when our hopes are fulfilled. If the Buddha has not come yet, it is likely because there is still work for you to complete. This work is nothing other than setting a good example for all the people whose chanting Buddha's name in this world—this is what we ought to do, demonstrating a virtuous/good model for others every day.  

In "The Ending of Delusion and Return to the Source" by Master Xianshou, four virtues are outlined, which we must embody. These four principles are simple and easy to remember:  

1. "Wondrous Function in Accord with Conditions": Be able to harmonize with all circumstances and follow the nature of all beings. What is "wondrous"? It is the absence of attachment, discrimination, or clinging—this is the wondrous aspect. Ordinary people conform to conditions but remain attached, thus creating karma. To follow conditions without creating karma is true skill.  

2. "Dignified Conduct as a Model: Be a good example for practitioners of Buddha-recitation. What constitutes a good example? Genuine faith, sincere aspiration for rebirth in the Pure Land, and earnest recitation of the Buddha’s name—this is the model. From morning till night, hold only this one Buddha-name in mind, with no other thoughts—this is the ideal. Minimize external distractions as much as possible; the fewer, the better.  

3. "Gentleness and Honesty": In interacting with others and managing affairs, be gentle, soft, kind, and harmonious. This outward demeanor will make everyone who meets you feel joy, thus fostering affinities with all living beings. "Honesty" refers to a sincere heart, free from deceit.  

4. "Bearing Suffering on Behalf of all living Beings": We must abide by the Dharma and discipline ourselves, willingly enduring losses and setbacks without resentment. When others flatter or praise us, we should not feel elated, nor should we be disturbed by external circumstances—this is bearing suffering for sentient beings. Diligent practice itself is an act of bearing their suffering, manifesting in our daily lives as we wholeheartedly fulfill the needs of others.  

Even with good intentions, we may not receive good in return. Sentient beings may resent, slander, humiliate, or even harm us—yet we endure it all. Why? We must view it as the dissolution of karmic obstacles. Throughout countless lifetimes, we have committed immeasurable misdeeds. To suffer unjust retribution despite doing good is the fastest way to purify karma. Far from harboring resentment, we should feel gratitude toward these individuals,  for without them, how could our obstacles be cleared so swiftly? If we cling to resentment, not only will our karma remain unresolved, it will intensify. Thus, we must handle such situations with wisdom, not emotion—for emotion leads to further karma, while wisdom dissolves it.  

These four principles are what we, as practitioners of Buddha-recitation, must embody.  

In daily life, we should relinquish subjective views and be open to others’ opinions, so long as they are not severely harmful. If they are indeed harmful, we must clarify and help others understand, awakening them to reality. They, like us, are ordinary beings, and all wrongdoing carries karmic consequences. Karma is an undeniable truth—it must be explained clearly and thoroughly. When people truly comprehend and believe in karma, they dare not entertain a single evil thought. If evil thoughts do not arise, how could evil actions follow?  

Karma is even more effective than moral teachings in restraining wrongdoing. While morality makes people ashamed to commit evil, karma makes them afraid to do so—for evil deeds inevitably bring retribution. Thus, the deterrent power of karma is the greatest. Those who act recklessly do so because they do not understand cause and effect. Only after death, when they fall into the three wretched realms, will they regret—but by then, it will be too late. They must endure the full measure of their suffering in the hells or other miserable paths before they can emerge; until then, there is no escape.  

It is better to have neither status nor wealth in this world, for with them, the potential for grave misdeeds increases. Those in high positions or with great wealth can easily commit terrible sins, the consequences of which may take dozens or even hundreds of lifetimes to resolve—this is truly terrifying.  

Venerable Master Chin Kung