Buddhist Compassion – Xing Ping

把无限的慈悲扔到必限的世界 Throw Unlimited Compassion on the Necessarily Limited World

修法的生活有两边：无限性的法世和必限性的娑婆世界。可是、这两个「世界」并不可以算是互相离开的、甚至到要真实修法的话，天天次次会会发现这两方面老是碰在一起。

随然不要排除那些似非而是的状况、法世的无限性就是它的能力的汽油。 比方说、在我们的思想内，阿弥陀佛的光亮〈即佛光〉要无限的知觉。如果咱们觉得佛光有限、像天神等、那、怎么不会认为道家呢？ 而且在这个然污的末法世代、人人的业障都加増了、加的到那么重、有限的光亮到底救不度我们了。还有咱们的信仰、忠义、大爱、精神、願力、慈悲、都要加増到无限的境界。 这些才能的本性是无限的。

那、娑婆世界的本性是什么样子的呢？有限的到我差不多都不要写下出。时间、机会、资本、健康、朋友的知慧、社会的平安、国家的领导、家里的支持、到底有限。从我一辈子的经验来说、最要气死的人们都是最有权威的。所以咱们修法的全完要包容娑婆世界的必限性。不要骂它不会升到法界那么漂亮！不要挂上着一类不满意的态度来「布施」！ 多半说、包容然污的娑婆世界就是咱门最好的布施。

简单的说、无限性的要加强、必限性的要包容。这是两个很不一样的行动。 加强比包容要紧。 咱们没加强慈悲之前、就没有办法包容然污的娑婆世的必限性。

目前、地求政治的戏台有一个关于「慈悲的佛教」的谈论正在跑来跑出。 有很多人员提出了些佛徒们不慈悲的地方。我看、那些例子都可以回跟到一个原因： 佛家入政治以后、就因为太忙了、忽略慈悲的加强。这不行。 世界上充满了会入政治的人员。 可是、唯有佛家可以加强慈悲。 慈悲就是我们的家业。 所一咱们要以慈悲为主义、以政治为他理。 那、咱们会早超越这个有道理的「不慈悲的旧佛教」的批评。

南无阿弥陀佛
性平

The life of Buddhist practice has two sides:  the unlimited Dharma world, and the necessarily limited Saha (ordinary) world.  But these two “worlds” can never be considered mutually exclusive, to the point that, in really practicing Buddhadharma, these two aspects are found to be perpetually thrown together.

Notwithstanding those pradoxical conditions, the unlimitedness of the Dharma world is what fuels its usefulness.  For example, within our thought, the radience of Amitabha (that is to say Fo Guang – Buddha Light) should be percieved as unlimited.  If we percieve the Buddha Light to be limited, like that of the celestial spirits, then how can we not be considered Taoists?  Furthermore, in this polluted Dharma Ending Age, everyone’s karma has become so heavy that limited light just can’t save us.  And then there is our faith, loyalty, great (spiritual) love, spirit, vow power, and compassion, all of which should be increased to the unlimited state.  All of these capabilities are unlimited in their own nature. 

But then, what is the essential nature of the Saha world?  Limited to the point that I almost don’t even want to write about it.  Time, opportunity, capital, health, the wisdom of our companions, the peace and stability of our society, our country’s leadership, the support of our family, all are essentially limited.  Speaking from my whole life’s experience, those most prone to dying from rage are those with the most authority.  Therefore, those like us who practice the Dharma should thoroughly tolerate the necessarily limited nature of the Saha world.  Don’t scold it for not being as pretty as the Dharma world!  Don’t cop an unsatisfied attitude, and then go practice “donation!”  For the most part, donation is just tolerating the necessarily limited nature of the polluted Saha world.

In summary, what is unlimited should be strengthened, and what is necessarily limited should be tolerated.  These are two very different kinds of activity.  Strengthening is more important than tolerating.  Unless we have first strenthened compassion, there will be no way to tolerate the necessarily limited nature of the polluted Saha world.

At present, there is a discussion running around the stage of geopolities about “Buddhist Compassion.”  There are a lot of people pointing out the uncompassionate aspects of some Buddhists.  In my opinion, all of those examples can be traced back to one root:  Buddhists who enter government and then get too busy to strengthen compassion.  This won’t do.  The world is full of people who can enter the government.  But only Buddhists can strengthen compassion.  Compassion is our family trade (essential Dharma).  Therefore, we should take compassion as our main idea, and consider the government as another set of principles.  In this way, we can quickly transcend this justifiable criticism of “uncompassionate old Buddhism.”

Namu Amida Butsu
Xing Ping