修道人，一定要培养四无量心。有了四无量心，才能教化众生，令众生离苦得乐。修道人若无四无量心，就与道相违背，就是修了八万大劫，离佛道尚有十万八千里。

Cultivators must develop the Four Unlimited Aspects of Mind. With these Four Unlimited Aspects of Mind, one will be able to teach and transform living beings, helping them to escape suffering and attain happiness. If a cultivator lacks these Four Unlimited Aspects of Mind, his practice will run counter to the Way. Even if he cultivated for eighty thousand great eons, he would still be 84,000 miles away from the Buddhas’ Way.

四无量心是修道人应具有的基本条件。何谓四无量心？就是慈悲喜舍。无量就是没有限量，不半途而废，不中道自画，得少为足，认为够了。其实慈悲喜舍没有够的时候，越多越好，应把它推而广之，扩而充之，达到止于至善的境界。

The Four Unlimited Aspects of Mind are basic requisites for every cultivator. They are kindness, compassion, joy, and giving. Unlimited means having no limit; it means not giving up halfway, not setting a limit for oneself. One should not be satisfied with a small achievement and think it’s enough. Actually, one can never have enough of the qualities of kindness, compassion, joy, and giving－the more the better. We should develop and expand them until we achieve their ultimate perfection.

（一）慈能予乐。我们是否给了众生快乐？若是没有，那就是没有尽到慈心。应该朝向“无缘大慈”的目标迈进，不但同情人类的遭遇，而且也要同情动物的遭遇。如有不幸的事情发生，要实时伸出援手，帮助他们脱离苦海，这是佛教徒应该做的事。不要存着隔岸观火的心理来观赏，那样就失去佛教的救世精神。佛教是慈悲为怀，方便为门的宗教。

1. Kindness makes others happy. Have we made living beings happy? If not, then we have not perfected our kindness. We should strive to feel “great kindness towards those with whom we have no affinities.” Not only should we sympathize with people who are going through hard times, we should feel for animals caught in unfortunate circumstances. In times of misfortune, we should extend a hand to help living beings out of the ocean of suffering. This is our duty as Buddhists. We cannot look on with total unconcern, for that would go against the Buddhist spirit of saving the world. Buddhism is based upon kindness and compassion, using a wide variety of expedient means to teach living beings.

（二）悲能拔苦。我们能不能拔除众生的痛苦？若是不能，那就是没有尽到悲心。应当有“同体大悲”的思想。也就是人溺如己溺、人饥如己饥的精神，佛教以“悲”为宗旨，悲就是怜愍的心；与儒家所说的“悲天悯人”不谋而合。

由此可知，天下圣人的思想，同出一辙，没有离开恻隐之心。佛教主张“慈悲”，儒家提倡“忠恕”，心心相同，这是宗教的髓，如果不如此，那就同于异说外道。

2. Compassion eradicates suffering. Are we able to eradicate the suffering of living beings? If not, then we have not practiced compassion to the utmost. We should have the attitude of great compassion, which is to regard ourselves as being one with all. With this attitude, if we see others drowning, it’s as if we ourselves were drowning. Seeing others hungry is equivalent to being hungry ourselves. Compassion is Buddhism’s primary emphasis. Compassion refers to a sympathetic heart, which coincides with the Confucian idea of “caring about the destiny of humankind.” This shows that all sages think alike. Their philosophies follow the same line of thought and do not go beyond the sympathetic mind. Buddhism advocates kindness and compassion while Confucianism promotes loyalty and forgiveness. These are actually one and the same. This is the essence of all religions. Anything that didn’t agree with it would be the deviant teachings of externalists.

（三）喜是喜心。我们是不是欢喜学佛法？有没有生忧愁起烦恼，或者闹情绪？如果有的话，赶快纠正，不可任性发展。若有半点习气存在，在七情六欲上用功夫，那就是错误观念。要知道这种观念错不得，否则后果不堪设想。

3. Joy refers to a happy state of mind. Are we happy in studying the Buddhadharma? Or are we worried or afflicted or in a bad mood? If it’s the latter, we must correct ourselves immediately and stop such states from developing further. We are mistaken if we think it’s okay to keep our bad habits and get caught up in our emotions and desires. We had better not continue in this mistaken way, or else the consequences will be unthinkable.

（四）舍是舍心。我们有没有舍心？如果有，是大还是小？是一时还是永远？舍就是发心给予众生快乐，拔众生的痛苦，扶人困危，会生起无限欢喜，但不可执着。做完之后，统统把它忘掉，不可留记心头。如果执着不忘，那不是菩萨的愿行。要有施恩不求报的胸襟，才算是真正的佛教徒。

4. As for giving, do we wish to give? If so, is our wish great or small, temporary or permanent? Giving involves wanting to make living beings happy, to alleviate their suffering, and to help those in need. This process will generate boundless happiness within us, but we should not get attached to it. After we have done these things, we should forget about them. If we get attached and cannot forget what we have done, then we aren’t practicing the vows and conduct of a Bodhisattva. If our aspiration is to practice kindness without seeking anything in return, we can be considered genuine Buddhists.

一九八四年四月廿六日开示