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「善能利益，一切眾生」：善能利益一切眾生，就是用這個戒法，令眾生守持戒律，這就是持戒波羅蜜。毗離耶，用這個戒的法去度化一切眾生，令一切眾生都守持這個戒律；若人人都守持戒律了，那麼這就對於世界上一切眾生都有益處，這叫善能利益一切眾生。「名饒益行」：這是叫饒益眾生，就是對一切眾生都有益處。這個第二行就叫饒益眾生行。
「自覺覺他」：自己覺悟了，自己又要覺悟他人。就是好像我們學佛法，我們自己學了、明白了，這不算，還要使令一切的人，都明白佛法，乃至於一切的眾生，都成佛了，這叫自覺覺他，自利利他。不要自私自利，不要有一種妒嫉障礙心。對佛法我們明白了，譬如另外一個人比我更明白，切記不要生一種妒忌心；你若妒忌人，你自己將來要受愚癡的果報。
在佛法裡邊，自己盡自己的心，切記不要生妒忌人的心，不要生障礙人的心，不是說有一個人開了悟了，我沒有開悟，哇！氣得不得了！「嗨呀！真是！佛都不公平，怎麼叫他開悟！不叫我開悟呢！嘿！這真是！」就生出一種無明來了。或者有一個人聽講經，聽得很明白，他的智慧也很高，很聰明，學東西也學得快，念〈楞嚴咒〉念幾天就念會了；幾天念不會的，大約念兩個月也念會了。看人兩個月念會了，「哦！我還沒有念會呢！」就妒忌得不得了，「啊！你怎麼跑到我頭裡去了！你怎麼先念會了！」這都是一種妒忌心。切記！切記！千萬不要生妒忌心，要生一種歡喜心，他念會了，就是等於我念會一樣，他開悟了，也就等於我開悟一樣。要生一種隨喜心，讚歎心，慶賀他的心，這樣來慶祝他，不要妒忌障礙。
學佛法最要不得的，最不可以有的，就是妒忌障礙。你若妒忌人，將來你就愚癡，愚癡到什麼也都不懂了，連吃飯都不會吃了，你說那時候不是糟糕？連吃飯都不曉得怎麼吃！是有那個眾生蠢得連吃東西都不曉得吃，寧可餓死，有這一類的眾生的。所以不要妒嫉人，不要生一種妒忌障礙心；要隨喜讚歎，有人比我好嗎？我要生一種歡喜心，不要生妒忌障礙心。
「得無違拒」：自覺覺他，得到一種沒有違拒的這種法。什麼沒有違拒呢？這就是要忍辱。你順的境界來，我也高興，你逆的境界來，就是不順的境界來，我也高興，我也不拒絕、不違拒，不違背你的意思，這就是忍辱。這個六度中第二就是持戒度，第三就是忍辱度––要忍耐，要忍辱波羅蜜，要忍，什麼事情都要忍，這叫得無違拒。
→待續
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From last issue:The Conduct of Happiness
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Commentary:
Being well able to benefit all living beings means to use the dharma of precepts, to cause living beings to follow the precepts. This is the Paramita of Upholding Precepts. One uses the Vinaya, the precept dharmas, to save and transform all living beings and to make them uphold the precepts. If everyone holds the precepts, the entire world is benefitted. This is called the Conduct of Benefitting living beings. It means to bring benefit to all living beings. This is the Second Conduct, called the Conduct of Benefitting Living Beings.
Enlightening oneself and enlightening others: Once we become enlightened, we should enlighten others. Likewise, when we study the Buddhadharma, it is not enough to study and understand it ourselves. We must also enable all people to come to understand it, to the extent that we should help all living beings to accomplish Buddhahood. This is called enlightening ourselves and enlightening others, benefiting ourselves and benefiting others. Don’t be selfish and concerned about your own gains. Nor should you be jealous or obstructive of others. If someone understands the Buddhadharma better than you do, under no circumstances should you be jealous. If you are jealous of others, you will undergo the retribution of being stupid in the future.
Do your utmost with regard to the Dharma, but never, never become jealous of others. Don’t have ideas of obstructing other people. It shouldn’t be that if someone becomes enlightened and you haven’t, you have a fit, saying, “Really, the Buddhas are simply too unfair. How could they let him get enlightened instead of me?” With that, your ignorance arises. Or perhaps someone hears the Sutra lectures and grasps them immediately. He has a high level of wisdom and intelligence. He learns fast and masters the Shurangama Mantra within a few days. Or if a few days aren’t enough, he can probably master it in a couple of months. Seeing him pick it up in two months, someone else goes into a jealous rage, thinking, “I still haven’t learned it. How did you get ahead of me? How did you learn it so fast?” That’s jealousy. Whatever you do, no matter what, under no circumstances should you be jealous of others. You should be happy at heart. “His mastering the mantra is just like my mastering it.” “His enlightenment is like my own.” You should give rise to thoughts of rejoicing in accordance with others, praising them and congratulating them. Don’t be jealous and obstructive of others.
The most undesireable thing to have when you study the Buddhadharma is a jealous and obstructive attitude. If you are jealous of others, you will be stupid in the future. So stupid will you be that you won’t know how to do anything at all—even eat. What a mess you’ll be in then! You won’t even know how to eat! There are living beings who are so dumb they don’t even know enough to feed themselves; they would rather starve to death. There actually are living beings like that. Therefore, you shouldn’t envy others. Don’t harbor thoughts of jealousy and obstructiveness. If someone is more accomplished than you, you should be happy for them. Don’t be jealous and obstructive.
Without putting forth any opposition. Through enlightening oneself and enlightening others, one obtains the dharma of not putting forth opposition. This method of non-opposition refers to patience. When one encounters a favorable state, one is happy; when encounters an adverse or unfavorable state, one is still happy. One doesn’t put up any resistance; one doesn’t oppose the opinions of others. That’s patience. The second Paramita is that of upholding precepts, and the third Paramita is that of patience. In all circumstances, one forebears. That is what is meant by not putting forth any opposition.
→To be continued
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