当大道没有了，才讲仁义；有大道时，仁义一点也显不出来，

因为仁义都在「道」里边包括着。

When the great Way disappears, people start talking about humaneness and righteousness.

When the great Way prevails, humaneness and righteousness are not obvious

because everyone takes them for granted.

人心不古，道德沦亡。

People no longer follow ancient ways;

Moral values have declined.

世界一天比一天往下流，而不知往上达。以前没有这么多学校，没有这么多人读书，人反而没有这么颠倒卑劣；现在学校多了，读书人也多了，世界坏人反而一天比一天多。

The world continues to decline, and theres no sign of improvement. Although education is more widespread than before, people seem more confused and depraved than ever. Even with more schools and students, there are more wicked people.

古来的人读书是要明理，明白做人的道理，怎样诸恶莫作，众善奉行，学习孝悌忠信、礼义廉耻；现在的读书人都为名利。「明理」与「名利」两个音差不多，但是做起来是大相径庭，相离十万八千里。

The ancients studied in order to understand principles. They wished to understand how to be human, and how to refrain from evil and to practice good. They learned the virtues of filial piety, fraternity, loyalty, trustworthiness, propriety, righteousness, incorruptibility, and a sense of shame. Nowadays, people study in order to attain fame and profit. In Chinese, the phrases to understand principles and fame and profit sound similar （both are pronounced ming li）， but their meanings are vastly different.

为名利而读书的人，只想着要读什么书才可以赚大钱，譬如读医学或科学，都可以赚大钱，而没有想，我读书是将来要为人群谋幸福，学医是要济世救人，利人利己。现在的读书人只会利己，而不知利人。甚至有一些教授学者公开鼓励学生吃迷幻药、行淫欲，或做种种扰人乱世的事，所以将世界弄得一天不如一天。老子说：

Those who crave fame and profit study medicine or science in order to make lots of money. They dont think, Im studying so that I can benefit society. Im studying medicine in order to save lives and benefit others. Nowadays, many students are self-centered. They dont think about benefiting others. Some professors even encourage students to take drugs, be promiscuous, or take part in socially disruptive activities. As a result, the world grows worse day by day. Lao Zi said,

大道废，有仁义；

智慧出，有大伪；

六亲不和，有孝慈；

国家昏乱，有忠臣。

When the great Way declines,

there is humaneness and righteousness.

When wisdom appears,

there is great deceit.

When the six types of relatives are not

in harmony, there are filial children

and caring parents.

When the country is in chaos,

loyal ministers come forth.

当大道没有了，才讲仁义；若有大道时，仁义一点也显不出来，因为仁义都在「道」里边包括着。当有智慧的人出现时，也就有虚伪的人同时出现，他会欺骗其他的人。

When the great Way disappears, people start talking about humaneness and righteousness. When the great Way prevails, humaneness and righteousness are not obvious because everyone takes them for granted. When wise people appear, charlatans also show up.

六亲和睦，家庭不争，父慈子孝，兄友弟恭，这才是和乐的家庭。但若六亲不和，父不慈、子不孝，兄弟不友爱时，这时就有真正的孝子显现出来。就好像大舜：

When the six types of relatives are in harmony, there is no fighting in the family. Parents are loving and children are filial; elder siblings are friendly and younger siblings are respectful. Families are truly happy and harmonious. However, during a time when relatives are not harmonious, when parents are uncaring, children are unfilial, elder siblings are mean, and younger siblings are disrespectful, then truly caring parents and filial children will appear. Consider the case of Great Shun [Emperor of China 2255-2205 b.c.]：

父顽、母嚣、弟傲，

舜为克尽孝道。

His father was foolish, his mother licentious,

and his younger brother arrogant,

Yet Shun was able to fulfill his filial duties

to perfection.

大舜的父亲顽古不化，名叫瞽叟，意谓他虽然有眼睛，但如同瞎子一样，不认识黑白是非、曲直善恶，自己有个好儿子，却不知道。大舜的后母，淫乱阴险，不讲道理，很偏见的。大舜的后弟（象），非常傲慢，不恭敬大舜。大舜虽然生在这样的家庭中，但他还是尽孝道，孝顺父母，友爱弟弟。

The Great Shuns father was an obstinate and bigoted man named Gu Sou （Blind Old Man）， meaning that even though he had eyes, he was just like a blind man. He couldnt tell white from black, right from wrong, straight from crooked, or good from bad. He didnt realize what a fine son he had. Great Shuns stepmother was a promiscuous, crafty, unreasonable, and prejudiced woman. His younger stepbrother, Xiang, was haughty and disrespectful. Even though his family was so terrible, Great Shun was filial to his parents and kind to his stepbrother.

当时，大舜的后弟与后母就想把他害死，所以有一天教他去收拾谷仓，等他进去仓房之后，象即刻点火烧燃仓房。整个仓房火势烈烈，他以为把舜烧死了，就回去家里，欢心暗喜，但不久舜也回来了，象非常惊讶地问：「你去收拾仓房，怎么没被烧死？」舜说：「我眼见起火了，就拿了两个草帽从仓房上边跳出来，所以也没有摔伤，也没有烧着。」于是这件事就这么过去了。

One day his stepbrother and stepmother plotted to kill him. They told him to repair the granary, and after he stepped inside, Xiang set the granary on fire. The entire structure was soon in flames. Thinking that Shun would surely be burned to death, Xiang returned home, secretly delighted at heart. When Shun himself showed up a little later, Xiang asked in astonishment, You were repairing the granary-how come you didnt get burned to death? Shun replied, When I saw the fire coming, I grabbed two straw hats and jumped from the roof. Thats why I wasnt burned or hurt. And so the incident passed.

又有一次，舜去淘井，他们又想把舜害死。当舜下井之后，他们三人就用一个大石头把井口堵住，他们以为这回舜一定会死掉。所以说「落井下石」，这典故就是从这儿来的。可是偏偏井旁有个窟窿，所以舜得以从井旁的地道出来。（有人说这地道是有只白狐狸钻出来的，所以把帝舜给救出来了。）虽然他们处心积虑想把舜害死，但舜一点瞋恨心也没有，仍然照常孝顺父母，友爱弟弟。

On another occasion, his family plotted to kill him when he descended into a well to clean it. They blocked the well with a large stone. They were certain that this time, Shun would die. The Chinese expression, to throw a rock down on a person trapped in a well comes from this story. There just happened to be a hole in the wall of the well, and Shun escaped through a tunnel which led from it. （Some say the tunnel was dug by a white fox who wanted to rescue the future Emperor, Shun.） Yet Shun did not hate his relatives for trying to kill him. Instead, he continued to be filial to his parents and affectionate towards his stepbrother.

当象以为舜已经死了，就要和父母分家，他说：「牛羊父母，仓廪父母；干戈朕，琴朕，弤朕，二嫂使治朕栖。」他的意思就是「牛羊给父母，仓房里的粮食也分给父母，我不需要。可是舜的五弦琴、吹笛、练武用的干戈，我都要。舜的两位妻子我也要，教她们来侍候我。」（帝舜的两位太太是娥皇、女英，是帝尧的女儿，特意许配给帝舜，来服侍帝舜。）象说完之后，就到舜的房间去，可是一看，却见到舜坐在床上好好的。象这回吓坏了，以为舜的冤魂不散，回家来了。但舜却开口安慰他，教他不用害怕。当时在尧舜期间，人心就有这样的坏法，可是舜能克尽孝道，所以说：

Thinking that Shun was dead, Xiang had started to pide Shuns possessions with his parents. He said, My parents can have the cattle and sheep. They can have the grain in the granaries, too, for I have no need of it. But I want Shuns five-string lute, his flute, and his shield and sword. I also want his two wives. Tell them to come and attend upon me. （Emperor Shuns two wives were E Huang and N Ying. Emperor Yao had purposely betrothed his two daugh-ters to the future Emperor Shun so that they could wait upon him.） Having said this, Xiang went into Shuns room, and there was Shun, sitting on his bed alive and well. Xiang was terrified, thinking it was Shuns spirit coming for vengeance. Shun reassured him, telling him not to be afraid.

Even in the time of the Emperors Yao and Shun, there were such wicked people. Yet Shun was able to practice filial piety and behave as a filial child should. Thus it is said,

六亲不和，有孝慈；

国家昏乱，有忠臣。

When the six types of relatives are not in

harmony, there are filial children and

caring parents.

When the country is in chaos, loyal

ministers come forth.

在国家平安时，就是有忠臣，也显不出来。但在国家昏乱时，哪个是忠臣，哪个是奸臣，就可以很容易辨别出来。好像南宋时，国家糜乱非常，奸臣秦桧把岳飞害死。岳飞流芳千古，而秦桧则遗臭万年。「流芳千古」与「遗臭万年」都是名，但一个是好名，一个是坏名。

Loyal ministers are not obvious in peaceful times. But in times of turmoil, they can be distinguished from the treacherous ones. During the Song Dynasty （960-1279 a.d.）， a period when north and south China were pided and the country was in extreme turmoil, the treacherous official Qin Kui had General Yue Fei executed. Yue Feis glory and Qin Kuis notoriety will both last forever.

又好像南宋的文天祥，在国家昏乱时，仍是忠于宋天子，始终保民卫国，总也不投降，这也是一位忠臣。所以国家昏乱时，才能显出忠臣来。

Another example is that of Wen Tianxiang of the Southern Song Dynasty （1127-1279 a.d.）， a minister who remained loyal to the emperor even when the country was thrown into chaos. From the beginning to the end, he protected the people and defended the country, refusing to surrender. Loyal ministers become apparent only in times of chaos.

那么我们现在建立道场，也是在困苦艰难的时候，这时才能看出真假护法。真护法的人，他要以佛教为己任，以护持三宝做为自己的责任。万佛圣城现在一天比一天发展，需要人来拥护，有力出力，有钱出钱，谁也不要互相观望着，你望我，我看你，这样未免没有在立功方面尽到心。我们应该把弘扬佛教做为自己的任务，把护持佛教做为自己的责任，这样子佛教一定会发展，一定会发扬光大的。

In these present difficult times as we struggle to establish this Way-place, we can see which Dharma protectors are real and which are phony. A real Dharma protector takes Buddhism as his personal responsibility. He regards protecting and upholding the Triple Jewel as his obligation. The City of Ten Thousand Buddhas is expanding and needs people to support and protect it. Those who have strength can contribute their strength, and those who have money can donate money. People shouldnt just stand around looking at each other. If we just stand around staring at each other, we certainly arent creating any sort of merit. We should consider it our personal responsibility to propagate and protect Buddhism so that it will flourish and prosper.

一九八二年六月五日开示于万佛圣城

A talk given on June 5, 1982

at the City of Ten Thousand Buddhas