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宣化上人一九九三年訪臺開示
Venerable Master Hua's Talks on the Dharma in 1993 in Taiwan

化老和尚開示 Lectures by the Venerable Master Hsuan Hua

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諄諄教誨

PATIENT TEACHINGS


我出門都叫訪問團,沒有叫過弘法團,我們到各處跟人學習。

 

No matter where we go, we always call ourselves a Visiting Delegation, not a Dharma Propagation Delegation. We are going to learn from others.

弟子:師父,這次弘法團沒有帶什麼…

 

Disciple: Master, this time the Dharma Propagation Delegation isn't bringing much...

上人:沒有弘法,我們這不夠弘法的資格,不能冒冒失失就稱弘法,我們是訪問,我們到處學習,並不是弘法。我們弘法,誰也不夠資格,都是當參學,我們到處見賢思齊,見不賢而內自省。

Ven. Master: This is not Dharma propagation. We aren't qualified to propagate the Dharma, and we can't just recklessly call it "propagating the Dharma." We are just visiting. We are going around learning, not "propagating the Dharma." None of us are qualified to propagate the Dharma. We are all students, and when we see virtuous people, we should emulate them. When we see unworthy people, we should reflect on our own conduct.

誰做錄音?都要有一定的專人來負責。我們這回出門,新聞界記者來訪問,我們都要大家一起參加,不是一個人單獨就講。我們譬如誰講話,有錯誤的地方,隨時就應該向記者糾正,也就是說明了,並不是吵架。免得一個人說話,有的時候就說錯了,沒有補救的方法。所以你們大家在一起,誰講什麼話,大家都知道,隨時如果講得有不圓滿的地方,大家再補充一下,你們大家都懂不懂啊?(大眾:懂。)不是說在這吵架,我揭你的短啊,你說我的什麼。就是有不圓滿的地方,我們再提出來補充一下。

Who is doing the recording? Someone should be assigned to take care of the recording. On this trip, if reporters come to interview us, we should all participate. It shouldn't be that one person does all the talking. If one of us says something wrong, the others should make a correction on the spot for the reporters. This is just explaining, and it is not arguing. If we did not do this, then if someone said something wrong, there would be no way to correct it. When we are all together, everyone will know what is being said. If a point has been poorly expressed, we can clarify it. Do you understand? [Everyone: "Yes."] This is not disputing or picking on each other's faults. We are simply filling in what the speaker left out in order to make things clear.

那麼在新聞上,有什麼發表,隨時有什麼消息,我們都要有一個記錄,要把它訂成一個記錄本子,不是像以前那樣,對於新聞也都不注意的,因為我們這回這個團體是很龐大的,四十四個人。你們覺得這樣應該不應該啊?(大眾:應該。)

If there is any article or publicity about us in the news, we should keep a record of it. We should collect these news items and make a journal of the trip. We shouldn't totally ignore the media as we did in the past, because this time our delegation is quite large. It includes forty-four people. Do you agree with my suggestion? [Everyone: "Yes."]

譬如他照相,我們這個團體的都要照,不要跑得遠遠的,說不照相,這是不合法的,沒有團體的心。好像我們出門,無論男女,坐著、站著都要距離不遠,我們一致行動。好像走路,不是一個跟著一個的,我們都是男界也兩個和兩個一起,女界也兩個和兩個一起,這麼樣走。我從來在什麼地方,我都是在後邊的,我不願意跑到前邊,所以你們都在我前邊走。不要你看他,他看你,走路都不敢走,弄得七長八短的,這不像樣子。

If a reporter wants to take our picture, everyone in the group should be in it. Don't run away and refuse to be photographed. That's not right; it shows a lack of team spirit. In public, whether we are seated or standing, the men and the women should not be too far apart. We must move as a unit. Don't walk in single file. Instead, the men should walk two by two, and so should the women. That's how we should walk. Wherever I go, I always walk in back. I don't want to be up front, so everyone should walk in front of me. It shouldn't be that each person looks at the others and no one dares to walk; then our movement becomes disorganized.

我們團體要像軍隊似的,大家都要打起精神來,不能在那兒,人家要上飛機,你在那兒睡覺呢!不能這樣子。我們上飛機也要快,下飛機也要快。不過走路也不必像跑似的,我們要很穩當、很威儀的,不能叫在家人看我們這班人,大概都是嬉皮吧!你們要知道這一點。男界的在我左邊走,女界的在我右邊走,這到什麼地方都是這樣子。坐也是這樣子坐,要有一定的規矩,不要你坐得八百丈遠,找你們還不知道到什麼地方去找去。你看像昨天上飛機,你望望他,他望望你,你也不敢走,他也不敢動彈,這是在這兒幹什麼的?你們懂不懂這個?(大眾:懂。)

Our delegation should be like an army, with everyone alert and on-the-ball. You can't be dozing off when we're about to board the plane. We have to board the plane quickly and also get off the plane efficiently, but don't run. We must be solemn and dignified. We don't want the laypeople to think we're hippies! No matter where we go, the men should walk on my left and the women on my right. We should also sit this way. There are rules for all of this. Don't sit a mile away, so that I don't even know where to go looking for you. Yesterday when we were boarding the plane, everyone just looked at each other and no one dared to walk ahead. What were you all doing? Do you all understand the situation? [Everyone: "Yes."]

我們和那嬉皮不一樣。還有做早晚課,大家都要一起出動,一起去做早晚課。不能你先走,他後走,大家都要一起走。(弟子:排班。)

We're not the same as hippies. When we go to the morning and evening ceremonies, we should go as a group. It shouldn't be that one person goes first, and another goes later on. Everyone should go together. [Disciple: "We should line up."]

嗯!要很整齊的,不能前前後後的。我們這個團體,出家人也要保護在家人,在家人也要保護出家人。在我們這個團體媄銦A你們都有那個名牌沒有?

Yes, it should be very orderly. People shouldn't straggle in at different times. Within the delegation, the left-home people should protect the laypeople, and the laypeople should also protect the left-home people. Does everyone in the delegation have a nametag?

弟子:有。上次名牌是由臺灣統一做的,以前是寫弘法團,我們現在改為萬佛聖城訪問團。

Disciple: Yes. Last time the nametags were all made in Taiwan, and they said "Dharma Propagation Delegation." Now we've changed them to say "Visiting Delegation from the City of Ten Thousand Buddhas."

上人:我們都不夠弘法的資格,你們大家不要貢高我慢的,一初出茅廬就弘法了,弘什麼法呀?自己還沒弄好呢!你弘什麼法!他要是說我們是弘法團,我們就不戴的,我們不要自稱弘法團。你們要知道啊,這個不用我來教的,我們出家人切忌貢高我慢。不夠這個資格,不能冒充的。我知道我,我是在學習的,我不夠弘法的資格;你們夠不夠,那我是不知其高深莫測了。我們是訪問團,到處去訪問,訪友求明,我們不能大言不慚就說我們是弘法團,這就是藏著一種貢高我慢在後邊,你們懂不懂?(弟子:懂。)

Ven. Master: None of us is qualified to propagate the Dharma. You shouldn't be arrogant and say you're propagating the Dharma when you are still new to Buddhism. What do you think you're propagating? How can you propagate the Dharma when you haven't even got your own life in order? If the nametags say we're a Dharma Propagation Delegation, we won't wear them. We don't want to call ourselves a "Dharma Propagation Delegation." You should all know this; I shouldn't have to teach you this. We left-home people should be especially careful not to be arrogant. We are not qualified to propagate the Dharma, and we cannot fake it. I know I'm just learning. I don't know about you, but I'm not qualified to propagate the Dharma. We are a Visiting Delegation. We go around visiting, calling on friends, seeking knowledge. We cannot shamelessly boast that we are a Dharma Propagation Delegation. There's an attitude of arrogance in that. Do you understand? [Disciple: "Yes."]

那你們怎麼到外面就叫弘法團?我不知你們怎麼樣,我自己如果見到弘法團,我知道我自己不夠資格。我頭一次出門也是叫訪問團,第二次也叫訪問團;出去幾次,我若知道,都叫訪問團,沒有叫過弘法團,我們到各處跟人學習。你們沒聽到嗎?我到什麼地方,頭先我就講說,我到這兒來是訪問諸山長老、大德高僧,我是來向諸山長老、大德高僧學習。

Then why did you call yourselves a Dharma Propagation Delegation? I don't know about you, but if I see the name "Dharma Propagation Delegation," I know I don't have that kind of status. On our first trip, we were called a Visiting Delegation. The second time, we were also called a Visiting Delegation. As far as I know, on the few trips we've made, we've always been called a Visiting Delegation, not a Dharma Propagation Delegation. We go to each place to learn from people. Haven't you heard? Every place I visit, the first thing I say is, "I have come to inquire and learn from all the elders and the noble and virtuous Sangha members."

還有我們到外面,不可以冒冒失失的,很貢高。好像以前我的一個出家弟子,到馬來西亞,大家要皈依他,他就收徒弟。收徒弟收完了,打皈依打完了,還不知道我們是什麼派,法名應該怎麼起,完全都不知道。人家都皈依他了,沒有法名,那麼人家問他,這才打電話回來問我是什麼派?叫什麼名?是哪一個字?你看這多丟人哪!人家那些諸山長老一看這個樣子,這把萬佛城什麼架子都倒光了。有七、八十人皈依,原來收的盡是同性戀小孩子。

When we visit other places, we shouldn't become reckless and arrogant. Don't be like one of my left-home disciples. When he went to Malaysia, everyone wanted to take refuge with him, so he accepted them as disciples. Even after he had conducted the Taking Refuge ceremony and taken them as disciples, he still didn't know what sect we belong to or how to give them Dharma names. He had absolutely no idea. When the people who had taken refuge asked for Dharma names, he had no choice but to call me on the phone to ask what sect we belong to and what names to give them. How embarrassing! When those elder monks saw that, the City of Ten Thousand Buddhas really lost its reputation. Seventy or eighty people took refuge with him, and it turns out most of them were juvenile homosexuals.

弟子:這次大概沒有什麼機會給大家講法,不過希望我們還是像以前一樣,大家先開會討論一下講法的內容、時間,以免重複。

Disciple: This time probably there won't be an opportunity for everyone to speak the Dharma. Nevertheless, I hope we can still have a meeting beforehand, the way we did in the past, to discuss the content and schedule of the lectures, so that there won't be any overlap.

上人:都要先準備。現在有幾個題目要講:第一、我們注重講教育,因為現在世界教育破產,斯文掃地,如果不挽救這種的風氣,人類就一代不如一代,一代不如一代。好像美國的教育,十一、二歲學校就給避孕藥吃,這樣子不是把小孩子都殺了嗎!

Ven. Master: There are several topics we should cover in our lectures. First, we should emphasize education, because all over the world, education is going bankrupt and civilized culture is being trampled into the ground. If we don't try to reverse this trend, then each generation of humanity will be worse than the last. For example, in American schools, they are giving contraceptives to eleven- and twelve-year-old students. Doesn't that amount to killing the children?

第二、我們要提倡敬老,因為現在到處老人都沒人照顧了,都送到安老院去,那個安老院也不好好照顧,凍死、餓死的都大有人在,我們要到處提倡這個問題,這是救世的一個方法。

Second, we should promote respect for the elderly. Nowadays, no one takes care of the aged, and they get sent to homes for the elderly. The homes for the elderly don't take good care of them either, and the elderly may even die of cold or hunger there. We should mention this issue, for it's a way to save the world.

第三、我們再講青少年的這些問題,老年、少年、中年人應該怎麼樣?我們要把人生這種經,給大家好好講一講,怎麼樣做人,這是學佛的最要緊條件,你人不做好,怎麼能成佛呢?

Third, we should speak about the problems of young people. How should people in old age, youth, and middle age conduct themselves? We should explain the "Sutra of Human Life" for everyone. How to be a person--this is the most important thing to know in studying Buddhism. If you cannot be a good person, how can you become a Buddha?

第四個重要題目,我們要講不吃肉,要講吃齋。本來我們應該講墮胎有什麼不好,這個同性戀有什麼不好。但是你們都年紀輕,不適宜講這個法,年紀老了還可以。(弟子:年輕人不講墮胎、同性戀?)你們講也沒人相信,並且會令人反感,所以就不講這個。

Fourth, we should put emphasis on not eating meat. Actually, we were supposed to talk about why abortion is bad, and why homosexuality is bad, but you all are too young and not suited for speaking this Dharma. When you're older, it's all right. [Disciple: "So young people shouldn't talk about abortion and homosexuality?"] If you talk about abortion and homosexuality, no one will believe you, and they will not want to listen to you.

教育是很要緊的,敬老也是要緊的,上次你們這堶惘釣S有人參加那個敬老會?(弟子:有。)你參加了,有什麼感想?

The theme of education is very important, and so is respect for elders. Did any of you attend the recent Celebration for Honoring the Elderly? [Disciple: "Yes."] What impressions did you have?

弟子:感覺到,每一年如果像這樣舉行敬老的儀式,會提醒…

Disciple: What I feel is, if we have this kind of gathering for respecting the elderly every year, it will remind...

上人:這不是每一年啊,這要每一天、每一時、每一刻都要提倡,你每一年一次,那有什麼用啊,我們要念茲在茲地常常提倡。常常提倡,人都還忘了,你提一次,過去他就忘了。楊校尊他預備寫一篇文章,你們誰對這個有感觸的,都可以寫文章,在《金剛菩提海》發表,也可以到其他雜誌上發表。你們儘量要練習寫文章,我們這兒就是按照實實在在地給世界一個報導,不要繡花。這是我們一種根本的教育,根本的道理,你們要儘量去做,時時刻刻都要提倡教育,時時刻刻都要提倡敬老懷少,這是孔夫子的志願。

Ven. Master: This is not just every year; it should be every day. It should be promoted in every moment, at all times. If you do it only once a year, what use is that? We must advocate it in thought after thought. Even when we advocate it constantly, people may still forget about it. If you just advocate it once, they will forget about it as soon as it's over. Honorable Professor Yang plans to write an article. Those of you who have opinions on this can also write articles for Vajra Bodhi Sea or other magazines. You should all practice writing essays. Just make an honest report for the world, and don't be overly elaborate. This is a fundamental kind of education, a basic principle, and you should all do your best to carry it out. At all times, we must promote education. At all times, we must promote the idea of honoring our elders and cherishing our young people. That was the wish of Confucius.

孔夫子問他弟子子路和顏回,說:「盍各言爾志?」你們都說一說你們自己的志向。

Once Confucius said to his disciples Zi Lu and Yan Hui, "Tell me what your wishes are."

子路曰:「乘肥馬,衣輕裘,與朋友共,敝之而無憾。」他說,我騎著一個肥馬、大馬,穿著這個輕暖的、皮的衣服,穿皮襖。我這個馬,朋友也可以用;我這衣服,朋友也可以用,「與朋友共」,兩個人用這個東西。「敝之而無憾」,就壞了,我也不可惜的。這是子路,他那冒冒失失的就先回答。

Zi Lu said, "I wish to have a plump steed to ride and a light fur coat to wear. I would share them with friends, and if they got ruined, I would not be upset." His meaning was, "I'd ride a mighty horse and wear light, warm fur clothing. My friends could also ride my horse and wear my clothes. I'd share them with a friend, so two people could use them. Even if they got ruined, I wouldn't regret it." This was the answer that Zi Lu hastily blurted out.

顏淵曰:「願無伐善,無施勞。」他說,我的願力、我的志願,「無伐善」,我不說我自己有什麼好、有什麼好,不誇讚我自己的好處,不自己讚歎我自己;「無施勞」,我對誰盡什麼心了,做什麼事情,我不向那個人去報功去,不向那個人說:「我做這個事對你有什麼好處、有什麼好處,我這有功勞了。」

Yan Hui said, "I wish to refrain from bragging about myself and speaking about my own merit." He said, "My resolve is to avoid praising myself and boasting about my good points. No matter what help I render to others, I will not make them feel indebted to me, or say that I am benefitting them, or say that I have done a meritorious deed."

他們兩個說完了,就「敢問夫子之志?」我們敢問一問老師您的志願怎麼樣子?

After they had given their answers, they said, "May we ask what the Teacher's wish is?"

孔子說:「老者安之,朋友信之,少者懷之。」說我對老年人哪,一定叫他得到安樂,令他不憂愁,這是老者安之。朋友信之,我交朋友,一定不會對朋友失信的,我說什麼話,一定照這個話去做去,我履行我的諾言。少者懷之,這個小孩子啊,我是拿他就當我自己的子女那麼看待,我是懷念他們。所以孔子的志願就是老者安之,朋友信之,少者懷之。

Confucius replied, "To console the elderly, to be trustworthy with friends, and to cherish the young." He said, "I will make sure the old people are peaceful, happy, and free from anxiety. In associating with friends, I will not cause them to lose faith in me. I will always keep my promises. As for children, I will treat them all as my own sons and daughters and care for them compassionately."

敢問子之志,敢問夫子您的志願。子,這是尊稱,這是夫子,敢問夫子您的志願是什麼?不是說「你」。這有讀過書的人,不能對尊長就說「你、你的」,沒有這口氣的。不像你們美國人叫爸爸都叫「你、你的」,叫媽媽叫「她、她的」。你說 you you,這就是不恭敬的話。

The word zi 子 is a respectful form of address, used in fu zi 夫子[a title of respect for one's teacher], as in "May I ask what the Teacher's wish is?" In addressing one's teacher, one does not use ni 你 [the informal "you"]. Educated people do not address their elders using ni. They cannot use that tone of voice. This is different from Americans who address their fathers as "you" and refer to their mothers as "she." That's disrespectful.

這個稱呼很要緊的,普通一般在家人來講,你稱呼人,不能稱人的名字,應該稱呼人一個別號,那個別號又叫字,稱那個別號。譬如這個楊教授,他名字叫富森,他自己起一個別號叫蠡癡。那麼叫他蠡癡,這是尊重他,你不能叫他富森、富森。所以不要說出家人,就在家人都是這樣子。

It is important to know how to address people. In general, laypeople should not call one another by their official names. They should use a style name. For example, Professor Yang's official name is Fusen, but he gave himself another name, Lichi. By calling him Lichi, you show your respect for him. You cannot call him, "Fusen, Fusen." Not to speak of left-home people, even laypeople have this etiquette.

做兒子的,不可以說父親的名字,「子不言父」,人家想要道道歉,問你父親是誰啊?說子不言父,我做兒子的不說父親的名字,不過你問到了,才說父親叫什麼什麼名字,這都是有一套的。

The son must not say his father's name. For example, suppose someone wants to make an apology and asks who your father is. You should say, "The son cannot say his father's name, but since you asked, I will tell you what my father's name is." There are rules of etiquette for all of this.

好像一般在家人給出家人寫信,有的時候就說ㄐㄧㄥˋ啟,這個ㄐㄧㄥˋ,有的用清淨那個「淨」,有的用恭敬那個「敬」。你用清淨那個淨,是叫對方清淨?是要自己清淨?這媕Y有疑問的。叫對方清淨,那就是你因為知道人不清淨,你叫人清淨,是不是這樣子呢?所以叫你淨啟。還有恭敬這個敬,你是叫人家恭敬你寫信這個人呢?是你寫信的人恭敬看信的人呢?這媄銙ㄕ酗@些個講不通的地方。所以用ㄐㄧㄥˋ 啟,恭敬的敬和清淨的淨,這按著文法都很不對的,可是現在寫信,很多都這麼寫。好像有的人給我寫信,大陸上很多人這麼寫信。你連稱呼都不會,都不懂,這種很皮毛的事情都不懂。或者皈依弟子看見出家人,說是給誰寫信寫合十,合十就這麼樣子(合掌)。那麼對出家人,人家懂禮的,人家都是寫頂禮,或者作禮。譬如平等的人,就說作禮,不說頂禮,那麼這是出家人給出家人寫信。給在家人呢,根本你就合十也不應該寫,就寫這個某某人啟就可以了,不必說個合十。因為你先給在家人合十,這也犯戒的。譬如在家人給你合十呢,那你可以還禮這麼合十。因為你給人家寫信,你不知道人家向你合沒合十呢!你說合十,這也是一種不合理的。就這小小的地方,你看!讀了多少年書都不懂的。

When laypeople correspond with left-home people, they usually write on the envelope either "Open in respect" or "Open in purity." If you write "Open in purity," do you wish the recipient to be pure, or yourself to be pure? It's ambiguous. If you wish the recipient to be pure, that means you know he's not pure, so you want him to become pure. Isn't that right? As for "Open in respect," are you asking people to respect the writer? Or does it mean that you, the writer, respect the people who read the letter? It doesn't make a lot of sense. Whether you write "Open in respect" or "Open in purity," it is grammatically incorrect. However, many people use these phrases. In fact, most of the people who write to me use them. They don't even understand such superficial things as the etiquette of an address. Also, some laypeople write letters to left-home people in which they close with the phrase, "Placing my palms together." But when a left-home person who understands etiquette writes to left-home people, he will use the more respectful closing, "Bowing my head to the ground" or simply "Making a half-bow." When writing to his equal, he should use "Bowing my head to the ground," not "Making a half-bow." When left-home people write to laypeople, they should not even say "Placing my palms together." They may just use a simple "To be opened by so-and-so." If you place your palms together for a layperson, you are violating the precepts. Of course, when laypeople place their palms together first, you may return the gesture. In writing a letter, you don't know whether or not the recipient has placed his palms together, so it doesn't make sense to say "Placing my palms together." Even people who have studied for many years still fail to understand these fine points.

楊教授他還有個名字叫儆樵,意思就是叫人不要到他那個山上去砍柴去,你叫他這個名字也可以。學問,我們活到老,學到老,都要學習,不能說,「哦!我夠了,我自滿了,我不需要學了。」這樣子就完了。

Professor Yang also has another style name, Jingqiao [literally "warning to woodcutters"], which means he is telling people not to come to his mountain to cut firewood. You can also call him by that name. If we live to an old age, we should also continue learning into our old age. We must keep on studying. Don't say, "I've learned enough. I'm satisfied with what I know, and I don't need to study anymore." If you think like that, then it's all over for you.

因為那個敬啟,是人家看信那個人開啟這個信,你叫人敬啟,你說,「哦!你看我這個信,你要恭恭敬敬地先叩幾個頭再看。」是不是這個意思呢?或者「你要看這個信,你先要沐浴一下,穿上乾淨的衣服,才能看這封信。」這叫淨啟,你們認為是這樣子嗎?我講這個道理,你們認為怎麼樣?

When you write "Open in respect" [an opening phrase used in Chinese] on the envelope, you are telling the recipient, "Before you read my letter, you should first respectfully bow several times." Isn't that what it means? Or, "Before you read this letter, you must first bathe and put on clean clothes." That's what "Open in purity" implies, don't you think? What do you think of my reasoning?

弟子:那應該怎麼寫?

Disciple: Well, what should we write then?

上人:你就是或者親啟,或者開啟就得了,你不能說叫人(淨、敬)啟。以前有位居士寫信都是這樣子,說(淨、敬)啟,這媕Y矛盾在媄銦C普通人看還不覺得,有學問的人一看,真是糟糕。這堂課,你讀書讀十年、八年,也上不到這個課。

Ven. Master: You can simply write, "Personally open" or "Please open," and that will do. You cannot tell people to "Open in respect." In the past, one disciple always wrote "Open in respect" or "Open in purity" on his letters, but that's contradictory. Ordinary people may not be aware of this, but anyone with learning would see how awful this is. You might study in school for eight or ten years without ever getting to attend a class like this one!

弟子:慧鑑、道鑑、慈鑑…那是什麼分別?

Disciple: What about the opening phrases, "Please inspect with your wisdom," "Please inspect with your virtue in the Way," and "Please inspect with your kindness." How are they different?

上人:可以的,那沒有什麼,慧鑑就是說他有智慧,道鑑說他有道嘛,慈鑑說他慈悲,這沒有什麼分別。你認為他有智慧,一個大智慧的人用慧鑑,你用智慧來鑑察我這個信。多少年了,對這個都不懂。

Ven. Master: Those are fine. There's no problem. "Please inspect with your wisdom" says that he has wisdom. "Please inspect with your virtue in the Way" says that he has attained the Way. "Please inspect with your kindness" says that he is kind and compassionate. There's not much difference. If you think he has great wisdom, use "Please inspect with your wisdom." This is telling him to use his wisdom to examine your letter.

弟子:師弟寫給師兄,後面是寫作禮?還是頂禮?

Disciple: When a junior Dharma-brother writes to his senior, should he use the closing "Making a half-bow" or "Bowing my head to the ground"?

上人:寫頂禮就可以。師兄弟,師弟應該恭敬師兄。

Ven. Master: He should write "Bowing my head to the ground," because juniors should respect seniors.

弟子:那師兄給師弟寫,就寫作禮?

Disciple: Well, what about when a senior Dharma-brother writes to his junior? Should he write "Making a half-bow"?

上人:嗯。我們這堨i以散會了,以後我們這兒的人再選擇一個時候,最好是一早,他們吃飯的時候,我們大家開會檢討一下,過去昨天有什麼不圓滿的地方,大家都要很坦白地開誠佈公來檢討。那麼今天再做的事情大家應該要怎樣做?要補救我們的短處,發展我們的長處,這是叫取長補短。我們一定要人人都要很努力的,不要睡不醒的樣子,好像餓得抬不起頭的樣子。到外面,一定要趾高氣揚的,不能這個樣子(低頭垂頭喪氣)。這個樣子,人家說,怪不得他這個樣子,吃一餐嘛!我沒有說嗎?要「凍死迎風站,餓死挺肚行」,我們就算凍死,還在那兒叫風吹著。我們人弘揚佛法一定要有尚武的精神,比那軍隊還要勇猛,要有股勇氣。

Ven. Master: Yes, that is correct. After we get to Taiwan, we should set a time, preferably in the morning when other people are having breakfast, to evaluate the previous day's mistakes. Everyone should be frank. We should also discuss that day's activities and how we can compensate for our shortcomings and emphasize our strong points. This is called "bringing out the good points and making up for the shortcomings." Everyone must work hard. Don't give the impression of being half-asleep or so hungry you can't even keep your head up. When we go out in public, we must be stately and dignified. If we hunch over and hang our heads, people will say, "No wonder they're like this--they eat only one meal a day!" Haven't I told you before that we must follow the motto: "Freezing to death, we stand firm in the wind. Starving to death, we stick out our bellies and walk on." In propagating the Buddhadharma, we must have a warlike spirit and be even braver than the army. We must have great courage.

上人:(對某弟子)你以後不要有脾氣,不要對誰講講話,就發脾氣了。講是講道理嘛,也不要不高興,就是用道理來說服人,不是用脾氣來壓迫人,那才香了;你若用脾氣,那就臭了,懂不懂啊?(弟子:弟子會努力學習。)人都說臭脾氣、臭脾氣,沒有說香脾氣的,你一有脾氣,這個人就臭了。一發脾氣來罵人,或者鬧人,就是像放臭氣似的。不要說你,就我若天天盡罵人啊,對你們發脾氣,你們大家也都跑了。我雖然是也說人家毛病,但我完全是用慈悲來說的,所以你們大家也都不怕了。 弟子:在工技學院有定題目,一個是「現代人心、道德、行為」,一是「科、哲學的進步」。

Ven. Master: [to a disciple] Don't lose your temper anymore. Don't get mad when you talk to people. Just speak in a reasonable way, and don't get upset. Use reason to persuade people, rather than threatening them with anger. We always say the temper is smelly, not fragrant. As soon as you blow your top, you start to stink. When you scold and nag at people in anger, it's as if you're releasing a foul odor. Let's not talk about you; if I were to scold you people and get mad at you every day, you would also run away. I do scold people and bring up their faults, but I do it entirely out of compassion. That's why you are not afraid. Disciple: The Institute of Industry and Technology has already given us the lecture topics. One is "Mind, Morality, and Behavior of Modern People" and another is "The Progress of Science and Philosophy."

上人:你們各人都研究研究,每個人都可以講一講。
(收到美國總統公關代理人鄺朝賢的賀函,弟子念賀函。)

Ven. Master: All of you should look into these topics, and each person can speak briefly on them.
[A letter arrives from President Bush's Public Liaison, Mr. Clayton Fong. A disciple reads it aloud.]

上人:這是他自己親身去寄的,上次敬老會他也寫了一封,大概寄丟了。

Ven. Master: He personally mailed this letter. He also sent a letter when we had the Celebration for Honoring the Elderly, but it seems to have gotten lost in the mail.

一九九三年一月一日開示於長堤聖寺
節錄自臺灣訪問前會議

Excerpts from the Venerable Master's instructions
given during a pre-trip meeting of the delegation to Taiwan
at Long Beach Sagely Monastery on January 1, 1993

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