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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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什麼是福?

What are Blessings?


你做善事,應該找那個真的地方做。

When you practice good deeds, you should do them in a genuine place.

各位現在把掌合起來,眼睛閉上,不要向我這兒來看,你要向你內心看。看看你內心的佛性在不在?你是佛性啊?是人性啊?是鬼性啊?是畜生性?自己媄銢O什麼性?你自己要迴光返照,要反求諸己。不要向我這兒看,我連鬼都不如,你們向我這兒看是沒有用的。要看你們自己,你們自己信佛的人,是不是不爭、不貪、不求、不自私、不自利、不打妄語,你要是這六個宗旨都做到了,那可以說你把做人的條件已經做得差不多了,至於成佛,那還很遠呢!不過成佛,你必定要由這六大宗旨向前邁步進行。你若在佛教媕Y還爭、還貪、還有所求、還那麼自私、還那麼自利、還那麼打妄語,這不單不是佛教徒,連鬼教徒都不如了。

Everyone, put your palms together and close your eyes. Don't look at me. Look into your own heart, and see if your Buddha-nature is there. What kind of nature is inside you--a Buddha-nature, a human nature, a ghost nature, or an animal nature? Shine your light within, and seek within yourself. Don't look at me. I'm not even up to a ghost, and it's useless for you to look at me. Look at yourself, and see whether you are a Buddhist disciple who does not fight, is not greedy, does not seek, does not pursue personal gain, and does not tell lies. If you can practice these Six Great Principles, then you have more or less fulfilled your human role. Yet you are still far from Buddhahood, and you have to start from these Six Great Principles to become a Buddha. If you continue to fight, to be greedy, to seek for something, to be so selfish and self-benefitting, and to tell lies, not only are you not a disciple of the Buddha, you cannot even be considered the disciple of a ghost.

所以你們各位學佛多年的,要看在這個不爭、不貪、不求、不自利、不自私、不打妄語上是不是用過功夫?你若用過功夫,那也離佛教是相近的;你若沒有用過功夫,那做人的條件還沒有圓滿呢!你做人的條件不圓滿,還是那麼爭、那麼貪、那麼有所求,尤其向外馳求,那麼樣自私、那麼樣自利,天天對外對內盡打妄語,盡說一些不真實的語言,這是不夠一個佛教徒的資格。

All of you who have studied Buddhism for many years, have you worked on not fighting, not being greedy, not seeking, not being selfish, not pursuing personal gain, and not lying? If you have worked on these, then you are close to Buddhism. If you have not, then you are far from even satisfying the conditions for being a person. If you fail to meet the conditions for being a human being, because you are so aggressive, so greedy, always seeking outside, being selfish and self-benefiting, and always lying to yourself and others, and saying untruthful things, then you do not have what it takes to be a Buddhist disciple.

我所要講的,沒有旁的,就是這個不爭、不貪、不求、不自私、不自利、不打妄語。那麼萬佛城就是天天灌輸人這種思想、這個宗旨,那麼那堛漱H做到了沒有?沒有做到呢!就連我包括在內,這六大宗旨也沒做到。雖然沒有做到,我們願意本照這六大宗旨,去學著做人,去學佛,我們是願意學的,願意往前進的。

I don't talk about anything else, just this--no fighting, no greed, no seeking, no selfishness, no pursuit of personal gain, and no lying. At the City of Ten Thousand Buddhas, people hear about these ideals and principles every day. Have we been able to practice them? No! And that includes myself. Although we haven't been able to practice them, we wish to follow these guidelines to learn how to be good human beings and how to be Buddhists. We are willing to learn, and to improve ourselves.

所以我這次到臺灣來,幹什麼來了呢?我是給你們大家送福來了,你們誰若能本照這六大宗旨來做人,誰就福德無量了。你誰要不是抱著這六大宗旨,我就和你講再奇妙、再高深的道理,也是捨近求遠、捨本逐末。所以譬如:

What is my purpose in coming to Taiwan this time? I have come to bring you blessings. If any one among you can act according to these Six Great Principles, you will obtain limitless blessings and virtue. If you do not embrace these Six Great Principles, then no matter what lofty and esoteric principles I speak about, it is just "forsaking what is near to seek afar, renouncing the roots to chase after the branch tips."

登高必自卑,
行遠必自邇。

If you wish to go far away,
     you have to start from what is near.
If you wish to climb up high,
     you have to start from what is low.

你們要是能在這個最基本的條件上做起,哪一個都可有成佛的希望;若沒有這樣做,那要再接再厲,不要錯過這個機會。

If you start by meeting the basic requirements, then you can certainly aspire to become a Buddha. If you haven't met them, then you must work hard, and not let this opportunity pass you by.

我到臺灣是給你們大家送福來,你們大家接受不接受,這就聽你們自己了。怎麼叫送福呢?譬如你做善事,應該找那個真的地方做,不要在假的地方來做。你在真的地方做,你就做多做少,都有你的功德;你若盡在那個假的地方爭啊、貪啊、求啊、自私啊、自利啊、打妄語啊,這樣到道場來做善事,那是無有是處的,那等於開謊花不結果的。所以你們各位要認真了。我不是說我們萬佛城怎麼好,萬佛城的人也是一樣的人,也是一樣的出家人,不過現在我們全世界來講,修道的人、出家人,男女都一天吃一餐,這是沒有的,全世界你也找不著第二家。

I have to come Taiwan to give you blessings, but whether or not you accept them depends on you yourselves. What is meant by the giving of blessings? For example, when you practice good deeds, you should do them in a genuine place, not in a phony place. In a genuine place, whether the good deeds you do are great or small, you will still obtain some merit and virtue. However, if you practice good deeds at a temple full of fighting, greed, seeking, selfishness, self-benefiting, and lying, it is all in vain, like a tree that blooms but bears no fruit. You should all recognize what is true. I'm not saying that the City of Ten Thousand Buddhas is good in any way. There are left-home people at the City of Ten Thousand Buddhas just like anywhere else. However, both the men and the women who have left the home-life there eat one meal a day. You won't find another place in the world like that.

還有,我們萬佛城的出家人,都是行、住、坐、臥不離衣,三衣缽具都是具足的,這是在佛教戒律上所許可的。可是現在一般人都「習焉不察變成風」了,不搭衣變成真的,搭衣的反變成假的了。那麼搭衣的受人來攻擊,說這是奇奇怪怪的。當初佛也是三衣缽具,衣不離體,一般佛的弟子也都是這樣子;等到傳到中國,因為氣候的關係,在中國,你就搭著這個衣,也不夠暖,因為它氣候冷、嚴寒。不夠暖哪,所以堶惇鴾W衣服了,外面再搭上這個衣。有的說那時候也沒有鉤環,就這麼往身上一纏,就像現在南傳佛教一樣的,也都是衣不離體的。不過中國氣候寒冷,出家人又都要做工作,或者去耕田,或者去做什麼事情,都是自耕自食的。自耕自食他搭著這個衣就不太方便,那麼在工作的時候就不搭衣了,不工作的時候,還是一樣搭著這個衣。可是時間久了,就不工作,也都不搭衣了!那麼搭衣的變成在佛教婸′O不對了,你們大家學佛的人,這一點最粗的知識若再不明白,那你們根本都不是個佛教徒。

Furthermore, whether they are walking, standing, sitting, or lying down, the left-home people at the City of Ten Thousand Buddhas always wear their precept sash. They all have the requisites of three sashes, an almsbowl, and a sitting cloth, as prescribed by the precepts of Buddhism. Nowadays, people have unconsciously adopted the habit of not wearing their sash, so that those who don't wear their sash are considered authentic, while those who wear it are considered fake. Those who wear their sash are criticized by others as being strange, yet in the past the Buddha himself always wore his sash and owned three sashes, a bowl, and a sitting cloth. The Buddha's disciples did the same. When Buddhism spread to China, the sash alone was not warm enough in the colder climate, so they put on extra clothing underneath and wore the sash on the outside. Some say that there was no clasp and ring sewn on the sash in those days, and left-home people simply wrapped the sash around themselves in the same fashion that Theravada monks wear their robes now. They still wore the sash at all times. However, in China the left-home people had to farm and do a lot of other work to support themselves, and they found it inconvenient to wear the sash. As a result, they took off the sash when working, and only wore it when they were not working. After a while, they didn't wear the sash even when they were not working, and wearing the sash came to be considered incorrect. If you do not even understand this basic principle, you cannot be considered a Buddhist disciple.

大陸的一些學生,初初到臺灣的時候,有這麼一個公案。什麼公案呢?就是每一個學生因為逃命的關係,誰也沒有帶畢業證書,其中只有一、二個帶出畢業證書來了。到臺灣考大學旳時候要畢業證書,那麼這沒有證書的人,就都慌了手腳了;慌了手腳就各處去找這個畢業證書的樣本,一找就把這個真的樣本果然找著了。找著了他們就做一些個副本,拿到教育部去一投考,就都考上了。然後這個真的呢,到這個教育部去一投考,教育部說你這是假的,人家那個證書都保持得那麼乾淨,那麼樣完整,你這個證書怎麼揉搓得這麼破破爛爛、舊舊的,也邋邋遢遢的。這是證明你做假的,怕人家認出你是假的,所以你就故意把它弄得好像舊的一樣,這不承認你。

There is a story about when the students from mainland China first came to Taiwan. Because they were fleeing for their lives, none of the students, except maybe one or two, remembered to bring their diplomas. When they applied for college in Taiwan, they were at a loss when asked for their diplomas. So they searched everywhere to find a sample diploma. When they found a real one, they forged copies. They submitted the counterfeit diplomas to the Department of Education, and were then allowed to take the entrance exams and enroll in college. However, when someone submitted his authentic diploma to the Department of Education, they thought it was false. They said, "Everyone else's diploma is clean and well-kept. Why is yours all creased and torn up? You must have forged it and made it old and dirty-looking on purpose so that people wouldn't be able to tell." So they refused to accept it.

你們各位想一想,這個假的都變成真的了,真的反變成假的了,所以現在到處出家人都不搭衣,以為不搭衣這就是個出家人。好像穿這個彎彎領不搭衣,這個彎彎領本來是俗裝,是在家人穿的。什麼時候在家人穿呢?是唐朝的服裝。那時候出家人、在家人都穿這個彎彎領的衣服,那麼出家人和在家人不同,就有這個搭衣和不搭衣的問題。可是時到今天,在家人的衣服都改變了,改變這個裝束了,出家人這個衣服還仍舊貫,仍然和以前是一樣的。可是雖然一樣,這是唐朝的服裝,它沒有改,並不是這個彎彎領就是出家人的衣服。所以你連外相都迷糊了,都模糊不清,那何況真理呢?真理更是談不到了。所以各位你們學佛的人,不要認假不認真。我不是說我是真的,或者我也是假的,裝模作樣,不過這個假的現在也沒有了,就是「習焉不察變成風」。

All of you, think about this: The fake ones were considered real, and the real one was thought to be false. Now, left-home people everywhere do not wear their sash, thinking that is what left-home people should do. They just wear the robe with the arched collar. These robes were the standard dress of the Tang Dynasty. Both the left-home people and the laypeople wore these robes, and the left-home people wore sashes over them to distinguish themselves from the laypeople. Laypeople dress differently now, but left-home people still dress the same as before. The robe with the arched collar is the traditional dress of the Tang Dynasty and not the special attire of left-home people. If you are not even clear about questions of external appearance, how much less will you understand the underlying principle. There is no way you would see the true principle. Therefore, you students of Buddhism, don't take the false to be real. I am not claiming to be the real one. I may also be a phony, just putting on an act. However, even what is phony no longer exists. That is, people have unknowingly turned an incorrect practice into the custom.

那麼我們應該研究歷史,應該溯本窮源,追究這個根本。佛教傳到中國是怎麼樣的情形?傳到現在又是怎麼樣情形?我不反對人不搭衣,可是這個不搭衣的人居然就反對這搭衣的,這我莫名其糊塗了!

We should look into history and trace back to the source to find out the truth about Buddhism from the time it was transmitted to China until the present. Although I am not against people who do not wear their sash, they do oppose those of us who wear our sash, which is very puzzling to me.

我到臺灣哪,臺灣佛教徒都杯葛我,不准他們的弟子們來參加我的法會。如果參加我的法會,就等於下地獄一樣。你們各位都不知道這個消息吧?那麼所以我就承認我自己就在地獄堭苳ぎ野秅F。這一次到臺灣來,雖然說給你們大家送福來了,可是我也準備抱著最大的失敗回去。

Coming to Taiwan, I have been boycotted by the Buddhists of Taiwan. Their teachers threatened them, saying that if they came to my Dharma assemblies, it would be the same as falling into the hells. Did you all know about this? That is why I assert that I am teaching living beings in the hells. Although I say that I have come to Taiwan to bring you blessings, I shall return in the greatest defeat.

一九九三年一月九日下午
開示於臺灣臺北佛教同修會

A talk by the Venerable Master Hua
in the afternoon of January 9, 1993,
at the Taipei Society of Fellow Cultivators

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