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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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清淨三業聞妙法

PURIFYING THE THREE KARMAS TO LISTEN TO THE WONDERFUL DHARMA


這身口意三業清淨,才能得到法味。

Only when the three karmas of body, mouth, and mind are purified will you get to taste the flavor of the Dharma.

你們各位善知識,到我這兒來聽法,你聽不到法的,我不是打人,就是罵人,所以我先要對你們聲明。我現在要你們每一個人把眼睛閉上,若有誠心的話,都能有所感覺。因為你們各位都是有一種企圖、希望到這兒來的。你們希望什麼呢?我知道,都希望我來加持你們各位。想要加持的人先要具足誠心、真心,不要敷衍,不要苟且。什麼叫誠心?我現在要每人打你們三棍,這三棍子我若都打完了,大約幾個鐘頭也打不完。所以我在這兒向你們每一個人來打,你們誰覺得挨打,或者痛、不痛,或者有感覺。那有感覺的,這也不是什麼就受加被、加持了;沒有感覺的,那是你自己的感應,你對這個佛的道理,還沒有真正領會到。

All of you Good and Wise Advisors, if you have come here to listen to the Dharma, you will not get to hear any. That's because if I am not beating people, then I am scolding people. So I want to inform you in advance. Now I want every one of you to close your eyes. If you are sincere, you will get a response. All of you have come here with a motive, a hope. What are you hoping for? I know you all hope that I will give you aid. If you want aid, you must first be sincere and true. Don't just go through the motions and try to get by. What is sincerity? Now if I were to strike each of you three times with my cane, I probably wouldn't be finished even after several hours. So, I will strike each of you from here. You may feel it when you get struck. You may feel the pain, or you may not feel it. You may have some kind of sensation. For those who feel something, that doesn't mean you have received aid. If you don't feel anything, that's just your own response; you haven't really understood the Buddhas' principles yet.

這三棍子,我是替十方諸佛菩薩來打你們,我不需要到你們每個人頭上打,我只是在上邊這兒,向下打三棍子。這樣你們應該消的業障,一定會消去;你業障太重,那三棒子還消不完,慢慢你遇著這個機會,可以再捱打的。那麼這三棒子,第一,打去你的身業;第二,打去你的口業;第三,打去你的意業,這身口意三業清淨,才能得到這個法味。

I am representing the Buddhas and Bodhisattvas of the ten directions when I strike you three times. I don't have to hit each of you on the head individually. I will simply give three strikes with my cane from here. If your karmic obstacles are meant to be eradicated, they will definitely be eradicated. If your karmic obstacles are too heavy, then three strikes of the cane will not get rid of them all. In time you will have more chances to be struck. Of the three strikes of the cane, the first one beats away your body karma, the second one beats away your mouth karma, and the third one beats away your mind karma. Only when the three karmas of body, mouth, and mind are purified will you get to taste the flavor of the Dharma.

這個法,什麼叫法呢?一切法是不出眾生一切心,眾生因為有一切心,才有一切法。若無一切心,何用一切法?所以這三棍子,你們自己有感覺也好,沒有感覺也好。有感覺的,也不必各處去替我宣傳。你一宣傳哪,人家說你是我用錢買的,來替我宣傳。沒有得到感應的,你說沒有得到感應,那是你業障太重了,佛力不能加被你,你自己要生大慚愧。不要自己沒有得到感應,就說這是假的。真假你分別不出來,真的裡頭也有假,假的裡也有真,一切唯心造。你就真的,你心裡沒真,也是假的;假的,你心裡真,也會有大感應的。

What is the Dharma? All dharmas are not apart from the minds of living beings. It is only because of the minds of living beings that all dharmas exist. If all minds did not exist, of what use would all dharmas be? Therefore, if you feel the three strikes, that's good, and if you don't feel them, that's also good. If you feel something, there is no need to publicize it, for if you do, people will think I hired you to advertise for me. If you feel nothing, it is because your karmic obstacles are too heavy, and even the Buddhas' power cannot aid you. You should feel great shame and remorse. If you have no response, don't say that this is all false. You cannot distinguish between the true and the false, for the true also contains some falseness, and the false also contains some truth. Everything is made from the mind. If your mind is not true, then even the true becomes false. If your mind is true, then even if it is false, you will have a great response.

現在你們大家聽得懂我說話嗎?(大眾:懂。)

Do you understand what I said? [Everyone: "Yes."]

現在我要開始打人啦!你們大家要把眼睛閉著。你要是不閉眼睛,把你嚇死,你不要來怪我啊!

Now I'm going to start hitting people. You should all shut your eyes. If you don't, then don't blame me if you are scared to death by what you see.

挨打已畢,好好乖乖地聽法。無論你是什麼人,到這兒來,是龍,要盤起;是虎,要臥起來。我是不會說法的人,但是你若會聽,句句都是妙法;你若不會聽,我講什麼,你也認為很淺的,沒有意思。所以說:「一切唯心造」,這才是妙法。你不知道反求諸己,來求自心的話,你就會當面錯過,交臂失之。各位聽得懂嗎?(大眾:聽懂。)

The beating is over, and now you should obediently listen to the Dharma. No matter who you are, if you have come here, then you must coil up if you are a dragon and lie down if you are a tiger. I am a person who does not know how to speak the Dharma, but if you know how to listen, then every sentence is wonderful Dharma. If you don't know how to listen, then no matter what I say, you will think what is said is shallow and uninteresting. That's why it's said, "Everything is made from the mind." That is the wonderful Dharma. If you do not understand how to turn around and look within yourself and find your own mind, you'll miss the opportunity that's right in front of you. Do you all understand? [Everyone: "Yes."]

還有你們各位是來聽法,不是看人的,最好你們各位把眼睛閉上,口閉上。不要說話,不要東張西望,不要看看旁人都是幹什麼了。你眼睛閉上,你心不外馳,能專心致志來聽所說的法。你口也閉上,就不會和這個交頭,和那個接耳,私開小會,說這個法師講得真好,來讚歎一番。是不是好,你也不一定知道;是不是壞,你也不認識,所以不能自作聰明,妄加批評。

All of you have come to listen to the Dharma, not to look at people, so it would be best if you all close your eyes and mouth. Don't talk, and don't look around to see what other people are doing. If your eyes are closed, your mind will not run outside. Then you can listen with single-minded concentration and full attention to the Dharma that is spoken. If your mouth is also closed, then you won't chatter or hold a little discussion to praise how well this Dharma Master speaks. You may not know for sure whether he is good or bad, so you should not presume that you are intelligent and casually offer a critique.

總而言之,我每天一開始的時候,都要打人,我這個金剛寶杖,要打三下。我打這三下啊!如果你有什麼問題的,可能把這個問題就化解了。你若不正心、誠意、格物來聽,你的智慧也不會開的。至於開智慧,或者得到什麼受用,你不必到外邊去宣傳去,我不會許可你到外邊,給我做一些個虛偽的宣傳。

In general, every day before I begin, I will hit everyone three times with my Vajra-jewelled staff. If you have any problems, your problems may be resolved. However, if you do not listen with a proper, sincere, and concentrated mind, your wisdom will not come forth. Even if your wisdom comes forth and you obtain some benefit, there's no need to publicize it. I forbid you to go around making false advertisements for me.

我這次是給你們臺灣送福來了,你們誰有誠意的人,一定會有特殊感應的;沒有誠意的人,你在這兒隨梆唱影,就是人家念佛,我也念佛;人家叩頭,我也叩頭。其實你那個念佛,也不是真念佛,你是心裡總打一個妄想:「唉呀!法師什麼時候來呀?法師什麼時候講法呀?」這未來心已經有了。

This time I have come to bring blessings to the people of Taiwan. If any one of you is sincere, you will definitely receive a special response. Insincere people just follow the crowd, reciting the Buddha's name when they see others reciting, and bowing when they see others bowing. When they recite the Buddha's name, they aren't truly mindful, because they are having the false thought, "When is the Dharma Master going to arrive? When is he going to speak the Dharma?" They already have a mind dwelling on the future.

那麼聽法的人也應該「過去心不可得,現在心不可得,未來心不可得。」你要掃三心,非四相,無我相、無人相、無眾生相、無壽者相。你若這樣聽法,就是合乎你思想的,這也是妙法;不合乎你思想的,也是妙法,佛教裡所說的:「粗言及細語,皆歸第一義。」

People who listen to the Dharma should be such that "the mind of the past cannot be obtained, the mind of the present cannot be obtained, and the mind of the future cannot be obtained." You must sweep away the three minds and get rid of the four marks. Be without the mark of self, the mark of others, the mark of living beings, and the mark of a life span. If you can listen to the Dharma in this way, then whether or not it agrees with your thinking, it will be the wonderful Dharma. In Buddhism there is a saying, "General summaries and detailed descriptions all express the foremost meaning."

怎麼能得到第一義呢?就是你會聽。會聽,我就算罵人,你聽的也是妙法;我打人,你覺得這是當頭棒喝;你若不會聽,我就用什麼力量來加持你、幫助你,那也是格格不入的。

How can you obtain the foremost meaning? You can if you know how to listen. If you know how to listen, then even if I am scolding people, it sounds like wonderful Dharma to you. If I beat people, you feel as if it is a timely blow on the head. If you don't know how to listen, then no matter how hard I try to help you, it won't be able to reach you.

南無薩怛多 蘇伽多耶 阿囉訶帝 三藐三菩陀寫
南無薩怛多 蘇伽多耶 阿囉訶帝 三藐三菩陀寫
南無薩怛多 蘇伽多耶 阿囉訶帝 三藐三菩陀寫

Na mo sa dan tuo su qie duo ye e la he di san miao san pu tuo xie.
Na mo sa dan tuo su qie duo ye e la he di san miao san pu tuo xie.
Na mo sa dan tuo su qie duo ye e la he di san miao san pu tuo xie.

各位善知識,你不要盡聽我所說的法,浪費你的時間。我叫你閉上眼睛,不東張西望;閉上口,不交頭接耳,這是叫你迴光返照,叫你凝目存神,不要把你的精、氣、神都散了,散到外邊去了。所以第一個條件,我要告訴你們一個健康的方法,就是少說廢話,少看那不合理的東西。在儒教所謂:

All Good and Wise Advisors, do not waste your time by just listening to the Dharma I speak. I told you to close your eyes so that you wouldn't look around and to close your mouth so you wouldn't whisper among yourselves. This is telling you to turn the light around and shine within, to concentrate and pay attention. Don't let your essence, energy, and spirit flow out and disperse. I will tell you the first condition for health: Cut down on idle chatter, and don't look at things which do not accord with propriety. A Confucian saying goes,

非禮勿視,
非禮勿聽,
非禮勿言,
非禮勿動。

If something does not accord with propriety, don't look at it.
If something does not accord with propriety, don't listen to it.
If something does not accord with propriety, don't say it.
If something does not accord with propriety, don't do it.

視、聽、言、動都要合理,你若不合理,那就不是人了。非禮,你要去看;非禮,你也要聽;非禮的話,你也要說;非禮的事,你也要去做,這就不是人了。人哪,要知道人的根本,做人要懂得怎麼樣做人。

The things you look at, listen to, say, and do should all be proper. If you do not act properly, you cannot be considered a human being. If you want to look at, listen to, say, and do things that do not accord with propriety, then you are not a human being! You should know the fundamentals of being a human being.

講法,我不會講,我只講一個做人的道理。不用任何手段,去欺騙人而利益自己;不用任何手段,去向外馳求來攀緣;不用任何的手段,謀奪人的財寶;不用任何非禮的手段,去做一切不合禮的事情,這就近仁了,這是儒教所主張的。

I don't know how to speak Dharma. I only know how to talk about the principles of being a human being. Don't use any tricks to cheat others and benefit yourself. Don't use any scheme to seek outside and take advantage of the situation. Don't plot to seize the wealth of others for yourself. Don't use improper means to achieve improper ends. If you can do this, then you will approach humaneness. These are the principles advocated by Confucianism.

我們學人,先要把儒教這個根本道理明白了,所以舉動行為要管自己,行住坐臥不離家。管自己意思就是,把自己的事情做好了它,不要管人家對不對,不批評任何人。他不好,他不對,他的冤孽,他的罪;你若一說他的不好,你就分擔他的罪過了。這雖然是一種慈悲心,可是自己啊,我想這吃大虧了!你一天到晚,盡給旁人洗衣服,自己的衣服污濁邋遢,你沒看見。所以這一點,我們做人的根本,要認識,要知道。不要糊塗來糊塗去,一生蓋著糊塗被;死了,住到糊塗棺材裡去,不明不白地就死了。你們各位想一想,盡給人家做工了,自己的本份事一點也不清楚。

In studying to be a human being, we must first understand the basic principles of Confucianism. Therefore, in every move, watch over yourself. Walking, standing, sitting, and lying down, constantly be mindful. To "watch over yourself" means to do your own job well and pay no attention to whether others are right or wrong. Do not criticize anyone. If he is bad, if he is wrong, that is his fault and his offense. Once you speak about his faults, you become partly responsible for his offense. Although you do it out of compassion, I think you will take a big loss. From morning to night, you wash others' clothes, but never notice how dirty your own clothes are. This point is basic to being a human being, and we should recognize it. It should not be that you arrive in confusion and leave in a confusion. At birth, you are wrapped in the blanket of confusion, and at death you go to the coffin of confusion. Failing to understand, you die. All of you think about this; you are just working for others, but you are not at all clear about your own affairs.

今天一早,講那八句俚語沒講完,現在就有十幾個人打這種妄想,打什麼妄想呢?說:「你講這些個話,我們都不怎麼願意聽,你那個『老疾纏綿呻吟苦』,還有幾句你沒講完呢,你還把那個講一講,我們想聽一聽。」因為你這麼一打妄想,把我想要講的話也給打斷了,不知道從何說起。所以我就言歸早上那個正傳了!你們可要知道我不是講平詞、講大鼓書的,所以書接上回,或者下回分解。因為「法不孤起,仗境方生;道不虛行,遇緣則應。」你既然打這個妄想啊,我就不管其他人打什麼妄想了,我先要滿你的願。

Earlier today, I didn't finish speaking about my eight lines of rustic verse. Right now, more than ten people are having an idle thought: "We don't really want to listen to what you are saying right now. You haven't finished telling us about being embroiled in the sufferings of old age and disease.' We want to listen to that." Your idle thought has interrupted my train of thought, and I don't know how to continue. So I might as well go back to the original topic! You should know that I am not a wandering story-teller who deliberately stops in the middle of the story and leaves the rest for next time. "The Dharma does not arise by itself; it is produced in accord with situations. The Way is not practiced in vain; it responds to conditions." Since you had this idle thought, I will ignore everyone else's idle thoughts and fulfill your wish first.

今天上午,八句俚語,我講了六句,還有兩句沒有講。這兩句是什麼呢?我說:

This morning, I told you six of the eight lines. There are two lines left. What are they?

人命呼吸還知否,
速返清淨自在城。

Don't you know that life is determined in the space
     of a breath?
Quickly return to the city of purity and comfort!

這還沒有加一個淺顯的解釋。人命呼吸,我們每一個人都有呼吸氣,我們的命啊,是在這個呼吸之間。

I have not explained these lines yet. For each of us, life is determined in the interval of a breath.

以前有三個老人,在一個宴席會上,就互相形容這個生死的問題。有一個老年人他就說:「今年酒席宴前會,不知明年又少誰?」意思間就是說,不知誰死了。

Once there were three old men at a banquet, and they were giving their views on life and death. One old man said, "This year we meet at this banquet. Which one of us will not be around next year?" That is to say, who will be dead by then?

那另外一個老人就說:「你說得太長了。」「那你怎麼說?」他說:「我說呀!今晚脫了鞋和襪,不知明日穿不穿?」你不要說明年,就明日的事情都不可預料!他認為他這個說得是恰到好處了。

Another one said, "You're talking too far in the future." "Well, what do you say?" asked the first one. "I say: When I take off my shoes and socks tonight, I do not know whether I will put them on tomorrow. Not to mention next year, I can't even be sure about the next day." He felt his statement really hit the mark.

另外有一個很愚癡的老人,也在這兒想要班門弄斧,大約炫示自己的學問。他說什麼?他說:「你們兩位啊,說得都太遠、太遠了。」大家就問他:「那你說怎麼說?」他說:「我說呀!這一口氣吸進來,那一口氣能不能出去?這都是想不到的。」所以我們不要把光陰都空過了。所以說:「人命只在呼吸間」,這一口氣吸進來,那一口氣不知還能不能出去?

There was another foolish old man who wanted to show off his wit, saying, "What you two are talking about is still too far away." "What do you say?" they asked. "I say: when I inhale this breath, I don't know if I will be able to exhale it!" Therefore, we should not let the time pass in vain. It is said, "Life is determined in the space of a breath." When you inhale this breath, you do not know whether you can exhale it.

你看!他雖然是一個愚笨的人,講出話來,你駁不倒他,誰也駁不了他,的確是這個樣子。所以我說:「人命呼吸還知否」,人命在呼吸間,你知不知道啊?趕快收拾行囊,「速返清淨自在城」,你快快地曉得念佛呀!收拾身心來念佛,求生淨土。那個地方是最清淨的,沒有這麼繁華,可是有花香鳥語,都是與我們這個世界不同的。所以「白鶴、孔雀、鸚鵡、舍利、迦陵頻伽、共命之鳥,晝夜六時,出和雅音,其音演暢五根、五力、七菩提分、八正道分。」

You see! Although that old man was foolish, you can't argue against him. No one can deny his words, for that is how it really is. So I said, "Don't you know that life is determined in the space of a breath?" Life occurs in the space of a breath, didn't you know? Hurry and pack your bags, and "Quickly return to the city of purity and comfort." Quickly learn to recite the Buddha's name. Focus your body and mind in order to recite the Buddha's name and seek rebirth in the Pure Land. That is the purest place. It is not as busy as it is here. The fragrance of the flowers and singing of the birds is totally different from our world. So it is said, "The white cranes, peacocks, parrots, egrets, kalavinkas, and two-headed birds make harmonious sounds in the six periods of the day and night. Their sounds proclaim the Five Roots, the Five Powers, the Seven Bodhi Shares, and the Eightfold Proper Path."

這個佛又叫一聲「舍利弗」,說:你不要以為這些雀鳥都是畜類,其實這都是阿彌陀佛,「欲令法音宣流,變化所作」,才有這些神鳥,和我們人世間的鳥,完全不同的。那種鳥不吃東西,牠也活著;不喝水,牠也不渴;不吃東西,牠也不餓。我們這個凡間的鳥,一看見蟲子,伸出一個長長的脖子,到那兒一口就把牠吃了、吞了!這還殺生呢!極樂世界的雀鳥都不殺生,更不要說人了。所以釋迦牟尼佛才讚歎:「極樂世界無有眾苦,但受諸樂。」釋迦牟尼佛不打妄語的,所以我們應該深信不疑這極樂世界的境界。

The Buddha then told Shariputra not to think that all these birds are mere animals. Amitabha Buddha really created them by transformation in order to widely proclaim the sounds of Dharma. They are divine birds, not at all like the birds in our world. These birds can live without eating. They don't drink, yet they don't get thirsty. They don't eat, yet they don't feel hungry. Ordinary birds, on the other hand, will gobble up any worm they see. They take the lives of other creatures. The birds in the Land of Ultimate Bliss do not kill, nor do the people there. So that's why Shakyamuni Buddha praised the Land of Ultimate Bliss as a place where beings are free of the myriad sufferings and only experience all kinds of joy. Since Shakyamuni Buddha doesn't lie, we should deeply believe in and not have the slightest doubt about the Land of Ultimate Bliss.

一九九三年一月十一日晚間
開示於臺灣板橋臺北縣立體育館

A talk by the Venerable Master Hua
in the evening of January 11, 1993,
at the Taipei County Stadium in Banqiao, Taiwan

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