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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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出家不忘忠貞志

THOUGH I'VE LEFT THE HOME-LIFE,
I HAVEN'T FORGOTTEN MY HEART'S ALLEGIANCE


我雖然出家了,
我沒有忘掉忠心為國的這種思想。

Although I've left home,
I haven't forgotten my loyalty to the country.

這個楞嚴大悲法會已經兩天了,我們這個法會的人雖然參加法會,心還是不怎麼樣誠懇,也都是隨喜參加,沒有認真來懺悔,來誦經、禮佛、拜懺,一切都沒有認真。所以看著人這種的氣啊!不是很踴躍、很誠懇的;可是我們這個說法的人,應該說的法,要送到每一個人耳朵堙A流到心堨h,把它記得。說法的聲音一定要宏亮,可是我這一次聲音不太宏亮,因為感冒了,喉嚨也好像總有一口痰在那兒,沒有吐出來。臺灣這個氣候和美國的氣候不一樣,尤其在這個冷暖變化無常的時候,就沒有防備得好,所以我講話的聲音有點不太清楚。雖然不太清楚,一般的人還是盼望我來講,這是所謂虛與,勉為其難,所以很對不起你們各位聽眾。

This Shurangama and Great Compassion Dharma Assembly has already been in session for two days, but the participants are not very sincere. People are just going along with the crowd and not being truly earnest in repenting, reciting the Sutras, bowing to the Buddhas, and bowing in repentance. It seems that people are not very enthusiastic or sincere. However, when we speak the Dharma, we should deliver the Dharma into each listener's ear and heart, so that he or she will remember it. The Dharma must be spoken with a strong, resonant voice. My own voice is not very resonant at this time, because I have a cold and cannot cough out the phlegm in my throat. Taiwan's climate is different from America's, and especially at this time of year with the fluctuating heat and cold, I was caught unprepared. That's why my voice is not very clear. Since people hope I will speak, I will try my best, with apologies to my listeners.

可是青年人講法,要一字一句的,講出來的話必須要清清楚楚,不能在這個語言之中混合不清,令聽眾來不及聽,好像放鞭、放炮似的,這樣子不要出來講法。講法的人要鄭重其事,不是那麼隨隨便便、嘻嘻哈哈的,自己的威儀也沒有,態度也很草率的,令人聽得來不及聽。不要說旁人,我就聽不清楚。我這也是一個笨人,所以人家講話講得不清楚,我就聽不清楚;聽不清楚,我就不知道他在講什麼。

When young people speak the Dharma, they should enunciate each word and phrase clearly. They shouldn't talk so fast that everything runs together and sounds like popping firecrackers, because then the audience won't be able to catch what they are saying. People who talk like that should not come up to speak the Dharma. Those who speak the Dharma should be serious and solemn, not sloppy and giggling and with no sense of proper deportment. If you speak in such a sloppy manner, people cannot understand what you are saying. Not to mention other people, even I couldn't hear clearly. Since I am a stupid person, if someone does not speak clearly, then I cannot hear clearly and I won't know what he is saying.

每一個人出來講,這是學習的期間,所以時間也不太多,譬如有翻譯,只可以講三分鐘,翻譯三分鐘,不可以講得不清楚,還願意講。每一天,一個人六分鐘,連講帶翻譯六分鐘,有四個人出來講就可以了。這四個人必須要會講話的,因為面對這麼多的觀眾,你講出來的話,什麼意思也沒有,令人聽了是乾燥無味,也令人坐在那個地方,坐也坐不住,站起來又不好意思。所以這一點,各位講的人要特別注意,在這兒你就講一句話,你把它講得送到人的心堨h,不可以只你自己懂了,旁人聽不懂,這是老韃子看戲,白搭工了!所以這一點很要緊的。

The people who come up to speak are just practicing, so they should not talk too long. If their talk is to be translated, they should talk for three minutes and leave three minutes for translation. If you don't know how to speak clearly, then you shouldn't insist on speaking. Each person's talk and translation should take a total of six minutes. Four speakers is enough for one day. The four should know how to speak well, because if they say something meaningless in front of such a large audience, people will get bored. They won't want to sit there, but they are too polite to get up and leave. Every speaker should pay close attention to this. Every single sentence you say up here has to penetrate into people's hearts. It shouldn't be that you are the only one who understands, and no one else knows what you are talking about. That's like "the Mongolian who goes to the opera and listens in vain (because he can't understand)." This is important.

能講的固然要講,不能講的,是慢慢聽人家講來學習。我到什麼地方,帶著人都是學校,在這兒要訓練能說法的人才。在廟上要訓練,到外邊也要訓練。一天不必多人出來講,每天你們不要盼我來不來呀?我來不來啊,沒有人確實知道。我有時間就來,沒有時間就不來。雖然我人不來,我的精神還是在這個法會媄銦C為什麼我精神要到這兒來?我要看一看每一個人的誠心如何,是不是在這兒真正要隨喜法會?是不是隨梆唱影的?所以我今天一開始說,人還不夠誠心;不是不誠心,也有一點點誠心,可是不夠誠心。

Those who know how to speak should speak. Those who don't know how can learn gradually by listening to others speak. No matter where I go, the people I bring along with me are in school, and this school trains people to speak the Dharma. They practice in the monastery and also on trips. We shouldn't have too many speakers in one day. Every day, it's not for sure whether or not I will come to the Dharma Assembly. So you shouldn't expect me. If I have time, I will come, but if I don't have time, then I won't come. Though I may not come in person, my spirit will be with the Dharma Assembly. Why will my spirit be here? Because I want to see how sincere everyone is. Is everyone joyfully attending the Dharma Assembly, or just mindlessly following the crowd? At the beginning of my talk today, I said that people have not been sincere enough. It's not that you are insincere. You do have a bit of sincerity, but it's not enough.

在這個法會媕Y不可以交頭接耳,不可以在下邊那兒私開小會,你這樣子就會擾亂旁人聽法的情緒。這你不單沒能擁護道場,而且你還對道場有所障礙,所以這一點各位要知道。

During the Dharma Assembly, you should avoid chatting or holding small conversations because it distracts others from listening to the Dharma. Then you are not supporting the Way-place, and you are actually obstructing it. You should all know this.

因為時間不多,每一天先選出四個人,兩個男的,兩個女的,出來講法,免得男女不平等。說:「叫男人講,就不叫女人講;或者叫女人講,又不叫男人講。」現在男界的出家人、在家人比較少一點,女界多一點,不妨每天一個比丘、三個比丘尼出來講。出來講的都要會講的,講法要有講法的聲音,要有抑揚頓挫,也要有長短高低平;講的義理,要有這個真實的意思在媕Y。無論你講什麼,不需要東扯西拉的,要開門見山,就是令人人都聽得懂。這是一個大眾化的講法,不要故意故示高深,講得人也莫名奇妙,講來講去把人越講越糊塗,這個不是一個講法的方法;也不要盡咬文嚼字,就用通俗的白話來講法。因為現代的風氣,你講得咬文嚼字,東扯西拉,人都沒有時間來聽。

Since there is not very much time, each day we should choose four people--two men and two women--to speak the Dharma. Then no one will say that the men and women are not treated equally, that only the men get to speak and not the women, or that only the women get to speak and not the men. Now, since there are fewer men and more women, we can have one Bhikshu and three Bhikshunis speak each day. Those who come up to speak should know how to speak. In speaking the Dharma, you have to use the "Dharma-speaking" voice. Your voice should be well-modulated and you should use a variation of long and short sounds, and of high, low, and medium pitches. What you say should have real meaning in it. No matter what your topic is, don't ramble. Be straightforward so that everyone can understand. That's the way to speak the Dharma to ordinary people. Don't deliberately say things in a lofty and profound way and leave everyone bewildered. That way, the more you say, the more confused people become! That's not the way to speak Dharma. Avoid being pedantic. Just speak the Dharma in plain words, and that will do. In this day and age, people have no time to listen to theoretical, rambling speeches.

那麼以後大家你們來參加法會,不管我來和沒來,我都在這兒參加了。我既然來了,我的精神是在法會這兒。你不要以為我到這兒了,你就打起精神來了,有了興趣了;我不在這兒,你就垂頭喪氣,在那兒精神也沒有了,要睡覺,要退席,這就是不誠心哪!你不要著這個相,不要說宣化法師來了,這個誠心就來了;宣化法師不在這兒,就沒有誠心了,這是不可以。

In the future, when everyone comes to attend the Dharma Assembly, I will be here taking part as well, regardless of whether or not I come in person. Since I will be here, my attention will be focused here on the Dharma Assembly. It should not be that you are keen and energetic only when you think I'm here, but your head droops and you want to sleep or leave when you think I'm gone. Then you are not sincere at all. Don't be attached to appearances. It shouldn't be that when Dharma Master Hsuan Hua is here, your sincerity appears, and when Dharma Master Hsuan Hua is not here, your sincerity disappears. That's unacceptable.

還有我走路,我不願意人給我叩頭,我也不願意人在半路,截著我來供養。你要供養,你有誠心,你放到那個箱子堙C你要是怕我不知道,你可以把你的姓名、法名都寫上,然後我自然就會知道的。所以不要我一來,就人擠人哪,擠得水洩不通,走路也沒有路走了,你們這是一個最不恭敬的行為。攔路來和我要講話、要問問題,這也是最不恭敬的。

Also, when I'm walking, I don't want people to bow. I also don't want people to stop me and make offerings. If you want to make an offering and you are sincere, you can put it in the donation box. If you are worried that I will not know who you are, you can write your full name and your Dharma name on it, and then I will know. When I arrive, people shouldn't crowd around me so that I have no space to walk. That is the most disrespectful way to act. It is also very disrespectful for you to block my way in order to talk to me or ask a question.

你根本是個佛教徒,應該懂得規矩,這禮儀三百,威儀三千,不可以妄動,不可以出眾,不可以隨隨便便的。你隨隨便便,那就證明你貪心很大的,你雖然來聽法,你是抱著一種貪心來的,不是真正為法而來的。所以這一點,希望你們這些誠心的佛教徒,不要再攔路。人家攔路劫財,你們攔路來供養,這是一樣的道理。你令我走路,沒有路可通了,這你不是來擁護佛法,你是來障礙佛法了,這一點是我們每一個佛教徒最低限度應該知道的。

Basically, you are Buddhists and you should understand the rules. There are three hundred rules of etiquette and three thousand modes of awesome deportment. You should not act recklessly or do as you please. If you do as you please, it shows that you have a lot of greed. You have come to listen to the Dharma with greedy thoughts. You aren't really coming for the Dharma. Therefore, I hope that all of you devoted Buddhists will not block my way anymore. A robber will hold someone up and rob his money; when you block my way to make offerings, it's the same the principle. If you block my way so that I have nowhere to walk, you are obstructing the Buddhadharma rather than supporting it. Every Buddhist should at least understand this much.

今天也是有所感觸,願意把我心媕Y的話,對你們各位講一講。你們願意聽,就聽一聽;不願意聽呢,可以退席的。什麼話呢?我到美國已經三十多年了,中間經過的年、月、日、時,也不算短了,不論是美國人、中國人,都希望我改變我的國籍,入美國的國籍,做為美國的公民。說是美國的護照,走遍天下都是最方便的;美國的公民,走遍全世界,都是受人恭敬的。中國護照那個性質就不同了,拿中華民國的護照,到共產黨的國家媕Y去,共產黨就不願意給簽證,共產黨就歧視;拿中國人民政府的護照,到各處更令人怕,不是怕他國大、人多,而是怕他這個法律有問題。所以趕快入美國籍,這是好的。

Today I have some feelings, and would like to tell you what has been on my mind. If you want to listen, fine. If you don't want to listen, you may leave. What is it I want to say? I have already been living in the United States for over thirty years, which is not a short time. Both Americans and Chinese people have been suggesting to me that I change my nationality and become an American citizen. They say that having an American passport makes it convenient to travel anywhere in the world. Americans are respected wherever they go, but it's different with a Chinese passport. If you have a passport from the Republic of China, the Communists will not grant you a visa to enter their country. The Communists will discriminate against you. If you have a passport from the People's Republic of China, people will be even more afraid of you wherever you go. They are afraid not because China is a big country with a large population, but because the government might give them trouble. So the best thing is to become an American citizen as soon as possible.

那麼三十多年來,官方、民方都有很多人,向我來提議這個問題。可是我因為是中國人,我不論共產黨,還是國民黨,他們把國家弄得怎麼樣低落,我還是中國人。

In these thirty-some years, both officials and civilians have suggested this to me. I am still a Chinese, regardless of how terrible and underdeveloped China might become under the Communists or the Nationalists.

報紙上說我若不是共產黨,不會流浪到海外。我並不是怕共產黨,跑到海外來的。可是我在東北的時候,從哈爾濱到了吉林,我走出來的時候,還可以出來;想要回去嘛!就要路條。我不是在共產黨的範圍內居留,所以這個路條,我就沒有法子找去,所以回不去了。回不去,我從吉林又到錦州。我離開哈爾濱,哈爾濱就被共產黨佔領了;我到了吉林,吉林還有國民黨在那兒駐守;等我一到錦州,吉林和哈爾濱就不通了,交通斷絕了。我又到長春,到了長春,吉林又不能回去了。那麼到遼寧,本來想要回哈爾濱,可是人人都是很關心我,叫我不要回去了。那麼這樣子我就到了天津,住在大悲院,那時候還是一個沙彌。以後從天津就到上海,上海以後就到武昌,一路一路的,我前步走了,後步就被共產黨給佔領了。這麼樣子,等我到了廣州,舊曆八月十八那天,我從廣州又到了香港。那麼八月二十,大約我走了三天之後,廣州也被共產黨佔領了。就這樣子到了香港之後,再回廣州也回不去了。

The newspapers said that if it were not for the Communists, I would not be wandering abroad. Well, it certainly wasn't out of fear of the Communist Party that I went abroad. In Manchuria, when I left Harbin and went to Jilin, I was free to go. When I wanted to return, they required a special pass. Since I did not have a residence in the Communist area, I had no way to obtain a pass, so I couldn't go back. From Jilin, I went to Jinzhou. After I left Harbin, it was taken by the Communists. When I arrived in Jilin, the Nationalist Party was still in control there, but communication was cut off between Jilin and Harbin. When I went to Changchun, it was impossible to return to Jilin. I went to Liaoning and thought about returning to Harbin. Everyone was very concerned and urged me not to go back. I then went to Tianjin and stayed in the Great Compassion Temple. At that time I was still a Shramanera (novice monk). Later I left Tianjin and went to Shanghai, and afterwards to Wuchang. All along the way, as soon as I left a place, that place would be occupied by the Communists. In this way, I arrived in Guangzhou on the eighteenth of the eighth lunar month. From there I went to Hong Kong. About three days after I left, Guangzhou was also captured by the Communists, and after I arrived in Hong Kong there was no way to return to Guangzhou.

這是時節因緣所湊合的,我並不是怕共產黨。我生來是一個天不怕、地不怕、神不怕、鬼不怕的人,我也不怕美國人說中國話。那麼這樣子到了香港,在香港住了十多年。我大約是一九四八年到了香港,等到一九六二年就到了美國。在香港的期間,到過澳洲、緬甸、泰國、新加坡都到過。可是我到處都不受人歡迎,為什麼呢?我這個人沒有什麼人緣,誰見到我,就都遠遠地跑,出家人、在家人都是。

This was brought about by a combination of time and circumstance. It was certainly not the case that I was afraid of the Communists. In all my life, I have never feared heaven, earth, ghosts or spirits. Nor am I afraid of Americans who speak Chinese! I lived in Hong Kong for over ten years. I arrived in Hong Kong in 1948, and came to the United States in 1962. When I was residing in Hong Kong, I visited Australia, Burma, Thailand, and Singapore. However, I was not welcome anywhere I went. Why? I do not have much affinity with people. People see me and run far away. Left-home people and laypeople all react this way.

這麼樣子,我一九六二年到達美國,在美國最初住到一個地下室媄銦C這個地下室有門沒窗戶,白天是黑的,晚間當然更是黑的啦!就等於在墳墓媕Y住一樣的。所以我到了美國之後,我自己嘲笑自己,給自己起個名字,就叫「墓中僧」。在墳墓媕Y的一個和尚。為什麼叫這麼個名字呢?我因為自己不願和人爭名,不願意爭利,不願意和人爭勝負,我就等於在墳墓媕Y一樣。

In 1962 I came to America, and in the beginning I lived in a basement. The basement had a door but no windows. It was dark in the daytime and even darker at night. It was like living in a grave. I made fun of myself after coming to America and called myself "The Monk in the Grave." Why did I take this name? I did not want to fight with others for fame and profit, nor triumph over them. It was just as if I were in a grave.

在東北的時候,我出家之後,曾經也有一個名字,叫什麼呢?叫「活死人」。為什麼叫活死人呢?因為我人雖然活著,我不和人爭名奪利,不和人爭,我也不貪。我這一生啊!無論做任何的事情,我不求代價的,不拿錢的,所以叫活死人。這個人雖然活著,也就等於死了一樣,到了美國又叫墓中僧。大學婼虴琤h講演,我也是用墓中僧的名義去講。

In Manchuria, I had another name after I left home, which was "The Living Dead Person." This is because although I was alive, I did not fight with others for name and gain. I was not greedy. In all my life, no matter what work I do, I have never asked for wages or taken any money. That is why I was called "The Living Dead Person." Even though I was alive, I was as good as dead. In America, I called myself "The Monk in the Grave." When I was invited to lecture at the universities, I used the name "The Monk in the Grave."

那麼這樣子經過一段時間,等到一九六八年––就是現在隨團來的這位易教授、易博士、易居士,我也不知叫他什麼名字好。那麼就遇著他了,不過他不是一九六八年遇著的,大約一九六六年哪?是六五年?這我記不清楚了。遇到他,以後他到臺灣來學習中文,我就叫他到臺灣訪尋善知識,來皈依三寶,因為他是一個猶太人。他到臺灣,我介紹他幾個法師,他各處都去了,都覺得沒有緣;不是人沒有緣,是錢沒有緣。他說臺灣這兒佛教都是要錢的,我皈依誰,就要紅包。他也沒有多少錢,就不皈依了,回去就要求皈依我,我說:「你可以慢慢等一等。」

After a time, in 1968, I met a person who is in the delegation--Professor Epstein, Dr. Epstein, Upasaka Epstein--I don't know what I should call him. Actually it was 1965 or 1966 that I met him, but I do not remember exactly when. Then he came to Taiwan to study Chinese. I told him to look for a Good and Wise Advisor in Taiwan and to take refuge with the Triple Jewel, for he was Jewish. I introduced him to several Dharma Masters in Taiwan, and he visited them, but felt no affinities with them. It wasn't the people that he felt no affinities for, but the money. All the Buddhist activities in Taiwan require money. No matter what teacher he wanted to take refuge with, he was expected to give a donation (in a red envelope). Since he hardly had any money, he didn't take refuge. He returned and asked to take refuge with me. I told him to wait awhile.

那麼以後他就從西雅圖,帶來大約三十多個人,有讀博士的,有讀學士的,有讀 master(碩士)的。這大約有三十多個人吧!,還有一些個不讀書的人,也都一起來,因為他在美國人緣還不錯,介紹他們都來聽講《楞嚴經》。在講《楞嚴經》的期間是暑假班,講了九十六天。以後就有些人從西雅圖轉學轉到三藩市來,這個易博士他也是其中之一。

Later on, in 1968, he brought more than thirty people from Seattle, some of whom were candidates for Ph.D., Bachelor's, and Master's degrees. Others who were not students also joined the group. He had pretty good affinities with Americans, and he invited them to hear my lectures on the Shurangama Sutra. I lectured on the Shurangama Sutra for ninety-six days during summer vacation (1968). Later, some of the students from Seattle transferred to San Francisco, including Dr. Epstein.

那麼轉到三藩市,由那時起,我天天都在講經說法。我的願力是有這一口氣存在,我就要講經說法;等這口氣沒有了,就不講了。所以我現在雖然有病,我還是盡我的最大努力,給大家來說法。我知道大家不一定願意聽我所說的法,可是我也不能因為多數人不願意聽,我就不講了。我還是就有一個人他願意聽我說法,我也講;甚至於沒有人聽,我還是自己對鬼來講,對神來講,對一切有靈性的來講,這是我一個大概、簡單的意思。

They moved to San Francisco, and I was lecturing on the Sutras and speaking the Dharma every day. My vow is that as long as I have one breath left, I will lecture on the Sutras and speak the Dharma. When I have no breath left, I will stop speaking. So even though I am sick now, I still put forth my greatest effort to speak the Dharma for everyone. I know everyone doesn't necessarily want to listen to the Dharma I speak, but I can't keep silent even if the majority of the people don't want to listen. As long as one person wants to listen, I will speak the Dharma. Even if there is no one listening, I will still speak for the benefit of the ghosts, spirits, and all spiritual beings. That is my intention in general.

所以我看見報紙說:「這個宣化是一個流浪漢。」不錯,我現在是流浪漢。雖然中華民國也不一定要我這個國民,共產黨也不一定要我這個國民,因為國家多我一個不多,少我一個不少。可是我是中國人哪!我就要念舊,我這個人就是不忘舊,所以我寫了一首詩不是詩,偈不是偈,就叫它很簡單的幾句話。

The newspapers say that Hsuan Hua is a vagabond. That's right, I am a vagabond, because the Republic of China (Taiwan) doesn't necessarily want me as a citizen, nor does the Communist Party (Mainland China). I am not a significant addition or a significant loss to either country. I am a Chinese person, and I care about my roots. I am a person who cannot forget the past, so I wrote a few simple words, which cannot be considered poetry.

我現在從美國回到臺灣,我不是講經說法的,我不是弘法的,我是訪問來的,我是向所有的耆德高僧來學習的。我也不是高僧,也不是耆德,報紙上這麼稱呼,這是我愧不敢當的名詞。

I have come to Taiwan from the United States, not to lecture the Sutras or propagate the Dharma. I have come to visit and to learn from all the Venerable Sanghans and Greatly Virtuous Ones. I myself am neither a Venerable Sanghan nor a Greatly Virtuous One. The newspapers have given me those names, but I do not deserve them.

我以前在年輕的時候,想要創革命,可是沒有能成功,我以後就不問政治的興衰啦!治亂啦!不問了!我已經是活死人,又是一個墓中的和尚,和一般的和尚,我是比不了的。一般的和尚都有道有德,在那兒弘揚佛法,我是弘揚佛法不夠資格的人,所以我沒有資格來弘揚佛法,我是跟著大家來學習。

In my youth, I wanted to start a revolution. I never succeeded in doing it, and afterwards I paid no more attention to the political situation. I was already a "Living Dead Person" and a "Monk in the Grave" and could not be compared to ordinary monks. Ordinary monks have virtue in the Way and are able to propagate the Buddhadharma. I do not have the status to propagate the Buddhadharma, so I want to learn from everyone else.

那麼現在,最後我要把我這幾句淺白淡語,對大家說一說。我說:

Now I want to speak about the simple lines that I wrote.

中華混亂數十年,
傷時感事淚成泉,
此身愧具回天手,
往昔難彈落日弦,
世途崎嶇人鬼詐,
宦海浮沈彼此煎,
出家未忘忠貞志,
不改國籍溯本源。

China has been in turmoil for decades.
Anguished by the affairs of the times,
     my tears flow like a river.
I regret that in this life,
     I haven't been able to turn the tide of events.
In the past, I failed to play the lute of the setting sun.
The roads of the world twist and turn,
     as people and ghosts deceive each other.
The sea of politicians surges and rolls,
     as they fight each other.
Though I've left the home-life,
     I haven't forgotten my heart's allegiance.
Not changing my nationality,
     I trace my roots back to their source.

我這八句俚語、八句淺白淡語,是說明了我這個思想,說明了我這個行為,說明我這個志願。我可以略略解釋一下,說:

These simple lines explain my ideals, my conduct, and my resolutions. I shall explain them briefly.

「中華混亂數十年」,這是說的我們中國人在這個水深火熱媕Y度生活,還不自覺,還不存報國的心。我怎麼說臺灣有這個累卵之勢,為什麼呢?都是各自為政,不團結。商人發財發得很多,應該盡忠報國,可是對國家都不相信。怎麼證明他不相信呢?因為他投資到外國去,把自己國內的力量都分撥到外國去,這商人不夠忠心。你就富稱敵國,你沒有報國的思想,這還是窮人啊!這是不懂道理的人,不愛護國家,只是自私自利,這是一點。

China has been in turmoil for decades. This says that the Chinese people, not realizing that they are living in deep waters and hot fires, still do not know to be loyal to the country. I say that Taiwan is like a pile of eggs; do you know why? Every person is out for himself. They are not united. The business people who have struck it rich and made a lot of money should loyally do all they can to repay the kindness of the land. None of them believe in the country. What proof is there? They invest all their money in other countries, thus scattering the wealth of their own country abroad. So the business people are not loyal enough. Even if you're as wealthy as everyone else put together, if you have no sense of loyalty to your country, then you are still a poor person! You are a person who does not understand principle, who does not love his country, and who knows only to be selfish and self-benefitting. That's one point.

老百姓雖然說有的信佛了,但是不信的還是很多,這對於國家是一個損失。老百姓若真正都信佛、拜佛、懂得因果了,他就不會去殺人放火呀!偷盜啊!強搶啊!販毒啊!投機取巧啊!玩大家樂呀!賭股票啊!不會有這樣的行為,這是國家一個不祥的預兆。

Although some of the citizens have come to believe in Buddhism, there are still many who do not, and that is a great loss to the country. If the ordinary citizens truly believed in the Buddha, bowed to the Buddha, and understood cause and effect, they wouldn't go out to commit murder, set fires, rob, or deal in drugs. They would not be opportunistic and play the lottery or stock market. They wouldn't engage in such activities. The fact that they do is an unlucky sign for the country.

還有學生,根本把教育都忘了,只在皮毛上轉轉,把孔教置諸腦後,沒有人提倡孝悌忠信、禮義廉恥、忠心愛國這種的道理,都是在求名求利上用功夫,這一點也是國家的不祥之兆。

Moreover, students have totally forgotten about education and work only at a superficial level. They have pushed the teachings of Confucius to the back of their brain, and no one advocates filial piety, fraternal respect, loyalty, trustworthiness, propriety, righteousness, incorruptibility, a sense of shame, and the principles of being loyal to the country. Instead, everyone puts their efforts into seeking fame and profit. That is another unfavorable sign for the country.

那麼人都不知道愛惜自己的生命財產,隨便揮霍撩亂,這對國家也是大不祥的一個地方。

If people do not cherish their own lives and wealth, and spend them recklessly, that is very bad for the country. It is said,

民為邦本,
本固邦寧。

The people are the foundation of the country.
If the foundation is solid, the country will be at peace.

這對國有種種的不祥、種種的不利,這是我所以說臺灣有這個累卵之勢,很危險。這不是大言聳聽,令人故意來害怕,不是這樣的,所以說中華混亂數十年。現在,發財的人有,哪一個能以把財產都捐獻給國家?這個財產小的不算;財產大的,我在臺灣,沒有聽說哪一個為國捐獻所有的財產,沒有,都是為自己自私自利,留著給兒孫後代。

This behavior is unfavorable and unbeneficial to the country in many ways. That's why I say Taiwan is like a pile of eggs. It is in a dangerous situation. I'm not talking big in order to make people excited to listen, and I'm not saying this just to scare people. That's not my intent. I said, "China has been in turmoil for decades." Among those who have made big fortunes, who has been able to offer all his wealth to the country? Those who have small assets don't count. I'm talking about those who have great fortunes. In Taiwan, I haven't heard that anyone has contributed all his money to the country. People are all out for themselves--selfish, self-benefitting, leaving their wealth to their children and descendants.

其實你這個兒子若比你強:

Actually,

養子強如父,
留財做什麼?

If the son is as capable as the father,
Why should the father leave wealth for the son?

他比你有志氣、有本領,你能發財,他比你更發得大,你給他留那麼多幹什麼?所以說:

If your son has more ambition and skill than you, then he must be able to make even more money than you, so why should you leave so much wealth for him? It is also said,

兒孫自有兒孫福,
莫為兒孫做馬牛。

Your children have their own blessings.
There's no need to be a slave for them.

你錢再多,死了帶不進棺材去。我這個話誰都聽過,可是人人都不注意這一點,這個邏輯學人人都忘了。都是在那兒爭啊、貪啊、求啊、自私、自利、打妄語。我說的是說大多數,不是說少數。你不要以為有人也願意捐所有財產給國家,這都是少數的,不多。所以說中華混亂數十年。

No matter how much money you have, you can't take it to the grave when you die. Everyone knows this, but no one pays any attention to it. Everyone has forgotten it and just goes on fighting, being greedy, seeking, being selfish, pursuing personal gain, and lying. I'm talking about the vast majority, not just a few people. Don't say that there are those who are willing to give all their wealth to the country. Such people are rare. There are not many at all. That's why I say: "China has been in turmoil for decades."

「傷時感世淚成泉」,我傷嘆這個時候,又感慨這個世間的事,所以淚成泉。很多聰明人不做聰明事,做糊塗事;很多糊塗人想做聰明事,他不知道怎麼樣做,這是一種不圓滿的地方。

Anguished by the affairs of the times, my tears flow like a river. Saddened by the times, I lamented the affairs of the world. Many intelligent people do not do intelligent things. Instead, they do muddled things. Many muddled people want to do intelligent things, but they don't know how. This is a sad situation.

「此身愧具回天手」,說我這一身哪、盡這一個身體。愧具回天手,我沒有回天的手段。我若有回天的手段,我應該把中華民國、中華人民共和國都想法子,令他們都知道怎麼樣救國、治國,怎麼樣治理天下,怎麼樣才能做一個堂堂大國的風度?

I regret that in this life, I haven't been able to turn the tide of events. In this life, I have no way to turn back the tide of destiny. If I did, I should want to enable both the Republic of China and the People's Republic of China to know how to govern the country and deal with the world, and how to have the deportment of a great country.

「往昔難彈落日弦」,我以前為什麼要創革命呢?我因為看見日本人侵略中國,是太不公平,所以我想要創革命打日本人。可是我始終也沒有走上那條路,因為這個,我就不過問世事了。

In the past, I failed to play the lute of the setting sun. Why did I want to start a revolution? I saw China being invaded by Japan and felt that it was too unjust, so I wanted to lead a revolt against Japan. I was never able to carry out my plans, so later I put the world's affairs behind me.

「世途崎嶇人鬼詐」,那麼我又看見世途崎嶇,世間這個道路崎嶇難行、彎彎曲曲的、很危險的。人鬼詐,中國人對於「鬼佬」是互相欺詐,「鬼佬」也學會了,對中國人也用這種手段,以牙還牙,你欺騙我,我也欺騙你,全世界成一個互相欺騙的世界。

I also saw that: The roads of the world twist and turn. In this world, the roads are crooked and hard to travel. They are very dangerous. As people and ghosts deceive each other. The Chinese people would cheat the foreigners any way they could. The foreigners learned the tricks from the Chinese and cheated the Chinese in turn, "taking a tooth for a tooth." People cheated each other and the world became a place of mutual deceit.

「宦海浮沉彼此煎」,這個做官的都是在那兒排除異己。你是我這個黨,是我這個派,我就用我這個自私自利的心,來提拔你。你若和我不是一黨一派,我就排斥你,令你抑鬱不得志。所以宦海浮沉彼此煎,彼此互相熬煎。

The sea of politicians surges and rolls, as they fight each other. The politicians formed cliques and excluded those who were different. They promoted those of their own group, out of selfishness and desire for personal gain. Those of other cliques were left out and frustrated in their attempts to realize their aims. So "the sea of politicians surges and rolls, as they fight each other." Political leaders harassed and tormented one another.

「出家未忘忠貞志」,我雖然出家了,我沒有忘掉忠心為國的這種思想,我不能改變我的志氣。我是中國人,永遠是中國人,我生生世世、在在處處都要是中國人。等中國人真正強大了,那時候我或者已經不在了,或者還在;不管在不在,我希望我這一生,最低限度不改變我的國籍,我不貪任何的便宜和方便。所以說「不改國籍溯本源」,我不改變我自己的國籍,我還沒有忘本。這是我幾句淺白的話,你們各位大約對我稍微會瞭解一點。

Though I've left the home-life, I haven't forgotten my heart's allegiance. Although I've left home, I haven't forgotten my loyalty to the country. I am Chinese, and I'll always be Chinese. In every life, in every place, I am Chinese. When China truly becomes great and strong, I may or may not be around. Whether I am still living or not, I hope that throughout my life, at the very least, I will not change my nationality. I am not greedy for convenience. Therefore, I said, "Not changing my nationality, I trace my roots back to their source." I will not change my citizenship, and I will not forget my roots. Now all of you can probably understand a bit about me.

一九九三年一月十二日
開示於臺灣板橋臺北縣立體育館

A talk by the Venerable Master Hua on January 12, 1993,
at the Taipei County Stadium in Banqiao, Taiwan

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