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宣化上人開示錄(二)
Venerable Master Hua's Talks on Dharma Volume Two 

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

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得一萬事畢

When You Attain the One, All Things Are Done


你們誰明白○,誰就能修行證果。 
Any person who understands the Zero can cultivate and realize the fruition.  

諸法從緣生,諸法從緣滅,
我佛大沙門,常作如是說。

 

All dharmas arise from conditions;
All dharmas cease with conditions.
Our Buddha, the great Shramana,
Always speaks in this way.

「法」都是從因緣而生,也是從因緣而滅,這是一個輪迴的道理,也是一個「物極必反,否極泰來」的道理,也是世間一切的相對法。

 

All dharmas arise from causes and conditions, and also cease because of causes and conditions. This is the principle of rebirth, and it is also the principle that "When something reaches an extreme, it will turn around. When misfortune reaches an extreme, prosperity comes." This is also true of all dual dharmas in the world.

相對法,就是好到極處則變壞,壞到極點又變好了。好像我們剛生出來是一個好,等到死時又是一個壞。「生住異滅」,生了之後就住,住以後又變異,變異後就滅。生老病死亦是同理,生了之後慢慢就會變老,老了就有病,有病就有死,這都是一種緣。人人都有生,都歡喜生;人人也都有死,但都怕死。你若不歡喜生也不怕死,這就是一種定力。好像人怕鬼,為什麼怕?因為鬼很醜陋恐怖,會對人不利,會把人弄死,所以人怕鬼,這是一種怕死的表現。如果你不怕死,什麼也不會怕的,不論鬼神或妖魔鬼怪皆不怕,無所恐懼。你若有所恐懼,則不得其正。無所恐懼才是一種正定正受,才是得到定力了。有定力之人是:

縱遇鋒刀常坦坦,
假饒毒藥也閒閒。 

 

"Dual dharmas": when good reaches an extreme, it becomes bad. When something becomes bad to the extreme, it becomes good. For instance, at birth we are good, but by the time of death, we are bad. Coming into being, dwelling, change, and extinction: after some-thing comes into being, it dwells, then undergoes change, and finally ceases to be. Birth, aging, sickness, and death follow the same principle. After we are born, we gradually grow old, and in old age we contract sicknesses. Sickness then brings about death. These are all conditions. Everyone undergoes birth and is glad to be born; everyone must die, but everyone fears death. If you are neither glad to be born nor afraid to die, you have samadhi power. Why do people fear ghosts? Because ghosts are grotesque and frightening, menacing and capable of killing people. Fear of ghosts is a form of the fear of death. If you didn't fear death, you wouldn't fear anything. You wouldn't be afraid of ghosts, spirits, goblins, demons, monsters, or anything at all. If you are afraid of something, you cannot be proper. You can attain proper samadhi and reception only if you have no fear. A person who possesses samadhi power has the attitude:

Even if I meet with a knife's point,
    I am always completely tranquil.
If I am given a poisonous drug,
    I am still totally at ease.

   

這個意思就是,若是有人用刀割去我的頭,或用毒藥毒死我,我也無所謂,無動於衷。為什麼?因為自己的生死已了--「所作已辦,不受後有」,得一萬事畢了。

 

The meaning is, if someone were to slice my head off with a knife, I wouldn't mind too much. I wouldn't be moved. Why not? Because I've already put an end to birth and death-"Everything is done, and there is no more rebirth." When you attain the One, all things are done.

 

可是單單「得一」還是不行的,要把「一」想法子返本還原,變成○。○是個妙不可言的道理,你們誰明白○,誰就能修行證果。如何明白○?就要先明白一。所謂「得一萬事畢」,它是離言說相,離文字相,離心緣相;掃一切法,離一切相。又所謂:「一法不立,萬法皆空」。你想要得到這種境界與道理,先要得到「一」,你不要把「一」看得那麼簡單。

 

However, attaining the One is not enough. You must find a way to get back to the origin and turn it into a Zero. The Zero is an ineffably wonderful principle. Any person who understands the Zero can cultivate and realize the fruition. How can you understand the Zero? You must first understand the One. "When you attain the One, all things are done." It is beyond the marks of speech, words, and conditions of the mind. Sweep away all dharmas, and separate from all marks. "Not a single dharma exists; all dharmas are empty." If you want to attain this kind of state and realize this principle, you must first attain the One. You shouldn't think the One is so simple.

 

天得一以清,
地得一以寧,
人得一以聖。

 

When heaven attains the One,
    it becomes clear;
When earth attains the One,
    it becomes peaceful;
When a person attains the One,
    he becomes a sage.

 

天為什麼能覆蓋萬物呢?因為得一了。地為什麼能載萬物呢?因為得一了。若是地沒有一,失去一,即刻就有山崩地裂、地震海嘯種種地災會發生。哪個地方丟了「一」,哪個地方就有地災發生。若是不丟失一,地是平平安安的。

  Why is heaven able to shelter the myriad creatures and things? Because it has attained the One. Why is earth able to nurture the myriad things? Because it has attained the One. If the earth lost the One, there would be landslides, earthquakes, tidal waves, and all kinds of disasters. Wherever the One is lost, there will be incessant calamities. If the One is not lost, the earth will be peaceful and secure.
 

「人得一以聖」,人若是真能得到「一」,就能出輪迴,證聖果,開智慧。人失去這個「一」,就在六道輪迴娷遄A就會有種種煩惱無明。八萬四千種煩惱都因為失去一,所以都來了。若得一了,首先就是煩惱變成菩提,生死變成涅槃,如反掌之易,毫無困難。可是為什麼不能將煩惱生死變成菩提涅槃呢?就因為失去「一」,而跑到「二」上,跑到「三」上……,跑到「十」上,由十就有十十無盡,百千萬種的煩惱都來了。所以這個一是很要緊。可是我們失去一,又想得回一,不是一件很容易的事。從一再能返本還原,回到○上,那更是不容易的事。

  When a person attains the One, he becomes a sage. If a person really attains the One, he will escape rebirth, realize sagehood, and open up his wisdom. When people have lost the One, they undergo rebirth in the six paths, and suffer all kinds of afflictions and ignorance. The eighty-four thousand afflictions all come about because you have lost the One. If you attain the One, then afflictions will turn into Bodhi and birth and death will become Nirvana; it's as easy as turning over your hand, not difficult at all. So why haven't you been able turn afflictions into Bodhi, and birth and death into Nirvana? It's because you've lost the One, and you've gone to two, three,..., ten. From ten you go to limitless powers of ten, and hundreds of thousands of afflictions come up. Thus the One is very important. But once you lose the One, it's not easy to regain it. And going from the One back to the origin, to Zero, is even more difficult.
 

我再給你們說個簡單的譬喻。什麼時候叫一?什麼時候叫○?從一歲開始,女的到十四歲,男的到十六歲,這段時期都沒有失去這個一。什麼時候是個○?一入胎到出生,都是在○的位置上,那時候沒有什麼妄想、煩惱、貪瞋癡。等到會吃飯了,餓了就生貪心要吃飯,貪瞋癡就開始發生了;但是這個時候還沒有失去一,這時候是做人的開始。從○字演變成一字,這個一字還是很完整,是一切一切的開始。等到經過人事的變遷,在「一」上又加上東西,就變成二,二又變三,三又變四……,一路一路地增加,增加越多,負擔也就越重,人也越變愚癡了。

  Here's another simple analogy. When is it called the One? When is it called the Zero? During the period from ages one to fourteen for girls and ages one to sixteen for boys, the One is not yet lost. When is it the Zero? From the time of conception until birth is the stage of the Zero, because there are no random thoughts, afflictions, greed, anger, or stupidity. But once you learn to eat, greed for food arises when you're hungry; and then greed, anger, and stupidity all start to occur. But at this point you still haven't lost the One. This is the start of your life as a person, and the Zero has become the One. The One is still very complete, and it is the beginning of everything. When you experience the changes of people and things, more things are added on top of the One, so it becomes two; two becomes three; three becomes four,...and it keeps increasing. The more it increases, the heavier the burden gets, and the stupider you become.
 

性,就是個○字,○就是個性;○性○性,是什麼也沒有,「本來無一物,何處惹塵埃?」修行要修到如渾沌赤子之心,心無一物,就像小孩子似的,返老還童。但返老還童並不是叫你等著吃奶,而是教你貪瞋癡慢疑心都沒有了,這時叫返本還原,和小孩子的知見差不多,很天真無邪,一點也沒有懶惰懈怠心,也沒有佔便宜的心,或人我是非的心,這時是「本來無一物,何處惹塵埃?」

 

The nature is the Zero, and the Zero is the nature. The Zero and the nature have nothing to them at all:

Originally there's not a single thing;
Where can the dust alight?

We want to cultivate until we become as simple-minded as a newborn baby. Our mind should be empty, like a child's. We should return to youth in our old age. However, that doesn't mean you should start drinking mother's milk again. Rather, it means you should cast out all thoughts of greed, anger, stupidity, pride, and doubt. That's called "going back to the root and returning to the source." Your thoughts and outlook are like a child's: innocent and pure, without the slightest bit of laziness, greed for advantages, or criticism of other's faults. At that point, "Originally there's not a single thing; where can the dust alight?"

 

所以修道若是能真明白這個理,才能真正覺悟。為什麼要聽經?就是要返本還原。為什麼要修行?就是要返本還原。把所有零零碎碎的垃圾,都收拾乾淨,不要在人我的問題上用功夫。別人講你一句就不高興,受不了;動你一根寒毛,你也痛到心堨h,甚至拔一毛能利天下,你也不肯;有這種自私心是不能修道的。

 

If we can understand this principle and cultivate, then we can truly become enlightened. Why do we listen to lectures on the sutras? Because we want to return to the origin. Why do we cultivate? Because we want to get back to the source, and clean up all the miscellaneous garbage, so that we don't spend all our time on the question of self and others. When someone talks badly of us, we get upset and cannot bear it. If someone were to touch even one hair on our bodies, the pain would sear our hearts. And even if we could benefit the world by pulling out one hair, we wouldn't do it. With such selfishness, we won't be able to cultivate.

 

修道人要無我、無人、無眾生、無壽者相。「無我相」,不是做事時,盡教別人去做。「無人相」,不是吃東西時,說我無人相,我多吃一點不要緊,因為無人相嘛!你這時無人相,別人卻有人相了。打架時,你就「無眾生相」;或者吃肉時,就「無壽者相」。這是不對的,這都是邪知邪見。那麼應該怎麼樣做呢?   

 

A cultivator should not have the mark of self, the mark of others, the mark of living beings, or the mark of a life span. Not having the mark of self doesn't mean that when it's time to work, you make everyone else work. Not having the mark of others doesn't mean when it's time to eat, you say, "I have no mark of others, so it's no problem if I eat more." You may not have the mark of others, but other people do have the mark of others. Or perhaps when you are fighting, you claim to have no mark of living beings, or when you eat meat, you say you have no mark of a life span. That's wrong. Those are all improper ways of thinking. What's the right way?

 

(一)無我相:不要有貢高我慢,不要有為自己打算的心。
(二)無人相:不要妨礙或障礙他人,凡對人不利的事都不要做。
(三)無眾生相:視萬物為一體。
(四)無壽者相:大家都有要求生命存在的權利,不應該奪取他人或其他眾生之性命。

 

1. Have no mark of self: Don't be arrogant, and don't scheme for your own benefit.
2. Have no mark of others: Don't impede or obstruct other people.  If something does not benefit others, don't do it.
3. Have no mark of living beings: Regard all creatures as being of  the same substance.
4. Have no mark of a life span: Everyone has the right to live.  Don't take the lives of other people or other beings.

 

所以我們修道是處處不為己求,不為自己打算,要多為他人著想。

 

So in cultivation, we should never seek anything for ourselves or scheme for our own benefit. We should always try to think on behalf of others.

 
     

一九八二年十二月五日中午開示於
萬佛聖城  

 

A talk given at noon on December 5, 1982
at the City of Ten Thousand Buddhas

 

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