法界佛教總會•DRBA Logo

宣化上人開示錄(八)
Venerable Master Hua’s Talks on Dharma Volume Eight 

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

上一頁目錄下一頁

萬佛聖城六大宗旨

The Six Guidelines of the City of Ten Thousand Buddhas


不向外邊粉刷,而把內邊莊嚴清淨。
We don't decorate the outside; instead we adorn and purify the inside.

遠來的朋友,近來的善知識,我們大家共同來研究做人成佛的道理。我們做人,一定要本著「孝、悌、忠、信、禮、義、廉、恥」八德為標準。要想成佛,將這八德的範圍擴大,孝於全世界,悌於全世界,忠於全世界,信於全世界,乃至仁義禮智於全世界,推而廣之,擴而充之,大而無外,小而無內,用這種精神,去行佛法;可是這種精神,不容易做到盡善盡美的程度。

 

Friends from afar and good advisors from nearby, let us investigate together the principles of being a person and becoming a Buddha. In being a person, we should take the eight virtues-filial piety, brotherhood, loyalty, trustworthiness, propriety, righteousness, incorruptibility, and a sense of shame-as our standard. To become a Buddha, we should extend the scope of the eight virtues and be filial, dutiful, loyal, trustworthy, kind, just, proper, and wise towards the whole world. We should keep expanding these qualities until they are so vast there's nothing beyond them, yet so minute there's nothing inside them. That is the kind of spirit we should have in practicing Buddhism, but it is not easy to perfect.

現在一般修行人,覺得修持佛法,好像丟了什麼似的。為什麼說丟了什麼似的?因為沒有什麼利益可取,沒有利益可得,就好像吃了虧,故無精打采,對修持不起勁。善知識請注意:

Nowadays some cultivators feel as if they have lost something when they practice Buddhism. Because they don't obtain any apparent benefit, they feel they are suffering a loss. And so they lose their enthusiasm for cultivation. Good advisors, please be aware that:

捨不了死,換不了生;
捨不了假,成不了真。

If you don't renounce death,
You can't exchange it for life;
If you don't give up the false,
You can't achieve the true.

我們把眼光放大,把思想放寬,不要只知道有我自己,或者只知道有我的家庭,或者只知道有我的國家,要將心量擴大到盡虛空遍法界,要為全人類的利益著想,不要只為自己打算。

We should broaden our views, expand our thinking, and not be concerned solely with ourselves and our own families and countries. We should expand our minds to encompass the universe. We should think about helping all of humanity, instead of just making plans for ourselves.

對人類有利益,而不傷害人類,那就是修行佛道的基本條件。怎樣利益人類,怎樣不傷害人類?就是實行萬佛聖城六大宗旨:

Benefiting people and not harming them is a basic requirement of cultivating the Buddha Way. How can we benefit and not harm people? By practicing the Six Guidelines of the City of Ten Thousand Buddhas:

第一「不爭」。我們不和任何人爭;你和我爭,我不和你爭,你罵我,我不罵你。你打我,我不打你,你欺負我,我不欺負你;這是萬佛聖城一貫的宗旨。

1. Not fighting. We don't fight with anyone. You may fight with me, but I won't fight with you; you may scold me, but I won't scold you; you may beat me, but I won't beat you; you may bully me, but I won't bully you. That is the overall principle at the City of Ten Thousand Buddhas.

釋迦牟尼佛在往昔為忍辱仙人時,就不和歌利王爭,以德來感化。歌利王割截他的四肢,反問他有沒有瞋恨心?忍辱仙人說:「沒有。」歌利王不相信,又問:「有什麼可以證明你沒有瞋恨心?」

忍辱仙人說:「我要是沒有瞋恨心,我的四肢,立即重生。」說完之後,果然四肢重新生出,恢復原狀。忍辱仙人不但不生瞋恨之心,反而生出大悲心,乃對歌利王說:「我將來成佛,第一個先度你出家修道。」

後來忍辱仙人成佛,就是釋迦牟尼佛,他本著往昔的願力,到鹿野苑,度憍陳如尊者(歌利王的後身)出家,為五比丘之一。

When Shakyamuni Buddha was an immortal cultivating patience in a past life, he did not fight with King Kali; instead, he taught and transformed him with virtue. King Kali cut off the immortal's four limbs and asked him if he was angry. The patient immortal said, “No.” King Kali didn't believe him and asked him to prove it. The immortal said, “If I have no anger, my limbs will grow back.” After he said that, his limbs were restored. Instead of being angry with the king, the immortal made a compassionate promise to the king, saying, “When I become a Buddha, you will be the first one I come to save, and you will renounce the householder's life and cultivate.” Later, when the immortal became Shakyamuni Buddha, in accord with his vow he went to the Deer Park to teach the Venerable Ajnata-kaundinya (King Kali in a previous life), who renounced the householder's life and became one of the first five Bhikshus.

第二「不貪」。貪心一起,就貪而無厭,無論是金錢,或是物質,總覺得不夠,愈貪愈不夠,愈不夠愈貪,貪到老了,還不覺悟。被「貪」字害了一輩子,到死的時候,還覺得哪件事或者哪個東西還沒有得到手,深表遺憾,這是多麼可憐!萬佛聖城第二大宗旨,不貪任何的金錢、利益,或好名。總之,一切不貪,各安本分弘揚佛法,續佛慧命。

2. Not being greedy. Once greed arises, it is insatiable. Whether you crave money or material things, you are never satisfied. The greedier you become, the less satisfied you are; the less satisfied you are, the greedier you become. You will be greedy until you grow old, and you still won't understand. Greed may have ruined your whole life, but in the end you still express deep regret for not having obtained certain things. How pitiful! The City's second guideline is not to be greedy for money, benefit, or fame; not to be greedy for anything. We just do our basic duty and propagate the Buddhadharma in order to continue the Buddha's wisdom life.

佛在世時,有一天佛和阿難尊者,在路上遇見一堆黃金,佛看也不看便走過去,阿難尊者的定力未到火候,還要看一眼才走過去。佛對阿難說:「那是毒蛇。」

這時候,在田地耕種的農人,一聽到毒蛇,就去看看,啊!原來是黃金,於是歡天喜地拿回家中,頓時成為暴發戶。鄰居懷疑農人的錢來路不明,於是向國王報告。國王派人將農人捉來,問他錢的來源,他據實說,國王又派人到他家檢查,發現有很多金子,全部拿回來,呈獻給國王。國王一見,大發雷霆,原來這些黃金,都是國庫丟的黃金,於是認為農人是強盜,就把他關在監獄中。這時候,農人才知道佛說是毒蛇的真理。由此可證,意外之財不可貪。

When the Buddha was in the world, one day he and the Venerable Ananda came upon a pile of gold. The Buddha walked past the pile without even glancing at it. The Venerable Ananda had not perfected his samadhi, so walking by he took a glance at it. The Buddha told him, “That's a poisonous snake.” Meanwhile, a farmer tilling his field overheard the mention of a poisonous snake and went to take a look, only to discover that it was actually a pile of gold. Overjoyed, he took the gold home and instantly became a rich man. But his neighbor was suspicious of the source of his wealth, and reported it to the king. The king sent for the farmer and asked him where he had gotten the money from. The farmer truthfully told his story. The king then sent his people to search the farmer's house, and they found lots of gold. They took the gold back and showed it to the king. Seeing the gold, the king became furious, because it was stolen from the state treasury. The king thought the farmer had stolen it and threw him in jail. Only then did the farmer understand the truth behind the Buddha's having called the gold a poisonous snake. The above story illustrates that one shouldn't be greedy for unexpected wealth.

第三「不求」。萬佛聖城的宗旨──不攀緣、不求緣、不化緣。這個「求」字和「貪」字差不多。「貪」是若有若無;「求」是實際的企求,到處去拉攏關係,不擇手段地求,求什麼?求金錢,求物質。總而言之,求一切利益。萬佛聖城是向內求,不向外求。內求於心,把癡心妄想、狂心野性、妒忌障礙、貪瞋癡等,掃除乾淨。不向外邊粉刷,而把內邊莊嚴清淨。有人說:「肚堮琤輕N是邋遢,無論怎麼清理,還是邋遢。」這是表面的邋遢;但我們的自性清淨,沒有染污。

所謂:

3. Not seeking. The principle of the City is not to exploit, beg, or seek. Seeking is similar to being greedy. Greed is something intangible and hard to pin down. Seeking is the actual pursuit of something through exploiting social connections, trying to get it by hook or by crook. What kinds of things do we seek? We seek money, material things, and all kinds of benefits. But at the City of Ten Thousand Buddhas the seeking is directed inward, not outward. Seeking within our minds, we sweep out the foolish thoughts, the mad mind and wild nature, jealousy, obstruction, greed, anger, stupidity, and so forth. We don't decorate the outside; instead we adorn and purify the inside. Someone may say, “It's filthy inside. No matter how much you sweep, it's still filthy.” But the filth is only superficial. Our inherent nature is pure and clean, without defilement. It is said,

人到無求品自高。

When people reach the state of not seeking,
Their character will naturally be noble.

不求於人,品格自然清高,沒有邋遢的思想。

If you don't seek anything from anyone, your character will naturally be noble and free of impure thoughts.

佛在世時,有一對窮夫婦,不但無立錐之地,也無隔宿之糧。住在山洞中,夫婦倆人只有一條褲子,誰外出乞食,誰就穿這條褲子,他們窮的程度,不問而知。有一天,來了一位辟支佛,試探他們有沒有貪求心,於是向他們化緣。夫婦倆人商量如何供養這位出家人?實在無物可供養,乃將唯有一條褲子供養,但是沒有任何所求,只是本著一顆至誠的心來供養出家人。

When the Buddha was in the world, there was a poor couple that had neither a place to stay nor food for the next day. They lived in a cave and their only possession was a pair of pants. Whoever went out to beg would wear the pants. That's how poor they were. One day a Pratyekabuddha came to test them to see if they had greedy minds. He begged for alms at their cave. The couple discussed how they could make offerings to this monk. They really couldn't find anything, so with a sincere mind they offered the pants to the Pratyekabuddha and sought nothing in return.

這位辟支佛遂將褲子供養佛。釋迦牟尼佛知道這條褲的來龍去脈,當著法會大眾宣佈這條褲子的來源,讚揚布施褲子的施主,有如何的功德。當時國王也在座,聞此消息,覺得慚愧──在自己的國家內,還有這樣的窮人!於是就派一位大臣,送給這對夫婦很多的飲食及衣服,給他們房子住,給他們工作。此時夫婦因無求之念,而得如此之報,所謂「捨一得萬報」。

The Pratyekabuddha took the pants and offered them to the Buddha. Shakyamuni Buddha knew the story behind the pants, and related it to the Dharma assembly. He praised the donors for the merit and virtue they had created. The king of the country, who happened to be present, heard the story and felt ashamed that there should be such poor people in his own country. Thereupon he sent an official with lots of food and clothing for that couple, and provided them with housing and employment. Because that couple didn't have thoughts of seeking, they got such a reward. That is known as “giving something and being rewarded ten thousand times over.”

第四「不自私」。世界為什麼壞到這種程度?都因為人人太自私。對自己有利益的事,便爭先恐後去做;要是對自己沒有利益,就袖手旁觀,或者以隔岸觀火的心情來說風涼話。

4. Not being selfish. Why is this world deteriorating at such a rate? It's all because people are too selfish. When it comes to things for their own benefit, they strive to be first. But as for things that don't benefit them, they stand aside and watch, perhaps making facetious remarks with an attitude of “watching a fire from a safe distance.”

自私有多種,對於地位自私,對於名譽自私,對於權利自私,對於金錢自私。一言以蔽之,一切的一切都因為自私在作怪。所以不管他人,只顧自己。

There are many kinds of selfishness. Some people are selfish regarding position, others about reputation, power, or money. In general, it is selfishness at work when people care only for themselves and disregard others. As the saying goes,

摩訶薩不管他,彌陀佛各顧各。

Mahasattva, don't pay attention to others;
Amitabha, it's every man for himself.

這是小乘的思想。儒家也曾說過:

各人自掃門前雪,
莫管他人瓦上霜。

這是不管閑事的作風。人生存在這個世界,就要互相幫忙、互相援助。所以應提倡大乘思想,學習菩薩精神,聞苦救難,不可有幸災樂禍的心理。

This is the way of thinking of the Small Vehicle. There is a saying in the Confucian school: “Sweep the snow in front of your own door, and don't be concerned with the frost on others' roof tiles.” That is the attitude of not meddling in other people's affairs. But people in this world should help and support one another. That's why we should promote the thinking of the Great Vehicle and learn the spirit of the Bodhisattvas, who rescue those in distress upon hearing their cries of suffering. We shouldn't gloat over others' misfortunes.

世人要是沒有自私心,便能和任何人和睦相處,如同一家人。因為有自私心,才弄出很多的問題。所以不自私是萬佛聖城第四大宗旨。

If people in this world weren't selfish, we could all get along harmoniously like one family. Selfishness creates a lot of problems. So not being selfish is the fourth guideline of the City of Ten Thousand Buddhas.

第五「不自利」。這個宗旨比第四個宗旨「不自私」,更為重要。誰也不願意不自利;可是一定要這樣「不自利」,世界才能好。不自利就是要利益他人,把自己忘了,所謂「捨己為人」,這種精神超過菩薩的行為。菩薩是自利利他,自度度他,自覺覺他。我們不自利,只是利他,只是度他,只是覺他。

5. Not pursuing personal advantage. This principle is even more important than the fourth one. No one is willing to give up personal gain. But if the world is to be wholesome, it has to be this way. No pursuit of personal advantage means benefitting others and forgetting oneself, “forsaking oneself for the sake of others.” This attitude surpasses the Bodhisattvas' conduct. Bodhisattvas benefit themselves and others, save themselves and others, and enlighten themselves and others. But we benefit only others, not ourselves; we save only others, and help only others to become enlightened.

第六「不妄語」。就是不存心騙人;人為什麼打妄語呢?因為他怕自己的利益失去,怕吃虧,所以他才撒謊。要是常常用真心待人,則自然就遵守不妄語的宗旨。

6. Not lying. This means having no intention to deceive people. Why do people lie? Because they are afraid of losing their advantage, afraid of taking a loss. If we can treat people with sincerity, we will naturally uphold the sixth guideline of not lying.

這六大宗旨,一般人聽來很不高興、很不受用。無論誰不高興、誰不受用,我不管,我要和大家說明白。我從來不反對世界任何的事情,為什麼?因為我的宗旨,一切 Okay!(好!)可是有人反對我,那我最歡迎,絕不反駁。今天簡單將萬佛聖城六大宗旨向各位介紹。如果詳細來講,說不能盡,終身行之,受用匪淺。

Some people may not be happy to hear the Six Guidelines, and they may feel very uncomfortable. I don't care if people are unhappy or ill at ease; I just want to make this clear to all of you. I never oppose anything in this world. Why not? Because my motto is: “Everything is okay.” However, if people oppose me, they are most welcome to, since I won't argue. Today, I have briefly introduced the Six Guidelines of the City to you. If I spoke in detail, you wouldn't hear the end of it. You can practice them throughout your whole life; they are immensely useful.

     
     

一九八三年八月十四日
開示於萬佛聖城

 

A talk given on August 14, 1983, at the Buddha Hall, the City of Ten Thousand Buddhas

 

法界佛教總會 • DRBA / BTTS / DRBU

▲Top