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  食衣住行顯功夫

宣公上人開示於萬佛聖城
一九九二年九月十一日

Cultivation is seen in Daily life.
How we eat, dress, live, and act shows our skill.

Venerable Master Hua's Lecture Sagely City of Ten Thousand Buddhas September 11, 1992

恆固記錄 Transcribed by Heng Gu

接上期「修行人一切要整潔」

飲食簡單清潔 做事圓滿周到

吃的方面,我們飲食要特別注意,煮得不要過火侯,給老年人可以熬一點粥,菜蔬要用機器把它打爛了給老年人吃,因為他牙也不太好,嚼東西也嚼不動,你煮得硬硬的,他是不能吃的。小孩子也要給他軟一點,他吃了才容易消化。我們拿人家的小孩子就當自己的小孩子一樣,你不能太溺愛了,慣著他,這也不對的。總之,把飲食要給調好了,吃的要清潔。

我們每天吃的不要那麼多種,左一種、右一種的,太複雜了。每一天的飲食可以換一換,今天吃這個,明天吃那個,人這個腸胃,你總給它吃一種東西,它就吃厭了。你要天天換不同的菜蔬,好像我們過堂吃飯,有一菜一湯,已經就很好了,不要很多種。很多種,把人的妄想都引出來了。到那兒去拿茱,是拿這樣好呢?還是拿那樣好?在那個地方就打算盤,貪心就生出來了說,怎麼做這個菜呢?這麼樣子今人打妄想。你若是一菜一湯,你願意吃也是這個,不願意吃也是這個。每一天所吃的飲食不同的,你不能又有麵包,又有飯,又有植物奶油,這七扯八拉的一大堆。到那兒一看,我也不知吃什麼好了。結果,就一點歡喜心也沒有,因為到吃飯那個時候就等於到那兒算帳去了,選這個好吃,那個不好吃,好吃的就滿滿的,吃多一點;不好吃的,就不吃。

修道的人,君子謀道不謀食,我們吃東西是維持這個生活,維持這個生命不斷,不會餓死了就夠了,也不需要管好味道、不好味道的。譬如吃青菜,今天吃白菜,明天可以吃生菜,後天可以看著哪個菜放得太久,就先吃,哪個能放久一點就慢慢吃。這管理廚房的,天天要檢驗雪櫃,不是菜放那裡頭都爛了,還不知道呢!水果也都爛了,也不知道。你說這不是害死人嗎?好好的東西等到爛了,才給人吃,這就是造罪了!

凡是壞的東西不能給人吃,因為吃這壞的東西是不合衛生的,很容易就把人都吃出病來。「病從口入,禍從口出」,你的飲食無度,不知道節飲食。怎麼叫節飲食呢?我們修道的人吃東西,不是拼命地塞,把肚子塞得大大的,尤其吃一餐,就一定要吃多一點,這是一種錯誤。你這樣很容易得胃病,因為你飲食不調,飲食不調就很容易出麻煩了,那麼要怎麼樣呢?我們吃東西,吃得清淡一點,這是好的,不吃那麼多油鹽,對自己也是好的。可是我們不能這樣子,有外邊的人來做法會的時候,你不能也弄那麼清淡的,你必須要把這個齋飯做得很適中,火侯恰到好處,人吃起來,也很可口的。你們不能說,哦,我們萬佛聖城的規矩,就是吃沒有油鹽的。萬佛聖城沒有這個規矩啊,沒有一定的,你要因事制宜,因人制宜,都是我們自己修道的人,你可以吃沒有油鹽的菜飯,清淡一點,不那麼厚味,這可以的。有一些外邊的人來到我們這裡,我們這麼清淡的生活,他們根本過不慣,你也要他們跟著我們過這種清淡的生活,這是無有是處。這不是說投人所好,外面來的人他們都吃厚味吃慣了,你不能叫他們和我們都一樣的,所以某某法師到這裡來,改善廚房這種制度,這是很好的一個辦法。他因為願意把這個菜飯都做得好,和人結緣,令人吃了發菩提心。這以前我本來也要改,但是因為我自己不下廚房,所以就沒有改。現在他到這裡來,他願意下廚房改變飲食方面,這是最好的一種方法。居然還有人就說,我們這裡宗旨是不吃油鹽的,就和人家這麼講話,這是太無知識了!你管廚房的人,應該要聰明有智慧,不應該這麼死死板板的,抱著一條道跑到黑。人家來了,想要往好的做一做,你還說這不是我們萬佛聖城的宗旨。這萬佛聖城有什麼宗旨啊?根本就無規無矩的,在這裡也不知道通權達變,也不知道因事因人來改變這種平時的錯誤,我們以後飲食一定要調好的,調好,大家吃得舒服,吃得好了,然後才好用功辦道。

還有啊!我們這裡都坐單,我們坐單,這簡直是在這兒胡鬧啊!坐單的人,他是預備不睡覺,睡了,睡得少也就夠了。我們這裡的人,喔!晚上坐單大概不夠睡,白天聽 lecture 也睡覺,念佛也睡覺,在那兒打坐更睡覺,所以這不是修道人的本分。修道的人時時刻刻都要很精進的,打起精神來用功的,不是那麼垂頭喪氣的,隨梆唱影的,不是這樣子。

所以我們這回傳戒,請大陸的法師打水陸,又請臺灣的法師來,兩岸互相攜手合作,這是幾十年以來的頭一次,也是我們中國前途的曙光預兆。我們現在應該為自己的國家做著想,要勇猛精進好好用功,不要那麼懈怠了,為建立道場的關係,我們更應該要檢點自己,不要這麼混吃等死!在這裡也不負責任,油瓶倒了也不扶,這是對不起常住的。你這樣對不起常住,又對不起師父,師父慈悲,你們這些做徒弟、做弟子的也要盡你們一份責任。你們不能就在這裡隨梆唱影,人家起來,我也起來;人家做,我也做;人家念佛,我就在那兒隨著。

好像這次開歡迎會,到門口那地方去歡迎兩岸來的法師,人家一看就知道,一點生氣都沒有,都在那裡死氣沉沉,念佛也沒有聲音,做什麼都好像睡不著覺的樣子,打法器也沒有什麼聲音。回來的時候,本來那前面那個 sign(旛布),不是過了門就把它收起來,捲旗息鼓的,咱們過了山門那個 sign 應該在前面,那兩個人在前面走,這個 sign 應該用兩個棍子,一邊一個把它舉到人的頭上,不應就那樣拉到人的肚臍那地方。咱們應該把它舉到頭上,在前邊那麼走著表示歡迎某某,或某法師,那麼他在前邊照相,咱們這個 sign 也可以照得到。你們這班人簡直,我真想不到你們這麼愚癡,做個什麼也不像個什麼。還有在那棚裡頭,那個 sign 歡迎某某法師,大陸的,臺灣的,為什麼那麼快就把它拿下來,那裡地方多得很,四週圍都可以懸,不一定要懸到正中間這個地方,那麼快就把它都拿走了,幹什麼,我們這個法會,打水陸,接著就傳戒,還沒有做完呢!那麼快把它拿下來幹什麼呢?所以這都是無知的地方啊!所以,你們做什麼事情,我看樣樣都比小孩子還不如,越做越退化。

到了外邊,男女也不整齊,高低不平,應該按著身量,高的站在高的一起,矮的站在矮的一起,小孩子站到小孩子那兒去。你們弄得七長八短、上上下下,一看參差不齊,原來是這樣。所以今天他們說是佛教的戰士,這是不懂作戰的方法,你想軍隊裡,我相信也是高的高的一起,矮的矮的一起,他有一個次序。我們這裡雖然憑戒臘、憑年齡,但是有事情開什麼歡迎會啊,一定要整整齊齊的,那個氣要很盛的、很旺的,聲音要洪亮,也不太高,也不太低。你們在這兒,好像到妙語堂那兒,每天晚間我聽,聽人是在那兒走路,但是念佛的聲音沒有了,斷了,你說這個,你們是幹什麼呢?在這兒,連念佛都不肯念,在這幹什麼呢?就是吃飽飯濫充殼子,講是講非,這是我不敢苟同你們這種行為。

穿衣服方面,衣服也要清潔乾淨,不要穿了很久也不洗,一股汗泥昧,一股臭狐味,走到誰的跟前誰討厭,這都是造罪業的。所以,必須要調衣、食、住,你修道,先要在這個上用工夫,衣、食、住辦得不圓滿,你怎麼能修道啊?修道是要有內緣,有外緣。外面這個衣、食、住,一定把它做得合法合理的,不能什麼也不顧,每天不修邊幅。穿長衫走路,總是這麼擺來擺去的,這是不合威儀的。出家人走路一定要雙手當胸,不能走路像有翅膀似的,飛來飛去的,這很難看的。我看很多沙彌尼,連這個都不懂,我一看啊,灰心喪氣,太失望了!連這個普通的道理都不懂,穿的衣也在地上拖。好像某某以前在這兒,走路來回畫圈,像喝醉酒似的。人家繞佛,她總往左走幾步,往右走幾步,總是不守規矩,總是在那兒好像做一個特別的樣子。前幾年某某,聽說也被人修理,人家都說他很特別的,做一個特別的樣子,現在他也不敢了。你不能出眾,人家按著直線走,你在那兒畫圈,東倒倒、西歪歪的,衣也不把它整頓好了,總像有翅膀似的,在那兒,要飛要飛的,這還是好聽的話;再說不好聽的話,就像有尾巴似的。

時間到了,我們不能把時間留住,也不能叫太陽不轉了。我們大家自己想一想,我們對道場有什麼貢獻?有什麼幫助?我們在這個土地上住著,我們應該盡上自己的一份責任,不應袖手旁觀。你看某某法師一來,就把我們的毛病都給指出來了,他說吃飯的時候人都來了;吃完飯,人都沒有了。也不知道都鑽到什麼窟窿裡去了?鑽到老鼠洞?還是鑽到螞蟻洞裡?不知道!找也找不著!外面剛來的人,就把我們一切一切的毛病都找出來,我們平時在這裡住的,於心何安呢?你在這兒住的,搞成這樣的情形,多醜啊!

Continued from last issue "A Cultivator Must Be Tidy All Around"

Pure and simple food; Perfect and thoughtful work.

We should pay special attention to the aspect of food. Food should not be overcooked. For the elderly, we can make gruel and shred the vegetables in the blender, since their teeth are not strong and they cannot chew hard food. Children should also be served softer food, which is easier for them to digest. We should treat others' children just like our own. But you can't be too indulgent and spoil them; that's not right either. In general, we should regulate our diet and eat with good hygiene.

We shouldn't have so many different kinds of food everyday; it's too complicated. We can change the fare from day to day, eating this kind today, and another kind tomorrow. If we always give our stomach the same kind of food, it will soon get tired of it. You can serve a different dish every day. But in one meal, one main dish and one soup is enough; we don't need too many different dishes. If there are many dishes, people will have false thoughts. When they get food, they think, "Should I eat this kind? Or should I take that kind?" As they calculate, they become greedy, thinking "Why did they cook this dish?" So this causes people to have false thoughts. But if there is only one main dish and one soup, then whether you want it or not, that's all there is. You may vary the food from day to day, but don't serve bread, rice, margarine, and a whole bunch of different things all at once, because when I go look, I don't know what to eat. As a result, all the joy is gone, because during the meal I'm calculating: this tastes good and that doesn't taste good. So I'll get a lot of what tastes good, and I won't eat what isn't delicious.

Cultivators! A superior person seeks for the Way, and does not seek for food. We take food just to sustain our lives and to keep from starving to death; and need not concern ourselves with whether it tastes good or not. For instance, take the vegetables we eat: today we have cabbage, tomorrow lettuce, and the next day we can see which vegetable will spoil the fastest, and eat it first. Those which keep longer can be eaten more slowly. The kitchen manager has to check the icebox every day. It shouldn't be that the vegetables and fruit are spoiling and she doesn't even know. Isn't that just harming people? The food was perfectly fine; but if you wait until it rots to serve it, you're just creating offenses!

Spoiled food should never be served, because it's unhealthy and easily makes people sick. "Sickness enters through the mouth, and disasters come out from the mouth." You put no limit on food and drink, not knowing to eat in moderation. What is called eating in moderation? When we cultivators eat, we should not stuff our bellies full; especially if we eat once a day, it's a mistake to purposefully eat a lot. If you do so, you're likely to get a stomachache, because you didn't restrain your intake. Unrestrained eating soon leads to problems. So what should we do? Eat food which is lighter, with less oil and salt. This is good for you. But when there's a Dharma Assembly and people come from outside, we cannot cook such bland food. We have to prepare delicious vegetarian food which people will like to eat. You cannot say, "The rule at the Sagely City of Ten Thousand Buddhas is that we only eat food with no oil or salt." The City has no such rule, and I haven't fixed anything: You must act according to the circumstances and people.

When only our own cultivators are here, it's fine to eat bland food with no oil and salt. But when visitors come, they cannot adjust to such a simple lifestyle, and it would be unreasonable to expect them to. This is not to play up to people, but since people from outside are used to tasty food, we cannot tell them to be just like us. So when a Dharma Master came and improved the kitchen's operation, this was very good. He wanted to cook good food to create affinities with others, and cause people to bring forth the resolve for Bodhi after eating. In the past, I also wanted to change some things, but since I did not go to the kitchen, the changes were not made. Now that he's come here and wants to improve the food in the kitchen, this is excellent.

But someone actually said, "We follow the principle of not eating oil and salt here." That was just too stupid. You people in charge of the kitchen should have some wisdom, and not be so inflexible, sticking to one path until you run into a dead-end. Someone came here wanting to do some good, yet you dare to tell him this goes against the principle of the Sagely City of Ten Thousand Buddhas! But what principles does the Sagely City of Ten Thousand Buddhas have? There are basically no principles here at all. You just don't know how to adapt to the situation; and correct your usual mistakes. Accordingly, from now on, our diet should be well-regulated, so everyone will eat well, and then be able to cultivate the Way with vigor.

Also, our practice of sitting at night is basically a joke. People who sit at night do not plan to sleep, or if they do sleep, a little bit is enough. But those of us here probably don't get enough sleep at night, so we doze off during the lecture, doze off while reciting the Buddha's name, and doze even more while meditating. This is not the way of a cultivator. A cultivator is vigorous at all times, always in the spirit to work hard. He isn't so weak-willed and indecisive, just mechanically following others.

This time, for our Precept Ordination, we have invited Dharma Masters from mainland China and from Taiwan to conduct the Water-Land-Air Ceremony. The two shores have joined hands in cooperation, for the first time in several decades. This is a bright indication for the future of China. We should now show some concern for our country, and work vigorously and bravely. Don't be so lazy! For the sake of establishing the Way-place, we should discipline ourselves, and not hang around to eat and wait for death. You are completely irresponsible, so when the bottle gets knocked over, you don't even bother to pick it up. This is being irresponsible to the permanent dwelling, and to your master as well. Although the master is compassionate, you who are disciples have to fulfill your duty. You can't just follow the crowd: When others get up, I get up; when others do something, I do it too; when others recite the Buddha's name, I just follow along.

For instance, when we went to the front gate to welcome Dharma Masters from the two shores (mainland China and Taiwan), people could tell immediately that our hearts weren't in it. There was no vitality at all, and the sound of our recitation could hardly be heard. We seemed to be half-asleep. The Dharma instruments barely made any sound either. On the way back, the sign shouldn't have been taken down as soon as we passed the gate, as if the affair were finished. Rather, after we pass the gate, the sign should be out front, raised up above our heads on two poles held by two people. It shouldn't be at waist level. It should be raised above our heads, up at the front, announcing that we are welcoming So-and-so or Dharma Master So-and-so, so whoever wants to take a photograph can do so. You people - I really don't know how you can be so foolish, not knowing how to do anything right. Also, why was the sign in the tent welcoming the Dharma Masters from mainland China and Taiwan taken down so soon? There's plenty of room there; it can be hung on any of the four sides, and needn't be in the central position. Why were you in such a rush to take it down? The Ordination follows right after the Water-Land-Air Ceremony, and it's not over yet! Why did you take it down so soon? This shows a lack of intelligence. From what I see, in everything you do you are not even up to kids. The more you do, the more you fall behind.

When we lined up outside, neither men nor the women were organized. We should line up according to height, with tall people standing next to tall people, the short people standing next to short people; and the children standing together, too. But you were all disordered, with tall and short mixed together: So today they called you the soldiers of Buddhism, but you don't understand warfare. Think about the army. I'm sure when they line up the tall ones are together and the short ones are together, and they are very orderly. Although we usually rank ourselves by the number of years we have held the precepts, and by age, when there's a special event like the welcoming party, we have to be really neat, very full of spirit, very energetic, with resonant voices which are neither too high nor too low in pitch. And when you walk to Wonderful Words Hall, every evening, I hear you walking, but your chanting of the Buddha's name fades away to silence. Just what would you say you are doing here? If you aren't even willing to recite the Buddha's name, what are you here for? Just eating till you're full, and then being chatterboxes, gossiping about rights and wrongs. I, really don't dare to go along with such behavior of yours.

Our clothes should also be clean. Don't go for too long without washing them. Otherwise, no matter whom you approach, he will be repelled by the stench of perspiration you carry, and you end up creating offenses. Therefore, you must first take care of the matters of clothing, food, and dwelling. To cultivate the Way, you must first work on these. If you can't even take care of clothing, food, and dwelling satisfactorily, how can you cultivate the Way? There are both internal and external conditions for cultivating the Way. Externally, you have to wear clothes, eat, and dwell according to the rules. You cannot be so careless and sloppy everyday. if you constantly swing your arms to and fro while wearing a robe, you are violating the awesome deportment. When left-home people walk, they should put both hands in front of the chest. You must not walk as if you had wings flapping back and forth - that's really unattractive. I've seen a lot of shramanerikas who don't even understand this much. When I see them, I feel so disappointed! Since they don't even understand this basic rule, they walk around with their robes sweeping the ground. It's just like someone who used to be here; she walked in circles, like a drunk. While everyone was circumambulating the Buddha, she would always take a few steps left, then a few steps right, never following the rules, always trying to manifest a special style. I heard that a few years ago, a certain person was also criticized for trying to act special, so now he doesn't dare to do that anymore. You should not try to be conspicuous, making circles or staggering left and right when everyone else is walking in a straight line, or dress sloppily, as if you had wings and were about to fly away. I am still being polite. To put it impolitely, you look as if you had a tail.

Time is up. We cannot hold time back, nor tell the sun to stop turning. Everyone should take a moment to think, "What kind of contribution have I made to the Way-place? What help have I given?" Living on this land, we should fulfill our share of responsiblity, and not just cross our arms and stand on the sidelines. Just see how that Dharma Master pointed out our problems as soon as he got here. He said, "When it's time to eat, everyone shows up. But when the meal is over, everyone disappears." I don't know what burrow you all crawled into. Did you crawl into a mousehole, or into an ant's nest? I don't know! There's no way to find you. Someone saw our problems as soon as he arrived. So how can we who live here feel at ease? How ugly it is to be living here in such conditions!

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