萬佛城金剛菩提海 Vajra Bodhi Sea
萬佛城金剛菩提海 Vajra Bodhi Sea

金剛菩提海:首頁主目錄本期目錄

Vajra Bodhi Sea: HomeMain IndexIssue Index

《上人法雨》

 

VENERABLE MASTER'S DHARMA RAIN

宣公上人開示選輯

Excerpts from the Venerable Master Hua Lectures

無不從此法界流,無不還歸此法界
There Is Nothing Which Does Not Flow Forth from the Dharma Realm,
and Nothing Which Does Not Return to It.

 

萬佛城叫「法界佛教總會」,所謂:「無不從此法界流,無不還歸此法界」。

在萬佛城的人,都是凡夫,都是一般的人,到這萬佛城。萬佛城,雖然說是個聖地,雖然說是造就佛、造就菩薩、造就祖師的地方;可是我們剛一來到這地方,誰也不是佛,誰也不是菩薩,誰也不是祖師,未免就掛一漏萬,有很多的事情,都是美中不足、不能盡善盡美、不能圓滿的。要是都圓滿,我們就成佛、成菩薩、做祖師,不做凡夫了。

我們在這兒,都是凡夫俗子,都一點一點地去自己的習氣毛病,所以無論哪一位做事,都有一些出入,有一些不圓滿的地方。不過我們到這兒來,都是想要圓滿,都是想要往好的學。想要圓滿、想要好好修行、想要見賢思齊,這一個心,這是最寶貴的。就怕我們有過不能改,知善不能行,只是自私自利,那就完了。我們每一個人,能有這一念要成佛的心,要行菩薩道的心,要本照普賢菩薩那十大願王,去發這十大願,就一定會達到你所希望的目的。我們現在不圓滿的地方,大家都互相包涵一點,互相諒解一點,所謂:

忍是無價寶,人人使不好,
若能會用它,事事都能好。

我常對各位講,「一切是考驗」,我們在多生多劫,不知道造了什麼罪業,不知道和哪一位有什麼因果,有什麼不圓滿的地方,所以就會有很多的問題發生,很多不如意的問題發生。在這個時候,就是「一切是考驗,看我怎麼辦?」,看看我自己怎麼辦?不是看爾怎麼辦?看爾是往外看了。

一切是考驗,看爾怎麼辦?
對境若不識,須再重頭煉。

這是一切是考驗,看你怎麼辦,看你自己怎麼辦?對境若不識,須再重頭煉。一切是考驗,看他怎麼辦,你若明白他,也就不會埋怨他,對境若不識,須再重頭煉。這幾句話都是反求諸己的話,你不要看你、我、他,你要學菩薩。菩薩的行狀是:

真認自己錯,莫論他人非,
他非即我非,同體名大悲。

你常常有大悲心,憐憫一切眾生:我要教化眾生,感化不動眾生,是我的德行不夠;我的德行若圓滿了,能萬德莊嚴,沒有不被我所化的。我化不了,就是德行還沒有萬德莊嚴。這樣一想,就不會向外馳求,不會到外邊去找,這叫真正地迴光返照,反求諸己,行有不得,皆反求諸己。「愛人不親反其仁,治人不治反其智,禮人不答反其敬,行有不得,皆反求諸己。」我們若能這樣,不要說聖賢,就是佛菩薩,我們都可以很快地,就達到他們的果位。

「愛人不親反其仁」,你愛護一個人,人家和你遠遠的,很疏遠的,不敢接近你。反其仁,你要迴光返照,看看我仁愛人的心,夠不夠?這是愛人不親反其仁。

「治人不治反其智」,好像我做師父的,教化徒弟,徒弟不聽。我要迴光返照,我這個做師父的,是不夠德行吧?所以徒弟才出叛徒,才不聽話,這是反其智。

「禮人不答反其敬」,你對人行禮,人家不睬你,望都不望你,你要反求諸己,看看我是不是很恭敬向人行禮?這是禮人不答反其敬。

「行有不得」,不得,就是不怎麼好,不圓滿。你所行所作,覺得不對的地方,「皆反求諸己」,都要自己反回來看看自己對不對。

待續

The City of Ten Thousand Buddhas is the headquarters of the Dharma Realm Buddhist Association. It is said,

There is nothing which does not flow forth from this Dharma Realm,
And nothing which does not return to this Dharma Realm.

The people who come to the City of Ten Thousand Buddhas are ordinary, common people. Although the City is said to be a holy place, a place where Buddhas, Bodhisattvas, and Patriarchs are created, no one is a Buddha, a Bodhisattva, or a Patriarch when he or she first arrives. Imperfections and mistakes are unavoidable. No one is perfect. If we were perfect, we'd already be Buddhas, Bodhisattvas, and Patriarchs.

In reality, we are just ordinary people who are trying to gradually get rid of our bad habits and faults. Since we're less than perfect, we're bound to make mistakes in our work. Nevertheless, we aim to improve ourselves and to become perfect. Our wish to cultivate, to reach perfection, to learn from worthy people, is very precious. It's only to be feared that selfish thoughts of benefiting ourselves will prevent us from changing our faults and practicing goodness. Then it will be all over for us. If we wish to become Buddhas, to practice the Bodhisattva Path, and to follow Universal Worthy Bodhisattva in making his Ten Great Vows, we'll definitely accomplish our goal. For now, we should all be tolerant of each other's imperfections. As it's said,

Patience is a priceless jewel which no one knows how to use.
If you could learn to use it, everything would go your way.

I often say to all of you: "Everything's a test." We don't know what offenses we've created in past lives spanning many kalpas. We don't know what causal connections we have with others, or what unfair things we did to them, which have now resulted in various troubles and complications. At this point, we should think, "Everything's a test, to see what I will do." What should I do? It's not a matter of what someone else should do. If I look to someone else, then I'm seeking outside.

Everything's a test, to see what you will do.
Mistaking what's before your face, you'll have to start anew.

Everything's a test, to see what you will do. What will you yourself do? If you don't recognize the state, you'll have to start anew. Everything's a test, to see what he will do. If you understand him, you won't blame him. However, if you don't recognize the state, you'll have to start anew. This verse is telling us to seek within ourselves. Don't look at me or him. Be like the Bodhisattvas:

Truly recognize your own faults.
Don't discuss the faults of others.
Others' faults are just my own.
Being of the same substance is called great compassion.

Always have a mind of great compassion, and take pity on living beings. You should think, "I'm not able to teach and transform living beings because I lack virtue. If my virtue were full, if I were adorned with the ten thousand virtues, no one would fail to be receptive to my teaching." With that kind of attitude, you won't seek outside for the source of the problem. Truly return the light and illumine within. Whenever things don't go your way, seek the cause within yourself.

If people fail to respond to your kindness,
Ask yourself if your kindness is genuine.
If people refuse to listen to you,
Reflect upon your own wisdom.
If people fail to return your courtesy,
See if your attitude of respect is true.
Whenever you fail in your endeavors, seek the cause in yourself.

If we can truly be like this, then we will soon reach Buddhahood and Bodhisattvahood, not to mention sagehood.

If people fail to respond to your kindness, / Ask yourself if your kindness is genuine. If you try to be kind to people but they remain aloof, you should reflect to see whether your kindness still falls short.

If people refuse to listen to you, / Reflect upon your own wisdom. For example, when my disciples don't follow instructions, I ask myself, "Is it the case that I as a teacher lack sufficient virtue? Is that why my disciples are rebellious and don't listen to me?"

If people fail to return your courtesy, / See if your attitude of respect is true. If other people pay no attention to you when you greet them, ask yourself if your greeting came from sincere respect. 

Whenever you fail in your endeavors, seek the cause in yourself. If the outcome of your efforts is not satisfactory, you ought to reflect upon yourself and see where you have gone wrong.

To be continued

▲Top

法界佛教總會Dharma Realm Buddhist Association │ © Vajra Bodhi Sea