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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

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

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六大宗旨就是戒律

THE SIX PRINCIPLES ARE JUST THE PRECEPTS

你不要到戒律本子上去找戒律。

Don't go looking for the precepts in the books on precepts.

南無薩怛多　蘇伽多耶　
        阿囉訶帝　三藐三菩陀寫
南無薩怛多　蘇伽多耶　
        阿囉訶帝　三藐三菩陀寫
南無薩怛多　蘇伽多耶　
        阿囉訶帝　三藐三菩陀寫

Na mo sa dan tuo su qie duo ye e la he di san miao san pu tuo xie.
Na mo sa dan tuo su qie duo ye e la he di san miao san pu tuo xie.
Na mo sa dan tuo su qie duo ye e la he di san miao san pu tuo xie.

每天我開講之前，稱念「南無薩怛他。蘇伽多耶。阿囉訶帝三藐三菩陀寫。」這幾句咒文就是說，我們要皈依盡虛空、遍法界，十方三世無盡無盡常住佛、法、僧三寶。

Every day before I begin to speak, I recite, "Na mo sa dan tuo su qie duo ye e la he di san miao san pu tuo xie." These lines of mantra text mean, "We take refuge with the inexhaustible, limitless, eternal Triple Jewel of the Buddhas, the Dharma, and the Sangha in the ten directions and three periods of time, pervading empty space and the Dharma Realm."

我們為什麼要皈依常住三寶？因為我們是佛教徒，應該盡形壽皈依十方三世無盡無盡的常住三寶。我來請三寶加持各位，令各位所求如願，一切一切都如意吉祥。我若有福報的話，我就給迴向在這個道場裏邊的一切眾生；遠處我也想迴向，可是我離這外邊的眾生很遠，所以也就鞭長莫及。那麼到這個壇場裏邊的人，我都希望他們災消病散，罪滅福生，如意吉祥，增福延壽，這是我為大家來迴向，所以念這幾句咒文。

Why do we want to take refuge with the eternal Triple Jewel? Since we are Buddhist disciples, we should take refuge to the ends of our lives with the inexhaustible, limitless, eternal Triple Jewel in the ten directions and the three periods of time. I am requesting the Triple Jewel to confer aid upon all of you, so that your wishes may be fulfilled and everything may turn out auspiciously. I transfer any blessings I have to all the living beings in this Way-place. I would like to transfer to living beings who are outside as well, but they are too far away to receive my influence. As for the people in this Dharma-hall, I hope their calamities and diseases are dispelled, their offenses are wiped away, and blessings are created. I hope that everything is lucky and just as they wish, that their blessings increase and their lives are lengthened. This is how I pray for everyone when I recite these lines of mantra.

那麼你們每一個人都可以念這個咒文來迴向。可是這話又說回來，首先要不打妄語，再要不自私，也不自利，要無所祈求，也不貪財，也不貪色，也不爭––不爭名、不奪利。你若能這樣子，誰持這個咒、誦念這個咒，都會有很大的感應。如果你不從這條路上走，你想祈求什麼，希望得到感應，恐怕是不會滿你的願。所以第一點就要守戒律。

Each of you can also recite this mantra passage and transfer the merit. However, the first requirement is that you refrain from lying. Further, you must not be selfish, pursue personal benefit, or seek anything at all. You must not crave wealth or sex, or fight for fame or profit. If you can refrain from those, you will receive a great response when you recite and uphold the mantra. If you do not follow this path, you will probably not get the response you seek. Therefore, the first step is to hold the precepts.

什麼叫戒律？就是不爭、不貪、不求、不自私、不自利、不打妄語，這就是戒律。你不要到那個戒律本子上去找戒律。這是人人都能做到，人人都可以行的。所以你若能謹守這個不爭、不貪、不求、不自私、不自利、不打妄語，這十方諸佛常常護佑你、護念你，常常能來加被你。你不要以為我懂得這個不爭、不貪、不求、不自私、不自利、不打妄語，這個我懂了，我就可以得到佛的加被。不是懂了就能得到佛的加被，也不是念了就得到佛的加被；而是你要身體力行，躬行實踐，於這六種的戒律不違背，那你才能得到佛的擁護和加被。不是就那麼我念一念，我懂了；你要真懂了，才算呢！可是你就稍微懂一點，你就認為是夠了，那是不夠的。一定要身體力行，終身行之，猶不能盡者矣！

What is meant by precepts? Precepts refer to not fighting, not being greedy, not seeking anything, not being selfish, not wanting self benefit, and not telling lies. Don't go looking for the precepts in the books on precepts. Precepts can be practiced by anyone. If you can strictly uphold the rules of not fighting, not being greedy, not seeking anything, not being selfish, not wanting self benefit, and not telling lies, then the Buddhas of the ten directions will constantly protect you, be mindful of you, and aid you. Don't think that you can receive the Buddhas' aid just because you understand the rules of not fighting, not being greedy, not seeking anything, not being selfish, not wanting self benefit, and not telling lies. The Buddhas will not aid you for merely understanding and reciting these rules. You have to personally practice them. You have to refrain from breaking these six precepts before you can receive the Buddhas' aid and protection. It is not a matter of just reciting them, or understanding what they mean. It only counts if you really understand them. If you only have a little understanding, you may think it is enough, but it isn't. You must practice them all your life, and even then you will not be perfect.

我今天還沒有正式說話的時候，我先說一點你們不願意聽的話，以便我先說了你們願意聽的話，那時候這些你們也沒地方裝了，也聽不進去了。所以現在我有一個小小的條件，對你們各位先要說一說。這個條件是什麼呢？我每一次到臺灣來，都令我戰戰兢兢的。我所帶的團員，到什麼地方，都不受歡迎，只歡迎我一個人，不歡迎我的團員。怎麼這樣說呢？我每次來都帶著一些個團員，到那個廟上，拜佛也沒有地方拜，上車也沒有地方上。本來預備給我這個團體用的車，可是臺灣自己的人都先跑上去，等到我這些團員再上車了呢，沒有地方了！不要說坐的地方，站的地方也沒有，所以我覺得我很對不起我的這些個團員！那麼令一般人這麼樣子對待我們外來人，這是不是欺負外來人？我這不懂得。

Before I formally begin my talk today, I will first say something that you don't like to hear. If I were to say what you like to hear first, then you wouldn't have any place to put what you don't like to hear, and you wouldn't be able to listen to it! So now, I will bring up a small condition. What condition? Every time I come to Taiwan, I am very nervous, because the rest of my delegation is never made to feel welcome. People only welcome me and do not welcome the members of my delegation. Why do I say this? Every time my delegation members accompany me, there is never any room for them to bow to the Buddha when we go to a temple, and there is never any room in the car for them. A car was prepared for my delegation, but the group from Taiwan got in first and didn't leave any room for the members of my delegation even to stand, much less to sit. So I feel very sorry for the members of my delegation. Do you mean to bully the people from other places by treating them like this? I don't understand it.

還有拜佛，我這些個團員在前邊站著，有人一看前邊是跟著我的團員，就趕快把他攆跑了，說這個地方是我的位置，你們不能站。團員就跑到後邊去。跑到後邊，因為人太多了，也沒有地方拜佛，也沒有地方站。所以我覺得我對我這些個團員，都是對不起他們，他們跟得辛辛苦苦，不遠萬里而來，想和臺灣的佛教徒結緣，結果就被佛教徒這麼樣排斥。排斥我這些個團員的人都是誰呢？就是去過萬佛城，在萬佛城住過的，回來就說我這兒的團員對他們太冷了，幾幾乎凍得成癱瘓委症了，所以這回到了臺灣，他們就要公報私仇。你說這我還敢來不敢來？

Also, when it was time to bow to the Buddha, the members of my delegation were all squeezed up in the front. Recognizing them as part of my delegation, people chased them away, saying, "This is my place. You can't stand here." They went to the back, but there was no room to bow or stand there either. I feel very sorry for the members of my delegation. They have exhausted themselves coming such a long way with me, hoping to create affinities with the Buddhists of Taiwan. Instead, they were rejected by the Buddhists here. Who are the people who have mistreated the members of my delegation? They are people who went to stay at the City of Ten Thousand Buddhas, and when they came back, they said my people had been too cold to them, to the point that they almost froze to death. That is why they are seeking revenge now that we have come to Taiwan. Do you think I still dare to come?

還有，我每逢到什麼地方，行動都不方便。怎麼不方便呢？把路口給擠得滿滿的，都要人手拉手做一個人牆，在那兒擋著。這如果是學佛的人，怎麼會這樣子？一點規矩也沒有，一點次第也沒有。

Also, no matter where I go, it's very inconvenient to walk around. Why? The roads are so crowded that people have to form a human wall to block the crowd. How can those who study Buddhism act this way, with no regard for rules or order?

這次因為游居士他要我來，不要說請，是要我來的。要我來，我就遵命來啦！來了是不是有所顧慮，像過去每一次帶團來的樣子呢？這次我先聲明，我走路，不能擋著我路，無論哪一個，不可以攔路來供養我。攔路供養我，我都不接受的。因為什麼呢？你在那兒攔路供養我，以為我是貪圖供養，堵在那兒我就歡喜了？我最討厭是人家供養我。我為什麼討厭呢？我因為少道少德，道也不足以感人，德也不足以化人，以我這種道涼德薄的一個窮和尚，我也沒那麼大的福報受人的供養。你們不要以為你們放個紅包，我一看是寫某某的名字，誰的紅包最多，我就歡喜。我若貪紅包，我不必來到臺灣。臺灣雖然是叫寶島，可是現在已經變質了，變得好像有馬糞、豬糞、牛糞那股味道，寶島變了糞島了。

So this time, because Upasaka You wanted--I won't say invited--me to come, I followed orders and came. Having come, don't you think I'm worried that what happened to our delegation in the past will happen again? This time, I am announcing in advance that my way must not be blocked when I am walking. No one should make an offering to me as I am walking. If anyone tries to do that, I will not accept it. Why? You try to make an offering as I'm walking, thinking I'm greedy for offerings, and that I am happy that you stop me. What I detest most is for people to make offerings to me. Why? Because I have little virtue. My virtue is not enough to influence and transform people. Such a poor monk of little virtue as I am does not deserve to receive people's offerings. Don't think it makes me happy to see that so-and-so's red envelope contains the biggest offering. If I were greedy for red envelopes, I wouldn't need to come to Taiwan. Even though Taiwan is called "Treasure Island," it has changed. Now it seems to be permeated with the odor of horse, pig, and cow manure. "Treasure Island" has turned into "Manure Island."

但是我看見臺灣現在的情形，我也不能捨棄臺灣這些個真心信仰佛教的人。可是我到這兒來，令我很失望的。臺灣就是在這兒迷信，這一些個人也不知道什麼是真佛教，也不知道什麼是假佛教，聽說某某人是名譽非常響亮，以為這樣就是佛教。佛教徒不應該做生意，雖然說是自給自足，是我做生意賺來的錢；可是在佛教裏頭做生意，這個是不究竟的，這個種福裏頭，也有種種的問題。所以不要認假做真，不要聽這個虛偽的宣傳，自己總是自誇其德，自己讚歎自己。

Even though I see the deplorable state Taiwan is in, I cannot abandon the sincere Buddhists in Taiwan. I have been very disappointed in coming here. Taiwan is caught up in superstition. These people don't know what authentic Buddhism is, nor do they know what phony Buddhism is. When they hear that someone has a famous reputation, they think he must represent Buddhism. Buddhists should not do business. Even if they say, "I am self-sufficient," doing business in Buddhism is not the ultimate way. All kinds of problems are involved in planting this kind of blessings. You should not take the false to be true. Don't listen to false advertisements by people who just brag about and praise themselves.

我告訴你們各位，我是一個沒有德行的人，所以我不歡迎人供養我。不過我怎麼樣呢？因為臺灣的風氣都封果儀供養，我雖然不願意，我也不例外，也勉強接受人一點供養，免得令要供養我的人失望。可是這供養，我們先說清楚了，所有的收入都是用來養萬佛城，幫著維修萬佛城，做這樣的事情；不是我們每一個人私人來用這個錢。所以我勉強受人的供養，我不是喜歡這個。

Let me tell all of you, I am a person with no virtue, so I do not welcome offerings from people. However, since it is the custom in Taiwan to make offerings, I do not make an exception for myself. I make myself accept some offerings, so that those who want to make offerings will not be disappointed. I want to make it clear that all the offerings we receive go to support and maintain the City of Ten Thousand Buddhas. The money is not used by the individuals who receive it. I make myself accept people's offerings, but it's not something I like to do.

所以我的徒弟每一個人多數都持銀錢戒的，都是不用錢的，手也不摸錢，與這個錢是分道揚鑣。為什麼他們被我迷得這個樣子呢？寧可什麼錢都不要了跟著我？因為出家人若沒有錢，他還能修行；一有了錢，絕對不修行了，這是我敢保證的。你看一看！你研究研究，這個道士講貧道，僧人叫貧僧；沒有說那個富僧、那個富道，沒有這樣講的，都是貧僧、貧道。所以你們弄這個錢，都去供養這個富僧、富道的話，這是等於造罪一樣的。我說這話會得罪很多人，我雖然得罪，我也要說真話，我不能緘默，我不能不給大家說真理。

Most of my disciples hold the precept of not touching money. They don't need money, and they don't touch money. They stay away from money. How did I manage to charm them to the point that they would give away all their money to follow me? The reason is that when left-home people have no money, they can cultivate. As soon as they have money, they absolutely cannot cultivate. I guarantee this. You can look into this. We talk about poor Taoists and about poor monks, but never about rich Taoists or rich monks. There is no such thing. If you take your money and make offerings to "rich monks" of "the Way of wealth," you are creating offenses. What I've said will upset a lot of people. Even though they will be upset, I must speak the truth. I cannot remain silent and refrain from telling everyone the truth.

所以我在出來訪問的時候，任何人的饋送，我不接受的；我徒弟也不可以替我接受一切的禮物。這一切的禮物，包括金錢、食物、用品，都包括在內。如果哪一個他不知道我的規矩，到處亂收人的禮物，和一切的物質，我以後就不會再帶他出來，到外邊來參學了。所以他們有的不知道的，有的知道的。

When I come to propagate the Dharma, I refuse to accept gifts from anyone. My disciples are not allowed to receive presents on my behalf either. "Presents" include such things as money, food, and commodities. If any disciple does not understand my rule and recklessly accepts people's gifts, in the future I will not bring him or her along to learn. Some of them know, and some don't know.

希望你們以後，誰也不可以看見跟著我來的人就塞東西，你們知道我不收禮物，你們就賄賂跟著我的人，令跟著我的人都是道心不專一了，都是不修行了，這也是你們造罪的地方。你們各位啊，這個我和你們說清楚了，你們各位不要做表面的工作，要在佛教裏認真腳踏實地去躬行實踐。

Now that you know that I decline all presents, I hope you will not bribe the people I bring along with me. Do not destroy their concentrated resolve for the Way, so that they cannot cultivate. If you do that, you are just creating offenses. Now I've told you very clearly. Don't just do superficial work. In Buddhism, you should be serious and do some solid, real work.

你說：「你這個窮和尚，你告訴人家你是窮的，你一定還是要錢。」我是要錢，不錯，我萬佛城現在每一天都有幾百人吃飯，連學生帶老師，還有這個出家人、在家人，都是我在那兒養著他們，也都是你們這一些個善信這種功德，才能養這種修道的道人。我們在萬佛城的個人，誰也不受人的禮物和供養，你們現在都聽明白了沒有？

You say, "When you were a poor monk, and you told people you were poor, you must have asked for money." I asked for money, it's true. At the City of Ten Thousand Buddhas, there are several hundred people who have to eat every day, including students, teachers, left-home people, and laypeople. They are all there living on my support. It is also the merit and virtue of all of you faithful donors that is supporting these cultivators of the Way. At the City of Ten Thousand Buddhas, no one accepts presents or offerings from people. Do you all hear and understand?

所以這一次來，我先和游居士講好了條件：我走路不能有人在那兒攔路供養的。我們都要清清淨淨的、乾乾淨淨的，也絲毫不茍的。不是說你們在那兒攔著路供養，這就表示你有誠心。你在那兒攔著我走路，這是障礙我的行動。障礙我的行動，你大約也沒有功德了，所以我要先清楚告訴你們。我對游居士說：「我怕到臺灣來，臺灣這些個人像瘋子似的來爭著供養我，拿著我當一個財迷和尚了，以為這我就歡喜了。」

Therefore, in coming this time, I made an agreement with Upasaka You that when I'm walking, people cannot come up to make offerings. We should all be very pure and clean, and not the slightest bit careless. You shouldn't try to prove your sincerity by blocking my path to make an offering. If you hinder my freedom of movement, you probably won't gain any merit and virtue. So I want to tell you in advance. I said to Upasaka You, "I'm afraid to come to Taiwan, because these people go crazy, fighting to make offerings to me. They think I am a monk who is infatuated with money. They think that makes me happy."

我今天老實告訴你們，我不怕又把財路擋了，因為我萬佛城開光和開幕的時候，我曾經說過這麼一句話，我說：「你們各位有錢的人注意，你們要知道我這個和尚啊！生來就不會向金錢來叩頭的。你們所有有錢的人，甚至於暴發戶，我都看不起的，如果你要是循規蹈矩發的財，這還可以；如果你暴發戶，不是走私，就是販毒，這是害人哪！你害大家的孽比供養我的那個功德大得多，你那個罪孽比功德大得多。你有多少財產，就有多少罪業在你後邊跟著。」

I'll be honest with you, and I'm not afraid if I stop the flow of money again. At the opening ceremony of the City of Ten Thousand Buddhas, I said, "All of you wealthy people, pay attention. You should know that I am a monk who will never bow to money my whole life. I look down on all of you rich people, including the newly-rich upstarts. If you made your money in a proper, law-abiding way, that's acceptable. If you struck it rich by dealing in contraband or drugs, your activities have harmed people. The offense of harming all those people far exceeds the merit of making an offering to me. However much wealth you have, that's how much karma of offenses you have following you."

那麼有的法師聽見我這麼一說，說：「唉呀！法師，你真愚癡啊！你這一句話把財路都給擋住了。」我說：「那最好的，我寧可願意窮，我不願意有錢。」所以我到了美國三十多年，一塊金子也沒刨到，你說是不是愚癡到極點了？什麼手段也不會用！這是我很坦誠地來告訴你們各位。

Some Dharma Masters heard me say this, and exclaimed, "Dharma Master, what a fool you are! With that one sentence, you have blocked all the money." I said, "That's the best. I'd rather be poor than rich." So in the thirty or more years that I've been in the United States, I haven't dug up a single piece of gold. Wouldn't you say I'm extremely stupid? I don't know any clever schemes. I am being very honest with you.

我講這麼多話，也沒有什麼道理，浪費你們的時間，你們聽得都好像乾燥無味似的。雖然乾燥無味，你叫我講深的，我也不會講；叫我講妙的，我也不會說，我只可以講這個很淺顯的、很平凡的道理，來和你們大家，或者可以說是結法緣，也可以說是結煩惱緣。你聽到我所說的這個話之後，就生了煩惱了，這不是我所願意做的事情；我願意你們聽了，都可以做一個借鏡。

I've said a lot, but it doesn't have much principle. It's just a waste of your time, and you'll find dry and boring. Even though it's dry and boring, if you asked me to talk about something profound, I wouldn't know how. If you asked me to talk about something esoteric, I wouldn't know how either. I can only talk about some very basic and ordinary principles, in order to create Dharma-affinities with you, or you might call them affliction-affinities. If you get afflicted after hearing what I say, that was not my intention. What I would like is for you to listen to my words and use them as a mirror to reflect on yourself.

一九九三年一月十三日晚間
開示於臺灣板橋臺北縣立體育館

A talk by the Venerable Master Hua
in the evening of January 13, 1993,
at the Taipei County Stadium in Banqiao, Taiwan

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