戒、定、慧，这是科学、哲学的一个根本。

Precepts, concentration, and wisdom are the fundamentals of science and philosophy.

各位善知识：我也没有读过科学，也没有读过哲学，所以对于这个science（科学）、philosophy（哲学），都是一个门外汉。今天你们各位要求讲这个题目，这真是强人所难。虽然如此，我略说几句，是不科、也不学、也不哲的话。

All Good and Wise Advisors: Since I never studied science or philosophy, I am an outsider to these subjects. You are really giving me a difficult task by asking me to speak on these subjects. Nevertheless, I will say a few unscientific and unphilosophical words.

什么叫科学？什么叫哲学？这两个名词都很抽象的，为什么呢？科学是属于慧性，哲学是属于理性。这慧性和理性没有一个进步，也没有一个退步，它都是宛然存在的，在圣不增，在凡不减。

What is science? What is philosophy? These two terms are very abstract. Science deals with wisdom, and philosophy deals with reason. As for wisdom and reason, there is no progress and no retreat in them. They exist in completion, with neither more in sages, nor less in ordinary people.

什么叫慧学？慧学就是“戒定慧”这个“慧”。你想要有真正的智慧，首先必须要有定力，才能分辨是法、非法，善法和不善法；你想要有定力，先要持戒。持什么戒呢？这个戒，就是止恶防非的，我们“诸恶不作，众善奉行；自净其意，是诸佛教。”这属于慧性。说“诸恶不作”，谁都知道，那有什么慧性？“众善奉行”，也谁都知道，怎么又能讲得上慧性呢？你若能“诸恶不作”，就是个戒力；你若“众善奉行”，就是个慧力。你有戒力了，中间产生一种定力；定力可以支配这个慧力，这个慧性，智慧之性。

What is the study of wisdom? It refers to the wisdom in the threefold study of precepts, concentration, and wisdom. If you want to have real wisdom, you must first have concentration. With concentration you can distinguish true dharmas from false dharmas and good dharmas from bad dharmas. To obtain concentration, you must first observe the precepts. What are the precepts? The precepts guard against wrongdoing. We should follow the saying:

Do no evil, practice all good, and purify your own mind.
That is the teaching of the Buddhas.

This is considered wisdom. You say, "Everyone understands the principle of doing no evil. How can that be wisdom?" "Anyone can understand the principle of practicing only good. How is that wisdom?" If you can do no evil, then you have the power of the precepts. If you practice only good, then you have the power of wisdom. Once you have the power of precepts, the power of samadhi arises. The power of concentration can regulate the power of wisdom, the nature of the wisdom.

谈起这个科学，我是门外汉，可是我说几句行家话。科学，是无穷无尽的。五百年以前，人家就懂得科学。在中国来说，三千年以前已经有人懂得科学。轩辕黄帝发明指南车，这是在四、五千年以前就发明了；直至今日，东、西方还是根据指南针来判定方向，这都是一种科学的产品。中国的科学，在周朝以前，很早已经有火炮、火药；可是那时候，不用它来打仗、作战，用它来鸣炮举声，这表示事情的隆重。那时候中国就有科学的发展，乃至于墨子那时候，就发明飞机，但它的名词不叫飞机，叫飞雁。

I am an outsider to science, but I will say a few "professional" words. Science is limitless and inexhaustible. Five hundred years ago, people already understood science. Over three thousand years ago, there were already people in China who understood science. Xuan Yan, the Yellow Emperor, invented the compass four or five thousand years ago, and it is still being used today to tell direction in both the East and the West. Such things are the products of science. Very early on in Chinese science, before the Zhou Dynasty, they had cannons and gunpowder, but they didn't use them in warfare. They would just set off the cannons a few times to celebrate important occasions. Science was already developing in China then, and by the time of Mocius, the plane was already invented. Instead of calling it a plane ["flying machine" in Chinese], they called it a "flying goose."

可是中国人做事，好读书不求甚解，发明了一种东西，他不向深了去研究，所以日久又都忘了，这在历史上可考据的。汉朝诸葛亮造“木牛流马”，也不吃草，也不吃料，也不睡觉，就能运输粮草给军人用。到现在嘛，把这个方法也都失去了。这都是属于科学。

Although the Chinese people like to study, they do not try to deepen their understanding. They invent something, but do not investigate it deeply, so after a long time, it is forgotten. There is historical evidence for this. During the Minor Han Dynasty of the Three Kingdoms Period, Zhuge Liang [a brilliant military strategist] built wooden horses and oxen that could transport food and supplies for the army without needing to eat hay or grain or to sleep. Although that technology has now been lost, it was also a scientific development.

这科学，五百年以前的科学研究，说科学是这个样子；等到五百年以后，又变了样子，以前所发明的又都没有用了，所以这个道理是无穷无尽的。说科学有进步，它不是进步的时候，人才知道；就不进步的时候，它也存在的，就是因为我们人智慧、智力达不到这种境界，所以不知道这科学。

In speaking of science, we must realize that the scientific research of five hundred years ago defined science a certain way, but that definition has changed after five hundred years. What was considered a scientific invention in the past is no longer used now. So the principles are endless and inexhaustible, and when we say there is progress, it does not mean that we invent something new. Even when there is no progress, the principle is always there. It is just that our wisdom and intelligence may not have reached that kind of state, and so we are unaware of that kind of science.

电脑，这也是属于一种科学的结晶，可是我们人现在迷到电脑上了，用电脑来赚钱。若懂得电脑了，就能赚不少钱；不懂得电脑，就要失业了。我在十多年以前就对人讲过，我说这个电脑不如神脑。神脑不是用电来支配，是用自己的智慧来驾御它。你有智慧了，什么问题都迎刃而解，能当机立断；没有智慧，愚痴的人，学的东西不会很圆满。所以这个神脑，我们每一个人都有，不用钱去买，你把神脑若会用了，那又超过那个电脑了。可是现在一般人研究的科学，也不知道有个神脑。这个神脑是自性具足的，不需要到外边找。

Computers are also a result of science, but nowadays everyone is infatuated with computers, and many are using them to make money. If you understand computers, you can make a lot of money, but if you don't, you might lose your job. Over ten years ago, I said that the computer ["electronic brain" in Chinese] cannot beat the "spiritual brain" which runs not on electricity, but on our own wisdom. If you have wisdom, then you can resolve any problem right away. Fools who lack wisdom cannot learn anything well. Each one of us has a spiritual brain. We don't need to go out and buy one. If we know how to use our spiritual brain, then it can surpass the electronic brain--the computer. However, those who study science today don't know about the spiritual brain, which is inherent in their own nature and need not be sought outside.

这个哲学也是一种理性，讲这个道理，合乎逻辑、不合乎逻辑？这两种的学问，有的研究来、研究去，愈研究愈迷糊，研究到老死，也没研究出个所以然；等到再世为人，把所研究的又都忘了，又是要重头练过。所以说科学、哲学它是宛然存在的，并没有什么进步和退步。退步、进步，这都是我们人心在那儿分别。我在各位科学家面前讲的话，你们听得出一定是个外行所讲的。

Philosophy deals with reason, with the study of what is logical and what is not. The more people study this kind of knowledge, the more muddled they become, until they grow old and die without having reached any conclusion in their studies. When they are reborn as people in their next life, they will have forgotten everything they studied previously and will have to start all over again. Science and philosophy exist by themselves, and there is no such thing as their progress or decline. Progress and decline are just discriminations that we make. As all of you scientists can tell, I am just speaking the words of an outsider.

真正科学是什么呢？不争是科学，不贪是科学，无所求是科学，不自私那是真科学，不自利那也是真正哲学，再不打妄语。若有这六种毛病，不管研究什么，研究来、研究去，都是在皮毛上打转转，愈研究愈迷惑，没有一个头绪，所谓循环无端，无穷无尽的。那么与其无穷无尽，我们何不返本还原，把我们这个神脑修理好了。这时候，不动而知天下，无所不知，无所不明，这所谓“而一旦豁然贯通焉，则众物之表里精粗无不到，而吾心之全体大用，无不明矣！”你真能修习定力、修习戒力、修习慧力，戒、定、慧，这是科学、哲学的一个根本。可是我们人在这个地方恐怕都忽略了，没注意这个。没有注意这个，所以就像在那个轮子里转转似的，转来转去，找不着出头的地方。

What is true science? Not fighting is science; not being greedy is science; seeking nothing is science; being unselfish is true science; not pursuing personal profit is true philosophy, and so is not lying. If you have these six faults, then no matter how much research you do, you are just circling around on the surface. The more you study, the more muddled you get, and you will never get a handle on it. It never ends, but just goes on and on. Wouldn't it be better for us to return to the source and improve our spiritual brains? Then, without making a move, we would understand the universe. Nothing would be beyond our knowledge. As it is said, "one suddenly penetrates everything and understands all the inner, outer, coarse, and fine aspects of the myriad phenomena, as well as the overall great functioning of one's mind." If you can truly cultivate precepts, concentration, and wisdom, they are the fundamentals of science and philosophy. I'm afraid we have neglected them and paid no attention to them. We are just spinning in circles, round and round, unable to find a way out.

我们要研究科学、哲学，首先一定把这个本身的科学、哲学，研究彻底明白了。你自己本身的问题，还没明白，就只是到外面去找。研究、研究，用多少钱来研究，研究来研究去，也是没有什么成就。因为你舍本逐末，没能在心地法门上用功夫。你向外驰求，到外边去找去，外边找来的都不是的。

In studying science and philosophy, we should first thoroughly investigate the science and philosophy of our own selves. If you study what is outside, without first understanding your own problems, then no matter how much money and effort you expend in your research, it will come to nothing. This is because you are abandoning the root to pursue the branch tips. You are looking outside instead of applying effort internally, in the mind. If you search for and study the Dharma external to your mind, what you find will not be the real thing.

我说的话一定很多人不愿意听的，说：“你讲来讲去，真是荒唐透顶！我从来就没有听过人家讲科学、哲学，说要由戒定慧上着手。戒定慧那是你们和尚的事情，与我们科学、哲学有什么关系？”你因为没找到根本，就认为这是和尚的事。和尚根本也是个人，他是由人而做和尚的，我们大家不要忘了，“人同此心，心同此理”，不要认为这有什么了不起。

I am sure some people are objecting, "What you are saying is totally absurd. We've never heard anyone say that science and philosophy should be based on precepts, concentration, and wisdom. Precepts, concentration, and wisdom are the business of monks--what do they have to do with science and philosophy?" It is just because you haven't found the root that you think they are the business of monks. Actually, monks are just people, and it is people who become monks. It is said, "People's minds are all the same, and all minds follow the same principle." You shouldn't think what I said is a big deal.

真正的科学就是佛教，佛教包罗万有，再没有什么学问超过佛教了。所以你若想广博多闻，要先来研究佛法；你把佛法了解了，研究科学也容易，研究哲学也容易，因为你开大智慧了，一切问题都迎刃而解。

The true science is just Buddhism. Buddhism encompasses the myriad things, and there is no field of study which goes beyond Buddhism. Therefore, if you want to study extensively, you should first investigate the Buddhadharma. Once you understand the Buddhadharma, it will be easy to study science and philosophy, because you will have great wisdom, and all problems will be solved as soon as they arise.

我说的，如果有点道理嘛，你们各位就不妨试一试；若没有道理呢，就算我浪费你们每一个人的时间，你把它忘了！

If what I have said makes sense, you can try it out. If it doesn't make sense, then I have wasted everyone's time, and you should forget it.

问：如何学佛无障碍？

Q: How can we study and practice Buddhism without obstructions?

答：师父给你的障碍吗？学佛一样有障碍，就看你有没有定力。你若有定力、有慧力，遇到什么事情都可以迎刃而解，不被这个障碍所障；你若很愚痴的，蚊子咬一口，也是障碍：这个苍蝇踢一脚，也是障碍。这类障碍是没有完的时候，你自寻苦恼，自己给自己麻烦，找障碍。

A: Is your teacher obstructing you? Even in the cultivation of Buddhism, you are bound to encounter obstructions. It all depends on whether or not you have concentration. If you have concentration and wisdom, you will be able to deal effectively with every situation, and not be obstructed by it. If you are very stupid, and you feel obstructed when a mosquito bites you or a fly kicks you, then there will be no end to your obstructions. You bring suffering and vexation upon yourself. You're just asking for trouble and obstructions.

问：请问三世因果中，未来世受业报的我，与今世造业的我，是否相同？

Q: In cause and effect, which spans the past, present, and future, is the "I" who will receive the retribution in the future the same as the "I" who is creating karma in this life?

答：你“要知前世因，今生受者是”，你今生所遭受的，都是前世你造成的。“要知来世果，今生做者是”，你想知道来世有什么结果，看你今生做一些个什么业障。譬如你尽杀生，来生就得短命报；你尽偷盗，来生你就遭人家打劫报。

A: If you want to know the causes you planted in past lives, just look at what kind of retribution you are receiving in this life. Your present retribution is based on your past causes. If you want to know the retribution you will receive in the future, just look at what you are doing in this life. How your future turns out depends upon the karma you create in the present. For example, if you do a lot of killing, then you will have the retribution of a short life in your next life. If you do a lot of stealing, then you will be robbed by others in your next life.

问：学生最喜欢看师父的书，但有一个重要问题，想请教师父，师父提到〈楞严咒〉有两句话可以开智慧，不知道可不可以告诉我们是哪两句？谢谢师父慈悲开示，南无大慈大悲观世音菩萨！

Q: I'm a student, and I love to read the Venerable Master's books. I have an important question. The Master has mentioned that there are two lines in the Shurangama Mantra that can bring forth our wisdom. Could the Venerable Master tell us what those two lines are? Thank you for your compassionate instruction. Homage to Greatly Kind and Compassionate Guanshiyin Bodhisattva.

答：我听到了。这两句我可以告诉你们，信不信呢？我不能告诉你们。你们信不信我会告诉你们？你们会不会念？你要先向我说一说。我告诉你们，你们又把它忘了，也不念，过了一个时期，说：“告诉我那两句，到现在我也没开智慧。”为什么你没开智慧？你没有念，你怎么开智慧？所以你想要学，一定要念，念兹在兹的，甚至于你不吃饭可以，不念这个咒不可以；不穿衣服可以，不念这个咒不可以；不睡觉可以，不念这个咒不可以。你若有这样的决心，那一定开智慧的；你没有这个决心，想要投机取巧，叫我教你，你以为就得了宝了，结果是什么也没有。你们谁若相信，不妨就试一试，你若不念，那你没开智慧，不要怪我。

A: Yes, I can tell you, but will you recite them? First tell me that. Suppose I tell you, and you forget it and don't recite it. After a while, you complain, "You told us those two lines, but my wisdom still hasn't come forth." Why hasn't your wisdom come forth? Well, you didn't recite them, so how could your wisdom come forth? Therefore, if you want to learn them, you have to be mindful of them at all times. You have to think, "I can go without eating, I can go without wearing clothes, and I can go without sleeping, but I can't go without reciting this mantra." If you have that kind of resolve, your wisdom will certainly come forth. If you don't have that kind of resolve and are just looking for a quick "fix," thinking that you'll obtain a treasure if I tell you the mantra, then you'll end up with nothing. If you believe it, you can try it out. But if you don't recite it, don't blame me if your wisdom doesn't come forth.

问：这两句是什么意思？

Q: What do these two phrases mean?

答：你若想知道意思，就不会开智慧了！

A: If you want to know the meaning, you won't bring forth wisdom.

问：这也许是一个梵文，请上人告诉我们这是什么意思？

Q: These are Sanskrit words. Could the Venerable Master please tell us what they mean?

答：我可以把它来解释一下。这两句就是“要求诸佛菩萨令我开智慧，开真正的智慧，不是世间智，会认识一切的法、非法，有择法眼。”这个咒语是释迦牟尼佛无见顶相所说的，所以每一句都是灵文，都是真言妙语。

A: I can explain a bit. These two phrases request the Buddhas and Bodhisattvas to bring forth our wisdom, that is, our true wisdom, not worldly wisdom. It refers to the Dharma-Selecting Vision that can distinguish true Dharma from false Dharma. These mantric syllables are spoken by the invisible transformation Buddha atop Shakyamuni Buddha's crown. Each of these mantric syllables are divine, true, wonderful words.

这个“咒”的意思，又叫“真言”，又叫“灵文”。怎么叫真言呢？这里一点假的也不掺杂。怎么叫灵文呢？这个咒是梵天的，是释迦牟尼佛用它来救阿难所说的咒，所以一般人都不会用。我再告诉你们一句，我从小到处降妖捉怪，能变化人形的妖魔鬼怪，我遇到很多，大略也有一百多，他们到处害人，我就用这个〈楞严咒〉来降伏它们。结果这个妖魔鬼怪都想和我决一死战，所以麻烦就来了，惹出很多麻烦来。因为这个，所以年纪老了，可能是老奸巨滑了，就再不和它们斗了。

This mantra is also called "true words" and "divine text." It is called "true words" because it does not contain the slightest trace of falseness. It is called "divine text" because it is from the Brahma Heaven and was spoken by Shakyamuni Buddha to rescue Ananda. But ordinary people do not know how to use it. I will tell you that since I was little, I went around defeating and catching monsters and goblins. I've encountered probably over a hundred demonic beings who can take on human form. They were harming a lot of people everywhere, so I used the Shurangama Mantra to subdue them. As a consequence, all the demons wanted to fight me to the death, and that was when the trouble came. Now, because I'm getting on in years--perhaps I'm getting to be an old rogue--I've quit fighting them.

因为“争是胜负心，与道相违背；便生四相心，由何得三昧？”三昧，就是正定、正受。你和人家去一争，就争胜负了，或者你胜我输，我胜你输，这争是胜负心。“与道相违背”，这和修道是相违背的。“便生四相心”，就有我相、人相、众生相、寿者相。有这四相一现前，你怎么会有定力？怎么会有正定正受？所以我们什么事情，不要用暴力来解决问题，要和平解决问题，不要上下交征利，要大家和气慈祥。这个国家若都和和气气的，这国家一定昌盛；你们大家一天到晚打架，你争我夺的，你打我骂的，这样子这是一个不祥的预兆，所以我希望台湾各位聪明人，不要尽做一些个糊涂事。

Fighting involves the thought of victory and defeat,
And goes in opposition to the Way.
When the four marks arise in the mind,
How can we obtain samadhi?

Samadhi refers to proper concentration. As soon as you fight with others, there will be victory and defeat. Either you win and I lose, or I win and you lose. So fighting involves the thought of victory and defeat. That contradicts the cultivation of the Way. When the four marks (the mark of a self, the mark of others, the mark of living beings, and the mark of a life span) arise, how can you obtain samadhi? How can you have proper concentration? Therefore, we should not solve problems by force. We should use a peaceful method. We should not fight with each other for the sake of gain. Everyone should be kind and courteous. If the country is in harmony, it will certainly prosper. If people fight, rob and scold one another all the time, that is really an inauspicious sign. Therefore, I hope all the intelligent people of Taiwan will stop doing muddled things.

问：国家目前乱象太多，今后国运如何？

Q: There are many signs of chaos in this country. What is the destiny of this country?

答：这不要问我，你们谁都应该知道的，不必明知故问。

A: Don't ask me about this. All of you should know. Don't ask what you already know.

“国之将兴，必有祯祥；国之将亡，必有妖孽。现乎蓍龟，动乎四体；祸福必先知之，善必先知之，不善必先知之。”

There is a saying:

If the country is about to prosper,
There will be auspicious omens.
If the country is about to perish,
There will be evil portents.
The oracles will manifest signs,
And the people's actions will be affected.
Thus, calamities and blessings can be known in advance.
Good things can be known in advance;
Bad things can also be known advance.

那个商汤王他自己向上帝来告罪，说：“曰予小子履”，说我这个小子叫汤履，“敢用玄牡”，用一个黑牛，“敢昭告于皇皇后帝，……朕躬有罪，无以万方；万方有罪，罪在朕躬。”他说我一个人有罪，你不要给加到我老百姓身上；如果老百姓有罪，都是因为我没教化好他们，你把他们的罪业都加到我身上，我一个人承受。古圣明王都是这样来勇于改过，勇于认错，纳谏如流，这才是真正人民的一个榜样、领导者。

King Tang of the Shang Dynasty appealed to the Lord of Heaven, saying, "I, this little boy, Tang L?, offer up a black cow and address Lord Heaven and Lord Earth. If I have offenses, do not punish the people. If the people have offenses, it is because I have not taught them well, and you should punish me for their offenses. I alone should take the blame." The renowned sage-kings of ancient times courageously reformed themselves, confessed their mistakes, and accepted criticism with grace. They are truly good models and leaders.

那我们就这样了，See you next time（下次再见）。现在和你们各位问午安 Good afternoon！

That's it for today. See you next time. Good afternoon!

一九九三年一月十日
开示于台湾台北工业技术学院

A talk by the Venerable Master Hua on January 10,1993,
at the Taiwan Institute of Industrial Technology