我虽然出家了，
我没有忘掉忠心为国的这种思想。

Although I've left home,
I haven't forgotten my loyalty to the country.

这个楞严大悲法会已经两天了，我们这个法会的人虽然参加法会，心还是不怎么样诚恳，也都是随喜参加，没有认真来忏悔，来诵经、礼佛、拜忏，一切都没有认真。所以看着人这种的气啊！不是很踊跃、很诚恳的；可是我们这个说法的人，应该说的法，要送到每一个人耳朵里，流到心里去，把它记得。说法的声音一定要宏亮，可是我这一次声音不太宏亮，因为感冒了，喉咙也好像总有一口痰在那儿，没有吐出来。台湾这个气候和美国的气候不一样，尤其在这个冷暖变化无常的时候，就没有防备得好，所以我讲话的声音有点不太清楚。虽然不太清楚，一般的人还是盼望我来讲，这是所谓虚与，勉为其难，所以很对不起你们各位听众。

This Shurangama and Great Compassion Dharma Assembly has already been in session for two days, but the participants are not very sincere. People are just going along with the crowd and not being truly earnest in repenting, reciting the Sutras, bowing to the Buddhas, and bowing in repentance. It seems that people are not very enthusiastic or sincere. However, when we speak the Dharma, we should deliver the Dharma into each listener's ear and heart, so that he or she will remember it. The Dharma must be spoken with a strong, resonant voice. My own voice is not very resonant at this time, because I have a cold and cannot cough out the phlegm in my throat. Taiwan's climate is different from America's, and especially at this time of year with the fluctuating heat and cold, I was caught unprepared. That's why my voice is not very clear. Since people hope I will speak, I will try my best, with apologies to my listeners.

可是青年人讲法，要一字一句的，讲出来的话必须要清清楚楚，不能在这个语言之中混合不清，令听众来不及听，好像放鞭、放炮似的，这样子不要出来讲法。讲法的人要郑重其事，不是那么随随便便、嘻嘻哈哈的，自己的威仪也没有，态度也很草率的，令人听得来不及听。不要说旁人，我就听不清楚。我这也是一个笨人，所以人家讲话讲得不清楚，我就听不清楚；听不清楚，我就不知道他在讲什么。

When young people speak the Dharma, they should enunciate each word and phrase clearly. They shouldn't talk so fast that everything runs together and sounds like popping firecrackers, because then the audience won't be able to catch what they are saying. People who talk like that should not come up to speak the Dharma. Those who speak the Dharma should be serious and solemn, not sloppy and giggling and with no sense of proper deportment. If you speak in such a sloppy manner, people cannot understand what you are saying. Not to mention other people, even I couldn't hear clearly. Since I am a stupid person, if someone does not speak clearly, then I cannot hear clearly and I won't know what he is saying.

每一个人出来讲，这是学习的期间，所以时间也不太多，譬如有翻译，只可以讲三分钟，翻译三分钟，不可以讲得不清楚，还愿意讲。每一天，一个人六分钟，连讲带翻译六分钟，有四个人出来讲就可以了。这四个人必须要会讲话的，因为面对这么多的观众，你讲出来的话，什么意思也没有，令人听了是乾燥无味，也令人坐在那个地方，坐也坐不住，站起来又不好意思。所以这一点，各位讲的人要特别注意，在这儿你就讲一句话，你把它讲得送到人的心里去，不可以只你自己懂了，旁人听不懂，这是老鞑子看戏，白搭工了！所以这一点很要紧的。

The people who come up to speak are just practicing, so they should not talk too long. If their talk is to be translated, they should talk for three minutes and leave three minutes for translation. If you don't know how to speak clearly, then you shouldn't insist on speaking. Each person's talk and translation should take a total of six minutes. Four speakers is enough for one day. The four should know how to speak well, because if they say something meaningless in front of such a large audience, people will get bored. They won't want to sit there, but they are too polite to get up and leave. Every speaker should pay close attention to this. Every single sentence you say up here has to penetrate into people's hearts. It shouldn't be that you are the only one who understands, and no one else knows what you are talking about. That's like "the Mongolian who goes to the opera and listens in vain (because he can't understand)." This is important.

能讲的固然要讲，不能讲的，是慢慢听人家讲来学习。我到什么地方，带着人都是学校，在这儿要训练能说法的人才。在庙上要训练，到外边也要训练。一天不必多人出来讲，每天你们不要盼我来不来呀？我来不来啊，没有人确实知道。我有时间就来，没有时间就不来。虽然我人不来，我的精神还是在这个法会里边。为什么我精神要到这儿来？我要看一看每一个人的诚心如何，是不是在这儿真正要随喜法会？是不是随梆唱影的？所以我今天一开始说，人还不够诚心；不是不诚心，也有一点点诚心，可是不够诚心。

Those who know how to speak should speak. Those who don't know how can learn gradually by listening to others speak. No matter where I go, the people I bring along with me are in school, and this school trains people to speak the Dharma. They practice in the monastery and also on trips. We shouldn't have too many speakers in one day. Every day, it's not for sure whether or not I will come to the Dharma Assembly. So you shouldn't expect me. If I have time, I will come, but if I don't have time, then I won't come. Though I may not come in person, my spirit will be with the Dharma Assembly. Why will my spirit be here? Because I want to see how sincere everyone is. Is everyone joyfully attending the Dharma Assembly, or just mindlessly following the crowd? At the beginning of my talk today, I said that people have not been sincere enough. It's not that you are insincere. You do have a bit of sincerity, but it's not enough.

在这个法会里头不可以交头接耳，不可以在下边那儿私开小会，你这样子就会扰乱旁人听法的情绪。这你不单没能拥护道场，而且你还对道场有所障碍，所以这一点各位要知道。

During the Dharma Assembly, you should avoid chatting or holding small conversations because it distracts others from listening to the Dharma. Then you are not supporting the Way-place, and you are actually obstructing it. You should all know this.

因为时间不多，每一天先选出四个人，两个男的，两个女的，出来讲法，免得男女不平等。说：“叫男人讲，就不叫女人讲；或者叫女人讲，又不叫男人讲。”现在男界的出家人、在家人比较少一点，女界多一点，不妨每天一个比丘、三个比丘尼出来讲。出来讲的都要会讲的，讲法要有讲法的声音，要有抑扬顿挫，也要有长短高低平；讲的义理，要有这个真实的意思在里头。无论你讲什么，不需要东扯西拉的，要开门见山，就是令人人都听得懂。这是一个大众化的讲法，不要故意故示高深，讲得人也莫名奇妙，讲来讲去把人越讲越糊涂，这个不是一个讲法的方法；也不要尽咬文嚼字，就用通俗的白话来讲法。因为现代的风气，你讲得咬文嚼字，东扯西拉，人都没有时间来听。

Since there is not very much time, each day we should choose four people--two men and two women--to speak the Dharma. Then no one will say that the men and women are not treated equally, that only the men get to speak and not the women, or that only the women get to speak and not the men. Now, since there are fewer men and more women, we can have one Bhikshu and three Bhikshunis speak each day. Those who come up to speak should know how to speak. In speaking the Dharma, you have to use the "Dharma-speaking" voice. Your voice should be well-modulated and you should use a variation of long and short sounds, and of high, low, and medium pitches. What you say should have real meaning in it. No matter what your topic is, don't ramble. Be straightforward so that everyone can understand. That's the way to speak the Dharma to ordinary people. Don't deliberately say things in a lofty and profound way and leave everyone bewildered. That way, the more you say, the more confused people become! That's not the way to speak Dharma. Avoid being pedantic. Just speak the Dharma in plain words, and that will do. In this day and age, people have no time to listen to theoretical, rambling speeches.

那么以后大家你们来参加法会，不管我来和没来，我都在这儿参加了。我既然来了，我的精神是在法会这儿。你不要以为我到这儿了，你就打起精神来了，有了兴趣了；我不在这儿，你就垂头丧气，在那儿精神也没有了，要睡觉，要退席，这就是不诚心哪！你不要着这个相，不要说宣化法师来了，这个诚心就来了；宣化法师不在这儿，就没有诚心了，这是不可以。

In the future, when everyone comes to attend the Dharma Assembly, I will be here taking part as well, regardless of whether or not I come in person. Since I will be here, my attention will be focused here on the Dharma Assembly. It should not be that you are keen and energetic only when you think I'm here, but your head droops and you want to sleep or leave when you think I'm gone. Then you are not sincere at all. Don't be attached to appearances. It shouldn't be that when Dharma Master Hsuan Hua is here, your sincerity appears, and when Dharma Master Hsuan Hua is not here, your sincerity disappears. That's unacceptable.

还有我走路，我不愿意人给我叩头，我也不愿意人在半路，截着我来供养。你要供养，你有诚心，你放到那个箱子里。你要是怕我不知道，你可以把你的姓名、法名都写上，然后我自然就会知道的。所以不要我一来，就人挤人哪，挤得水泄不通，走路也没有路走了，你们这是一个最不恭敬的行为。拦路来和我要讲话、要问问题，这也是最不恭敬的。

Also, when I'm walking, I don't want people to bow. I also don't want people to stop me and make offerings. If you want to make an offering and you are sincere, you can put it in the donation box. If you are worried that I will not know who you are, you can write your full name and your Dharma name on it, and then I will know. When I arrive, people shouldn't crowd around me so that I have no space to walk. That is the most disrespectful way to act. It is also very disrespectful for you to block my way in order to talk to me or ask a question.

你根本是个佛教徒，应该懂得规矩，这礼仪三百，威仪三千，不可以妄动，不可以出众，不可以随随便便的。你随随便便，那就证明你贪心很大的，你虽然来听法，你是抱着一种贪心来的，不是真正为法而来的。所以这一点，希望你们这些诚心的佛教徒，不要再拦路。人家拦路劫财，你们拦路来供养，这是一样的道理。你令我走路，没有路可通了，这你不是来拥护佛法，你是来障碍佛法了，这一点是我们每一个佛教徒最低限度应该知道的。

Basically, you are Buddhists and you should understand the rules. There are three hundred rules of etiquette and three thousand modes of awesome deportment. You should not act recklessly or do as you please. If you do as you please, it shows that you have a lot of greed. You have come to listen to the Dharma with greedy thoughts. You aren't really coming for the Dharma. Therefore, I hope that all of you devoted Buddhists will not block my way anymore. A robber will hold someone up and rob his money; when you block my way to make offerings, it's the same the principle. If you block my way so that I have nowhere to walk, you are obstructing the Buddhadharma rather than supporting it. Every Buddhist should at least understand this much.

今天也是有所感触，愿意把我心里头的话，对你们各位讲一讲。你们愿意听，就听一听；不愿意听呢，可以退席的。什么话呢？我到美国已经三十多年了，中间经过的年、月、日、时，也不算短了，不论是美国人、中国人，都希望我改变我的国籍，入美国的国籍，做为美国的公民。说是美国的护照，走遍天下都是最方便的；美国的公民，走遍全世界，都是受人恭敬的。中国护照那个性质就不同了，拿中华民国的护照，到共产党的国家里头去，共产党就不愿意给签证，共产党就歧视；拿中国人民政府的护照，到各处更令人怕，不是怕他国大、人多，而是怕他这个法律有问题。所以赶快入美国籍，这是好的。

Today I have some feelings, and would like to tell you what has been on my mind. If you want to listen, fine. If you don't want to listen, you may leave. What is it I want to say? I have already been living in the United States for over thirty years, which is not a short time. Both Americans and Chinese people have been suggesting to me that I change my nationality and become an American citizen. They say that having an American passport makes it convenient to travel anywhere in the world. Americans are respected wherever they go, but it's different with a Chinese passport. If you have a passport from the Republic of China, the Communists will not grant you a visa to enter their country. The Communists will discriminate against you. If you have a passport from the People's Republic of China, people will be even more afraid of you wherever you go. They are afraid not because China is a big country with a large population, but because the government might give them trouble. So the best thing is to become an American citizen as soon as possible.

那么三十多年来，官方、民方都有很多人，向我来提议这个问题。可是我因为是中国人，我不论共产党，还是国民党，他们把国家弄得怎么样低落，我还是中国人。

In these thirty-some years, both officials and civilians have suggested this to me. I am still a Chinese, regardless of how terrible and underdeveloped China might become under the Communists or the Nationalists.

报纸上说我若不是共产党，不会流浪到海外。我并不是怕共产党，跑到海外来的。可是我在东北的时候，从哈尔滨到了吉林，我走出来的时候，还可以出来；想要回去嘛！就要路条。我不是在共产党的范围内居留，所以这个路条，我就没有法子找去，所以回不去了。回不去，我从吉林又到锦州。我离开哈尔滨，哈尔滨就被共产党占领了；我到了吉林，吉林还有国民党在那儿驻守；等我一到锦州，吉林和哈尔滨就不通了，交通断绝了。我又到长春，到了长春，吉林又不能回去了。那么到辽宁，本来想要回哈尔滨，可是人人都是很关心我，叫我不要回去了。那么这样子我就到了天津，住在大悲院，那时候还是一个沙弥。以后从天津就到上海，上海以后就到武昌，一路一路的，我前步走了，后步就被共产党给占领了。这么样子，等我到了广州，旧历八月十八那天，我从广州又到了香港。那么八月二十，大约我走了三天之后，广州也被共产党占领了。就这样子到了香港之后，再回广州也回不去了。

The newspapers said that if it were not for the Communists, I would not be wandering abroad. Well, it certainly wasn't out of fear of the Communist Party that I went abroad. In Manchuria, when I left Harbin and went to Jilin, I was free to go. When I wanted to return, they required a special pass. Since I did not have a residence in the Communist area, I had no way to obtain a pass, so I couldn't go back. From Jilin, I went to Jinzhou. After I left Harbin, it was taken by the Communists. When I arrived in Jilin, the Nationalist Party was still in control there, but communication was cut off between Jilin and Harbin. When I went to Changchun, it was impossible to return to Jilin. I went to Liaoning and thought about returning to Harbin. Everyone was very concerned and urged me not to go back. I then went to Tianjin and stayed in the Great Compassion Temple. At that time I was still a Shramanera (novice monk). Later I left Tianjin and went to Shanghai, and afterwards to Wuchang. All along the way, as soon as I left a place, that place would be occupied by the Communists. In this way, I arrived in Guangzhou on the eighteenth of the eighth lunar month. From there I went to Hong Kong. About three days after I left, Guangzhou was also captured by the Communists, and after I arrived in Hong Kong there was no way to return to Guangzhou.

这是时节因缘所凑合的，我并不是怕共产党。我生来是一个天不怕、地不怕、神不怕、鬼不怕的人，我也不怕美国人说中国话。那么这样子到了香港，在香港住了十多年。我大约是一九四八年到了香港，等到一九六二年就到了美国。在香港的期间，到过澳洲、缅甸、泰国、新加坡都到过。可是我到处都不受人欢迎，为什么呢？我这个人没有什么人缘，谁见到我，就都远远地跑，出家人、在家人都是。

This was brought about by a combination of time and circumstance. It was certainly not the case that I was afraid of the Communists. In all my life, I have never feared heaven, earth, ghosts or spirits. Nor am I afraid of Americans who speak Chinese! I lived in Hong Kong for over ten years. I arrived in Hong Kong in 1948, and came to the United States in 1962. When I was residing in Hong Kong, I visited Australia, Burma, Thailand, and Singapore. However, I was not welcome anywhere I went. Why? I do not have much affinity with people. People see me and run far away. Left-home people and laypeople all react this way.

这么样子，我一九六二年到达美国，在美国最初住到一个地下室里边。这个地下室有门没窗户，白天是黑的，晚间当然更是黑的啦！就等于在坟墓里头住一样的。所以我到了美国之后，我自己嘲笑自己，给自己起个名字，就叫“墓中僧”。在坟墓里头的一个和尚。为什么叫这么个名字呢？我因为自己不愿和人争名，不愿意争利，不愿意和人争胜负，我就等于在坟墓里头一样。

In 1962 I came to America, and in the beginning I lived in a basement. The basement had a door but no windows. It was dark in the daytime and even darker at night. It was like living in a grave. I made fun of myself after coming to America and called myself "The Monk in the Grave." Why did I take this name? I did not want to fight with others for fame and profit, nor triumph over them. It was just as if I were in a grave.

在东北的时候，我出家之后，曾经也有一个名字，叫什么呢？叫“活死人”。为什么叫活死人呢？因为我人虽然活着，我不和人争名夺利，不和人争，我也不贪。我这一生啊！无论做任何的事情，我不求代价的，不拿钱的，所以叫活死人。这个人虽然活着，也就等于死了一样，到了美国又叫墓中僧。大学里请我去讲演，我也是用墓中僧的名义去讲。

In Manchuria, I had another name after I left home, which was "The Living Dead Person." This is because although I was alive, I did not fight with others for name and gain. I was not greedy. In all my life, no matter what work I do, I have never asked for wages or taken any money. That is why I was called "The Living Dead Person." Even though I was alive, I was as good as dead. In America, I called myself "The Monk in the Grave." When I was invited to lecture at the universities, I used the name "The Monk in the Grave."

那么这样子经过一段时间，等到一九六八年––就是现在随团来的这位易教授、易博士、易居士，我也不知叫他什么名字好。那么就遇着他了，不过他不是一九六八年遇着的，大约一九六六年哪？是六五年？这我记不清楚了。遇到他，以后他到台湾来学习中文，我就叫他到台湾访寻善知识，来皈依三宝，因为他是一个犹太人。他到台湾，我介绍他几个法师，他各处都去了，都觉得没有缘；不是人没有缘，是钱没有缘。他说台湾这儿佛教都是要钱的，我皈依谁，就要红包。他也没有多少钱，就不皈依了，回去就要求皈依我，我说：“你可以慢慢等一等。”

After a time, in 1968, I met a person who is in the delegation--Professor Epstein, Dr. Epstein, Upasaka Epstein--I don't know what I should call him. Actually it was 1965 or 1966 that I met him, but I do not remember exactly when. Then he came to Taiwan to study Chinese. I told him to look for a Good and Wise Advisor in Taiwan and to take refuge with the Triple Jewel, for he was Jewish. I introduced him to several Dharma Masters in Taiwan, and he visited them, but felt no affinities with them. It wasn't the people that he felt no affinities for, but the money. All the Buddhist activities in Taiwan require money. No matter what teacher he wanted to take refuge with, he was expected to give a donation (in a red envelope). Since he hardly had any money, he didn't take refuge. He returned and asked to take refuge with me. I told him to wait awhile.

那么以后他就从西雅图，带来大约三十多个人，有读博士的，有读学士的，有读 master（硕士）的。这大约有三十多个人吧！，还有一些个不读书的人，也都一起来，因为他在美国人缘还不错，介绍他们都来听讲《楞严经》。在讲《楞严经》的期间是暑假班，讲了九十六天。以后就有些人从西雅图转学转到三藩市来，这个易博士他也是其中之一。

Later on, in 1968, he brought more than thirty people from Seattle, some of whom were candidates for Ph.D., Bachelor's, and Master's degrees. Others who were not students also joined the group. He had pretty good affinities with Americans, and he invited them to hear my lectures on the Shurangama Sutra. I lectured on the Shurangama Sutra for ninety-six days during summer vacation (1968). Later, some of the students from Seattle transferred to San Francisco, including Dr. Epstein.

那么转到三藩市，由那时起，我天天都在讲经说法。我的愿力是有这一口气存在，我就要讲经说法；等这口气没有了，就不讲了。所以我现在虽然有病，我还是尽我的最大努力，给大家来说法。我知道大家不一定愿意听我所说的法，可是我也不能因为多数人不愿意听，我就不讲了。我还是就有一个人他愿意听我说法，我也讲；甚至于没有人听，我还是自己对鬼来讲，对神来讲，对一切有灵性的来讲，这是我一个大概、简单的意思。

They moved to San Francisco, and I was lecturing on the Sutras and speaking the Dharma every day. My vow is that as long as I have one breath left, I will lecture on the Sutras and speak the Dharma. When I have no breath left, I will stop speaking. So even though I am sick now, I still put forth my greatest effort to speak the Dharma for everyone. I know everyone doesn't necessarily want to listen to the Dharma I speak, but I can't keep silent even if the majority of the people don't want to listen. As long as one person wants to listen, I will speak the Dharma. Even if there is no one listening, I will still speak for the benefit of the ghosts, spirits, and all spiritual beings. That is my intention in general.

所以我看见报纸说：“这个宣化是一个流浪汉。”不错，我现在是流浪汉。虽然中华民国也不一定要我这个国民，共产党也不一定要我这个国民，因为国家多我一个不多，少我一个不少。可是我是中国人哪！我就要念旧，我这个人就是不忘旧，所以我写了一首诗不是诗，偈不是偈，就叫它很简单的几句话。

The newspapers say that Hsuan Hua is a vagabond. That's right, I am a vagabond, because the Republic of China (Taiwan) doesn't necessarily want me as a citizen, nor does the Communist Party (Mainland China). I am not a significant addition or a significant loss to either country. I am a Chinese person, and I care about my roots. I am a person who cannot forget the past, so I wrote a few simple words, which cannot be considered poetry.

我现在从美国回到台湾，我不是讲经说法的，我不是弘法的，我是访问来的，我是向所有的耆德高僧来学习的。我也不是高僧，也不是耆德，报纸上这么称呼，这是我愧不敢当的名词。

I have come to Taiwan from the United States, not to lecture the Sutras or propagate the Dharma. I have come to visit and to learn from all the Venerable Sanghans and Greatly Virtuous Ones. I myself am neither a Venerable Sanghan nor a Greatly Virtuous One. The newspapers have given me those names, but I do not deserve them.

我以前在年轻的时候，想要创革命，可是没有能成功，我以后就不问政治的兴衰啦！治乱啦！不问了！我已经是活死人，又是一个墓中的和尚，和一般的和尚，我是比不了的。一般的和尚都有道有德，在那儿弘扬佛法，我是弘扬佛法不够资格的人，所以我没有资格来弘扬佛法，我是跟着大家来学习。

In my youth, I wanted to start a revolution. I never succeeded in doing it, and afterwards I paid no more attention to the political situation. I was already a "Living Dead Person" and a "Monk in the Grave" and could not be compared to ordinary monks. Ordinary monks have virtue in the Way and are able to propagate the Buddhadharma. I do not have the status to propagate the Buddhadharma, so I want to learn from everyone else.

那么现在，最后我要把我这几句浅白淡语，对大家说一说。我说：

Now I want to speak about the simple lines that I wrote.

中华混乱数十年，
伤时感事泪成泉，
此身愧具回天手，
往昔难弹落日弦，
世途崎岖人鬼诈，
宦海浮沉彼此煎，
出家未忘忠贞志，
不改国籍溯本源。

China has been in turmoil for decades.
Anguished by the affairs of the times,
     my tears flow like a river.
I regret that in this life,
     I haven't been able to turn the tide of events.
In the past, I failed to play the lute of the setting sun.
The roads of the world twist and turn,
     as people and ghosts deceive each other.
The sea of politicians surges and rolls,
     as they fight each other.
Though I've left the home-life,
     I haven't forgotten my heart's allegiance.
Not changing my nationality,
     I trace my roots back to their source.

我这八句俚语、八句浅白淡语，是说明了我这个思想，说明了我这个行为，说明我这个志愿。我可以略略解释一下，说：

These simple lines explain my ideals, my conduct, and my resolutions. I shall explain them briefly.

“中华混乱数十年”，这是说的我们中国人在这个水深火热里头度生活，还不自觉，还不存报国的心。我怎么说台湾有这个累卵之势，为什么呢？都是各自为政，不团结。商人发财发得很多，应该尽忠报国，可是对国家都不相信。怎么证明他不相信呢？因为他投资到外国去，把自己国内的力量都分拨到外国去，这商人不够忠心。你就富称敌国，你没有报国的思想，这还是穷人啊！这是不懂道理的人，不爱护国家，只是自私自利，这是一点。

China has been in turmoil for decades. This says that the Chinese people, not realizing that they are living in deep waters and hot fires, still do not know to be loyal to the country. I say that Taiwan is like a pile of eggs; do you know why? Every person is out for himself. They are not united. The business people who have struck it rich and made a lot of money should loyally do all they can to repay the kindness of the land. None of them believe in the country. What proof is there? They invest all their money in other countries, thus scattering the wealth of their own country abroad. So the business people are not loyal enough. Even if you're as wealthy as everyone else put together, if you have no sense of loyalty to your country, then you are still a poor person! You are a person who does not understand principle, who does not love his country, and who knows only to be selfish and self-benefitting. That's one point.

老百姓虽然说有的信佛了，但是不信的还是很多，这对于国家是一个损失。老百姓若真正都信佛、拜佛、懂得因果了，他就不会去杀人放火呀！偷盗啊！强抢啊！贩毒啊！投机取巧啊！玩大家乐呀！赌股票啊！不会有这样的行为，这是国家一个不祥的预兆。

Although some of the citizens have come to believe in Buddhism, there are still many who do not, and that is a great loss to the country. If the ordinary citizens truly believed in the Buddha, bowed to the Buddha, and understood cause and effect, they wouldn't go out to commit murder, set fires, rob, or deal in drugs. They would not be opportunistic and play the lottery or stock market. They wouldn't engage in such activities. The fact that they do is an unlucky sign for the country.

还有学生，根本把教育都忘了，只在皮毛上转转，把孔教置诸脑后，没有人提倡孝悌忠信、礼义廉耻、忠心爱国这种的道理，都是在求名求利上用功夫，这一点也是国家的不祥之兆。

Moreover, students have totally forgotten about education and work only at a superficial level. They have pushed the teachings of Confucius to the back of their brain, and no one advocates filial piety, fraternal respect, loyalty, trustworthiness, propriety, righteousness, incorruptibility, a sense of shame, and the principles of being loyal to the country. Instead, everyone puts their efforts into seeking fame and profit. That is another unfavorable sign for the country.

那么人都不知道爱惜自己的生命财产，随便挥霍撩乱，这对国家也是大不祥的一个地方。

If people do not cherish their own lives and wealth, and spend them recklessly, that is very bad for the country. It is said,

民为邦本，
本固邦宁。

The people are the foundation of the country.
If the foundation is solid, the country will be at peace.

这对国有种种的不祥、种种的不利，这是我所以说台湾有这个累卵之势，很危险。这不是大言耸听，令人故意来害怕，不是这样的，所以说中华混乱数十年。现在，发财的人有，哪一个能以把财产都捐献给国家？这个财产小的不算；财产大的，我在台湾，没有听说哪一个为国捐献所有的财产，没有，都是为自己自私自利，留着给儿孙后代。

This behavior is unfavorable and unbeneficial to the country in many ways. That's why I say Taiwan is like a pile of eggs. It is in a dangerous situation. I'm not talking big in order to make people excited to listen, and I'm not saying this just to scare people. That's not my intent. I said, "China has been in turmoil for decades." Among those who have made big fortunes, who has been able to offer all his wealth to the country? Those who have small assets don't count. I'm talking about those who have great fortunes. In Taiwan, I haven't heard that anyone has contributed all his money to the country. People are all out for themselves--selfish, self-benefitting, leaving their wealth to their children and descendants.

其实你这个儿子若比你强：

Actually,

养子强如父，
留财做什么？

If the son is as capable as the father,
Why should the father leave wealth for the son?

他比你有志气、有本领，你能发财，他比你更发得大，你给他留那么多干什么？所以说：

If your son has more ambition and skill than you, then he must be able to make even more money than you, so why should you leave so much wealth for him? It is also said,

儿孙自有儿孙福，
莫为儿孙做马牛。

Your children have their own blessings.
There's no need to be a slave for them.

你钱再多，死了带不进棺材去。我这个话谁都听过，可是人人都不注意这一点，这个逻辑学人人都忘了。都是在那儿争啊、贪啊、求啊、自私、自利、打妄语。我说的是说大多数，不是说少数。你不要以为有人也愿意捐所有财产给国家，这都是少数的，不多。所以说中华混乱数十年。

No matter how much money you have, you can't take it to the grave when you die. Everyone knows this, but no one pays any attention to it. Everyone has forgotten it and just goes on fighting, being greedy, seeking, being selfish, pursuing personal gain, and lying. I'm talking about the vast majority, not just a few people. Don't say that there are those who are willing to give all their wealth to the country. Such people are rare. There are not many at all. That's why I say: "China has been in turmoil for decades."

“伤时感世泪成泉”，我伤叹这个时候，又感慨这个世间的事，所以泪成泉。很多聪明人不做聪明事，做糊涂事；很多糊涂人想做聪明事，他不知道怎么样做，这是一种不圆满的地方。

Anguished by the affairs of the times, my tears flow like a river. Saddened by the times, I lamented the affairs of the world. Many intelligent people do not do intelligent things. Instead, they do muddled things. Many muddled people want to do intelligent things, but they don't know how. This is a sad situation.

“此身愧具回天手”，说我这一身哪、尽这一个身体。愧具回天手，我没有回天的手段。我若有回天的手段，我应该把中华民国、中华人民共和国都想法子，令他们都知道怎么样救国、治国，怎么样治理天下，怎么样才能做一个堂堂大国的风度？

I regret that in this life, I haven't been able to turn the tide of events. In this life, I have no way to turn back the tide of destiny. If I did, I should want to enable both the Republic of China and the People's Republic of China to know how to govern the country and deal with the world, and how to have the deportment of a great country.

“往昔难弹落日弦”，我以前为什么要创革命呢？我因为看见日本人侵略中国，是太不公平，所以我想要创革命打日本人。可是我始终也没有走上那条路，因为这个，我就不过问世事了。

In the past, I failed to play the lute of the setting sun. Why did I want to start a revolution? I saw China being invaded by Japan and felt that it was too unjust, so I wanted to lead a revolt against Japan. I was never able to carry out my plans, so later I put the world's affairs behind me.

“世途崎岖人鬼诈”，那么我又看见世途崎岖，世间这个道路崎岖难行、弯弯曲曲的、很危险的。人鬼诈，中国人对于“鬼佬”是互相欺诈，“鬼佬”也学会了，对中国人也用这种手段，以牙还牙，你欺骗我，我也欺骗你，全世界成一个互相欺骗的世界。

I also saw that: The roads of the world twist and turn. In this world, the roads are crooked and hard to travel. They are very dangerous. As people and ghosts deceive each other. The Chinese people would cheat the foreigners any way they could. The foreigners learned the tricks from the Chinese and cheated the Chinese in turn, "taking a tooth for a tooth." People cheated each other and the world became a place of mutual deceit.

“宦海浮沉彼此煎”，这个做官的都是在那儿排除异己。你是我这个党，是我这个派，我就用我这个自私自利的心，来提拔你。你若和我不是一党一派，我就排斥你，令你抑郁不得志。所以宦海浮沉彼此煎，彼此互相熬煎。

The sea of politicians surges and rolls, as they fight each other. The politicians formed cliques and excluded those who were different. They promoted those of their own group, out of selfishness and desire for personal gain. Those of other cliques were left out and frustrated in their attempts to realize their aims. So "the sea of politicians surges and rolls, as they fight each other." Political leaders harassed and tormented one another.

“出家未忘忠贞志”，我虽然出家了，我没有忘掉忠心为国的这种思想，我不能改变我的志气。我是中国人，永远是中国人，我生生世世、在在处处都要是中国人。等中国人真正强大了，那时候我或者已经不在了，或者还在；不管在不在，我希望我这一生，最低限度不改变我的国籍，我不贪任何的便宜和方便。所以说“不改国籍溯本源”，我不改变我自己的国籍，我还没有忘本。这是我几句浅白的话，你们各位大约对我稍微会了解一点。

Though I've left the home-life, I haven't forgotten my heart's allegiance. Although I've left home, I haven't forgotten my loyalty to the country. I am Chinese, and I'll always be Chinese. In every life, in every place, I am Chinese. When China truly becomes great and strong, I may or may not be around. Whether I am still living or not, I hope that throughout my life, at the very least, I will not change my nationality. I am not greedy for convenience. Therefore, I said, "Not changing my nationality, I trace my roots back to their source." I will not change my citizenship, and I will not forget my roots. Now all of you can probably understand a bit about me.

一九九三年一月十二日
开示于台湾板桥台北县立体育馆

A talk by the Venerable Master Hua on January 12, 1993,
at the Taipei County Stadium in Banqiao, Taiwan