﹝五﹞十願
The Ten Great Vows of Universal Worthy Bodhisattva
三福、六和、三學、六度,全部都應用在日常生活當中,才叫學佛,才是學菩薩,才有一點像菩薩。菩薩修行,單單修六度還不能成佛,要念佛求生淨土。念佛,可以念到功夫成片,可以念到事一心不亂;理一心不亂,我們是達不到。換句話說,在六波羅蜜的基礎上,再往上提升一層,那是什麼法門呢?是華嚴經上普賢菩薩十大願王,這是成佛的法門,是理一心不亂的法門,是法身大士的境界,所以這是最後修學的,是不能躐(越)等的。假使六波羅蜜沒有修成功的話,這十大願王實在講連邊都沾不上。
Only
when we have applied the first four of the Five Guidelines, the Three
Conditions, the Six Principles of Harmony, the Three Learnings and the Six
Paramitas will we truly be a student of the Buddha and thus be close to
Bodhisattvas. Based on the foundation of the Six Paramitas, we can progress to
the next level of our practice, which is comprised of the Ten Great Vows of
Universal Worthy Bodhisattva. These vows were taught to us by the Buddha in the
Flower Adornment Sutra. This is the last stage of our cultivation leading to
Buddhahood. We cannot practice the Six Paramitas and advance to the Ten Great
Vows until we fulfil the first four guidelines.
普賢行的特色,就是心量廣大如虛空法界一樣,所以他的十願,願願都是究竟圓滿。
The main characteristic of Universal
Worthy Bodhisattva is an immeasurably broad and compassionate heart. Every one
of his vows is complete and perfect.
第一、「禮敬諸佛」。
The First Vow: To Pay Respect to all Buddhas.
諸佛指的是什麼呢?佛在華嚴經上告訴我們:「情與無情,同圓種智。」這就是諸佛。「情」是一切有情眾生;就是一切動物。「無情」是植物、礦物。所以諸佛是包括所有一切。把我們對佛的那種恭敬心,轉而對一切眾生,這就是普賢心,跟一般菩薩的心不一樣。
Who
are Buddhas? We read in the Flower Adornment Sutra that “Sentient or insentient,
all attain wisdom”. So all beings that have self-awareness and all things such
as plants and minerals are Buddhas-to-Be. With respect for all beings and
things, not just the present Buddhas, we will foster the heart of Universal
Worthy Bodhisattva. His heart is different from that of most Bodhisattvas.
學佛的人對佛很恭敬、很虔誠,其實這個恭敬、虔誠,還不是真的。為什麼呢?諸位想想,你在聽經時,如果遇到一個更重要的人,一件更重要的事,聽經就變成次要的,佛也不要了。可見得,這種虔誠、恭敬還是不真純,要是真正至誠恭敬,聽經聞法便是人生第一大事。但就事實而言,假如有一個人在你聽聞佛法的時候告訴你:「現在有一筆生意,馬上可以賺一百萬美金。」保險你掉頭就走,再也不回來聽經了。可見得,我們對佛菩薩的恭敬、虔誠,是禁不起考驗的。一面對考驗,才曉得這個恭敬心、虔誠心,一文不值!一點都不真實。
Buddhist
practitioners are respectful to the Buddha, but this respect may not be
completely sincere. Why not? If we are listening to a lecture, but suddenly
think of an important appointment or have a call on our telephone or pager, what
will we do? We will leave the hall immediately go to attend to business or the
telephone call! So, our respect and belief are not genuine. If we were truly
sincere and respectful, we would regard attendance at the lecture as our prime
concern. But in fact, if we are listening to a talk on the sutra and someone
tells us that there is a business opportunity that will make us one million US
dollars, we will immediately leave the lecture hall. Our respect and belief are
not genuine enough.
普賢行的恭敬是真實的,對一切眾生跟對佛完全一樣。為什麼呢?因為一切眾生本來成佛,得罪一個眾生就是得罪佛啊,就是對佛不敬啊。
The profound
respect of Universal Worthy Bodhisattva is perfectly genuine, regardless of
whether it is for Buddhas, sentient beings or insentient objects. Why? He
understands that they all have a Buddha nature. Therefore, offending a sentient
being is offending a Buddha. Thus, we too should respect all beings.
對人要敬,那對桌椅板凳呢?它也是眾生哪!這個「眾生」是眾緣和合而生起的現象。那對它怎麼恭敬呢?是不是每天對它頂禮三拜呢?這樣學法就變成佛呆子了。對物,你把它擺得整齊,把它保養得乾乾淨淨的,這是對它的禮敬。書本,擺在書架上,擺得整整齊齊,是對書本的恭敬。所以,做事情認真、負責,盡心盡力,把事情做得很好,做得很圓滿,這是對事的恭敬。對人、對事、對物要平等的恭敬,就是普賢菩薩的大行。所以六度菩薩行擴大、圓滿了,就叫做普賢行。因此,普賢行是最圓滿、最殊勝的修行方法。
Then
how do we act towards tables and chairs? They are also to be respected as
beings, for everything is the result of the joint force of all causes. What is
the right way to show respect for all things? Prostrate to them three times a
day? No, that is the way of a Buddhist idiot. To show respect to material
objects, we just keep them orderly and clean. For example, books go neatly into
a bookcase. When doing something, we are earnest and responsible, trying to do
it the best we can. We treat people, matters and objects with equal respect.
This is the virtuous way of Universal Worthy Bodhisattva. This is the expanded
and perfected way of the Six Paramitas, and therefore the most perfect and
effective way for Buddhist cultivation.
第二、「稱讚如來」
The Second Vow: To Praise the “Thus Come One”
第一禮敬諸佛,為什麼第二句講「稱讚如來」,他不叫「稱讚諸佛」呢?這裡用意很深!「禮敬諸佛」是從形像上說的。從相上來講,一律要「恭敬」。見到善人恭敬,見到惡人也要恭敬;不分善惡、不分邪正;正法恭敬、邪法也恭敬,沒有不恭敬的。「稱讚如來」是從性上講的。這裡就有差別了,善的,我們稱讚他;不是善的,我們不稱讚他--恭敬而不稱讚--差別就在這裡。
Since,
the first vow is “To respect all Buddhas” why do we not rephrase them as one,
“Praise and respect all Buddhas”? There is a profound meaning within these two
vows. “Respect all Buddhas” applies to behavior. When considering the form, we
are to show respect for everybody, regardless of whether they are good or bad.
Also, we are to respect all laws whether they are accepted or heretical. “Praise
the ‘Thus Come One’” applies to nature. So, there is a difference. We admire the
good but not the bad, although we respect the latter as well. And therein lies
the difference.
善財童子在五十三參裡,就有這樣的典範:他對每一位善知識都是禮敬、讚歎,唯獨三個人有禮敬沒有讚歎。這三個人,第一、是勝熱婆羅門。這個人是個外道,代表愚癡。所以善財童子只有恭敬而不讚歎他。第二、是甘露火王。代表瞋恚。此人脾氣很大,稍微得罪了他,馬上就治罪--下油鍋、上刀山,就這樣整人。善財去了,有禮敬沒有讚歎。第三位是筏蘇蜜多。是個婬女,善財也只恭敬而不讚歎。這三個人代表貪、瞋、癡(三毒煩惱),他恭敬而不讚歎。
In
the Flower Adornment Sutra, Sudhana understood this very well. He respected and
praised nearly every one of the fifty-three spiritual guides he visited.
However, three of them he respected but did not praise; Fasumiduo,
Shengrepoluomen and Ganluhuowang. The first was a prostitute and symbolized lust
or greed. The second was a heretic and symbolized ignorance. The third was
hot-tempered and symbolized anger, punishing those who caused him the slightest
offense by plunging them into boiling oil or driving them into a hill of
daggers. These three symbolized the Three Poisons of greed, anger and ignorance.
To Sudhana, the three were to be respected but not praised.
所以讚歎是以性德為標準,一定是善的、一定是正法才讚歎;如果不是善法、不是正法就不讚歎,仍然是要恭敬。因為恭敬是清淨心、平等心,即使對於其他一般宗教我們也要恭敬;如果是正法、正教,我們也要讚歎。像天主教是正教,他幫助人生天,當然那不是究竟,但是,能生天總比在三惡道強得多吧!所以我們也讚歎他。如果是叫人造罪業墮三途的邪教,我們絕對不讚歎。
So,
we see that praise is linked to virtue. Only good characteristics and accepted
laws deserve praise. But we still respect all beings and things because respect
reflects purity of mind and the virtue of respecting others equally. We respect
heretical beliefs while we praise accepted ones such as Christianity, which
helps raise people to the heaven realms. This is not achieving the perfect,
complete enlightenment, but it is infinitely better than heretical beliefs that
will lead people to fall into the three lower realms. So, we praise
Christianity. However, we never praise cults for they encourage people to commit
wrongdoings.
所以這十願的第二願跟第一願,就有這麼大的差別,但是二者的心地絕對是清淨圓滿。
We can see that there is a big
difference between the first and second vows although both come from a pure and
perfect intention.
第三、「廣修供養」。
The Third Vow: To Make Offerings Extensively
普賢行的特色,就是心量是無比的廣大。在大乘佛法裡,就是圓滿的性德起用。一般菩薩,雖然是見性(明心見性),但並不圓滿,所以性德的作用是部份的。唯獨普賢菩薩性德的起用是圓滿的,所以願願都是盡虛空偏法界,這是跟六度菩薩不同的地方。因此,他的供養,一供一切供,供一尊佛就是供一切諸佛--不是單指已經成佛的這些諸佛;是情與無情全部包括在其中,沒有成佛的所有眾生,乃至於無情眾生,全部都是。所以一即一切,一切即一,這就是菩薩的修學方法,也就是我們常講的華嚴境界。這個心量才真正是圓滿的脫開了侷限與分別。
The
primary characteristic of Universal Worthy Bodhisattva is an immeasurably broad
and compassionate mind, which in Mahayana Buddhism is considered as the perfect
function of the self-nature. Ordinary Bodhisattvas have seen to their
self-nature, but it is partial, not perfect. Only the virtuous character of
Universal Worthy Bodhisattva is perfect. All his vows are directed to all beings
in the universe. Herein lies the difference between Universal Worthy Bodhisattva
and ordinary Bodhisattvas who practice just the Six Paramitas. An offering to
one Buddha is an offering to all Buddhas. His offerings are not only made to
Buddhas but also to sentient and non-sentient beings. Therefore, “One is all and
all is one”. With this great broad-mindedness, we can attain the
non-discriminatory and boundless perfection.
普賢菩薩在經典裡面告訴我們:「一切供養中,法供養為最。」因為唯有佛法能夠教人破迷開悟,教人恢復、證得圓滿的自性,這是其他一切供養布施,都不能達到的。法供養中,是「依教修行供養」為第一。所以在此特別提醒諸位同學,佛法是師道,一定要尊師重道,依照老師的教導去修學,我們才能夠獲得究竟圓滿不思議的功德利益。
Universal
Worthy Bodhisattva told us that of all the many kinds of offerings, that of the
teachings is supreme. However, only the Buddha’s teachings can help sentient
beings break through confusion and delusion, to uncover the perfect self-nature,
to become enlightened. No other kind of offering can do this. As Buddhism is an
education, we are to honor the teacher and revere his or her teachings. Only in
this way, can we attain perfect, complete enlightenment.
談到佛法,那一部經是第一呢?隋唐時代,中國、日本、韓國的高僧大德把世尊四十九年所說的一切經作個比較。他們幾乎一致公認華嚴經是第一經。可見華嚴經是究竟圓滿的教學,這是舉世公認的。這些大德們,再將《無量壽經》跟《華嚴經》作一個比較,他們說無量壽經是第一經,把華嚴經比下去了。為什麼呢?古德曾經說過:華嚴、法華是最重要的兩部大經,在中國佛法稱為「一乘圓教」。一乘圓教只有這兩部經,而這兩部經都是《無量壽經》的導引,都是引導我們入無量壽經的。所以無量壽經才是真正第一中的第一。
In
the teachings of Buddha Shakyamuni, which sutra is the most important? In the
Sui and Tang dynasties, over a thousand years ago, great Buddhist scholars
studied and compared all of the sutras from Buddha Shakyamuni’s forty-nine years
of teaching. They agreed that the Flower Adornment Sutra was the most important.
So, the Flower Adornment Sutra was commonly acknowledged as the perfect
teaching. The scholars then made comparisons between the Infinite Life Sutra and
the Flower Adornment Sutra and concluded that the Infinite Life Sutra was higher
than the Flower Adornment Sutra. They explained that the Flower Adornment Sutra
and the Lotus Sutra are the two most important. In Chinese Buddhism, they are
called the “First Vehicle Perfect Teachings”. Both function as the guide to the
Infinite Life Sutra. Therefore, the Infinite Life Sutra is really the number one
teaching.
讀到古人這個說法,我是無比的歡喜,因為我自己有深刻的體驗,我之所以入淨宗就是華嚴經的引導。在過去,我講華嚴十七年,現在依然沒有中斷,目前只講普賢行願品。在十七年當中,我是從華嚴經入淨土的。因為我深入體會普賢菩薩在最後十大願王導歸極樂的意味。極樂就是無量壽經的勝境。從這裡真正體驗到:無量壽經是整個華嚴的歸宿,是華嚴的精華。才曉得古人所講的話,是絕對的正確。
When
I first read this, I was very pleased because it agreed with my personal
experience. It was the Flower Adornment Sutra that guided me to Pure Land
Buddhism. I lectured on this sutra for seventeen years. Later, I only lectured
on the “Chapter of Universal Worthy’s Conduct and Vows” from the Flower
Adornment Sutra. During these seventeen years, I deeply comprehended the meaning
of the Ten Great Vows of Universal Worthy Bodhisattva in guiding beings to the
Western Pure Land. This Pure Land is the essence and the final destination of
the Flower Adornment. From this experience, I realized that the ancient masters
were right.
由此,釋迦牟尼佛四十九年所講的經,最好的、最殊勝的,已經找到,提拈出來了。但是,如果不是夏蓮居老居士將五種原譯本會集成善本,我們也得不到圓滿、殊勝的法益。從會集工作的偉大程度來看,確知夏老居士也是佛菩薩再來,絕不是普通人。實在是菩薩憐愍這一代眾生,也是這一代眾生成佛的機緣成熟了,所以感得大菩薩降臨世間,為我們做好整理的工作,使這個法門,能在末法九千年當中大弘其道,廣度無量眾生。
So
we know what is the best and most important among all of Buddha Shakyamuni’s
teachings. However, it was only after Mr. Lian-Ju Xia, a Buddhist layman, edited
a compilation of the five versions of the original translations of the Infinite
Life Sutra that we could enjoy a perfect benefit. The great project of editing
such an extensive literary collection demonstrated that Mr. Xia was not an
ordinary person, but rather the manifestation of a Great Bodhisattva. This great
being felt compassion for the sentient beings in our world, which revealed that
the opportunity for many beings to attain Buddhahood, had matured. Thus, he
manifested in our world to compile the sutra versions and propagate the Pure
Land method during our Dharma Ending Age.
我到北京,夏老居士的學生黃念祖老居士送我一張照片。我帶回台灣之後,把它放大,印出來了,供給大家供養。這張照片雖然翻印多次,不是很清楚,但是仍然可以從這照片上看到不可思議的感應:夏老居士的後面是屏風,他頭頂上有佛像,而佛放光,他的鞋子也放光。雖然是屢次的翻印,還是能看得很清楚--頭頂上有一尊佛坐著,底下還有蓮花座。我們供養他,表示我們不忘這位大菩薩的恩德,感念他替我們會集了這樣完善的經本,作為我們專修專弘的依據。
When
I visited Beijing, a student of Mr. Xia presented me with a photo of his
teacher. Upon returning to Taiwan, I printed an enlarged copy of the photo.
Although it is not very clear due to repeated duplications, an amazing
phenomenon is apparent. Behind Mr. Xia’s head the image of a Buddha appears.
Light is emitting from this image as well as from below his shoes. Although the
photo has been reduplicated many times, we can still clearly see that the image
over Mr. Xia’s head is that of a Buddha sitting on his lotus seat. We placed the
photo in a prominent position to express our gratitude to this great Bodhisattva
for having given us such a gift and for guiding us in our cultivation and
propagation of Buddhism.
無量壽經共有四十八品,那一品是第一呢?我們要追根究柢,把第一的第一找出來。
善導大師說:「如來所以興出世,唯說彌陀本願海。」現在我們曉得無量壽經是一切經中第一,一切諸佛如來都是弘揚這個法門。換句話說,這部經是諸佛度眾生最主要的一部經典,其他各經都是輔助這部經的。在本經四十八品中,第六品最為重要。第六品就是阿彌陀佛所說的四十八願,是阿彌陀佛自己宣說,釋迦牟尼佛轉述的,所謂佛佛道同,世尊轉說,就等於阿彌陀佛自己宣說。我們展開無量壽經全經,釋迦牟尼佛給我們介紹西方極樂世界的狀況,沒有一句是違背四十八願的;句句、字字與四十八願相應。
The
Infinite Life Sutra is the most important sutra for helping all beings to attain
Buddhahood. It contains forty-eight chapters. Which chapter is number one? Of
all the chapters, chapter six is the most important. It tells us of Buddha
Amitabha’s Forty-eight Vows. When we read the Infinite Life Sutra, we see that
Buddha Shakyamuni accorded with these vows when he introduced the history and
background of the Pure Land.
這四十八願,那一願是第一呢?古來所有高僧大德們共同認定第十八願第一。十八願是什麼願呢?是十念往生--十念、一念決定往生。這才顯示出佛法,真正圓滿、殊勝、不可思議的境界。
Which
of these vows is number one? The great scholars and monks in ancient China
agreed that the eighteenth vow is number one. It tells us that ten recitations
of Buddha Amitabha’s name will result in birth into the Pure Land.
早年我初學佛的時候,心裡有一個疑問:假如有人造極重的罪業,立刻要墮阿鼻地獄,佛有沒有能力叫他立刻成佛?如果佛沒有這種能力,那佛的智慧、能力還是有限的;我們讚歎佛「萬德萬能」,那只是讚美而已,不是事實!反之,假如造極重罪業,馬上就要墮地獄的人,佛有能力叫他立刻成佛,那佛的智慧、神通才真的是圓滿了,我們不能不五體投地的佩服。等我念到無量壽經阿彌陀佛四十八願,心中的疑惑才掃除,這才曉得佛的智慧、德能,真的是究竟圓滿,沒有一絲毫欠缺。
In
my early years of study, I questioned whether the Buddha had the ability to help
a person to immediately become a Buddha, even if he or she was doomed to birth
in the Avici Hell, the lowest of the hell realms. If the Buddha was unable to
accomplish this, then his wisdom and ability were limited. To say that he had
all virtues, perfect abilities was complimentary rather than factual. But, if
the Buddha were capable of helping such a person become a Buddha, then I would
believe that he was perfect in wisdom and capabilities, and was thus worthy of
our admiration. This question remained unanswered until after I read the
forty-eight vows of Buddha Amitabha in the sutra. Then, I realized that the
Buddha’s wisdom and virtuous character are indeed, perfect and universal.
佛確實有能力叫極重罪人立刻成佛,問題在人相不相信?接不接受?要是不相信、不接受,過失是在受罪這個人,不是佛菩薩沒有能力。所以我們讀了無量壽經,才知道佛「萬德萬能」是事實,不是誇張,也不是虛讚。從這裡,我們的確把十方諸佛如來度眾生的妙法,真正找出來了,依照這個法門修學,沒有一個不成就的。
The
Buddha is indeed capable of helping a person who has committed serious offenses
to become a Buddha. The question lies in whether or not the person believes and
accepts. If not, then the fault lies with the individual, not the Buddha. So,
after reading the Infinite Life Sutra we know that anyone who sincerely
practices the recitation method will surely succeed.
前面舉諦閑老法師那位徒弟,一句阿彌陀佛念三年,就預知時至,站著往生,那往生是上品上生,不是普通的。他站著走,而且還站了三天,等他師父來替他辦後事。要知他一句佛號就是第十八願,所以他的成就,就是第十八願的證明;
In
the earlier example of Master Di-Xian and the student who so successfully
chanted “Namo Amituofo” for three years, the student knew in advance when he
would be born into the Pure Land. He told the woman who brought his food daily,
that she need not bring it the following day. After he passed away from this
world, he remained in a standing position for three days waiting for his master
to come to make final arrangements. His birth into the Pure Land was into the
highest level. His accomplishment is proof of the eighteenth vow, which explains
to us that this birth can be accomplished with just ten recitations of
“Amituofo”.
這個法門誰能相信,此人必定是大善根、大福德。就是無量壽經上所說的,他過去生中,曾經供養無量無邊諸佛如來,才能信受奉行;沒有這樣深厚的善根,勸他也不相信。
Anyone
who firmly believes in this method surely has good roots, great merits and
virtues. The Infinite Life Sutra explains that the monk’s rebirth after such a
short time of practice was due to his having made offerings to innumerable
Buddhas in previous lifetimes. As a result, he was able to believe and practice.
Without his good roots from previous lifetimes, he would not have been able to
believe regardless of what his teacher had said.
阿彌陀佛這個名號含有無量義,也就是虛空法界的一個名號,所以它無所不包。我們要能夠明白這個名號的含義,那整部無量壽經,就是這一個名號的註解。如果要想了解無量壽經,那麼大方廣佛華嚴經,可以說是無量壽經的註解。再要了解大方廣佛華嚴經,整部大藏經,就是華嚴經的註解。你這樣慢慢去體會,便能知道這個名號功德真正不可思議!
The
name of Buddha Amitabha contains infinite meanings. It is the name of the
universe, so it includes everything. If we want to know the meaning of the name,
we can read the Infinite Life Sutra, the explanation of the name. If we want to
understand the Infinite Life Sutra we can read the Flower Adornment Sutra, for
it is a detailed explanation of the Infinite Life Sutra. If we want to
understand the Flower Adornment Sutra we can read the entire Great Canon for it
is the detailed explanation of the Flower Adornment Sutra. By using this method
to understand the sutras, we will know that the merit and virtue of the name of
Buddha Amitabha are truly extraordinary.
所以這一句名號,就是全部的佛教;這一個名號,也就是盡虛空、偏法界,所有一切法!無法不包。所以念這一句名號,一切都念到了。在清朝乾隆皇帝時,有一位中國佛教史上非常有名氣的法師--慈雲灌頂法師--他的著作很多。他在「觀無量壽經直指」裡面告訴我們:世間人,求消災、求免難,用經、用咒,或者是用種種懺法,都有效。假如是極重罪障,所有的懺法、經法,都沒效,都不起作用時,這一句阿彌陀佛能消、能除。我們才曉得,消災滅罪,這一句佛號是第一功德啦!很多人不知道,而捨此他求!所以生病了,要去念藥師經;有災難了,去念普門品,不知道這一句阿彌陀佛的功德,是遠遠超過所有一切經咒。
This
name alone contains all of Buddhism as well as all laws throughout the universe.
Therefore, to chant this name is to chant all sutras. During the reign of
Emperor Qianlong, there was a famous monk Ciyun Guan-ding. Among his many works
is the Directory to the Visualization Sutra, which tells us that when we seek
escape from disasters we can resort to reciting sutras, chanting mantras or
drawing divination slips. However, if a person has committed grave wrongdoings
then the only thing that will work is to recite “Namo Amituofo”. From this, we
understand that this is the best method to follow when facing disaster. Many
people do not know this so they resort to other methods. Therefore, a person who
is ill may recite the Medicine Master Sutra and when faced with disaster may
recite the “Universal Door Chapter”. This person does not know that the merits
and virtues of Buddha Name Recitation make it the number one method.
那麼釋迦牟尼佛為什麼不直截了當的告訴我們呢?何必還要說許許多多經咒、懺法呢?實在是因為大家不相信!不能接受!這才把最好的、第一等的貨作壓軸。這就像我們在台灣逛故宮一樣。故宮裡面最寶貴的是什麼東西?是商周的銅器。但一般人看來,是破銅爛鐵,沒什麼興趣。再看看明、清的玉器。哎喲!那寶貴得不得了!其實那些玉器怎能跟破銅爛鐵(商周銅器)比,那破銅爛鐵是真的無價之寶啊!相同的,世人不識貨,不認識「阿彌陀佛」的功德,佛不得已講一切經,以便引導眾生歸向極樂。
Then
why did Buddha Shakyamuni not tell us so directly? Why did he teach us so many
sutras and methods? Because many people do not believe in the Buddha Name
Recitation Method. So, he kept the finest method for last. This is similar to
what we see in the Taiwan Palace Museum. Most people consider the beautiful jade
collection of the Qing Dynasty, to be more valuable than the bronze ware, which
resembles pieces of metal, not realizing the bronze ware is the most valuable
part of the collection in the museum. Similarly, most people do not realize the
true value of Buddha Name Recitation. So, the Buddha had to teach all the sutras
to guide sentient beings to the Pure Land.
所以善導大師講的那句話沒錯。我們真正認識了,也能專修、專弘淨宗,實在講,這是三寶加持,也是這個時代眾生的機緣成熟。在最近這五、六年當中,各種不同本子的無量壽經,大概總共印了幾百萬冊,流通到全世界。我在世界各地極力的介紹、推薦,歡喜、接受的人,也是非常非常之多。我看到大家這麼用功、認真的去修學,實在是感到非常的安慰,也充滿了法喜。所有一切的辛勞統統都忘掉了。所以說依照這個法門修學,推廣這個法門,「廣修供養」,我們就圓圓滿滿的做到了。
Master
Shan Dao told us that the only purpose for all Buddhas to manifest in the world
is to tell us of the original vows of Buddha Amitabha. Today, we can truly
understand, cultivate and propagate the Pure Land method. Truthfully, this is
due to the support of the Triple Jewels. Also, the opportunities today for
sentient beings to achieve attainment are very good. In the past five to six
years, millions of copies of the Infinite Life Sutra have been printed and
spread throughout the world. I have traveled around the world introducing and
recommending this sutra. Many people have liked and accepted it. Seeing you here
working and practicing so earnestly, I am very pleased and feel that my hard
work has been rewarded. Therefore, if we can practice and widely propagate this
method, than I can say that we have perfectly fulfilled the vow to “Make
Offerings Extensively”.
諸佛菩薩接引眾生的方便(方法手段)是無量無邊的,這是大慈悲的展現,最後統統都是引導歸到阿彌陀佛極樂世界。以密教而言,龍樹菩薩開鐵塔見到了金剛薩埵上師(始祖),金剛薩埵將密法傳給龍樹,由龍樹傳到人間。金剛薩埵也叫金剛手菩薩,是普賢菩薩的化身,就是普賢菩薩。另一位準提菩薩是密宗了不起的大德,他是觀世音菩薩的化身,就是觀音菩薩。在我們凡夫分別心裡有顯、有密,在佛菩薩則是完全圓滿、自在、平等、無有分別,懂得這一層才知道八萬四千法真的是殊途同歸啊!佛為接引各種不同根性的眾生,所以恆順眾生、隨喜功德。眾生想學什麼就教什麼,最後回到本家,大家都見到阿彌陀佛,才曉得原來統統是一樣的。明白了這個事實,對任何宗派、任何法門,我們都要真誠恭敬--因為我們修學的方法雖然不一樣,我們要到達之目的地卻完全相同!
The
methods used by Buddhas and Bodhisattvas are infinite in number. They are the
display of great compassion and lead to birth into the Pure Land. For example,
Universal Worthy Bodhisattva is the founder of Tibetan Buddhism. Also, Zhun Ti
Bodhisattva, one of the great patriarchs of Tibetan Buddhism, is a manifestation
of Guan Yin Bodhisattva. Both Universal Worthy Bodhisattva and Guan Yin
Bodhisattva urge us to seek birth into the Western Pure Land. We ordinary people
discriminate between Chinese and Tibetan Buddhism, but Buddhas and Bodhisattvas
with their perfect freedom and non-discriminatory minds do not discriminate
among the different schools. All eighty-four thousand methods lead to the same
goal. With this understanding, we will naturally respect all methods and
schools.
第四、「懺悔業障」。
The Fourth Vow: To Regret Karmic Obstacles
業障是所有的人都有。人,起心動念就造業;一定就產生障礙。障什麼呢?障了我們的本性。我們真心本性裡面,有無量的智慧、無盡的德能;現在智慧、德能、神通都不能起作用。什麼原因呢?就是有障礙。障礙分為兩大類:一類是煩惱障,另一類是所知障。這二種障礙,我們沒把它消除,反而天天都在造。諸位想想,你什麼時候不執著?佛在華嚴經上告訴我們:「一切眾生皆有如來智慧德相(這就說一切眾生跟佛本來是一樣的,沒有差別),但以妄想、執著而不能證得。」這一句話把我們的病根說出來了。這就好像醫生一下子就把病人生病的根源診斷出來一樣。「妄想」就是所知障的根;「執著」是煩惱障的根。因此,佛法的修學沒有別的,無量的法門、方法、手段,無非是要把我們妄想、執著打掉,一旦破二障就見佛性。因此「懺悔業障」在佛法修學裡,是關鍵、是樞紐,所有一切修學法,都是懺悔業障的。
Everybody
has karmic obstacles. Every thought in a person’s mind causes a karmic act,
which in turn will certainly results in an obstacle. What is obstructed? Our
true nature, within which there is infinite wisdom and virtue. There are two
types of obstacles: those caused by afflictions and those caused by
knowledge-attachment. We create these constantly. The Buddha told us in the
Flower Adornment Sutra, “All beings have the Buddha’s wisdom and virtue but
cannot attain them due to their wandering thoughts and attachments”. Like a
doctor, the Buddha pointed out the root cause of our illness. Attachments are
the root cause of afflictions and wandering thoughts are the root cause of
knowledge-attachment. For all methods, learning and cultivation is simply a
matter of doing away with our wandering thoughts and attachments. Once we do
this, we will uncover our Buddha nature. All the methods in Buddhism teach us to
regret our karmic obstacles. Thus, to regret karmic obstacles is the key to our
cultivation.
但是業障真的不容易斷啊!有業障,修行是決定不能成就啊!在無量無邊的法門裡,只有淨土法門最殊特,即使我們帶了極重罪業的業障,乃至造五逆罪業,要墮阿鼻地獄,業障還沒有懺除,只要真正發願改過自新,念這一句「阿彌陀佛」佛號,求生淨土,業障就消除掉了,馬上就能夠成佛,就能夠做主。所以慈雲大師說:這一句阿彌陀佛,能消一切經咒消不了的業障。這話不是隨便說,是千真萬確的事實,可以在大經上得到證明!
However,
it is very difficult to remove these obstacles. Of all the methods, that of the
Pure Land is unique. For even if we have committed an extremely grave crime such
as one of the Five Deadly Offenses and are thus destined to fall into the Avici
Hell, we can still remove our obstacles and attain Buddhahood. We need to feel
remorse, vow to change and practice Buddha Name Recitation and accord with the
Buddha’s teachings to attain birth into the Pure Land. This is why Master Ciyun
said that this recitation method alone is able to dispel obstacles, for they
cannot be dispelled reciting sutras or mantras.
在過去幾年,有人提出來帶業不能往生,要消業才能往生。這話在佛教界引起了很大的震撼!無論是台灣或是美國念佛的人心都慌了。一九八四年我到達洛杉磯,周宣德老居士在飛機場接我,一見面第一句話就問:「法師啊,現在有人講帶業不能往生,要消業才能往生。我們這一生念佛,不就白念了!不能往生,這不就完了!這怎麼辦啦?」
我聽了笑一笑,然後告訴他:「老居士啊!帶業不能往生,不去也罷!」
他聽了很迷惑:「那!那!那是怎麼啦!」
我說:「如果帶業不能往生,西方極樂世界就只有阿彌陀佛孤家寡人一個,你去幹什麼!」
他說:「為什麼呢?」
我說:「你老人家想一想,西方世界有沒有說四土、三輩、九品。」
他說:「這個有,這個經上有的。」
我說:「假如不帶業,這四土、三輩、九品從那裡來的。」
他這一聽,就明白了。
In the past few years there was a theory being circulated that
said a person with remaining karma could not attain birth into the Pure Land.
This greatly shocked and panicked Pure Land practitioner. When I went to Los
Angeles in1984, I was asked if this was really true. On hearing the question, I
smiled and said, “If it were true that no person with remaining karma could be
born into the Pure Land, then the only person there would be Buddha Amitabha.
What then is the use of going there?” The person questioned “Why?” I replied,
“Have you ever heard of the four lands, three kinds and nine grades in the Pure
Land?” He replied that he had read of them in the sutras. I told him “If no one
with remaining karma had been born into the Pure Land, why are there four lands,
three kinds and nine levels?” With this, he understood.
四土、三輩、九品就是帶業多少而分的嘛!帶得多,品位就低一點;帶得少,品位就高一點。我說:「你再想想,觀音菩薩、文殊菩薩、普賢菩薩,他們是等覺菩薩,經上告訴我們,等覺菩薩還有一品無明沒有破,那是不是業?」他聽了就笑起來了。那是業啊!等覺菩薩也是帶業去的。要不帶業,就只有阿彌陀佛一個人不帶業,除阿彌陀佛之外,沒有一個不帶業的。我說:「誰說帶業不能往生呀?」他這才恍然大悟,這才笑了起來--極樂世界統統是帶業往生的。
The
division of lands, kinds and levels is based on the amount of remaining karma.
With heavier karma, we are born into a lower grade: with light karma, a higher
grade. I then explained, “Guan Yin Bodhisattva, Manjushri Bodhisattva and
Universal Worthy Bodhisattva are all Equal Enlightenment Bodhisattvas. The
sutras tell us that even Bodhisattvas of this high level still possess one
degree of remaining ignorance. Isn’t this a karmic act?” My questioner was
relieved at my words. So even an Equal Enlightenment Bodhisattva goes to the
Pure Land with remaining karma. Buddha Amitabha is the only one there without
any karma. I then concluded, “Who says that a person with remaining karma cannot
be born into the Pure Land”! My words seemed to help as the individual laughed
merrily for he began to see that all beings in the Pure Land had gone there with
their remaining karma.
佛法講的是圓滿,不與人結怨。所以我後頭補充說一句話:「說消業也沒有錯。為什麼呢?希望現前多消一點,少帶一點,到西方極樂世界品位高一點,這也是好事情。」
Buddhism
teaches us not to be angry or hold grudges against others. So, I added “It is
not wrong to advocate extinguishing karma for it is good to carry as little
karma to the Pure Land as possible. In this way the person can attain birth into
a higher level”.
我到紐約一下飛機,沈家楨老居士來接我,也問我這個問題。可見確實是有很多人不了解事實的真相,而受了影響,在了解之後,就知道:「帶業」一點沒錯,「消業」也是一句好話,這是懺悔業障。
Later,
I went to New York. As soon as I got off the plane, I was asked the same
question. People did not know the truth. As soon as I explained, they understood
that it was not wrong to have karma. Extinguishing karma is good for it is
feeling remorse for the obstacle.
念這一句阿彌陀佛是真正懺悔啊。但是,念的時候:心,要跟阿彌陀佛的心相應;願,要與阿彌陀佛的願相應;解行,也要跟阿彌陀佛的解行相應。如何做到相應呢?我們念無量壽經,要能圓圓滿滿地把無量壽經的道理、教訓,認真努力的做到,這就相應了。這才是真正的念佛人。念佛人絕對不是有口無心--口裡念佛,心裡打妄想,那一點用處都沒有!一定要做到念這一句佛號時,我心跟佛心一樣;願,跟佛願一樣;把四十八願變成自己的本願,這才是真正念佛,才能消除一切罪障。
Buddha
Name Recitation is a sincere act of feeling remorse and vowing to change.
However, when feeling remorse we must be sure that our heart is the same as
Buddha Amitabha’s, our vow is the same as Buddha Amitabha’s and our behavior
corresponds with that of Buddha Amitabha. How do we do this? With sincerity by
not merely reciting with our mouth but with our heart. In this way, we will
perfectly fulfill the teachings in the sutras. Only by doing so can it be said
that we are true cultivators of the recitation method. Be sure that with every
thought of “Amituofo” we have the same thought and vow as the Buddha. We need to
turn his forty-eight vows into our own. Only in this way can we be rid of karmic
transgressions.
第五、「隨喜功德」。
The Fifth Vow: To be Joyful over Others Meritorious Deeds
是對治凡夫很重的一個煩惱--嫉妒。嫉妒心是與生俱來的。你看嬰兒幾個月大,或是一歲大的,給他吃糖的時候,別人多拿一點,他心中的嫉?就自然表現出來!嫉妒心對於修學是很大的障礙,所以普賢菩薩特別提出這一願,教我們要修「隨喜功德」。不但不嫉妒人,更進一步知道別人的好處,就是自己的好處,一定要成人之美。
This
requires us to go against what seems so natural to us, jealousy. It is natural
for humans to have this emotion. For example, small children appear unhappy when
others receive more candy than they do. This is jealousy and it is a major
obstacle to our self-cultivation. Universal Worthy Bodhisattva largely
attributed this vow to jealousy. He taught us not to feel envy but rather to
regard others meritorious deeds as our own and to further assist them in their
endeavors.
隨喜,不單是看到別人的善行、善事,能夠生歡喜心,還要盡心盡力促成他、幫助他,這就是儒家講的「成人之美,成人之善」。如果我們自己能力不夠,無法幫忙,我們有個歡喜心讚歎,那也是隨喜功德。隨喜的時候,不僅是不嫉妒,還要發心成就,並且盡心盡力幫人,才是真正隨喜;自己有力量但是不肯盡力幫忙,或是單單不嫉妒,仍然不是真正的隨喜。要知道成就他人,就是成就自己。能歡喜容忍別人超過自己,那隨喜的功德就殊勝了。
This
vow tell us to not only feel joyful over others meritorious deeds but to help
them accomplish even more. If we are unable to offer assistance, we can at least
express our joy and admiration. However, if we are able to offer assistance then
it will be a true fulfillment of this vow. Remember that helping others is
helping ourselves. We would do well to love and tolerate those who exceed us for
in this way we will accomplish the virtue of this vow.
中國自古的教學,都是希望下一代的成就超過自己,如果不能超越,那教育就完全失敗了。不像現在人,有嫉妒、障礙心,唯恐別人超過自己。教別人,自己也要留一手,不肯盡心教授,這叫吝法。吝法,得愚癡的果報;吝財,得貧窮果報;這種人,不曉得果報之可怕!從前中國,做官的人戴的帽子叫進賢冠。這個官帽是表法的,有很深的教育意義。它兩層像樓梯一樣,前面一層低,後面一層高;低的是代表自己,高的是代表後人;做大臣的念念當中都希望後人能夠高過自己。無論在德行、學問、能力,乃至於生活水平上,都要不斷求進步,不斷提升,這才是教學成功--社會全體都在進步,不是在倒退啊!皇帝戴的帽子,上面是平的,表示心要平等。皇帝和大臣穿戴的冠服,是代表他們應有的義務與責任,時時警示他們要認真去做。
In
ancient times, education in China was such that each succeeding generation was
expected to exceed the current generation in accomplishment. If not, the
education was considered a failure. People today however, are afraid that others
will exceed them. When they teach others, they may hold back important
information. This is called grudging teaching, which will incur the retribution
of ignorance. Grudging money incurs poverty. These people are not aware how
serious the retribution will be. We should strive to continuously progress in
our cultivation of virtue, acquisition of knowledge, development of ability and
improvement of the standard of life. Only in this way will education be
successful with the entire society progressing.
下一個時代,是我們教學的時代;如果我們的德行、學問、能力,不能夠有相當的成就,那麼下一代的眾生,我們就度不了。為什麼呢?你看看現在的小孩,他們所受的教育愈來愈偏重科技,而他們所處的社會愈來愈複雜。所以要度化他們的人,心要愈來愈清淨、智慧要愈來愈高、德行要愈來愈厚,才能夠應付下一代的時代和時機。因此,「隨喜功德」顯得非常重要。總之,嫉妒、瞋恨是嚴重傷害自性的,必須連根拔除,拔除的方法就是「隨喜功德」。
It
will be our responsibility in the next era to educate others. If we fail to
attain virtue, knowledge and ability, we will not be able to help the next
generation of sentient beings. Why? Look at today’s children. The education they
receive is leaning more and more towards science and technology while society is
becoming increasingly complicated. Therefore, those who have vowed to help
others will need to have a purer heart, greater wisdom and higher virtue to cope
with the new era and opportunities. Jealousy and hatred are extremely harmful to
our self-nature and hence should be extinguished. So, the virtue of being joyful
over other’s meritorious deeds will be even more important.
第六、「請轉法輪」。
The Sixth Vow: To Appeal to the Buddha to Turn the Dharma
Wheel
我們佛弟子,受佛的教育,得到真實的利益,要用什麼方法回報老師--佛--。我們供奉佛菩薩的形像,每天給他上供,這能報答嗎?不能報答。供養佛像,在佛前大供,這種儀式是提醒我們念念不忘報恩。真正能夠報答的,就是我們要怎樣把佛的願望實現。佛的心願是:希望一切眾生都能夠聞到正法、依照佛法修學、早日圓成佛道。滿他的心願,以佛心為己心,才是真正報佛恩啊!所以真正報佛恩就是請轉法輪。用現代的話來講,就是禮請法師大德來講經說法、來弘法利生。這也是最大的福德。為什麼呢?這是對一個地區法供養。雖然說法的是法師,但是沒有禮請的助緣,他不會自己來啊!
Since
we benefit from the education we receive from the Buddha, what can we do to
repay his kindness? Nowadays, most people enshrine and worship him, making daily
offerings to his image on an altar. Is this the right way to repay him? No.
These are only rituals to remind us not to forget the Buddha’s kindness. The
Buddha’s wish is for all sentient beings to hear the truth, practice accordingly
and receive the benefits to attain Buddhahood. The only way we can repay him is
to take his heart as our own. Only in this way can we repay our respected
teacher. Therefore, we can request the turning of the Dharma-wheel, in other
words, we invite knowledgeable masters to teach us about the sutras. This is
also the greatest good deed and virtue. Why? Because it brings the teachings to
the world. But if no one invites Dharma masters to lecture, they will not have
the opportunity to do so. So, people who invite them to give Dharma talks will
obtain great merits.
所以禮請的人福報是很大的。一般講修福,不管是為自己修福、為大眾修福、為亡人(祖先或親人)修福,念經的功德就很大了;如果講經,那功德就更大了。念經,有許多人只種一點善根,實際的教理並不明瞭。但是請法師講解,對經典就完全理解了,便能歡喜讀誦、依教奉行。如此,講經的福德不知道比誦經增加多少倍啊!
Many
people are willing to invite masters to chant or recite believing that they will
receive inconceivable good fortune. But actually, they may not understand the
meaning of what they are reciting. Therefore, if they invite the Dharma master
to give a talk, then the good fortune, merits and virtues are even greater. The
listeners will acquire a better understanding of the text and will be more
inclined to recite the sutra and follow its teachings.
現在能講經的法師少了,想請也請不到了。我在許許多多的地方,聽眾都反應:「現在要請法師來弘法很困難!」我笑著說:「請法師來弘法,講經給你們聽,這是果報啊!有果必有因,你們不修因,就想現成的果報,那有這麼便宜的事情呢?」什麼是修因呢?「修因」,是要栽培法師啊!
Unfortunately,
if we want to invite a master to give a talk on the sutra today, we will find it
hard to find an eligible one since there are so few. Many times, as I have
traveled to give talks, I have been told that it was very difficult to find
masters to speak. I have smiled and said, “ Having a master to teach is a
result. We need to plant the cause before we can attain this result. You are
wishing for it without having planted the cause! Where on earth can we find such
a deal!” What does “planting the cause” mean in this instance? To help train
Dharma masters.
老法師或有名氣的法師來講經,歡喜得不得了,大家都爭著要供養。初學的人,講得不好,就不去聽、也不理他。那初學的人氣都洩了:「唉!講經太難了!算了,我不學了,我還是趕緊念經吧。」怎麼栽培法師呢?愈是年輕、愈是講不好的,我們愈要去捧場啊!捧場,讓他覺得還有這麼多人聽,大概我還可以,能學得成。給他鼓勵!給他獎勵啊!
People
like to listen to talks by senior, famous masters. Younger, unknown masters are
normally inexperienced so fewer people attend their talks. Thus they become
discouraged and thinking that giving talks is too difficult, they return to
conducting ceremonial services. What should we do to help these less experienced
masters? The younger and more inexperienced they are the more we need to attend
their talks. This will encourage them to continue to practice and to
improve.
再者,不要輕慢初學的法師,對初學的法師要特別小心謹慎,聽經,要堂堂都去--我來聽你的經,但我不讚歎你。諸位要曉得讚歎害人比誹謗還大!人受到誹謗,雖然很生氣;但真有志氣的人,愈是受辱愈要爭一口氣,愈能努力、精進,以高超的成就,令人另眼相待。誹謗,對他反而是一種逆增上緣。要是歌頌、讚歎!他會想:這麼多人讚歎,我大概不錯了。那他的境界就到此為止,不會再往上提升了。為什麼呢?自滿了。所以讚歎害人不淺!因此,對年輕人、初學的人,絕對不要讚歎。還有,不要供養--財多了、知名度高了,馬上就墮落了。
However,
even if we attend every one of the master’s talks, we should not praise them.
Unfounded praise is more harmful than slander. People may become very angry when
slandered but for a person with integrity and enthusiasm the slander will only
serve as a stimulant. The more embarrassed he or she becomes, the more
determined he or she becomes. This person will do their utmost to achieve.
However, if people praise and eulogize the master, he or she will think that
they are so good that further improvement is unnecessary. This thinking leads to
arrogance. Therefore, we should neither praise inexperienced masters nor make
offerings to them. With too much money and fame, they will soon become
tainted.
年輕法師發菩薩心出家,被信眾讚歎、供養而墮落。誰叫他墮落的,是信徒把他推墮的。他墮落,將來受果報,你們一個個都逃不了,都有連帶關係。所以對什麼人我們才大力的供養呢?對八風吹不動的人。這種人讚歎他,他不生歡喜心;誹謗他,他沒有懊惱心,他的心永遠保持平靜,這樣的人才真正值得讚歎。為什麼呢?讚歎,不會害他。所以要幫他宣揚,使更多的人能夠認識他、能夠相信他,他就能度更多的眾生。
A
person gives rise to the Bodhisattva heart and becomes a monk or nun but later
becomes corrupt due to receiving excessive praise and offerings from followers.
So, these followers are to blame for ruining this monk or nun. When the monk or
nun receives the retribution, the followers will share the responsibility. Then
whom should we make offerings to? The person with a firm mind for he or she will
neither feel excited when praised, nor troubled when slandered. Only they
deserve to receive the praise and admiration for only they will not be harmed by
it. We would do well to strongly recommend this master to others, so that the
master can help more beings.
供養!接受供養,是非常難的一件事情。佛門常說:「施主一粒米,大如須彌山,今生不了道,披毛戴角還。」所以供養怎麼能接受呢?怎麼能拿去享受呢?人,有多大的福報?實在講,連諸佛菩薩都不享受這個供養。如果供養者是來種福報的,應當要接受,接受之後一定要轉供養。
To
accept praise and offerings is very difficult. Buddhists say that, “A single
grain from the donor is heavier than Mt. Sumeru. I will serve the donor like a
bull in my next life if I do not transcend the six realms of reincarnation at
the end of this one”. So it is not easy to properly accept offerings. Even
Buddhas and Bodhisattvas do not enjoy the offerings made to them, let alone we
ordinary beings. However, when the donor wishes to foster good deeds and
virtues, the master should accept the offerings and then pass them on to
others.
近代印光大師給我們做了非常好的榜樣。印祖的歸依徒弟多到沒有法子計算!他老人家接受的錢財供養全部印經。蘇州弘化社就是他自己辦的印經機構(流通經書)。我學佛之後,就完全學印光法師,將弟子所有一切供養統統印書,分送給大家。我心裡想:如此,我要是不了道,我不會披毛戴角還。為什麼呢?每一個拿到經書的人都要替我還債。這就是把布施的福,輾轉布施、輾轉供養,如此,大家的福報是無量無邊的;接受信眾供養,這樣做才如法。
Earlier
in this century, Master Yin-Guang set a good example for us. His innumerable
followers gave many offerings. He used all the money to print sutras. Following
his example, I have also used all the money donated to print sutras. I then
freely distribute the books to everybody. I had the thought that if I did not
attain achievement in this life and transcend the six realms, I would at least
not become a bull in my next life because everyone who had received my books
would help to pay the debt for me! This is the transference of giving. In this
way, everybody would share in the good fortune. This is the proper way of
accepting offerings from followers.
如果自己拿去享受,是絕對不如法的。縱然蓋廟建道場,廟裡要真正弘法利生,這樣布施、供養者才真正有功德。假如廟裡沒有弘法、也沒有修行,這個廟就會變成鬥爭道場,所以建道場要特別小心!從前李炳南老師說:「在建立道場的時候,人人都是菩薩盡心——盡力把這個道場建成——,建好了之後,都變成羅剎!」為什麼呢?爭權奪利!變質啦!建道場的初心拋到九霄雲外啦!
Using
the offerings for personal use is absolutely wrong and immoral. Even if the
money is used to build a way place, the way place has to be used to promote
Buddhism. Only in this way can the donor receive the merits and virtues.
Otherwise, without propagation and cultivation, the way place will become a
place of competition and conflict. Therefore, we must be very careful if we want
to build a way place. My late teacher, Mr. Lee, once said, “When building the
way place, everybody is a Bodhisattva doing their best to complete the work. But
after the way place is built, everybody becomes a demon.” Why? Because they are
all trying to grab power and profit. They have forgotten their initial genuine
intention in building the way place.
供養法師也要特別小心,佛教我們供養法師要四事供養。那四事呢?飲食,他是人,生在世間不能不吃飯,所以供養法師飲食以維持生命。衣服,法師也需要穿衣服,如果他衣服破了(他還有就不必了),供養他一件衣服。生病的時候,供養他醫藥。睡覺的時候,供養他臥具。
We
have to be very careful when making offerings to a Dharma Master. The Buddha
told us that there were four kinds of offerings that could be made to monks and
nuns. The first is food and drink, without which they cannot survive. The second
is clothing. If it becomes worn, provide new ones if there is not another one
available. The third is medicine to be provided upon illness. The fourth is
bedding.
現在有信徒供養房屋,又有什麼好的都拿去供養法師,供養得法師生活太舒服了,西方極樂世界都不想去了--這裡不錯嘛!為什麼還去西方?成佛道、了生死的道心都沒有了。這對於栽培法師、成就法師,實在是大損害啊!法師出家,就沒有家了,再送他一棟房子,又叫他入家了,這就把他害死了。他有所有權,又有財產,完了!退回去了。誰害了他呢?
Nowadays,
followers offer monks and nuns houses and whatever good things they can afford.
Then they live such a comfortable life that they no longer want to go to the
Pure Land! The present life becomes so satisfactory that the goal to transcend
the cycle of birth and death to attain Buddhahood fades. This is very harmful to
their cultivation. They have left their secular home behind. To present them
with a house is to urge them to return home. Isn’t this harmful to them? Having
received ownership of a house, they have again acquired property. This is
regression of their cultivation.
信徒害死法師!這種人不知道自己天天在破壞佛法、損害三寶,還認為自己做了好多功德、許多好事啊。命終後,墮地獄見閻王,辯都辯不清--事實俱在,你辯什麼?
在佛門裡面修福,要有真正的智慧,這是應該要說明的。很多法師不願意說明,因為說明白了信徒便不供養了,跑掉了。
The
follower is then actually a criminal who will ruin the master. These people do
not understand that this is harming Buddhism and damaging the spirit of the
Triple Jewels. They think they are doing a good deed and accumulating much
merit. When they see the King of the hell realms after they die, they will feel
bewilderment at their punishment. We must have true wisdom to cultivate good
fortune, merits and virtue in Buddhism. Followers need to be told of this but
many masters are reluctant to tell them so because then they may not receive
offerings.
那我呢?我是要到西方極樂世界去,我不想在這裡受罪,所以我跟大家講真話,我不怕你不供養,你們不供養最好,我省事啊。為此,我辦了一個佛陀教育基金會,專門印經,贈送經書。我告訴負責的簡居士一個原則:「供養多,多印;供養少,少印;沒有供養,不印,最好!」
What
about me? I am determined to go to the Pure Land. I will not remain in this
world to continue to bear the suffering. Thus, to tell the truth, I do not care
whether you make offerings to me or not. It would be even better for me if you
did not for it would save me a lot of trouble. Because of this, I started the
Corporate Body of the Buddha’s Educational Foundation, which is devoted to the
printing and distribution of Buddhist books. I told the manager “Print more if
there are more offerings. Print fewer if there are fewer offerings. There is no
need to print any if there are no offerings, which is best”.
大家供養多了,還得要費心選擇那幾種書先印,怎麼個印法。沒有供養,多清淨!多省事啊!所以大家一定要曉得:不求供養、不求道場、什麼都不求,心就清淨,這就是道心。自己修清淨心,幫助別人修清淨心,絕對遠離名聞利養,這才是真正的佛法。
When
too many offerings are received, we have to take the trouble to select among all
the Buddhist books to determine which ones are most suitable to print and then
decide how best to print them. With no offerings, there would be no worries, no
troubles. So we should not seek offerings, seek a way place or ask for anything.
Then we will have a pure mind and a quiet heart on our path to enlightenment.
Cultivating a pure mind and a quiet heart, helping others to cultivate the same
and staying away from fame and profit is true cultivation.
要成就年輕的法師,要照顧他們,就要讓他們吃點苦頭,不要說看到他們吃苦就不忍心,那就害死他(他是要吃苦的)。釋迦牟尼佛當年在世,所有的弟子日中一食、樹下一宿,過那麼清苦的生活,你看了不忍心,都把他們拉回來,他們怎麼能成道呢?
We
need to foster novice monks and nuns by placing them in hardships. If we cannot
bear to see them experiencing hardship, we are harming them. When Buddha
Shakyamuni was in this world, all of his students had only one meal a day and
spent the night sitting under trees. Is this not a life of hardship? If we had
been there, felt sorry for them and helped them out of their hardships, how
could they have attained enlightenment?
佛在經上教我們「以苦為師」。常常生活在痛苦當中,他才有真正的道心,才有堅定的念頭要超越這個世間。所以苦是好的!自己不願意吃苦,看到別人吃苦要生恭敬心,不要障礙他把他拉回來。能夠真誠、踏實的栽培法師、成就法師,才能請得到法,才有真正好法師來弘法利生。
The
Buddha taught us to regard hardship as our teacher. Only by living most simply
and frugally can we acquire a true Dharma heart and be firmly determined to
transcend this world. So, hardships are good for us. If we are not willing to
undergo hardship ourselves then we can at least respect those who are and not
try to extricate them from their difficulties. Only when we sincerely help
inexperienced monks and nuns to improve will we have good masters promoting
Buddhism.
第七、「請佛住世」。
The Seventh Vow: To Request the Buddha to Reside in this
World
「請轉法輪」主要的目的是宣傳佛教--把佛教普偏、廣泛的介紹給大眾。我們在這一生當中,修學想要得到真正的成就,請轉法輪還是不夠的。諸位想想:那一個人一生之中聽一次經、二次經就開悟、證果了呢?佛陀在世的時候有,佛滅以後就沒有了,所以必須要「請佛住世」。就是要請好老師常住,以便天天教導我們,使我們接受長期的薰陶,才能夠得到成就。
The
main purpose of the sixth vow is to introduce Buddhism to all people. If we hope
to have accomplishment in our cultivation, the vow to request the turning of the
Dharma wheel is not enough. Have you seen anyone attain enlightenment simply by
listening to a talk on the sutra only once or twice in his or her lifetime? If
this could happen, then enlightenment would be obtainable only when the Buddha
was in the world and unobtainable when he was not. However, with our limited
abilities we cannot do this, so we need to request the Buddha to reside in this
world. In other words, we need a teacher who is with us every day so that we can
be under their constant guidance and thus be able to reach enlightenment.
我在台中求學的時候,李炳南老師有一天問我們:「各言爾志。」就像孔老夫子一樣:「你們每一個人的志向、願望,都說來我聽聽。」他問到我,我就向他老人家報告:「我希望將來能夠到處去弘法利生。」他聽了之後點點頭:「很好!但是你不能成就人。」他說:「你自己成就可以,你不能成就別人。」我說:「為什麼呢?」「你只能做到宣傳的效果。」他再進一步告訴我,他老人家住在台中,三十多年,因此,台中有不少人成就了。他說:「如果在台中,一年來講個一天、二天,就沒有一個能夠成就--一日曝之,十日寒之。」我聽了,明白這道理,確實是如此。但是,佛家講緣分--「佛不度無緣之人」。到處去宣揚,這個緣淺;容易。住在一個地方教化眾生,那個緣要很深。
Years
ago, I was asked by Professor Lee about my aspirations. I told him that I wished
to travel around the world encouraging others to practice Buddhism. He nodded
and told me that this was good, that I could achieve but I could not help others
to do so. I asked why. He replied that I could only propagandize. He said that
he had lived in Taizhong for more than thirty years and therefore many people
had attained achievement. He went on to explain that if he had not lived in
Taizhong but had simply visited to lecture once or twice a year than nobody
would have had any achievement. To be able to help another, there needs to be an
existing affinity. Without this affinity, even a Buddha cannot help us. By
travelling around the world propagating Buddhism, we meet many people but the
affinities with them are lighter. Staying in one place to conduct regular
teachings needs stronger affinities.
所以我這麼多年來,統統都在外面遊化!對自己真的有很多好處。最大的好處,就是對「家」(一般人有家的觀念)完全冷淡了。天天旅行,天天住旅館,那個地方有家?沒有!確實沒有!雖然自己有個道場,一年也不過住十幾天又要走了,統統像住旅館。「家」的觀念打破了,對自己是一種解脫!這是很不容易的,如今我真正體驗到了。
I
have benefited greatly from my travels as I have been freed from the concept of
home. Every day I was either on the road or in a hotel. Where is my home? No
home at all. Although I have places to give talks, I usually do not stay there
for longer than a few weeks. The shattering of the idea of home has proven to be
an escape for me.
大眾想要成就,一定要請佛住世。佛滅了,佛的弟子,無論是出家,或是在家弟子(居士),只要是真正有修、有學、有德行,能夠給我們作榜樣,能夠指導我們修學,都應該請他在此地常住。使這一個地方得他長期的薰陶,才會有真正的成就。所以要想成就,「請轉法輪」之外,一定要真正發心「請佛住世」。如果我們自己是一個虔誠的佛弟子,真正得到佛法利益,我們自己要帶頭,禮請法師大德常住在這個地方,並且盡心盡力供養。真正的大德,生活都非常簡單,很容易照顧,這是一定的道理。再者,道場的莊嚴是為了接引大眾。道場要是不莊嚴,人家一看:這個道場大概沒有什麼了不起。如果道場富麗堂皇,他們就會想:這地方大概是不錯,歡喜心、恭敬心油然而生。因為一般人只看外表,不知道內涵。所以外表也要做得像個樣子,才能夠接引廣大的眾生。雖然說:真正識貨的人,是不講求外表的;但是接引一般大眾,莊嚴的道場是有必要的。
If
we want to reach any achievement, we need to request the Buddha to remain in
this world. The Buddha himself is no longer here but his followers are, be they
monks and nuns or laypeople. Those who are knowledgeable and virtuous can be
invited to reside in our town or city to give teachings. In this way, we will be
constantly under their guidance. It is easy to provide for masters of virtue and
character because they lead simple lives. However, the Lecture Hall should look
magnificent so that the listeners will like it and will thus develop respect for
the way place. However, if the appearance of the hall is mediocre they might
look down on the way place. People often set store by appearance and pay less
attention to content. Although a person who knows the true value of things does
not attach much importance to appearance, a splendid and imposing looking
Lecture Hall is necessary for people to see initially.
道場雖然莊嚴,但在道場裡面,出家人住的很簡陋。這情形到大陸去看就曉得了--大陸的寺廟,宮殿式的、飛檐重閣,非常莊嚴,但是出家人的寮房就很簡陋。方丈和尚住的房子,也很簡單、很樸素,由此可見莊嚴的場面其目的是為了接引大眾。這些我們都要細心的觀察,然後才知道以什麼樣的態度、什麼樣的方法、什麼樣的儀式,來請佛住世,使佛法真正在一個地方生根、茁壯、開花、結果。
Although
the Lecture and Cultivation Halls are very impressive, the living quarters of
the monks and nuns are very simple. If we look at the temples in China, we will
understand. Even the head monk lives in a small room. The luxurious exterior
rooms are only for laypeople and visitors. By carefully observing this we will
know the right manner we need to have and the right methods we need to adopt.
Doing so properly will enable Buddhism to take root, grow, blossom and bear
fruit wherever we live.
普賢十願,前面七願是菩薩的願行,後面三願是菩薩的迴向行。
From the above, we can see that among the Ten
Great Vows of Universal Worthy Bodhisattva, the first seven are for a
Bodhisattvas vows and conduct and the last three are the ways to dedicate all
merits.
所以第八願「常隨佛學」,是給我們說出以佛為修學榜樣、學習的典範
The Eighth Vow: To Constantly be a
Diligent Follower of the Buddha’s Teachings
佛今天不在世,佛的經典還留在世間,依照經典修行,就是常隨佛學。這是修學佛法所要取的最高標準。
Although the Buddha no
longer resides in this world, we still have his sutras to follow and study.
Following the sutras is the highest standard in our learning and practicing
Buddhism.
第九、「恆順眾生」。
The Ninth Vow: To Accord with all Sentient Beings
這是指面對法界一切有情眾生,一定要順。「順」是非常難做到的,所以中國人講「孝」,底下接著講「順」;不順就不孝了。學佛是盡大孝、順眾生;在恆順當中觀察機緣,誘導眾生斷惡修善,助他破迷開悟。這一定要知道時節因緣,什麼時候我該怎麼做,才能恰到好處,收到圓滿的效果。所以要有智慧、善巧、方便,才能夠恆順。
We
need to accord with the wishes of all sentient beings in the universe. This is
extremely difficult to do and is why the Chinese say that filial piety and
according with others go together. Learning Buddhism is to honor filial piety
and to accord with the being’s wishes. While according, we need to look for the
right opportunities to try to encourage people to stop committing wrongdoings.
This will help them to break through delusion and attain enlightenment. However,
to do this perfectly, we need to recognize the right way and time and for this,
we need wisdom, expediency and flexibility.
最後第十、「普皆回向」。
The Tenth Vow: To Dedicate all Merits
是把我們自己所修、所學的功德,毫髮都不保留的,全部回向給法界一切眾生、回向菩提、回向實際,把自己的心量拓開,盡虛空遍法界就是一個自己,到這個境界才是真正究竟大圓滿。
This
means dedicating all of our good deeds and merits to all the sentient beings in
the universe. It means broadening our hearts so that the entire universe becomes
one entity. Only when we have reached this state can we be said to have attained
the Great Perfection.
總之,我們修學淨宗所依據的經典是淨土五經一論。
In our learning and cultivation of the Pure Land,
we use the five sutras and one sastra:
1. The Buddha Speaks of the Infinite
Life Sutra of Adornment, Purity, Equality and Enlightenment of the Mahayana
School,
2. The Amitabha Sutra,
3. The Visualization Sutra,
4.“The
Chapter of Universal Worthy Bodhisattva’s Conduct and Vows” from the Flower
Adornment Sutra”,
5.“The Chapter on the Perfect Complete Realization of Great
Strength Bodhisattva through Buddha Name Recitation” from the Surangama Sutra
and
6. Vasubandhu Bodhisattva’s Report on the Way to Reaching the Pure
Land.
修行的方法,有五個科目:三福、六和、三學、六度、十大願王。
We practice the Five Guidelines:
1.The
Three Conditions,
2.The Six Harmonies,
3.The Three Learnings,
4.The Six
Paramitas and
5.The Ten Great Vows of Universal Worthy Bodhisattva.
非常的簡單,非常的明瞭,一點都不複雜。我們一生遵守這個原則來修學,決定成就,真是古德所說:「萬修萬人去。」我們有了理論的依據,有了修行的方法。但在日常生活當中,我們用什麼樣的心態、什麼樣的態度,對人、對事、對物?遵守這五個科目就絕對不會錯;然後一心念佛,求生淨土,沒有一個不成就的。
Very
simple, very clear, not at all complicated. If we consistently follow these in
our learning and cultivation, we are sure to succeed. In doing so, as an ancient
sage said, “If ten thousand practice, ten thousand will succeed.” Now we have
the principles and methods of learning and cultivation. How do we interact with
people, matters and objects in our daily lives? If we follow the above five
guidelines, single-mindedly chant the name of Buddha Amitabha and seek birth
into the Pure Land, we will definitely succeed.
The Ten Great Vows of Universal Worthy Bodhisattva
三福、六和、三學、六度,全部都應用在日常生活當中,才叫學佛,才是學菩薩,才有一點像菩薩。菩薩修行,單單修六度還不能成佛,要念佛求生淨土。念佛,可以念到功夫成片,可以念到事一心不亂;理一心不亂,我們是達不到。換句話說,在六波羅蜜的基礎上,再往上提升一層,那是什麼法門呢?是華嚴經上普賢菩薩十大願王,這是成佛的法門,是理一心不亂的法門,是法身大士的境界,所以這是最後修學的,是不能躐(越)等的。假使六波羅蜜沒有修成功的話,這十大願王實在講連邊都沾不上。
Only
when we have applied the first four of the Five Guidelines, the Three
Conditions, the Six Principles of Harmony, the Three Learnings and the Six
Paramitas will we truly be a student of the Buddha and thus be close to
Bodhisattvas. Based on the foundation of the Six Paramitas, we can progress to
the next level of our practice, which is comprised of the Ten Great Vows of
Universal Worthy Bodhisattva. These vows were taught to us by the Buddha in the
Flower Adornment Sutra. This is the last stage of our cultivation leading to
Buddhahood. We cannot practice the Six Paramitas and advance to the Ten Great
Vows until we fulfil the first four guidelines.
普賢行的特色,就是心量廣大如虛空法界一樣,所以他的十願,願願都是究竟圓滿。
The main characteristic of Universal
Worthy Bodhisattva is an immeasurably broad and compassionate heart. Every one
of his vows is complete and perfect.
第一、「禮敬諸佛」。
The First Vow: To Pay Respect to all Buddhas.
諸佛指的是什麼呢?佛在華嚴經上告訴我們:「情與無情,同圓種智。」這就是諸佛。「情」是一切有情眾生;就是一切動物。「無情」是植物、礦物。所以諸佛是包括所有一切。把我們對佛的那種恭敬心,轉而對一切眾生,這就是普賢心,跟一般菩薩的心不一樣。
Who
are Buddhas? We read in the Flower Adornment Sutra that “Sentient or insentient,
all attain wisdom”. So all beings that have self-awareness and all things such
as plants and minerals are Buddhas-to-Be. With respect for all beings and
things, not just the present Buddhas, we will foster the heart of Universal
Worthy Bodhisattva. His heart is different from that of most Bodhisattvas.
學佛的人對佛很恭敬、很虔誠,其實這個恭敬、虔誠,還不是真的。為什麼呢?諸位想想,你在聽經時,如果遇到一個更重要的人,一件更重要的事,聽經就變成次要的,佛也不要了。可見得,這種虔誠、恭敬還是不真純,要是真正至誠恭敬,聽經聞法便是人生第一大事。但就事實而言,假如有一個人在你聽聞佛法的時候告訴你:「現在有一筆生意,馬上可以賺一百萬美金。」保險你掉頭就走,再也不回來聽經了。可見得,我們對佛菩薩的恭敬、虔誠,是禁不起考驗的。一面對考驗,才曉得這個恭敬心、虔誠心,一文不值!一點都不真實。
Buddhist
practitioners are respectful to the Buddha, but this respect may not be
completely sincere. Why not? If we are listening to a lecture, but suddenly
think of an important appointment or have a call on our telephone or pager, what
will we do? We will leave the hall immediately go to attend to business or the
telephone call! So, our respect and belief are not genuine. If we were truly
sincere and respectful, we would regard attendance at the lecture as our prime
concern. But in fact, if we are listening to a talk on the sutra and someone
tells us that there is a business opportunity that will make us one million US
dollars, we will immediately leave the lecture hall. Our respect and belief are
not genuine enough.
普賢行的恭敬是真實的,對一切眾生跟對佛完全一樣。為什麼呢?因為一切眾生本來成佛,得罪一個眾生就是得罪佛啊,就是對佛不敬啊。
The profound
respect of Universal Worthy Bodhisattva is perfectly genuine, regardless of
whether it is for Buddhas, sentient beings or insentient objects. Why? He
understands that they all have a Buddha nature. Therefore, offending a sentient
being is offending a Buddha. Thus, we too should respect all beings.
對人要敬,那對桌椅板凳呢?它也是眾生哪!這個「眾生」是眾緣和合而生起的現象。那對它怎麼恭敬呢?是不是每天對它頂禮三拜呢?這樣學法就變成佛呆子了。對物,你把它擺得整齊,把它保養得乾乾淨淨的,這是對它的禮敬。書本,擺在書架上,擺得整整齊齊,是對書本的恭敬。所以,做事情認真、負責,盡心盡力,把事情做得很好,做得很圓滿,這是對事的恭敬。對人、對事、對物要平等的恭敬,就是普賢菩薩的大行。所以六度菩薩行擴大、圓滿了,就叫做普賢行。因此,普賢行是最圓滿、最殊勝的修行方法。
Then
how do we act towards tables and chairs? They are also to be respected as
beings, for everything is the result of the joint force of all causes. What is
the right way to show respect for all things? Prostrate to them three times a
day? No, that is the way of a Buddhist idiot. To show respect to material
objects, we just keep them orderly and clean. For example, books go neatly into
a bookcase. When doing something, we are earnest and responsible, trying to do
it the best we can. We treat people, matters and objects with equal respect.
This is the virtuous way of Universal Worthy Bodhisattva. This is the expanded
and perfected way of the Six Paramitas, and therefore the most perfect and
effective way for Buddhist cultivation.
第二、「稱讚如來」
The Second Vow: To Praise the “Thus Come One”
第一禮敬諸佛,為什麼第二句講「稱讚如來」,他不叫「稱讚諸佛」呢?這裡用意很深!「禮敬諸佛」是從形像上說的。從相上來講,一律要「恭敬」。見到善人恭敬,見到惡人也要恭敬;不分善惡、不分邪正;正法恭敬、邪法也恭敬,沒有不恭敬的。「稱讚如來」是從性上講的。這裡就有差別了,善的,我們稱讚他;不是善的,我們不稱讚他--恭敬而不稱讚--差別就在這裡。
Since,
the first vow is “To respect all Buddhas” why do we not rephrase them as one,
“Praise and respect all Buddhas”? There is a profound meaning within these two
vows. “Respect all Buddhas” applies to behavior. When considering the form, we
are to show respect for everybody, regardless of whether they are good or bad.
Also, we are to respect all laws whether they are accepted or heretical. “Praise
the ‘Thus Come One’” applies to nature. So, there is a difference. We admire the
good but not the bad, although we respect the latter as well. And therein lies
the difference.
善財童子在五十三參裡,就有這樣的典範:他對每一位善知識都是禮敬、讚歎,唯獨三個人有禮敬沒有讚歎。這三個人,第一、是勝熱婆羅門。這個人是個外道,代表愚癡。所以善財童子只有恭敬而不讚歎他。第二、是甘露火王。代表瞋恚。此人脾氣很大,稍微得罪了他,馬上就治罪--下油鍋、上刀山,就這樣整人。善財去了,有禮敬沒有讚歎。第三位是筏蘇蜜多。是個婬女,善財也只恭敬而不讚歎。這三個人代表貪、瞋、癡(三毒煩惱),他恭敬而不讚歎。
In
the Flower Adornment Sutra, Sudhana understood this very well. He respected and
praised nearly every one of the fifty-three spiritual guides he visited.
However, three of them he respected but did not praise; Fasumiduo,
Shengrepoluomen and Ganluhuowang. The first was a prostitute and symbolized lust
or greed. The second was a heretic and symbolized ignorance. The third was
hot-tempered and symbolized anger, punishing those who caused him the slightest
offense by plunging them into boiling oil or driving them into a hill of
daggers. These three symbolized the Three Poisons of greed, anger and ignorance.
To Sudhana, the three were to be respected but not praised.
所以讚歎是以性德為標準,一定是善的、一定是正法才讚歎;如果不是善法、不是正法就不讚歎,仍然是要恭敬。因為恭敬是清淨心、平等心,即使對於其他一般宗教我們也要恭敬;如果是正法、正教,我們也要讚歎。像天主教是正教,他幫助人生天,當然那不是究竟,但是,能生天總比在三惡道強得多吧!所以我們也讚歎他。如果是叫人造罪業墮三途的邪教,我們絕對不讚歎。
So,
we see that praise is linked to virtue. Only good characteristics and accepted
laws deserve praise. But we still respect all beings and things because respect
reflects purity of mind and the virtue of respecting others equally. We respect
heretical beliefs while we praise accepted ones such as Christianity, which
helps raise people to the heaven realms. This is not achieving the perfect,
complete enlightenment, but it is infinitely better than heretical beliefs that
will lead people to fall into the three lower realms. So, we praise
Christianity. However, we never praise cults for they encourage people to commit
wrongdoings.
所以這十願的第二願跟第一願,就有這麼大的差別,但是二者的心地絕對是清淨圓滿。
We can see that there is a big
difference between the first and second vows although both come from a pure and
perfect intention.
第三、「廣修供養」。
The Third Vow: To Make Offerings Extensively
普賢行的特色,就是心量是無比的廣大。在大乘佛法裡,就是圓滿的性德起用。一般菩薩,雖然是見性(明心見性),但並不圓滿,所以性德的作用是部份的。唯獨普賢菩薩性德的起用是圓滿的,所以願願都是盡虛空偏法界,這是跟六度菩薩不同的地方。因此,他的供養,一供一切供,供一尊佛就是供一切諸佛--不是單指已經成佛的這些諸佛;是情與無情全部包括在其中,沒有成佛的所有眾生,乃至於無情眾生,全部都是。所以一即一切,一切即一,這就是菩薩的修學方法,也就是我們常講的華嚴境界。這個心量才真正是圓滿的脫開了侷限與分別。
The
primary characteristic of Universal Worthy Bodhisattva is an immeasurably broad
and compassionate mind, which in Mahayana Buddhism is considered as the perfect
function of the self-nature. Ordinary Bodhisattvas have seen to their
self-nature, but it is partial, not perfect. Only the virtuous character of
Universal Worthy Bodhisattva is perfect. All his vows are directed to all beings
in the universe. Herein lies the difference between Universal Worthy Bodhisattva
and ordinary Bodhisattvas who practice just the Six Paramitas. An offering to
one Buddha is an offering to all Buddhas. His offerings are not only made to
Buddhas but also to sentient and non-sentient beings. Therefore, “One is all and
all is one”. With this great broad-mindedness, we can attain the
non-discriminatory and boundless perfection.
普賢菩薩在經典裡面告訴我們:「一切供養中,法供養為最。」因為唯有佛法能夠教人破迷開悟,教人恢復、證得圓滿的自性,這是其他一切供養布施,都不能達到的。法供養中,是「依教修行供養」為第一。所以在此特別提醒諸位同學,佛法是師道,一定要尊師重道,依照老師的教導去修學,我們才能夠獲得究竟圓滿不思議的功德利益。
Universal
Worthy Bodhisattva told us that of all the many kinds of offerings, that of the
teachings is supreme. However, only the Buddha’s teachings can help sentient
beings break through confusion and delusion, to uncover the perfect self-nature,
to become enlightened. No other kind of offering can do this. As Buddhism is an
education, we are to honor the teacher and revere his or her teachings. Only in
this way, can we attain perfect, complete enlightenment.
談到佛法,那一部經是第一呢?隋唐時代,中國、日本、韓國的高僧大德把世尊四十九年所說的一切經作個比較。他們幾乎一致公認華嚴經是第一經。可見華嚴經是究竟圓滿的教學,這是舉世公認的。這些大德們,再將《無量壽經》跟《華嚴經》作一個比較,他們說無量壽經是第一經,把華嚴經比下去了。為什麼呢?古德曾經說過:華嚴、法華是最重要的兩部大經,在中國佛法稱為「一乘圓教」。一乘圓教只有這兩部經,而這兩部經都是《無量壽經》的導引,都是引導我們入無量壽經的。所以無量壽經才是真正第一中的第一。
In
the teachings of Buddha Shakyamuni, which sutra is the most important? In the
Sui and Tang dynasties, over a thousand years ago, great Buddhist scholars
studied and compared all of the sutras from Buddha Shakyamuni’s forty-nine years
of teaching. They agreed that the Flower Adornment Sutra was the most important.
So, the Flower Adornment Sutra was commonly acknowledged as the perfect
teaching. The scholars then made comparisons between the Infinite Life Sutra and
the Flower Adornment Sutra and concluded that the Infinite Life Sutra was higher
than the Flower Adornment Sutra. They explained that the Flower Adornment Sutra
and the Lotus Sutra are the two most important. In Chinese Buddhism, they are
called the “First Vehicle Perfect Teachings”. Both function as the guide to the
Infinite Life Sutra. Therefore, the Infinite Life Sutra is really the number one
teaching.
讀到古人這個說法,我是無比的歡喜,因為我自己有深刻的體驗,我之所以入淨宗就是華嚴經的引導。在過去,我講華嚴十七年,現在依然沒有中斷,目前只講普賢行願品。在十七年當中,我是從華嚴經入淨土的。因為我深入體會普賢菩薩在最後十大願王導歸極樂的意味。極樂就是無量壽經的勝境。從這裡真正體驗到:無量壽經是整個華嚴的歸宿,是華嚴的精華。才曉得古人所講的話,是絕對的正確。
When
I first read this, I was very pleased because it agreed with my personal
experience. It was the Flower Adornment Sutra that guided me to Pure Land
Buddhism. I lectured on this sutra for seventeen years. Later, I only lectured
on the “Chapter of Universal Worthy’s Conduct and Vows” from the Flower
Adornment Sutra. During these seventeen years, I deeply comprehended the meaning
of the Ten Great Vows of Universal Worthy Bodhisattva in guiding beings to the
Western Pure Land. This Pure Land is the essence and the final destination of
the Flower Adornment. From this experience, I realized that the ancient masters
were right.
由此,釋迦牟尼佛四十九年所講的經,最好的、最殊勝的,已經找到,提拈出來了。但是,如果不是夏蓮居老居士將五種原譯本會集成善本,我們也得不到圓滿、殊勝的法益。從會集工作的偉大程度來看,確知夏老居士也是佛菩薩再來,絕不是普通人。實在是菩薩憐愍這一代眾生,也是這一代眾生成佛的機緣成熟了,所以感得大菩薩降臨世間,為我們做好整理的工作,使這個法門,能在末法九千年當中大弘其道,廣度無量眾生。
So
we know what is the best and most important among all of Buddha Shakyamuni’s
teachings. However, it was only after Mr. Lian-Ju Xia, a Buddhist layman, edited
a compilation of the five versions of the original translations of the Infinite
Life Sutra that we could enjoy a perfect benefit. The great project of editing
such an extensive literary collection demonstrated that Mr. Xia was not an
ordinary person, but rather the manifestation of a Great Bodhisattva. This great
being felt compassion for the sentient beings in our world, which revealed that
the opportunity for many beings to attain Buddhahood, had matured. Thus, he
manifested in our world to compile the sutra versions and propagate the Pure
Land method during our Dharma Ending Age.
我到北京,夏老居士的學生黃念祖老居士送我一張照片。我帶回台灣之後,把它放大,印出來了,供給大家供養。這張照片雖然翻印多次,不是很清楚,但是仍然可以從這照片上看到不可思議的感應:夏老居士的後面是屏風,他頭頂上有佛像,而佛放光,他的鞋子也放光。雖然是屢次的翻印,還是能看得很清楚--頭頂上有一尊佛坐著,底下還有蓮花座。我們供養他,表示我們不忘這位大菩薩的恩德,感念他替我們會集了這樣完善的經本,作為我們專修專弘的依據。
When
I visited Beijing, a student of Mr. Xia presented me with a photo of his
teacher. Upon returning to Taiwan, I printed an enlarged copy of the photo.
Although it is not very clear due to repeated duplications, an amazing
phenomenon is apparent. Behind Mr. Xia’s head the image of a Buddha appears.
Light is emitting from this image as well as from below his shoes. Although the
photo has been reduplicated many times, we can still clearly see that the image
over Mr. Xia’s head is that of a Buddha sitting on his lotus seat. We placed the
photo in a prominent position to express our gratitude to this great Bodhisattva
for having given us such a gift and for guiding us in our cultivation and
propagation of Buddhism.
無量壽經共有四十八品,那一品是第一呢?我們要追根究柢,把第一的第一找出來。
善導大師說:「如來所以興出世,唯說彌陀本願海。」現在我們曉得無量壽經是一切經中第一,一切諸佛如來都是弘揚這個法門。換句話說,這部經是諸佛度眾生最主要的一部經典,其他各經都是輔助這部經的。在本經四十八品中,第六品最為重要。第六品就是阿彌陀佛所說的四十八願,是阿彌陀佛自己宣說,釋迦牟尼佛轉述的,所謂佛佛道同,世尊轉說,就等於阿彌陀佛自己宣說。我們展開無量壽經全經,釋迦牟尼佛給我們介紹西方極樂世界的狀況,沒有一句是違背四十八願的;句句、字字與四十八願相應。
The
Infinite Life Sutra is the most important sutra for helping all beings to attain
Buddhahood. It contains forty-eight chapters. Which chapter is number one? Of
all the chapters, chapter six is the most important. It tells us of Buddha
Amitabha’s Forty-eight Vows. When we read the Infinite Life Sutra, we see that
Buddha Shakyamuni accorded with these vows when he introduced the history and
background of the Pure Land.
這四十八願,那一願是第一呢?古來所有高僧大德們共同認定第十八願第一。十八願是什麼願呢?是十念往生--十念、一念決定往生。這才顯示出佛法,真正圓滿、殊勝、不可思議的境界。
Which
of these vows is number one? The great scholars and monks in ancient China
agreed that the eighteenth vow is number one. It tells us that ten recitations
of Buddha Amitabha’s name will result in birth into the Pure Land.
早年我初學佛的時候,心裡有一個疑問:假如有人造極重的罪業,立刻要墮阿鼻地獄,佛有沒有能力叫他立刻成佛?如果佛沒有這種能力,那佛的智慧、能力還是有限的;我們讚歎佛「萬德萬能」,那只是讚美而已,不是事實!反之,假如造極重罪業,馬上就要墮地獄的人,佛有能力叫他立刻成佛,那佛的智慧、神通才真的是圓滿了,我們不能不五體投地的佩服。等我念到無量壽經阿彌陀佛四十八願,心中的疑惑才掃除,這才曉得佛的智慧、德能,真的是究竟圓滿,沒有一絲毫欠缺。
In
my early years of study, I questioned whether the Buddha had the ability to help
a person to immediately become a Buddha, even if he or she was doomed to birth
in the Avici Hell, the lowest of the hell realms. If the Buddha was unable to
accomplish this, then his wisdom and ability were limited. To say that he had
all virtues, perfect abilities was complimentary rather than factual. But, if
the Buddha were capable of helping such a person become a Buddha, then I would
believe that he was perfect in wisdom and capabilities, and was thus worthy of
our admiration. This question remained unanswered until after I read the
forty-eight vows of Buddha Amitabha in the sutra. Then, I realized that the
Buddha’s wisdom and virtuous character are indeed, perfect and universal.
佛確實有能力叫極重罪人立刻成佛,問題在人相不相信?接不接受?要是不相信、不接受,過失是在受罪這個人,不是佛菩薩沒有能力。所以我們讀了無量壽經,才知道佛「萬德萬能」是事實,不是誇張,也不是虛讚。從這裡,我們的確把十方諸佛如來度眾生的妙法,真正找出來了,依照這個法門修學,沒有一個不成就的。
The
Buddha is indeed capable of helping a person who has committed serious offenses
to become a Buddha. The question lies in whether or not the person believes and
accepts. If not, then the fault lies with the individual, not the Buddha. So,
after reading the Infinite Life Sutra we know that anyone who sincerely
practices the recitation method will surely succeed.
前面舉諦閑老法師那位徒弟,一句阿彌陀佛念三年,就預知時至,站著往生,那往生是上品上生,不是普通的。他站著走,而且還站了三天,等他師父來替他辦後事。要知他一句佛號就是第十八願,所以他的成就,就是第十八願的證明;
In
the earlier example of Master Di-Xian and the student who so successfully
chanted “Namo Amituofo” for three years, the student knew in advance when he
would be born into the Pure Land. He told the woman who brought his food daily,
that she need not bring it the following day. After he passed away from this
world, he remained in a standing position for three days waiting for his master
to come to make final arrangements. His birth into the Pure Land was into the
highest level. His accomplishment is proof of the eighteenth vow, which explains
to us that this birth can be accomplished with just ten recitations of
“Amituofo”.
這個法門誰能相信,此人必定是大善根、大福德。就是無量壽經上所說的,他過去生中,曾經供養無量無邊諸佛如來,才能信受奉行;沒有這樣深厚的善根,勸他也不相信。
Anyone
who firmly believes in this method surely has good roots, great merits and
virtues. The Infinite Life Sutra explains that the monk’s rebirth after such a
short time of practice was due to his having made offerings to innumerable
Buddhas in previous lifetimes. As a result, he was able to believe and practice.
Without his good roots from previous lifetimes, he would not have been able to
believe regardless of what his teacher had said.
阿彌陀佛這個名號含有無量義,也就是虛空法界的一個名號,所以它無所不包。我們要能夠明白這個名號的含義,那整部無量壽經,就是這一個名號的註解。如果要想了解無量壽經,那麼大方廣佛華嚴經,可以說是無量壽經的註解。再要了解大方廣佛華嚴經,整部大藏經,就是華嚴經的註解。你這樣慢慢去體會,便能知道這個名號功德真正不可思議!
The
name of Buddha Amitabha contains infinite meanings. It is the name of the
universe, so it includes everything. If we want to know the meaning of the name,
we can read the Infinite Life Sutra, the explanation of the name. If we want to
understand the Infinite Life Sutra we can read the Flower Adornment Sutra, for
it is a detailed explanation of the Infinite Life Sutra. If we want to
understand the Flower Adornment Sutra we can read the entire Great Canon for it
is the detailed explanation of the Flower Adornment Sutra. By using this method
to understand the sutras, we will know that the merit and virtue of the name of
Buddha Amitabha are truly extraordinary.
所以這一句名號,就是全部的佛教;這一個名號,也就是盡虛空、偏法界,所有一切法!無法不包。所以念這一句名號,一切都念到了。在清朝乾隆皇帝時,有一位中國佛教史上非常有名氣的法師--慈雲灌頂法師--他的著作很多。他在「觀無量壽經直指」裡面告訴我們:世間人,求消災、求免難,用經、用咒,或者是用種種懺法,都有效。假如是極重罪障,所有的懺法、經法,都沒效,都不起作用時,這一句阿彌陀佛能消、能除。我們才曉得,消災滅罪,這一句佛號是第一功德啦!很多人不知道,而捨此他求!所以生病了,要去念藥師經;有災難了,去念普門品,不知道這一句阿彌陀佛的功德,是遠遠超過所有一切經咒。
This
name alone contains all of Buddhism as well as all laws throughout the universe.
Therefore, to chant this name is to chant all sutras. During the reign of
Emperor Qianlong, there was a famous monk Ciyun Guan-ding. Among his many works
is the Directory to the Visualization Sutra, which tells us that when we seek
escape from disasters we can resort to reciting sutras, chanting mantras or
drawing divination slips. However, if a person has committed grave wrongdoings
then the only thing that will work is to recite “Namo Amituofo”. From this, we
understand that this is the best method to follow when facing disaster. Many
people do not know this so they resort to other methods. Therefore, a person who
is ill may recite the Medicine Master Sutra and when faced with disaster may
recite the “Universal Door Chapter”. This person does not know that the merits
and virtues of Buddha Name Recitation make it the number one method.
那麼釋迦牟尼佛為什麼不直截了當的告訴我們呢?何必還要說許許多多經咒、懺法呢?實在是因為大家不相信!不能接受!這才把最好的、第一等的貨作壓軸。這就像我們在台灣逛故宮一樣。故宮裡面最寶貴的是什麼東西?是商周的銅器。但一般人看來,是破銅爛鐵,沒什麼興趣。再看看明、清的玉器。哎喲!那寶貴得不得了!其實那些玉器怎能跟破銅爛鐵(商周銅器)比,那破銅爛鐵是真的無價之寶啊!相同的,世人不識貨,不認識「阿彌陀佛」的功德,佛不得已講一切經,以便引導眾生歸向極樂。
Then
why did Buddha Shakyamuni not tell us so directly? Why did he teach us so many
sutras and methods? Because many people do not believe in the Buddha Name
Recitation Method. So, he kept the finest method for last. This is similar to
what we see in the Taiwan Palace Museum. Most people consider the beautiful jade
collection of the Qing Dynasty, to be more valuable than the bronze ware, which
resembles pieces of metal, not realizing the bronze ware is the most valuable
part of the collection in the museum. Similarly, most people do not realize the
true value of Buddha Name Recitation. So, the Buddha had to teach all the sutras
to guide sentient beings to the Pure Land.
所以善導大師講的那句話沒錯。我們真正認識了,也能專修、專弘淨宗,實在講,這是三寶加持,也是這個時代眾生的機緣成熟。在最近這五、六年當中,各種不同本子的無量壽經,大概總共印了幾百萬冊,流通到全世界。我在世界各地極力的介紹、推薦,歡喜、接受的人,也是非常非常之多。我看到大家這麼用功、認真的去修學,實在是感到非常的安慰,也充滿了法喜。所有一切的辛勞統統都忘掉了。所以說依照這個法門修學,推廣這個法門,「廣修供養」,我們就圓圓滿滿的做到了。
Master
Shan Dao told us that the only purpose for all Buddhas to manifest in the world
is to tell us of the original vows of Buddha Amitabha. Today, we can truly
understand, cultivate and propagate the Pure Land method. Truthfully, this is
due to the support of the Triple Jewels. Also, the opportunities today for
sentient beings to achieve attainment are very good. In the past five to six
years, millions of copies of the Infinite Life Sutra have been printed and
spread throughout the world. I have traveled around the world introducing and
recommending this sutra. Many people have liked and accepted it. Seeing you here
working and practicing so earnestly, I am very pleased and feel that my hard
work has been rewarded. Therefore, if we can practice and widely propagate this
method, than I can say that we have perfectly fulfilled the vow to “Make
Offerings Extensively”.
諸佛菩薩接引眾生的方便(方法手段)是無量無邊的,這是大慈悲的展現,最後統統都是引導歸到阿彌陀佛極樂世界。以密教而言,龍樹菩薩開鐵塔見到了金剛薩埵上師(始祖),金剛薩埵將密法傳給龍樹,由龍樹傳到人間。金剛薩埵也叫金剛手菩薩,是普賢菩薩的化身,就是普賢菩薩。另一位準提菩薩是密宗了不起的大德,他是觀世音菩薩的化身,就是觀音菩薩。在我們凡夫分別心裡有顯、有密,在佛菩薩則是完全圓滿、自在、平等、無有分別,懂得這一層才知道八萬四千法真的是殊途同歸啊!佛為接引各種不同根性的眾生,所以恆順眾生、隨喜功德。眾生想學什麼就教什麼,最後回到本家,大家都見到阿彌陀佛,才曉得原來統統是一樣的。明白了這個事實,對任何宗派、任何法門,我們都要真誠恭敬--因為我們修學的方法雖然不一樣,我們要到達之目的地卻完全相同!
The
methods used by Buddhas and Bodhisattvas are infinite in number. They are the
display of great compassion and lead to birth into the Pure Land. For example,
Universal Worthy Bodhisattva is the founder of Tibetan Buddhism. Also, Zhun Ti
Bodhisattva, one of the great patriarchs of Tibetan Buddhism, is a manifestation
of Guan Yin Bodhisattva. Both Universal Worthy Bodhisattva and Guan Yin
Bodhisattva urge us to seek birth into the Western Pure Land. We ordinary people
discriminate between Chinese and Tibetan Buddhism, but Buddhas and Bodhisattvas
with their perfect freedom and non-discriminatory minds do not discriminate
among the different schools. All eighty-four thousand methods lead to the same
goal. With this understanding, we will naturally respect all methods and
schools.
第四、「懺悔業障」。
The Fourth Vow: To Regret Karmic Obstacles
業障是所有的人都有。人,起心動念就造業;一定就產生障礙。障什麼呢?障了我們的本性。我們真心本性裡面,有無量的智慧、無盡的德能;現在智慧、德能、神通都不能起作用。什麼原因呢?就是有障礙。障礙分為兩大類:一類是煩惱障,另一類是所知障。這二種障礙,我們沒把它消除,反而天天都在造。諸位想想,你什麼時候不執著?佛在華嚴經上告訴我們:「一切眾生皆有如來智慧德相(這就說一切眾生跟佛本來是一樣的,沒有差別),但以妄想、執著而不能證得。」這一句話把我們的病根說出來了。這就好像醫生一下子就把病人生病的根源診斷出來一樣。「妄想」就是所知障的根;「執著」是煩惱障的根。因此,佛法的修學沒有別的,無量的法門、方法、手段,無非是要把我們妄想、執著打掉,一旦破二障就見佛性。因此「懺悔業障」在佛法修學裡,是關鍵、是樞紐,所有一切修學法,都是懺悔業障的。
Everybody
has karmic obstacles. Every thought in a person’s mind causes a karmic act,
which in turn will certainly results in an obstacle. What is obstructed? Our
true nature, within which there is infinite wisdom and virtue. There are two
types of obstacles: those caused by afflictions and those caused by
knowledge-attachment. We create these constantly. The Buddha told us in the
Flower Adornment Sutra, “All beings have the Buddha’s wisdom and virtue but
cannot attain them due to their wandering thoughts and attachments”. Like a
doctor, the Buddha pointed out the root cause of our illness. Attachments are
the root cause of afflictions and wandering thoughts are the root cause of
knowledge-attachment. For all methods, learning and cultivation is simply a
matter of doing away with our wandering thoughts and attachments. Once we do
this, we will uncover our Buddha nature. All the methods in Buddhism teach us to
regret our karmic obstacles. Thus, to regret karmic obstacles is the key to our
cultivation.
但是業障真的不容易斷啊!有業障,修行是決定不能成就啊!在無量無邊的法門裡,只有淨土法門最殊特,即使我們帶了極重罪業的業障,乃至造五逆罪業,要墮阿鼻地獄,業障還沒有懺除,只要真正發願改過自新,念這一句「阿彌陀佛」佛號,求生淨土,業障就消除掉了,馬上就能夠成佛,就能夠做主。所以慈雲大師說:這一句阿彌陀佛,能消一切經咒消不了的業障。這話不是隨便說,是千真萬確的事實,可以在大經上得到證明!
However,
it is very difficult to remove these obstacles. Of all the methods, that of the
Pure Land is unique. For even if we have committed an extremely grave crime such
as one of the Five Deadly Offenses and are thus destined to fall into the Avici
Hell, we can still remove our obstacles and attain Buddhahood. We need to feel
remorse, vow to change and practice Buddha Name Recitation and accord with the
Buddha’s teachings to attain birth into the Pure Land. This is why Master Ciyun
said that this recitation method alone is able to dispel obstacles, for they
cannot be dispelled reciting sutras or mantras.
在過去幾年,有人提出來帶業不能往生,要消業才能往生。這話在佛教界引起了很大的震撼!無論是台灣或是美國念佛的人心都慌了。一九八四年我到達洛杉磯,周宣德老居士在飛機場接我,一見面第一句話就問:「法師啊,現在有人講帶業不能往生,要消業才能往生。我們這一生念佛,不就白念了!不能往生,這不就完了!這怎麼辦啦?」
我聽了笑一笑,然後告訴他:「老居士啊!帶業不能往生,不去也罷!」
他聽了很迷惑:「那!那!那是怎麼啦!」
我說:「如果帶業不能往生,西方極樂世界就只有阿彌陀佛孤家寡人一個,你去幹什麼!」
他說:「為什麼呢?」
我說:「你老人家想一想,西方世界有沒有說四土、三輩、九品。」
他說:「這個有,這個經上有的。」
我說:「假如不帶業,這四土、三輩、九品從那裡來的。」
他這一聽,就明白了。
In the past few years there was a theory being circulated that
said a person with remaining karma could not attain birth into the Pure Land.
This greatly shocked and panicked Pure Land practitioner. When I went to Los
Angeles in1984, I was asked if this was really true. On hearing the question, I
smiled and said, “If it were true that no person with remaining karma could be
born into the Pure Land, then the only person there would be Buddha Amitabha.
What then is the use of going there?” The person questioned “Why?” I replied,
“Have you ever heard of the four lands, three kinds and nine grades in the Pure
Land?” He replied that he had read of them in the sutras. I told him “If no one
with remaining karma had been born into the Pure Land, why are there four lands,
three kinds and nine levels?” With this, he understood.
四土、三輩、九品就是帶業多少而分的嘛!帶得多,品位就低一點;帶得少,品位就高一點。我說:「你再想想,觀音菩薩、文殊菩薩、普賢菩薩,他們是等覺菩薩,經上告訴我們,等覺菩薩還有一品無明沒有破,那是不是業?」他聽了就笑起來了。那是業啊!等覺菩薩也是帶業去的。要不帶業,就只有阿彌陀佛一個人不帶業,除阿彌陀佛之外,沒有一個不帶業的。我說:「誰說帶業不能往生呀?」他這才恍然大悟,這才笑了起來--極樂世界統統是帶業往生的。
The
division of lands, kinds and levels is based on the amount of remaining karma.
With heavier karma, we are born into a lower grade: with light karma, a higher
grade. I then explained, “Guan Yin Bodhisattva, Manjushri Bodhisattva and
Universal Worthy Bodhisattva are all Equal Enlightenment Bodhisattvas. The
sutras tell us that even Bodhisattvas of this high level still possess one
degree of remaining ignorance. Isn’t this a karmic act?” My questioner was
relieved at my words. So even an Equal Enlightenment Bodhisattva goes to the
Pure Land with remaining karma. Buddha Amitabha is the only one there without
any karma. I then concluded, “Who says that a person with remaining karma cannot
be born into the Pure Land”! My words seemed to help as the individual laughed
merrily for he began to see that all beings in the Pure Land had gone there with
their remaining karma.
佛法講的是圓滿,不與人結怨。所以我後頭補充說一句話:「說消業也沒有錯。為什麼呢?希望現前多消一點,少帶一點,到西方極樂世界品位高一點,這也是好事情。」
Buddhism
teaches us not to be angry or hold grudges against others. So, I added “It is
not wrong to advocate extinguishing karma for it is good to carry as little
karma to the Pure Land as possible. In this way the person can attain birth into
a higher level”.
我到紐約一下飛機,沈家楨老居士來接我,也問我這個問題。可見確實是有很多人不了解事實的真相,而受了影響,在了解之後,就知道:「帶業」一點沒錯,「消業」也是一句好話,這是懺悔業障。
Later,
I went to New York. As soon as I got off the plane, I was asked the same
question. People did not know the truth. As soon as I explained, they understood
that it was not wrong to have karma. Extinguishing karma is good for it is
feeling remorse for the obstacle.
念這一句阿彌陀佛是真正懺悔啊。但是,念的時候:心,要跟阿彌陀佛的心相應;願,要與阿彌陀佛的願相應;解行,也要跟阿彌陀佛的解行相應。如何做到相應呢?我們念無量壽經,要能圓圓滿滿地把無量壽經的道理、教訓,認真努力的做到,這就相應了。這才是真正的念佛人。念佛人絕對不是有口無心--口裡念佛,心裡打妄想,那一點用處都沒有!一定要做到念這一句佛號時,我心跟佛心一樣;願,跟佛願一樣;把四十八願變成自己的本願,這才是真正念佛,才能消除一切罪障。
Buddha
Name Recitation is a sincere act of feeling remorse and vowing to change.
However, when feeling remorse we must be sure that our heart is the same as
Buddha Amitabha’s, our vow is the same as Buddha Amitabha’s and our behavior
corresponds with that of Buddha Amitabha. How do we do this? With sincerity by
not merely reciting with our mouth but with our heart. In this way, we will
perfectly fulfill the teachings in the sutras. Only by doing so can it be said
that we are true cultivators of the recitation method. Be sure that with every
thought of “Amituofo” we have the same thought and vow as the Buddha. We need to
turn his forty-eight vows into our own. Only in this way can we be rid of karmic
transgressions.
第五、「隨喜功德」。
The Fifth Vow: To be Joyful over Others Meritorious Deeds
是對治凡夫很重的一個煩惱--嫉妒。嫉妒心是與生俱來的。你看嬰兒幾個月大,或是一歲大的,給他吃糖的時候,別人多拿一點,他心中的嫉?就自然表現出來!嫉妒心對於修學是很大的障礙,所以普賢菩薩特別提出這一願,教我們要修「隨喜功德」。不但不嫉妒人,更進一步知道別人的好處,就是自己的好處,一定要成人之美。
This
requires us to go against what seems so natural to us, jealousy. It is natural
for humans to have this emotion. For example, small children appear unhappy when
others receive more candy than they do. This is jealousy and it is a major
obstacle to our self-cultivation. Universal Worthy Bodhisattva largely
attributed this vow to jealousy. He taught us not to feel envy but rather to
regard others meritorious deeds as our own and to further assist them in their
endeavors.
隨喜,不單是看到別人的善行、善事,能夠生歡喜心,還要盡心盡力促成他、幫助他,這就是儒家講的「成人之美,成人之善」。如果我們自己能力不夠,無法幫忙,我們有個歡喜心讚歎,那也是隨喜功德。隨喜的時候,不僅是不嫉妒,還要發心成就,並且盡心盡力幫人,才是真正隨喜;自己有力量但是不肯盡力幫忙,或是單單不嫉妒,仍然不是真正的隨喜。要知道成就他人,就是成就自己。能歡喜容忍別人超過自己,那隨喜的功德就殊勝了。
This
vow tell us to not only feel joyful over others meritorious deeds but to help
them accomplish even more. If we are unable to offer assistance, we can at least
express our joy and admiration. However, if we are able to offer assistance then
it will be a true fulfillment of this vow. Remember that helping others is
helping ourselves. We would do well to love and tolerate those who exceed us for
in this way we will accomplish the virtue of this vow.
中國自古的教學,都是希望下一代的成就超過自己,如果不能超越,那教育就完全失敗了。不像現在人,有嫉妒、障礙心,唯恐別人超過自己。教別人,自己也要留一手,不肯盡心教授,這叫吝法。吝法,得愚癡的果報;吝財,得貧窮果報;這種人,不曉得果報之可怕!從前中國,做官的人戴的帽子叫進賢冠。這個官帽是表法的,有很深的教育意義。它兩層像樓梯一樣,前面一層低,後面一層高;低的是代表自己,高的是代表後人;做大臣的念念當中都希望後人能夠高過自己。無論在德行、學問、能力,乃至於生活水平上,都要不斷求進步,不斷提升,這才是教學成功--社會全體都在進步,不是在倒退啊!皇帝戴的帽子,上面是平的,表示心要平等。皇帝和大臣穿戴的冠服,是代表他們應有的義務與責任,時時警示他們要認真去做。
In
ancient times, education in China was such that each succeeding generation was
expected to exceed the current generation in accomplishment. If not, the
education was considered a failure. People today however, are afraid that others
will exceed them. When they teach others, they may hold back important
information. This is called grudging teaching, which will incur the retribution
of ignorance. Grudging money incurs poverty. These people are not aware how
serious the retribution will be. We should strive to continuously progress in
our cultivation of virtue, acquisition of knowledge, development of ability and
improvement of the standard of life. Only in this way will education be
successful with the entire society progressing.
下一個時代,是我們教學的時代;如果我們的德行、學問、能力,不能夠有相當的成就,那麼下一代的眾生,我們就度不了。為什麼呢?你看看現在的小孩,他們所受的教育愈來愈偏重科技,而他們所處的社會愈來愈複雜。所以要度化他們的人,心要愈來愈清淨、智慧要愈來愈高、德行要愈來愈厚,才能夠應付下一代的時代和時機。因此,「隨喜功德」顯得非常重要。總之,嫉妒、瞋恨是嚴重傷害自性的,必須連根拔除,拔除的方法就是「隨喜功德」。
It
will be our responsibility in the next era to educate others. If we fail to
attain virtue, knowledge and ability, we will not be able to help the next
generation of sentient beings. Why? Look at today’s children. The education they
receive is leaning more and more towards science and technology while society is
becoming increasingly complicated. Therefore, those who have vowed to help
others will need to have a purer heart, greater wisdom and higher virtue to cope
with the new era and opportunities. Jealousy and hatred are extremely harmful to
our self-nature and hence should be extinguished. So, the virtue of being joyful
over other’s meritorious deeds will be even more important.
第六、「請轉法輪」。
The Sixth Vow: To Appeal to the Buddha to Turn the Dharma
Wheel
我們佛弟子,受佛的教育,得到真實的利益,要用什麼方法回報老師--佛--。我們供奉佛菩薩的形像,每天給他上供,這能報答嗎?不能報答。供養佛像,在佛前大供,這種儀式是提醒我們念念不忘報恩。真正能夠報答的,就是我們要怎樣把佛的願望實現。佛的心願是:希望一切眾生都能夠聞到正法、依照佛法修學、早日圓成佛道。滿他的心願,以佛心為己心,才是真正報佛恩啊!所以真正報佛恩就是請轉法輪。用現代的話來講,就是禮請法師大德來講經說法、來弘法利生。這也是最大的福德。為什麼呢?這是對一個地區法供養。雖然說法的是法師,但是沒有禮請的助緣,他不會自己來啊!
Since
we benefit from the education we receive from the Buddha, what can we do to
repay his kindness? Nowadays, most people enshrine and worship him, making daily
offerings to his image on an altar. Is this the right way to repay him? No.
These are only rituals to remind us not to forget the Buddha’s kindness. The
Buddha’s wish is for all sentient beings to hear the truth, practice accordingly
and receive the benefits to attain Buddhahood. The only way we can repay him is
to take his heart as our own. Only in this way can we repay our respected
teacher. Therefore, we can request the turning of the Dharma-wheel, in other
words, we invite knowledgeable masters to teach us about the sutras. This is
also the greatest good deed and virtue. Why? Because it brings the teachings to
the world. But if no one invites Dharma masters to lecture, they will not have
the opportunity to do so. So, people who invite them to give Dharma talks will
obtain great merits.
所以禮請的人福報是很大的。一般講修福,不管是為自己修福、為大眾修福、為亡人(祖先或親人)修福,念經的功德就很大了;如果講經,那功德就更大了。念經,有許多人只種一點善根,實際的教理並不明瞭。但是請法師講解,對經典就完全理解了,便能歡喜讀誦、依教奉行。如此,講經的福德不知道比誦經增加多少倍啊!
Many
people are willing to invite masters to chant or recite believing that they will
receive inconceivable good fortune. But actually, they may not understand the
meaning of what they are reciting. Therefore, if they invite the Dharma master
to give a talk, then the good fortune, merits and virtues are even greater. The
listeners will acquire a better understanding of the text and will be more
inclined to recite the sutra and follow its teachings.
現在能講經的法師少了,想請也請不到了。我在許許多多的地方,聽眾都反應:「現在要請法師來弘法很困難!」我笑著說:「請法師來弘法,講經給你們聽,這是果報啊!有果必有因,你們不修因,就想現成的果報,那有這麼便宜的事情呢?」什麼是修因呢?「修因」,是要栽培法師啊!
Unfortunately,
if we want to invite a master to give a talk on the sutra today, we will find it
hard to find an eligible one since there are so few. Many times, as I have
traveled to give talks, I have been told that it was very difficult to find
masters to speak. I have smiled and said, “ Having a master to teach is a
result. We need to plant the cause before we can attain this result. You are
wishing for it without having planted the cause! Where on earth can we find such
a deal!” What does “planting the cause” mean in this instance? To help train
Dharma masters.
老法師或有名氣的法師來講經,歡喜得不得了,大家都爭著要供養。初學的人,講得不好,就不去聽、也不理他。那初學的人氣都洩了:「唉!講經太難了!算了,我不學了,我還是趕緊念經吧。」怎麼栽培法師呢?愈是年輕、愈是講不好的,我們愈要去捧場啊!捧場,讓他覺得還有這麼多人聽,大概我還可以,能學得成。給他鼓勵!給他獎勵啊!
People
like to listen to talks by senior, famous masters. Younger, unknown masters are
normally inexperienced so fewer people attend their talks. Thus they become
discouraged and thinking that giving talks is too difficult, they return to
conducting ceremonial services. What should we do to help these less experienced
masters? The younger and more inexperienced they are the more we need to attend
their talks. This will encourage them to continue to practice and to
improve.
再者,不要輕慢初學的法師,對初學的法師要特別小心謹慎,聽經,要堂堂都去--我來聽你的經,但我不讚歎你。諸位要曉得讚歎害人比誹謗還大!人受到誹謗,雖然很生氣;但真有志氣的人,愈是受辱愈要爭一口氣,愈能努力、精進,以高超的成就,令人另眼相待。誹謗,對他反而是一種逆增上緣。要是歌頌、讚歎!他會想:這麼多人讚歎,我大概不錯了。那他的境界就到此為止,不會再往上提升了。為什麼呢?自滿了。所以讚歎害人不淺!因此,對年輕人、初學的人,絕對不要讚歎。還有,不要供養--財多了、知名度高了,馬上就墮落了。
However,
even if we attend every one of the master’s talks, we should not praise them.
Unfounded praise is more harmful than slander. People may become very angry when
slandered but for a person with integrity and enthusiasm the slander will only
serve as a stimulant. The more embarrassed he or she becomes, the more
determined he or she becomes. This person will do their utmost to achieve.
However, if people praise and eulogize the master, he or she will think that
they are so good that further improvement is unnecessary. This thinking leads to
arrogance. Therefore, we should neither praise inexperienced masters nor make
offerings to them. With too much money and fame, they will soon become
tainted.
年輕法師發菩薩心出家,被信眾讚歎、供養而墮落。誰叫他墮落的,是信徒把他推墮的。他墮落,將來受果報,你們一個個都逃不了,都有連帶關係。所以對什麼人我們才大力的供養呢?對八風吹不動的人。這種人讚歎他,他不生歡喜心;誹謗他,他沒有懊惱心,他的心永遠保持平靜,這樣的人才真正值得讚歎。為什麼呢?讚歎,不會害他。所以要幫他宣揚,使更多的人能夠認識他、能夠相信他,他就能度更多的眾生。
A
person gives rise to the Bodhisattva heart and becomes a monk or nun but later
becomes corrupt due to receiving excessive praise and offerings from followers.
So, these followers are to blame for ruining this monk or nun. When the monk or
nun receives the retribution, the followers will share the responsibility. Then
whom should we make offerings to? The person with a firm mind for he or she will
neither feel excited when praised, nor troubled when slandered. Only they
deserve to receive the praise and admiration for only they will not be harmed by
it. We would do well to strongly recommend this master to others, so that the
master can help more beings.
供養!接受供養,是非常難的一件事情。佛門常說:「施主一粒米,大如須彌山,今生不了道,披毛戴角還。」所以供養怎麼能接受呢?怎麼能拿去享受呢?人,有多大的福報?實在講,連諸佛菩薩都不享受這個供養。如果供養者是來種福報的,應當要接受,接受之後一定要轉供養。
To
accept praise and offerings is very difficult. Buddhists say that, “A single
grain from the donor is heavier than Mt. Sumeru. I will serve the donor like a
bull in my next life if I do not transcend the six realms of reincarnation at
the end of this one”. So it is not easy to properly accept offerings. Even
Buddhas and Bodhisattvas do not enjoy the offerings made to them, let alone we
ordinary beings. However, when the donor wishes to foster good deeds and
virtues, the master should accept the offerings and then pass them on to
others.
近代印光大師給我們做了非常好的榜樣。印祖的歸依徒弟多到沒有法子計算!他老人家接受的錢財供養全部印經。蘇州弘化社就是他自己辦的印經機構(流通經書)。我學佛之後,就完全學印光法師,將弟子所有一切供養統統印書,分送給大家。我心裡想:如此,我要是不了道,我不會披毛戴角還。為什麼呢?每一個拿到經書的人都要替我還債。這就是把布施的福,輾轉布施、輾轉供養,如此,大家的福報是無量無邊的;接受信眾供養,這樣做才如法。
Earlier
in this century, Master Yin-Guang set a good example for us. His innumerable
followers gave many offerings. He used all the money to print sutras. Following
his example, I have also used all the money donated to print sutras. I then
freely distribute the books to everybody. I had the thought that if I did not
attain achievement in this life and transcend the six realms, I would at least
not become a bull in my next life because everyone who had received my books
would help to pay the debt for me! This is the transference of giving. In this
way, everybody would share in the good fortune. This is the proper way of
accepting offerings from followers.
如果自己拿去享受,是絕對不如法的。縱然蓋廟建道場,廟裡要真正弘法利生,這樣布施、供養者才真正有功德。假如廟裡沒有弘法、也沒有修行,這個廟就會變成鬥爭道場,所以建道場要特別小心!從前李炳南老師說:「在建立道場的時候,人人都是菩薩盡心——盡力把這個道場建成——,建好了之後,都變成羅剎!」為什麼呢?爭權奪利!變質啦!建道場的初心拋到九霄雲外啦!
Using
the offerings for personal use is absolutely wrong and immoral. Even if the
money is used to build a way place, the way place has to be used to promote
Buddhism. Only in this way can the donor receive the merits and virtues.
Otherwise, without propagation and cultivation, the way place will become a
place of competition and conflict. Therefore, we must be very careful if we want
to build a way place. My late teacher, Mr. Lee, once said, “When building the
way place, everybody is a Bodhisattva doing their best to complete the work. But
after the way place is built, everybody becomes a demon.” Why? Because they are
all trying to grab power and profit. They have forgotten their initial genuine
intention in building the way place.
供養法師也要特別小心,佛教我們供養法師要四事供養。那四事呢?飲食,他是人,生在世間不能不吃飯,所以供養法師飲食以維持生命。衣服,法師也需要穿衣服,如果他衣服破了(他還有就不必了),供養他一件衣服。生病的時候,供養他醫藥。睡覺的時候,供養他臥具。
We
have to be very careful when making offerings to a Dharma Master. The Buddha
told us that there were four kinds of offerings that could be made to monks and
nuns. The first is food and drink, without which they cannot survive. The second
is clothing. If it becomes worn, provide new ones if there is not another one
available. The third is medicine to be provided upon illness. The fourth is
bedding.
現在有信徒供養房屋,又有什麼好的都拿去供養法師,供養得法師生活太舒服了,西方極樂世界都不想去了--這裡不錯嘛!為什麼還去西方?成佛道、了生死的道心都沒有了。這對於栽培法師、成就法師,實在是大損害啊!法師出家,就沒有家了,再送他一棟房子,又叫他入家了,這就把他害死了。他有所有權,又有財產,完了!退回去了。誰害了他呢?
Nowadays,
followers offer monks and nuns houses and whatever good things they can afford.
Then they live such a comfortable life that they no longer want to go to the
Pure Land! The present life becomes so satisfactory that the goal to transcend
the cycle of birth and death to attain Buddhahood fades. This is very harmful to
their cultivation. They have left their secular home behind. To present them
with a house is to urge them to return home. Isn’t this harmful to them? Having
received ownership of a house, they have again acquired property. This is
regression of their cultivation.
信徒害死法師!這種人不知道自己天天在破壞佛法、損害三寶,還認為自己做了好多功德、許多好事啊。命終後,墮地獄見閻王,辯都辯不清--事實俱在,你辯什麼?
在佛門裡面修福,要有真正的智慧,這是應該要說明的。很多法師不願意說明,因為說明白了信徒便不供養了,跑掉了。
The
follower is then actually a criminal who will ruin the master. These people do
not understand that this is harming Buddhism and damaging the spirit of the
Triple Jewels. They think they are doing a good deed and accumulating much
merit. When they see the King of the hell realms after they die, they will feel
bewilderment at their punishment. We must have true wisdom to cultivate good
fortune, merits and virtue in Buddhism. Followers need to be told of this but
many masters are reluctant to tell them so because then they may not receive
offerings.
那我呢?我是要到西方極樂世界去,我不想在這裡受罪,所以我跟大家講真話,我不怕你不供養,你們不供養最好,我省事啊。為此,我辦了一個佛陀教育基金會,專門印經,贈送經書。我告訴負責的簡居士一個原則:「供養多,多印;供養少,少印;沒有供養,不印,最好!」
What
about me? I am determined to go to the Pure Land. I will not remain in this
world to continue to bear the suffering. Thus, to tell the truth, I do not care
whether you make offerings to me or not. It would be even better for me if you
did not for it would save me a lot of trouble. Because of this, I started the
Corporate Body of the Buddha’s Educational Foundation, which is devoted to the
printing and distribution of Buddhist books. I told the manager “Print more if
there are more offerings. Print fewer if there are fewer offerings. There is no
need to print any if there are no offerings, which is best”.
大家供養多了,還得要費心選擇那幾種書先印,怎麼個印法。沒有供養,多清淨!多省事啊!所以大家一定要曉得:不求供養、不求道場、什麼都不求,心就清淨,這就是道心。自己修清淨心,幫助別人修清淨心,絕對遠離名聞利養,這才是真正的佛法。
When
too many offerings are received, we have to take the trouble to select among all
the Buddhist books to determine which ones are most suitable to print and then
decide how best to print them. With no offerings, there would be no worries, no
troubles. So we should not seek offerings, seek a way place or ask for anything.
Then we will have a pure mind and a quiet heart on our path to enlightenment.
Cultivating a pure mind and a quiet heart, helping others to cultivate the same
and staying away from fame and profit is true cultivation.
要成就年輕的法師,要照顧他們,就要讓他們吃點苦頭,不要說看到他們吃苦就不忍心,那就害死他(他是要吃苦的)。釋迦牟尼佛當年在世,所有的弟子日中一食、樹下一宿,過那麼清苦的生活,你看了不忍心,都把他們拉回來,他們怎麼能成道呢?
We
need to foster novice monks and nuns by placing them in hardships. If we cannot
bear to see them experiencing hardship, we are harming them. When Buddha
Shakyamuni was in this world, all of his students had only one meal a day and
spent the night sitting under trees. Is this not a life of hardship? If we had
been there, felt sorry for them and helped them out of their hardships, how
could they have attained enlightenment?
佛在經上教我們「以苦為師」。常常生活在痛苦當中,他才有真正的道心,才有堅定的念頭要超越這個世間。所以苦是好的!自己不願意吃苦,看到別人吃苦要生恭敬心,不要障礙他把他拉回來。能夠真誠、踏實的栽培法師、成就法師,才能請得到法,才有真正好法師來弘法利生。
The
Buddha taught us to regard hardship as our teacher. Only by living most simply
and frugally can we acquire a true Dharma heart and be firmly determined to
transcend this world. So, hardships are good for us. If we are not willing to
undergo hardship ourselves then we can at least respect those who are and not
try to extricate them from their difficulties. Only when we sincerely help
inexperienced monks and nuns to improve will we have good masters promoting
Buddhism.
第七、「請佛住世」。
The Seventh Vow: To Request the Buddha to Reside in this
World
「請轉法輪」主要的目的是宣傳佛教--把佛教普偏、廣泛的介紹給大眾。我們在這一生當中,修學想要得到真正的成就,請轉法輪還是不夠的。諸位想想:那一個人一生之中聽一次經、二次經就開悟、證果了呢?佛陀在世的時候有,佛滅以後就沒有了,所以必須要「請佛住世」。就是要請好老師常住,以便天天教導我們,使我們接受長期的薰陶,才能夠得到成就。
The
main purpose of the sixth vow is to introduce Buddhism to all people. If we hope
to have accomplishment in our cultivation, the vow to request the turning of the
Dharma wheel is not enough. Have you seen anyone attain enlightenment simply by
listening to a talk on the sutra only once or twice in his or her lifetime? If
this could happen, then enlightenment would be obtainable only when the Buddha
was in the world and unobtainable when he was not. However, with our limited
abilities we cannot do this, so we need to request the Buddha to reside in this
world. In other words, we need a teacher who is with us every day so that we can
be under their constant guidance and thus be able to reach enlightenment.
我在台中求學的時候,李炳南老師有一天問我們:「各言爾志。」就像孔老夫子一樣:「你們每一個人的志向、願望,都說來我聽聽。」他問到我,我就向他老人家報告:「我希望將來能夠到處去弘法利生。」他聽了之後點點頭:「很好!但是你不能成就人。」他說:「你自己成就可以,你不能成就別人。」我說:「為什麼呢?」「你只能做到宣傳的效果。」他再進一步告訴我,他老人家住在台中,三十多年,因此,台中有不少人成就了。他說:「如果在台中,一年來講個一天、二天,就沒有一個能夠成就--一日曝之,十日寒之。」我聽了,明白這道理,確實是如此。但是,佛家講緣分--「佛不度無緣之人」。到處去宣揚,這個緣淺;容易。住在一個地方教化眾生,那個緣要很深。
Years
ago, I was asked by Professor Lee about my aspirations. I told him that I wished
to travel around the world encouraging others to practice Buddhism. He nodded
and told me that this was good, that I could achieve but I could not help others
to do so. I asked why. He replied that I could only propagandize. He said that
he had lived in Taizhong for more than thirty years and therefore many people
had attained achievement. He went on to explain that if he had not lived in
Taizhong but had simply visited to lecture once or twice a year than nobody
would have had any achievement. To be able to help another, there needs to be an
existing affinity. Without this affinity, even a Buddha cannot help us. By
travelling around the world propagating Buddhism, we meet many people but the
affinities with them are lighter. Staying in one place to conduct regular
teachings needs stronger affinities.
所以我這麼多年來,統統都在外面遊化!對自己真的有很多好處。最大的好處,就是對「家」(一般人有家的觀念)完全冷淡了。天天旅行,天天住旅館,那個地方有家?沒有!確實沒有!雖然自己有個道場,一年也不過住十幾天又要走了,統統像住旅館。「家」的觀念打破了,對自己是一種解脫!這是很不容易的,如今我真正體驗到了。
I
have benefited greatly from my travels as I have been freed from the concept of
home. Every day I was either on the road or in a hotel. Where is my home? No
home at all. Although I have places to give talks, I usually do not stay there
for longer than a few weeks. The shattering of the idea of home has proven to be
an escape for me.
大眾想要成就,一定要請佛住世。佛滅了,佛的弟子,無論是出家,或是在家弟子(居士),只要是真正有修、有學、有德行,能夠給我們作榜樣,能夠指導我們修學,都應該請他在此地常住。使這一個地方得他長期的薰陶,才會有真正的成就。所以要想成就,「請轉法輪」之外,一定要真正發心「請佛住世」。如果我們自己是一個虔誠的佛弟子,真正得到佛法利益,我們自己要帶頭,禮請法師大德常住在這個地方,並且盡心盡力供養。真正的大德,生活都非常簡單,很容易照顧,這是一定的道理。再者,道場的莊嚴是為了接引大眾。道場要是不莊嚴,人家一看:這個道場大概沒有什麼了不起。如果道場富麗堂皇,他們就會想:這地方大概是不錯,歡喜心、恭敬心油然而生。因為一般人只看外表,不知道內涵。所以外表也要做得像個樣子,才能夠接引廣大的眾生。雖然說:真正識貨的人,是不講求外表的;但是接引一般大眾,莊嚴的道場是有必要的。
If
we want to reach any achievement, we need to request the Buddha to remain in
this world. The Buddha himself is no longer here but his followers are, be they
monks and nuns or laypeople. Those who are knowledgeable and virtuous can be
invited to reside in our town or city to give teachings. In this way, we will be
constantly under their guidance. It is easy to provide for masters of virtue and
character because they lead simple lives. However, the Lecture Hall should look
magnificent so that the listeners will like it and will thus develop respect for
the way place. However, if the appearance of the hall is mediocre they might
look down on the way place. People often set store by appearance and pay less
attention to content. Although a person who knows the true value of things does
not attach much importance to appearance, a splendid and imposing looking
Lecture Hall is necessary for people to see initially.
道場雖然莊嚴,但在道場裡面,出家人住的很簡陋。這情形到大陸去看就曉得了--大陸的寺廟,宮殿式的、飛檐重閣,非常莊嚴,但是出家人的寮房就很簡陋。方丈和尚住的房子,也很簡單、很樸素,由此可見莊嚴的場面其目的是為了接引大眾。這些我們都要細心的觀察,然後才知道以什麼樣的態度、什麼樣的方法、什麼樣的儀式,來請佛住世,使佛法真正在一個地方生根、茁壯、開花、結果。
Although
the Lecture and Cultivation Halls are very impressive, the living quarters of
the monks and nuns are very simple. If we look at the temples in China, we will
understand. Even the head monk lives in a small room. The luxurious exterior
rooms are only for laypeople and visitors. By carefully observing this we will
know the right manner we need to have and the right methods we need to adopt.
Doing so properly will enable Buddhism to take root, grow, blossom and bear
fruit wherever we live.
普賢十願,前面七願是菩薩的願行,後面三願是菩薩的迴向行。
From the above, we can see that among the Ten
Great Vows of Universal Worthy Bodhisattva, the first seven are for a
Bodhisattvas vows and conduct and the last three are the ways to dedicate all
merits.
所以第八願「常隨佛學」,是給我們說出以佛為修學榜樣、學習的典範
The Eighth Vow: To Constantly be a
Diligent Follower of the Buddha’s Teachings
佛今天不在世,佛的經典還留在世間,依照經典修行,就是常隨佛學。這是修學佛法所要取的最高標準。
Although the Buddha no
longer resides in this world, we still have his sutras to follow and study.
Following the sutras is the highest standard in our learning and practicing
Buddhism.
第九、「恆順眾生」。
The Ninth Vow: To Accord with all Sentient Beings
這是指面對法界一切有情眾生,一定要順。「順」是非常難做到的,所以中國人講「孝」,底下接著講「順」;不順就不孝了。學佛是盡大孝、順眾生;在恆順當中觀察機緣,誘導眾生斷惡修善,助他破迷開悟。這一定要知道時節因緣,什麼時候我該怎麼做,才能恰到好處,收到圓滿的效果。所以要有智慧、善巧、方便,才能夠恆順。
We
need to accord with the wishes of all sentient beings in the universe. This is
extremely difficult to do and is why the Chinese say that filial piety and
according with others go together. Learning Buddhism is to honor filial piety
and to accord with the being’s wishes. While according, we need to look for the
right opportunities to try to encourage people to stop committing wrongdoings.
This will help them to break through delusion and attain enlightenment. However,
to do this perfectly, we need to recognize the right way and time and for this,
we need wisdom, expediency and flexibility.
最後第十、「普皆回向」。
The Tenth Vow: To Dedicate all Merits
是把我們自己所修、所學的功德,毫髮都不保留的,全部回向給法界一切眾生、回向菩提、回向實際,把自己的心量拓開,盡虛空遍法界就是一個自己,到這個境界才是真正究竟大圓滿。
This
means dedicating all of our good deeds and merits to all the sentient beings in
the universe. It means broadening our hearts so that the entire universe becomes
one entity. Only when we have reached this state can we be said to have attained
the Great Perfection.
總之,我們修學淨宗所依據的經典是淨土五經一論。
In our learning and cultivation of the Pure Land,
we use the five sutras and one sastra:
1. The Buddha Speaks of the Infinite
Life Sutra of Adornment, Purity, Equality and Enlightenment of the Mahayana
School,
2. The Amitabha Sutra,
3. The Visualization Sutra,
4.“The
Chapter of Universal Worthy Bodhisattva’s Conduct and Vows” from the Flower
Adornment Sutra”,
5.“The Chapter on the Perfect Complete Realization of Great
Strength Bodhisattva through Buddha Name Recitation” from the Surangama Sutra
and
6. Vasubandhu Bodhisattva’s Report on the Way to Reaching the Pure
Land.
修行的方法,有五個科目:三福、六和、三學、六度、十大願王。
We practice the Five Guidelines:
1.The
Three Conditions,
2.The Six Harmonies,
3.The Three Learnings,
4.The Six
Paramitas and
5.The Ten Great Vows of Universal Worthy Bodhisattva.
非常的簡單,非常的明瞭,一點都不複雜。我們一生遵守這個原則來修學,決定成就,真是古德所說:「萬修萬人去。」我們有了理論的依據,有了修行的方法。但在日常生活當中,我們用什麼樣的心態、什麼樣的態度,對人、對事、對物?遵守這五個科目就絕對不會錯;然後一心念佛,求生淨土,沒有一個不成就的。
Very
simple, very clear, not at all complicated. If we consistently follow these in
our learning and cultivation, we are sure to succeed. In doing so, as an ancient
sage said, “If ten thousand practice, ten thousand will succeed.” Now we have
the principles and methods of learning and cultivation. How do we interact with
people, matters and objects in our daily lives? If we follow the above five
guidelines, single-mindedly chant the name of Buddha Amitabha and seek birth
into the Pure Land, we will definitely succeed.