vbs-March indd

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1 封面內頁 Inside of Front Cover 戮力同心 共襄成滿師願 / The Great Assembly s Effort To Fulfill the Master s Vows 學子園地 Students Corner 正法印 Proper Dharma Seal 春光悠悠花又開 大方廣佛華嚴經淺釋 Flowers Blooming In the Spring...21 The Flower Adornment Sutra With Commentary...3 妙法蓮華經淺釋 The Dharma Flower Sutra with Commentary...6 占察善惡業報經淺釋 菩提田 Bodhi Field 娑婆世界最佳的移居地 The Best Place for the People in the Saha World to Emigrate to...25 The Sutra for the Discernment of the Consequences of Wholesome and Unwholesome Karma with Commentary...8 八關齋戒 為出家及成佛做準備 續 楞嚴咒句偈疏解 教育是最好的國防 The Shurangama Mantra # 人物誌 Biographies 佛祖道影白話解 : 十六祖羅睺羅多尊者 續 The Sixteenth Patriarch, The Venerable Rāhulata (Continued)...12 水鏡回天錄白話解 : 破缸救友 司馬光 續 Reflections in the Water-Mirror: Smashing A Water Vat to Save a Drowning Friend Sima Guang (continued)...14 Events in the Life of the Venerable Master: The China Period White Mountains and Black Waters Nurture Rare Talent (continued)...16 Education is the Nation s Best Defense...38 明日歸宿源於今日行持 Tomorrow s Destination Relying on Today s Cultivation...42 法界音 News from the Dharma Realm 戮力同心 共襄成滿師願 續 The Great Assembly s Effort To Fulfill the Master s Vows (continued)...46 The Transmission Ceremony of Three Refuges and Five Precepts After Shurangama Session During Lunar New Year at Australia Gold Coast Dharma Realm...47 封背 Back Cover 法語法雨 Dharma Talk Dharma Rain 論語淺釋 續 The Analects of Confucius (continued)...19 P ROPER 澳洲金岸法界農曆春節楞嚴法會暨皈依受戒 大典 法界佛教大學２０１４秋季班招生 / Dharma Realm Buddhist University Now Accepting Applications for Fall 2014 march 2014 白山黑水育奇英 宣化上人事蹟 中國篇 續 Eightfold Precepts prepare you for monastic life and Buddhahood (continued) 月 號

2 Sutra: 種種相不同 莊嚴悉清淨 The boundaries of all kshetras, 一切諸剎際 一 宣國 修 華化際 訂 藏上譯 版 世人經 講學 界解院 品 記 第 錄 翻 五 譯 切 就是所有法界的微塵數 佛剎 際 就是佛剎的邊 際 就是佛剎和佛剎接連的 地方 也就是佛剎和佛剎分 界線的地方 Their appearances are varied, Their adornments completely pure. Commentary: The boundaries of all kshetras, Are spread with nets of lotus flowers. All refers to all the Buddha kshetras, which are as many as tiny motes 周布蓮華網 在這 of dust. The boundaries refers to the borders 些地方都很周遍地排列著猶 that differentiate and separate one Buddha 如網羅一樣的蓮華網 沒有 kshetra from another. 一點空缺的地方 這些蓮華 There are no empty spaces in these places 網都排列得很整齊 從東邊 because they are everywhere filled with exquisite 向西看是很整齊的 從南邊 lotus flowers, spread out just like a net. These 向北看也是很整齊 很有規 lotus flowers are very precisely arranged. If 矩的 一點都不雜亂 one looks at them from the east toward the 種種相不同 這些 個世界種 香水海和所有莊 嚴的蓮華網的形相都不相 同 每一種都有它自己的樣 子 就好像我們每個人的面 Revised version Translated by the International Translation Institute Commentary by the Venerable Master Hua Chapter Five : The Worlds of the Flower Treasury 正 法 印 周布蓮華網 Are spread with nets of lotus flowers; P ROPER D HARMA S EAL The Flower Adornment Sutra With Commentary 大 方 廣 佛 華 嚴 經 淺 釋 一切諸剎際 目也都不相同一樣 莊嚴悉清淨 雖然 western direction or from the south toward the northern direction, they appear in orderly and proper array. There is nothing arbitrary about their arrangement; it follows a very symmetrical pattern. Their appearances are varied. The appearances of each of the world seeds, each of the fragrant seas, and each of the adorned lotus 相不同 然而它門的莊嚴都 flowers is quite different. Each has its own style. 是清淨而沒有染汙的 They are just like the faces of human beings which are also quite different from one another. 彼諸蓮華網 剎網所安住 Their adornments are completely pure. 種種莊嚴事 種種眾生居 Although they may have different appearances, their adornments are completely pure, without 彼諸蓮華網 這一 any defilement. 些個蓮華網 剎網所安住 就是 佛剎的世界網所安住的地 方 種種莊嚴事 有種 種的莊嚴 有的用摩尼珠來 莊嚴 有的用琉璃來莊嚴 有的用金子來莊嚴 有的用 Sutra: Within these nets of lotus flowers, Are nets of kshetras securely established; They have varying aspects of adornment, And many kinds of beings dwell in them. Commentary: Within these nets of lotus flowers, Are 銀子來莊嚴 有的用赤珠來 nets of kshetras securely established. Buddha 莊嚴 有的用瑪瑙來莊嚴 kshetras and world nets are firmly established 種種眾生居 這種 種莊嚴也是隨眾生的業而 within the nets of the lotus flowers. They have varying aspects of adornment, MARCH 2014 VAJRA BODHI SEA 3

3 莊嚴的 眾生清淨業多的就在這兒居住著, 但是其中也有一些業力不純一清淨的也在這兒居住, 所以說 種種眾生居 這個 種種 就包括所有一切各種各樣的眾生, 都在這個世界上來居住著 And many kinds of beings dwell in them. These adornments also occur in response to the karma of living beings. Pure karma evokes these kinds of adornments. Although there are beings with pure karma dwelling in these worlds, there are also those whose karma is not totally pure, and so it s said there are various kinds of living beings. This phrase also includes living beings with all manner of appearances who dwell in those worlds. Proper Dharma Seal 正法印 或有剎土中險惡不平坦由眾生煩惱於彼如是見 或有剎土中 : 或者有的佛剎國土裏邊 險惡不平坦 : 險 就是很危險的, 惡 就是很醜陋 不好看 不美麗的 不平坦是地面高高低低不平 由眾生煩惱 : 為什麼它險惡 不平坦呢? 這都是眾生的煩惱所造成的 眾生的煩惱多 煩惱重, 所以這個世界上險惡 不平坦的地方就多了 於彼如是見 : 因為他的煩惱多, 所以所見的也都不平坦, 有很多險惡的地方 就拿我們這一個地球來講, 我們這個地球叫娑婆世界, 娑婆世界又分出很多的國家 所有娑婆世界的眾生雖然各自住在自己的國家, 但都是同在這個娑婆世界的地球上邊, 這可以說是 同業, 大家共同的業力 又可以叫 通業, 通 就是這個國家的業力通到那個國家, 所有的眾生都是相通的 你可以看見我, 我也可以看見你 ; 你明白我的業力, 我也明白你的業力, 這叫通業 也可以說是 同業所感 雖然所有的眾生都住在這個地球上, 可是國籍不同, 於是乎就有了美國 英國 中國 日本 蘇聯 印度 新加坡 馬來亞 香港 臺灣等等種種不同的國籍 每一個國家和每一個國家眾生的業不同, 境界也就不同, 這叫 別業所感 好像越南前幾年有戰爭, 飛機大砲常常在那一塊土地上邊打轉轉, 這就是那個地區眾生的 別業所感, 別業所感現出來的境界 有的國家就平安無事, 沒有飛機在空中飛, 也沒有大砲在地下炸, 人民的生活都很快樂的, 沒有什麼驚恐 ; 有的國家是自由 民主的 ; 有的國家就不自由又講共產, 這都叫 別業所感, 各從其類 4 金剛菩提海二 O 一四年三月 Sutra: Perhaps there are kshetras, Full of peril and treachery, not flat and level; They arise from living beings afflictions, That is why they are seen. Commentary: Perhaps there are kshetras, Full of peril and treachery, not flat and level. These worlds are evil and ugly, not at all beautiful. And the terrain is jagged and irregular, not flat and level. They arise from living beings afflictions; That is why they are seen. Why are these lands dangerous and evil? Why are they not flat and level? This is because the living beings there have numerous and heavy afflictions, and so, these worlds have many dangerous and evil places as well as jagged and uneven topography. All those phenomena are brought about by living beings afflictions. For example, our planet Earth The Saha World, is divided into many countries. Although all living beings dwell in their respective countries, since we are here together on the same planet, it can be said that we have the similar karma. Our collective karma is similar. It can also be said that our karma is interrelated. The karma of one country may be related to the karma of another country. Living beings of various countries are interrelated; each can see the other and each understands the karma of the other. We can say that these situations are karmic responses brought about by collective karma and interrelated karma. Although there are all kinds of living beings dwelling together on Earth, yet the countries they dwell in are not the same. There are different nations like the United States, England, China, Japan, Russia, India, Singapore, Malaysia, Hong Kong, and Taiwan, each of which is different. The karma of one country differs from another s, thus the states of each country is different due to the different responses brought about by individual karma. For example, during the days of the Vietnam war, there were some areas that were always hit by cannonballs and bombed by warplanes, this state is caused by individual karma of living beings in that area. Some countries are safe, i.e. there are no warplanes in the skies and no cannons on the ground either, and the citizens of those countries live happily and worry-free; some countries are free and democratic while others are not that free and have adopted communism. These are allexamples of because of their individual karma, living beings gather together with their own kind.

4 各從其類 就是同一類就會跑到一樣的地方去 所謂 善一幫, 惡一群, 善人和善人是一幫的, 惡人和惡人就跑到一起, 怎麼樣的人就找怎麼樣的人 不要說旁的, 做土匪的就會找作土匪的作朋友, 當兵的就找當兵的作朋友, 販賣毒藥的就互相認識吸毒和販毒的人 開金舖和開金舖的同行彼此也都認識的, 可是同行有的時候就互相妒嫉, 怕別人的生意比自己的好, 所以就生出一種妒嫉心, 這個世界就是這個樣子 雜染及清淨無量諸剎種隨眾生心起菩薩力所持 雜染及清淨 : 有的世界種是雜染的, 有的是清淨的 雜染 就是不清淨, 清淨就是不雜染 無量諸剎種 : 有沒有數量, 不知道有多少那麼多的種種不同的佛剎和世界種 隨眾生心起 : 這都是隨著眾生的心造出來的 眾生心清淨, 世界就清淨 ; 眾生心染汙, 世界也就變成染汙, 所以一切都是心造出來的 菩薩力所持 : 這也是菩薩的大威神力所支持的 或有剎土中雜染及清淨斯由業力起菩薩之所化 或有剎土中 : 或者有的佛剎國土裏邊 雜染及清淨 : 或者雜染或者清淨 斯由業力起 : 這都是由眾生的業力所造出來的 眾生若是造清淨業, 世界就清淨莊嚴 ; 眾生造的業若是雜染的, 世界也就變成雜染 雜染 就是有一點清淨, 又有一點染汙 好像有人前一念想要修行, 說 : 我不要有那麼多的欲望, 不要有那麼多的妄想, 不要有那麼多的染汙的念頭 那麼這是清淨啦 但是後念又想 : 啊呀, 這染汙法是不錯的, 這個欲也是人人都歡喜的, 為什麼不去做去? 這就生了染汙心了 待續 Gather together with their own kind means living beings join together with their own kind. There is a another saying good ones stay with good groups, and bad ones form gangs, good people gather with good people, and bad people join with bad people, different kinds of people find and join with their own kind accordingly. Bandits befriend bandits, soldiers befriend soldiers. Drug dealers not only know each other, they are also familiar with drug users.and gold store owners know each other as well, but sometimes people in the same business get jealous of each other, being afraid of others doing better than themselves, they are possessed by jealousy. The world is like this. Sutra: Whether turbid or pure, The innumerable kshetras and seeds; Arise from living beings minds, Supported by the Bodhisattvas power. Commentary: Whether turbid or pure, The innumerable kshetras and seeds Among Buddha kshetras and world seeds, there are turbid ones which are not pure and there are pure ones which are not turbid. No matter whether they are turbid or pure, they are uncountable. They arise from living beings minds. They all come from the thoughts of living beings. If living beings have pure minds, their worlds will be pure, and if they have turbid minds, their worlds will be turbid. Therefore, everything comes from the mind. And these worlds are supported by the Bodhisattvas awesome spiritual power. Sutra: There are kshetra lands, That are both defiled and pure; They come from the power of karma, Transformationally created by Bodhisattvas. Commentary: There are kshetra lands, That are both defiled and pure. In the Buddha kshetras, there is turbidity or perhaps there is purity. They come from the power of living beings karma. These states too, are brought about by the karma of living beings. If living beings create pure karma, their worlds will be pure, and if they create defiled or turbid karma, their worlds will be correspondingly defiled and turbid. Turbid means having a bit of defilement and a bit of purity. Its just like some of us who initially decide we want to cultivate and not have so many thoughts of desire. We want to get rid of our polluted thoughts, and be pure instead. But on further reflection we decide: Defiled dharmas are not bad after all, everyone likes desire why not act out my desires? And so we give rise to defiled minds. To be continued Proper Dharma Seal 正法印 March 2014 Vajra Bodhi Sea 5

5 宣 國修 法 化 際訂 師 上 譯版 功 人經 講學 德 解院 品 記 第 錄 十 翻 譯 九 Sutra: 人 受持是經 若讀 若誦 Further, Ever-Vigorous, if a 若解說 若書寫 成就八百鼻 good man or a good woman 功德 復次常精進 釋迦牟尼 佛又說 我再跟你講一講 常 精進菩薩 receives and Sutra, upholds whether this reading it, reciting it, explaining it to others, or writing it out, he will accomplish eight hundred meritorious virtues of the nose. 若善男子 善女人 假 使世間上 有修五戒 行十善 的男子和女人 或者受比丘戒 和比丘尼戒的出家人 或者受 菩薩戒的男子和女人 Commentary: Further, Ever-Vigorous, Shakyamuni Buddha continues. If a good man or a good 受持是經 他們能受 woman, one who keeps the Five 之於心 持之於身 能身體 Precepts and practices the Ten 力行 躬行實踐這一部 法華 Good Deeds, or one who has 經 能照著 法華經 所說 taken the Bhikshu, Bhikshuni, 的道理去修行 or Bodhisattva precepts, or those 若讀 若誦 若解說 若書寫 成就八百鼻功德 Revised version Translated by the International Translation Institute Commentary by the Venerable Master Hua Chapter Nineteen: The Merit and Virtue of a Dharma Master 正 法 印 P ROPER D HARMA S EAL The Dharma Flower Sutra with Commentary 妙 法 蓮 華 經 淺 釋 復次常精進 若善男子 善女 或者僅僅地讀 法華經 或 者背誦 法華經 或者為他 人講解 法華經 或者用筆 恭恭敬敬地寫 法華經 這 who has taken the Bodhisattva Precepts, Receives and upholds this Sutra, receives it with his mind and practices it with his body, cultivating according to the doctrines found within it, 樣有什麼好處呢 成就八百鼻 Whether reading it, reciting 功德 你看 這鼻子也有了功 it from memory, explaining it 德 to others, or writing it out very reverently, he will accomplish 以是清淨鼻根 聞於三千大千 eight 世界上下內外種種諸香 須 virtues of the nose. The eight 曼那華香 闍提華香 末利華 hundred 香 薝蔔華香 波羅羅華香 of the nose are gained through 赤蓮華香 青蓮華香 白蓮華 recitation of the Dharma Flower 香 華樹香 果樹香 栴檀 Sutra. If he hadn t recited the 香 沉水香 多摩羅跋香 多 伽羅香 及千萬種和香 若 末 若丸 若塗香 持是經 者 於此間住 悉能分別 hundred meritorious meritorious virtues Sutra, he probably wouldn t have even eight merits, to say nothing of eight hundred!. Sutra: With his pure nose he will smell 6 金剛菩提海 二Ｏ一四年三月 以是清淨鼻根 聞於三千 throughout the three thousand 大千世界上下內外種種諸香 great thousand world system, 這個鼻子的功德是誰給它的 above and below, inside and

6 是這位法師給它的 這位法師因為受持 法華經, 才能有八百鼻功德 ; 若不受持 法華經, 不要說是八百, 連八功德恐怕都沒有 以這種清淨的鼻根, 他能聞到三千大千世界以內, 和三千大千世界以外, 乃至於上下各方一切的種種諸香 在虛空裏, 日 月有無量無邊的 不過在我們南贍部洲這個小世界, 就看見我們這個日 月 到其他的地方, 還另外有其他的世界, 有其他世界的日 月, 不過我們現在沒有到那兒, 是不知道的 說是 : 到月球裏, 那是月球的世界, 那是不是算一個另外的世界? 你到月球那個地方, 那還是這個世界的界線, 沒有到其他的世界呢! 到其他的世界, 你就看不見這個世界了, 就都看不見我們這個世界的日月星辰 ; 你看見的, 是另外一個世界的 那個日月和我們這個同不同呢? 等你見到就知道了! 或者那個太陽是三角形的也不一定, 或者那個月亮是個四方形也未可知 你到那個世界, 就知道那個世界的境界了 ; 沒有到的時候, 不可預測 我們不要像那一些個糊塗科學家, 總要測量測量, 測來測去測死了, 他還不知道這個世界是怎麼回事? 頭髮也都白了, 眼睛也都花了, 牙也都掉了 耳朵也都聾了, 等他將要知道的時候, 就死了 他這一死了, 那個又要重頭再研究 ; 一研究, 剛剛有點眉目, 他也又死了! 所以科學家研究這麼多年, 也研究不出個所以然來, 這真可憐呢! 須曼那華香 闍提華香 末利華香 薝蔔華香 波羅羅華香 : 有須曼那華香 ; 須曼那是梵語, 譯為稱意 這種花又香 又美麗, 有白的 有黃的 又有闍提華香 ; 闍提, 譯為金錢華 這種花是黃色的, 花開得好像一個個金錢似的 又有茉莉華香, 這種花也是很香的 又有薝蔔華香 ; 薝蔔, 是梵語, 譯為黃華, 又譯為金色華, 因為花黃得好像金子那樣子 又有波羅羅華香, 這種花叫重生華 怎麼重生呢? 因為這種花開過一次, 又能重覆再開一次花 待續 outside, all the various fragrances: the scents of the sumana, jatika, mallika, champaka, and patala flowers; scents of red, blue, and white lotus flowers; scents of flowering and fruitbearing trees; scents of chandana, aloe-wood, tamalapatra, and tagara; and scents of a thousand myriad kinds mixed together, whether powdered, in lumps, or in paste. One who upholds this Sutra, dwelling in this place, can distinguish all of these. Commentary: With his pure nose he will smell throughout the three thousand great thousand world system, above and below, above to the Peak of Existence and below to the Avici hells, inside and outside. There are many suns and moons, limitless numbers of them. Since we are in our own world, we only see the sun and moon in Jambudvipa. There are other worlds with other suns and moons in them, but we haven t gone to them yet, and don t know about them. Traveling to the moon doesn t count as going to another world; that moon is included in our world. If you go to another world, you won t see this one. Are the sun and moon in other worlds the same as the ones here? you ask. When you get there you ll know. The sun may be triangular; it s not for sure. Perhaps the moon will be square! When you get there, you ll know what it s like. Before we get there, it s anybody s guess. You shouldn t be like the muddle-headed scientists who raise theory after theory after theory about what it s like, but never get there. They theorize themselves to death without ever going there to find out what it s really like. Their hair turns all white, their eyes go bad, their teeth fall out, and they go deaf, but they still have no idea what this world is all about. Just when they are on the verge of making their big breakthrough, they die. Then someone has to start all over again, and the same process repeats itself. Scientists have studied for so many years, and they don t have it straight yet. It s really pathetic. The scents of the sumana, jatika, mallika, champaka, and patala flowers. Sumana is Sanskrit and means in accord with one s wishes. These flowers may be yellow or white; they are fragrant and beautiful. Jatika is also Sanskrit and means golden coin because the blossoms resemble gold coins. The mallika flower is very fragrant. Champaka is translated as yellow flower or gold flower. Patal is translated as multiple blossoms, because it blooms again and again, repeatedly. To be continued Proper Dharma Seal 正法印 March 2014 Vajra Bodhi Sea 7

7 These are the behavior of one who 修行啊 我到那地方一看 他 seeks for fame and the good name of the 佛 聽經也跪著 就是做個 樣子給人家看 這就叫相似修 行善法者 可是本來他給人看 這還 是個相似 這還有 末法的時 候 甚至於連相似都沒有了 他連給人看都不看 他說 宣 化 上 人 講 於 am there, he is working hard! He recites the sutra kneeling, recites the Buddha s name kneeling, he is kneeling even when listening to sutra lecture! This is putting on a façade for others to see, these are all who look as if they are practicing the wholesome Dharma. 讓人知道嘛 我不願意讓人看 would be many people here in the 見嘛 其實他根本就不修 future. I believe there will not be many 曾 素 珍 行 連看都不叫人看 那麼這 people here in the future. Why? Because 末法的時候 就是這樣子 真 we are currently sifting gold in the sand. 是可憐啊 We are looking for gold in the sand. 英 譯 所以果地說 這兒將來人 年 不知有多少人 我相信我們這 兒什麼時候都不會人多 為什 麼呢 我們現在這兒是沙裏澄 金 在沙裏頭找金子 我們雖 然是在這金山寺 這金山也很 多土的 裏邊也有很多爛石頭 Although we are here in Gold Mountain Monastery, this gold mountain has a lot of dirt; in it there are many valueless rocks and mud, not all are gold. Therefore we don t want these mud and valueless rocks. We are here to find real gold, and gold is scarce; even gold is not what we want, we want diamonds. How could there be so many diamonds in the entire world? English Translation by Su-Zhen Zeng Commentary by the Venerable Master Hua in 1971 的 我們這兒完全要找金子 Here we have the Vajra Bodhi Sea, 的 金子都不多的 甚至連金 which is to find vajra in the Bodhi Sea! 子都不要 我們要鑽石的 所 Not all the land is covered with vajra. 以這整個世界哪有那麼多鑽 In the land of ultimate bliss, gold make 石 up its grounds but it is not completely 我們這個 金剛菩提海 covered in vajra, mainly just gold. 是在菩提海裏來找金剛呢 所 Therefore, this way place of ours, will 以不是整個大地都是金剛的 到極樂世界 黃金為地 也不 完全都是金剛 還是黃金 所 以 我們這個道場 是不會像 外道那個地方 五年的功夫就 很多人 人都住滿了沒有地方 住 那麼這垃圾到處都有的 not be like the places of externalists where there will be lots of people within five years, there are so many people there until there is no place to stay. These garbage are everywhere, you can find them in abundance anywhere. When you see this place of ours, if you want to find garbage, you will find plenty, but 什麼地方都一大堆 你看我們 if you are looking for diamond, there 這地方 你要找垃圾 都多得 aren t so many! 很 但是你要找鑽石 就沒有 二Ｏ一四年三月 He is truly cultivating! Whenever I That is why Guo Di asked if there 泥巴 爛石頭 我們都不要 金剛菩提海 mundane world. He hope for praises: 我這個不是不修行 我不願意 泥 不是都是金子 所以那個 8 Commentary: 利養 希望人稱讚 他真是 真用功啊 跪那念經 跪那念 1971 The Sutra for Discernment of the Consequences of Wholesome and Unwholesome Karma with Commentary 占 察 善 惡 業 報 經 淺 釋 這樣子這都是求世間的名聞 Look at this place, one needs to be

8 那麼多了! 你看我們這兒, 又要吃苦頭, 第一他幹不了的, 就是吃一餐 我們這兒出家人 在家人, 差不多在這兒住的都是吃一餐, 都是過午不吃, 都要守規矩 你看, 他這怎麼能辦得到? 辦不到的! 所以在這兒住住就跑, 或者研究研究佛法也跑的, 那沒法子不跑的 第一, 祖上沒有德行 ; 第二, 自己沒有善根 ; 第三, 這地方這麼苦, 這怎麼可以? 所以我們的人始終不會多的, 最多最多也不超過二千人 是不是? 因為我們這地方不能容納二千人那麼多, 你不要擔心這個地方! 爾時, 眾生覩世災亂, 心常怯懦 : 當爾之時, 眾生看見這個世界的災亂 不平安, 修行意志不堅固的就怕了 退心了 就是現在, 你看這麼多 長毛! 中國在清朝的時候, 也鬧過長毛的 ; 洪秀全他所有的兵都有長頭髮, 就這個長毛! 現在美國也鬧長毛, 你說這可怕不可怕? 還有殺人王 有黃道帶 ( 譯音 ) 又有吃人的人! 這簡直成了妖精了! 你說這怎麼可以不恐懼呢? 憂畏己身及諸親屬, 不得衣食充養驅命 : 就是憂愁又怕, 怕自己和親戚朋友也沒有衣服穿 也沒有飯吃, 來充足養活身體 就怕 : 在這個世界你說怎麼辦呢? 這麼危險, 會不會人來把我殺了? 蘇聯會不會放個原子彈到這兒來呢? 你看這妄想不知多少! 這就怕了 ; 怕了就怎麼樣呢? 就憂慮 : 這世界一亂了, 就沒有飯吃了, 我會不會餓死呢? 我父親母親那麼大年紀, 這世界不好, 沒有飯吃, 那麼老來餓死, 太可憐了! 我這太不孝順了! 衣服也沒有了, 不充足 ; 吃的東西也沒有了, 不充足了, 就不能養我這個軀命了, 我這個軀命就會死了! 以如此等眾多障礙因緣故, 於佛法中鈍根少信, 得道者極少 : 以這種種障礙因緣之故, 在這個佛法裏面, 就愚癡而不生信心, 修行得道證果的是很少很少的 鈍根, 就愚癡 ; 愚癡, 就少信心 所以若有智慧的人, 他就不會沒有信心了 ; 就因為愚癡到極點了, 所以信心也少了 沒有了 able to bear hardship. First and foremost he cannot bear is to eat one meal a day. Almost all of the Sangha members or the laypeople living here only eat one meal a day, they do not eat after noon and they have to follow the rules. Do you think he can practice this? No, he can t! Therefore he stays here for a while and runs away, or he studies the Buddhadharma for a while and runs away, there is no way he wouldn t run. Number one, his ancestor lineage has no virtue; second, he has no wholesome roots; third, there are so many hardships in this place, how could he bear it? That is why there are not many people here; at most there would be not more than two thousand people. Is that right? Because this place cannot accommodate two thousand people, you don t have to worry about this! At that time, living beings will witness the unrests and calamities around them and constantly have fear in their hearts. During that time, living beings will see the unrests and calamities of this world and those whose resolve to practice is not firm will eventually give rise to fear and thoughts of retreat. It is like this now; you can see there are so many long hair! During the Qing Dynasty in China, there was a period of long hair, Hong, Xiuquan and his armies all have long hair! Now in America we are also in the period of long hair, do you think it is frightening? There are king of murderers, there are Huang, Daodai (translated name), there are even people who practice cannibalism! They are truly demons! How could one not be afraid? They fear that they and their relatives cannot obtain food and clothing to sustain their physical bodies. This means they are afraid and anxious, for fear that they themselves, their relatives and friends will not have any clothes to wear or have nothing to eat to fulfill and nourish their physical bodies. They fear: What is becoming of this world? It is so dangerous, would I be killed? Would USSR fire an atomic bomb here? There are too many false thoughts! so they fear. What do they do when they fear? They start to be anxious: When there is unrest in the world, there will be no food to eat, would I die of hunger? My parents are of such old age, when this world is no good anymore, there will be no food to eat. If they die of hunger at such old age, that is too pitiful! I am such a filial child! There are no more clothes and it is not enough; there are no more food and it is not enough, I can no longer sustain this body, my body is about to die! Such living beings have a lot of karmic obstacles; therefore, their wholesome roots are blunt, they have little faith in the Buddhadharma, and those who attain the path are few. Due to the many kinds of karmic obstacles, these people are stupid and do not give rise to faith in the Buddhadharma. Those who attain to fruition are far and few apart. Blunt roots give rise to stupidity; when filled with stupidity, there will be little faith. If one truly has wisdom, he will not lose faith. It is because one has stupidity to the extreme that one loses one s faith. Proper Dharma Seal 正法印 待續 To be continued March 2014 Vajra Bodhi Sea 9

9 P ROPER D HARMA S EAL 四 四 一 摩 闍 訶 囉 441. Mwo She He La The Shurangama Mantra with Verse and Commentary 楞 嚴 咒 句 偈 疏 解 頌 食產鬼祟性殘毒 Infant eating evil ghosts have vile and toxic natures, 陰錯陽差造血湖 Due to all sorts of accidental mistakes, 海水天神佛陀耶 逢凶化吉皆拱服 這句咒本來的意思是 食產鬼 有的女人生出 來小孩 可是小孩子生 出來不久就死了 怎麼 Commentary by the Venerable Master Hua Translated by the International Translation Institute Revised by Bhikshu Heng Shun 金剛菩提海 二Ｏ一四年三月 This line of the mantra basically means infant eating ghost. There are some women who give birth, but the 靈魂 他把靈魂給吃 eating ghosts do not consume the flesh of the fetus; rather 去 小孩便死了 所以 they devour their souls. Once the soul is consumed, the 說 baby dies. Therefore the verses says, 東西 你說它有 它又 看不見 你說它沒有 它卻在那兒作怪 給你 鬼就是一股陰氣 這 股陰氣散了就沒有 聚 Infant eating evil ghosts have vile and toxic natures. Evil ghost or entity is something that seems to exist, yet also seems to be non-existent. You say that it exists, but you cannot see it. You say that it does not exist, yet it is right there creating a disturbance and giving you trouble. Ghosts are just a mass of yin energy. When this yin energy disappears, the ghost no longer exists. When it gathers together, this ghost comes into being again and 了又有 聚之有形 散 takes shape. When it disperses, it has no substance. This 之無體 這叫 鬼祟 is called an evil ghost or entity, whose nature is quite 它的性情很殘毒 vile and toxic. 本來這種食產的鬼祟也 Due to all sorts of accidental mistakes, a lake of blood is created. 不願做這個 可是不知 Originally, these infant eating evil ghosts did not 怎麼 業力催它就想幹 want to do these things. However, unbeknownst to 這勾當 人的小孩剛出 them, the force of karma compels them to engage in 生 它就給弄死 把小 these nefarious activities. When a person s child is first 孩的靈魂捉去做它的眷 屬 當它的軍隊 做魔 的童子軍 這一類 小 鬼兒 很不好的 你怎 麼教它 它就怎麼樣 聽 它陰差陽錯地不知 不覺就弄錯了 去吃人 born, they cause it to die. They capture the soul of the infant and make it become part of their retinue. When they become part of their army, they are the demonic child soldiers. These types of ghost children are terrible. Whatever you tell them to do, they will go ahead and do it. Due to all sorts of accidental mistakes means that they engage in wrongdoing without knowing or being aware of it. They go ahead and eat the newborn infants 生產的小孩子 造成血 of people, which creates a lake of blood. It is the blood 湖 女人生產時流的血 flowing from women when they give birth that forms this 成了一個湖 lake of blood. 海水天神佛陀耶 10 Commentary: child dies right after birth. How did these infants die? 陰錯陽差造血湖 正 法 印 so that all join their hands in obeisance. They were devoured by infant eating ghosts. These infant 麻煩 修 訂 Transforms misfortune into auspiciousness, 他不是吃胎肉 而是吃 祟 是若有若無一種 比 丘 恒 順 a lake of blood is created. Ocean Water Heavenly Spirit Buddha 死的 被食產鬼吃了 食產鬼祟性殘毒 宣國 化際 上譯 人經 講學 解院 記 錄 翻 譯 Verse: Ocean Water Heavenly Spirit Buddha.

10 海水天神本來也是食產鬼, 可是以後修行就成佛了, 號 海水天神佛 成佛後, 他便來保護人 如果沒有這位佛來保護, 恐怕人生產的小孩子都會被吃光了 ; 因爲有這位佛, 才能 逢凶化吉皆拱服, 食產鬼叩頭禮地都聽話了 Originally the Buddha Ocean Water Heavenly Spirit was an infant eating ghost. However, he later cultivated and became a Buddha. Then he was named, Ocean Water Heavenly Spirit Buddha. After becoming a Buddha, he returned to guard and protect human beings. If not for his protection, perhaps all newborn human babies would be devoured. However, because there is this Buddha, he is able to Transform misfortune into auspiciousness, so that all join their hands in obeisance. All the infant eating ghosts bow down in worship to him and are obedient. That which makes discriminations is consciousness; that which does not make discriminations is wisdom. If you make discriminations and are always attached to the discriminating consciousness, you will not be able to attain the pure Dharma eye. Only if you have no discriminations will you attain the pure Dharma eye. The pure Dharma eye is not obtained externally. It appears because you no longer have discrimination. If your knowledge is obtained through making discriminations, your knowledge is not genuine. Only if you are able to know of all phenomena without discriminating is your knowledge genuine and your understanding true. When you make discriminations, you are discriminating between right and wrong, between others and the self, and between good and bad. Someone may say: If I don t make distinctions, wouldn t I be like an idiot? If you could truly eradicate all discriminations, you would not be deluded. You do not have true wisdom because you have discriminations. If you can eradicate discriminations, not only is this not delusion, it is the true and great wisdom that you inherently have. This wisdom can illuminate all phenomena, both worldly and world-transcending, and enable you to understand them all. If you can eradicate discriminations, you will always see the Buddha. If you have a discriminating mind, you would not see the Buddha or any good and wise adviser even if he stood right in front of you. Without a discriminating mind, you will encounter good and wise advisers. If your habit of discriminating is deeply engrained, and you have such thoughts as This person is good to me, or This person does not treat me well, even if you are facing a good and wise adviser, a Buddha, or a Bodhisattva, you would not recognize them. Why? Because you have ruined the pure Dharma eye. From the Venerable Master Hua s commentary on Chapter 14, Praises Atop Mount Sumeru, of the Avatamsaka Sutra PROPER DHARMA SEAL 正法印 MARCH 2014 VAJRA BODHI SEA 11

11 lives of the patriarchs 佛祖道影白話解 十六祖羅睺羅多尊者 續 十六祖羅 The Sixteenth Patriarch Venerable Rāhulata (continued) 宣公上人講於1981年8月7日 周果如 英譯 Lectured by the Venerable Master Hua on August. 7, 1981 English Translation by Guo Ru Jou B IOGRAPHIES 人 物 誌 宿因既符 玄機默契 說前生有這個 Past causes became confirmed in the present, Esoteric matters silently 因 互相符合了 佛在早先就都預言 這種 mesh. The causes from past lives have come together. Indeed, the Buddha 妙的機緣 默默中契合了 had predicted this meeting a long time ago. Now, the wonderful conditions 樹大法幢 彌天匝地 樹立一個大法幢 遮天蓋地 滿三千大千世界 二千年來 斯宗綿繼 二千多年以來 佛這個心燈的法門 相續傳下來 堪笑兒孫 擎叉斷臂 可笑啊 後邊的 人 想拿著叉子 卻斷了胳臂 那麼這也 是盡胡鬧 不好好修行 或說偈曰 淨德道種產奇才 園囿異樹長耳苔 尊者採摘復生菌 如來授記二五百 宿因既符玄機契 現果克證妙輪開 續佛心燈光無盡 萬劫千秋永緬懷 淨德道種產奇才 梵摩淨德這個長老 因為有善根 有宿德 所以生出一個很特別 的兒子 很特別的一個人才 園囿異樹長耳苔 在他家的園子裏頭 有很特別一棵樹 長出好像木耳這種形狀的 東西 12 金剛菩提海 have come together and agree imperceptibly. He erected the great Dharma Banner, That fills the skies and surrounds the earth. Master Rāhulata erected a Great Dharma Banner which fills up the three thousand great thousand worlds. After two thousand years, This teaching continues unbroken. Now, more than 2000 years later, the Dharma of the Mind Lamp is still burning its transmission continues unbroken. It is ridiculous that those in generations to come, Will cut off their arms, wishing to hold aloft the spear. This is ridiculous! Later generations end up cutting off their arms as they try to hold up the spear. It means they will mess things up instead of cultivating well. Another verse says: Because of Jingde s causes in the Way, he begot an extraordinary son. In the garden was a rare tree that grew mushroom-lichens. When the Venerable One picked it, the fungus always grew back. The Thus Come One had made a prediction for the second five hundred years. Past causes now mesh and profound opportunities tally. The present fruition bears testimony as the wonderful wheel is set in motion. 二Ｏ一四年三月

12 尊者採摘復生菌 尊者, 是指羅睺羅多尊者 他若是去採摘, 這個菌又會生出來 ; 旁人就沒有這個情形 如來授記二五百 釋迦牟尼佛在一千多年以前就授過記, 說將來有這樣的一個羅睺羅多, 可以做為佛教的一個大教主 二五百, 是指第二個五百年 宿因既符玄機契 那麼宿因也相符合了, 這種不可思議的機緣也契合了 現果克證妙輪開 現在祖師的果位他證得了 ; 他大開法筵, 轉妙法輪, 來教化眾生 續佛心燈光無盡 傳佛心印, 也就是傳佛心燈 ; 這燈光光相照, 是永遠都無盡無盡的 萬劫千秋永緬懷 無論到多久之後, 大家都非常懷念這一位祖師 十六祖羅睺羅多尊者 說一說這樹上的那個菌 在記載上, 怎麼單單梵摩淨德和羅睺羅多二人去摘這個菌, 它就還會生 ; 旁人去採摘, 它就不生了 這是什麼道理? 誰有什麼看法? 一點問題也沒有? 昨天晚間的對聯 宇宙萬物皆說法, 誰了解? 這就是樹神來擁護這位祖師, 所以現出一種靈異, 說出一種特別的法 ; 令世間不信因果的人 不信佛的人 固執己見的人和愚癡的人, 對於這種的境界能夠生出一種信心 ; 所以這就是樹神在那兒擁護佛法的一種表現 好像虛雲老和尚在雲南傳戒的時候, 樹上就開白蓮花, 所有的菜葉和草葉上, 都有一尊化佛在那現出來 這是什麼原因呢? 這就是老和尚的德行感召, 草木花卉都在那兒相應來說法, 所以才有這種奇特的感應, 不可思議的現象 那麼各位不要以為這是什麼很奇怪的一件事, 關於他種種特別有感應的事情, 說也說不完那麼多 The continuation of the Buddha s mind lamp - a light that never goes out. He will be forever cherished in our memories through all eternity. Commentary: Because of Jingde s causes in the Way, he begot an extraordinary son. Because the Elder Jingde had roots of goodness and virtue amassed from the past, he bore a very special son. The child was exceptionally talented. In the garden was a rare tree that grew mushroom-lichens. In his home garden, there was a very special tree that grew mushroom-like fungus. When the Venerable One picked it, the fungus always grew back. When Venerable Rāhulata would pick it, the fungus would always grow back. That did not happen when others picked it. The Thus Come One had made a prediction for the second five hundred years. More than one thousand years earlier, the Buddha had made a prediction that the Venerable Rāhulata would become a great Buddhist master. Past causes now mesh and profound opportunities tally. The meeting of the Fifteenth and the Sixteenth Patriarchs came from inconceivable past conditions. The present fruition bears testimony as the wonderful wheel is set in motion. Now that he had certified to the fruition of a Patriarch, he hosted a great Dharma feast and turned the wonderful Dharma wheel in order to teach and transform living beings. The continuation of the Buddha s mind lamp a light that never goes out. The transmission of the Buddha s Mind Seal, or the transmission of the Lamp of the Buddha s Mind, is a mutual illumination of never-ceasing lights. He will be forever cherished in our memories through all eternity. No matter how much time goes by, people will continue to remember this Sixteenth Patriarch Venerable Rāhulata. Can anyone explain why the text says that the fungus grew back only when Fanmo Jingde and Rāhulata picked it? Does anyone have any ideas? No one has any ideas? Last night s couplet was: The myriad things in the universe all speak the Dharma who understands? It was a tree spirit that had come to protect this Patriarch and therefore created this miracle; it spoke this special Dharma. This was to enable those people who do not believe in karma, who do not have faith in the Buddha, who are close-minded and foolish, to give rise to faith. In this way the tree spirit protected the Buddha Dharma. Another example of such a manifestation was when the Venerable Elder Master Hsu Yun was transmitting the precepts in Yunnan. At that time the trees blossomed with white lotus flowers. On all the leaves and grasses there were transformation body Buddhas. How did this come about? It was due to the Elder Master s virtuous conduct that there was this response from the vegetation from the trees, grasses, and flowers to speak the Dharma in their own way. So there was such a special response an inconceivable manifestation. You should not consider events such as these as being just strange. In Buddhism there are many such unusual happenings too many to relate. Biographies 人物誌 待下接 15 页 Continued on page 15 March 2014 Vajra Bodhi Sea 13

13 水鏡回天錄白話解 Reflections in the water-mirror: Turning the tide of destiny 破缸救友 司馬光 宣化上人講述於 1987 年 6 月 12 日葛親孝 張敏合譯 Lectured by the Venerable Master Hsuan Hua on June 12, 1987 English translation by Miguel Gracia and Min Zhang ( 續 ) Smashing A Water Vat to Save a Drowning Friend Sima Guang (continued) BIOGRAPHIES 人物誌 政治學問人稱好 : 司馬光的政聲人人都說好, 因為他行仁政, 對老百姓有益處 人人都稱讚他的道德學問, 為什麼呢? 忠君愛國無雙士 : 因為他忠君愛國, 沒有自私心, 是一個無雙士 沒有人能和他相比 真言實語有獨覺 : 他說的話都是真的, 實實在在, 不打妄語 有獨覺, 這是說他自己先覺悟了, 因為他小時候打妄語, 被父親管教, 以後就知道不可以打妄語 所以生小孩子, 不單要有良母, 也要有賢父 慈父, 教訓子孫, 使他們培養良好的人格 所以司馬光一生都不打妄語, 所說的話都是真語 實語 如語 資治通鑑良策訓 : 他所著作的 資治通鑑, 想學政治的人都應該把它當作一部良好的教訓書 Acclaimed are both his political capacity and scholarship. His political philosophy was one of benevolence, which earned his a good reputation among the common people. His virtue and knowledge were praised by everybody. Why? Unmatched is his loyalty to both the emperor and country. It is because he was very patriotic and loyal, never showing any selfishness. He truly stood out among his peers, with none being his equal. Sincere and honest after learning his lesson at a young age. He always spoke the truth and never spoke a lie. When he was young, he once lied and was disciplined by his father; he learned his lesson and never lied again. You need both a kind and compassionate mother, as well as a father who can both educate and discipline children in order for them to develop their wholesome character. All through his life, Sima Guang had never told a lie; all he uttered was truthful, factual, and reliable. Comprehensive Mirror full of good advice for government. Those who want to learn benevolent politics should study this book by Sima Guang, and take it as a book of good guidance. Sima the Duke of Wenguo treasures books above all else. Sima the Duke of Wenguo regarded books as the greatest treasure, as the ancients said, The state of Chu does not treasure precious things; instead it takes practicing goodness as its sole treasure. Material possessions mean nothing when compared with a fondness of reading. Sima Guang must have been very fond of books, proficient at learning, and also kind and compassionate. 14 金剛菩提海二 O 一四年三月

14 溫公司馬善書寶 : 司馬溫公以書為寶 好像古人說 : 楚國無以為寶, 惟善以為寶 楚國沒有什麼可寶的, 為善就是楚國的寶貝 做人沒有什麼可寶的, 善於讀書就是寶貝 司馬光一定善於讀書, 性情也是慈悲良善 齋僧布道修福慧 : 他齋僧布道, 修福修慧 般若花開早早早 : 他這樣做人, 一定很有般若智慧 現在開般若花, 將來結般若果, 而且一定很早覺悟, 所以說 早早早 也可說他是自覺, 將來可以覺他, 等覺滿的時候就可以成佛 他是為修出世法, 行菩薩道, 先在世間上立功 所以我們人不論是在政治舞台上, 或是哪一個階層, 都要好好做, 都要修往極樂世界的路 這條路什麼時候修完, 你也就什麼時候走到了 上接 13 页 Serving monks meals and spreading teachings, acquiring blessings and wisdom. He offered meals to monastics and helped spread Buddhadharma, thus accumulating blessings and wisdom. Early indeed, early indeed, the blossoming of Prajna. Observing his character throughout his life, we can see that he definitely had Prajna wisdom. After the Prajna flower blossoms it will bear the fruit of Prajna. Early indeed, early indeed means that he would certainly become awakened soon. In other words, he could enlighten himself, and then enlighten others. In order to cultivate the transcendental Dharma and practice the Bodhisattva path, he first performed deeds of merit in this world. Regardless of our position, role, or class in the world; such as being involved in the political arena, we should all do good and benefit others. We should prepare ourselves for the path towards the Pure Land of Ultimate Bliss by always doing good. By the time you have perfected the practice of doing good, you will naturally arrive at the destination of Pure Land. Continued from page 13 可是雖然這樣, 但是世間的人還是不信佛, 還是說佛教怎麼樣迷信, 怎麼樣不合乎邏輯 ; 有的在佛教裏頭來觀望, 看看佛教到底是怎麼一回事? 不過雖然是觀望的思想, 你若觀望, 一點一點地就會真正認識什麼是正法, 什麼是邪法? 什麼是應該修學的? 什麼魔法是不應該修學的? 那麼久而久之, 自己也就會真正的明白了! 所以佛教的教義是公開的, 人人都可以研究, 人人都可以來考察 ; 信不 信, 還是在自己 But even though that is the case, people in the world still do not have faith in the Buddha. They still say that Buddhism is superstitious and illogical. Some people approach Buddhism with the attitude of just waitand-see. But even though they have this attitude, still, it s better than not looking into it at all. If you really look into it, gradually you will come to genuinely recognize what is true Dharma and what is false dharma; what practices should be undertaken and what demonic dharma should not be cultivated and practiced. Eventually you will come to a genuine understanding. That is how the Buddhist teachings are totally open they are available for anyone and everyone to investigate. It s all up to you whether or not you believe it. BIOGRAPHIES 人物誌 訂閱單 Subscription Form 訂閱萬佛城月刊 金剛菩提海雜誌 附上支票乙紙, 抬頭 :D.R.B.A. I am enclosing a check made to D.R.B.A. for a subscription to VAJRA BODHI SEA for: 一年美金四十五元 US$45.00 / 1 year 二年美金八十五元 US$85.00 / 2 years 三年美金一百十元 US$ / 3 years 歡迎投稿, 稿件請寄 vbs@drba.org We welcome articles. Please send the articles to vbs@drba.org 歐美地區 In America & Europe, please send to: Gold Mountain Monastery 800 Sacramento Street, San Francisco, CA Tel: (415) Fax: (415) 亞澳地區 In Asia & Australia, please send to: Dharma Realm Guan Yin Sagely Monastery 161, Jalan Ampang, Kuala Lumpur, Malaysia Tel: ( 03) Fax: (03) pgysm1@gmail.com 臺灣 In Taiwan 請寄法界佛教印經會臺北市忠孝東路六段八十五號十一樓電話 :(02) 傳真 :(02) 姓名 Name: 地址 Address: 電話 Tel. No.: MARCH 2014 VAJRA BODHI SEA 15

15 宣化上人事蹟 中國篇 Events in the life of the Venerable Master: The China period 白山黑水育奇英 續 White Mountains and Black Waters Nurture Rare Talent (continued) 宣公上人事蹟編輯委員會新編2009年 鄭耿琳 等人 英譯 A new edition by the Committee for the Publication of Venerable Master Hsuan Hua s Biography Translated into English by Genglin Zheng and others B IOGRAPHIES 53. 忍字箴言 人 物 誌 53. The Motto of Being Patient 孟子曰 故天將降大任於斯人也 Mencius said: Thus, when Heaven is about to confer a great office on any 必先苦其心志 勞其筋骨 餓其體膚 空 man, it first exercises his mind with suffering, and his sinews and bones with 乏其身 行弗亂其所為 所以動心忍性 toil. It exposes his body to hunger, and subjects him to extreme poverty. It 增益其所不能 縱觀上人的一生 這段 話是最好的寫照 因此 上人常常教導弟 子 忍是無價寶 人人使不好 若能會 用它 萬事都能了 上人自述 我一生用 忍耐 二字為座右銘 無論 confounds his undertakings. By all these methods it stimulates his mind, hardens his nature, and makes up for his incompetence. This paragraph provides a most vivid description of Ven. Master Hua s life. The Master usually taught his disciples that Patience is a priceless jewel, but nobody knows how to use it. If you can really use it, then everything will be alright. Story in Venerable Master s Own Words: 在什麼環境之下 絕對一切忍受於身 忍 To be patient has always been my motto. No matter what the 受於心 在師父面前 不在師父面前 我 circumstance I am in, I use absolute patience with regard to my body or my 做徒弟的始終不敢發脾氣 為什麼呢 我 mind. Whether I was in the front of my master or not, I never dared lose 那個師父 他不像我這麼 兇 他很慈悲 my temper. Why not? My master was not as fierce as I was. He was very 的 我如果一發脾氣 他就不吃飯 他說 compassionate. If I lost my temper, he would not have any lunch. He would 我教化這個徒弟沒有教化好喔 因為 say, I didn t teach this disciple well. Because I didn t want my master to be 16 金剛菩提海 二Ｏ一四年三月

16 不想令老人家煩惱不吃飯, 我不敢發脾氣 afflicted and not have lunch, I never dared to lose my temper. Do I have ) 那我有沒有脾氣呢? 我的脾氣比誰都大, 但是因為出家修行, 把脾氣就改了 我常對你們講, 我剛出家在廟上的時候, 善知識都來了 師叔 師大爺 師兄弟都欺負我 罵我 打我, 甚至徒姪也欺負我, 也罵我 這一個罵, 那一個打, 四面八方風雨都來了, 都想把我攆出廟去 那時候因為在墳上守孝, 有點定力, 到廟上捱打捱罵, 我都很歡喜接受 ; 不是像你們, 被人說幾句, 就受不了要爆炸了 你也許會說 : 他們這樣對你, 你是不是很不守規矩呢? 不是的, 我很守規矩的 他們為什麼要這麼欺負我呢? 就因為他們看我什麼本事也沒有, 所以他們欺負我 我從小尚武善鬥, 歡喜和人打架 ; 但是我出家之後, 我在廟上像什麼能力也沒有的一個人, 只會吃飯, 什麼事也不會做, 所以誰也看不起我 我在那個時候, 真是修忍辱行修得很好 ; 誰罵我打我, 我覺得這是幫助我, 看我還有沒有火氣 我當時年紀雖然很輕, 火氣很大, 可是都以心平氣和的態度, 接受考驗 你們不要以為就這麼有了萬佛城, 現在天龍八部護持, 從地湧出萬佛城來 ; 這是幾十年的修忍辱力 修行功夫所致 所以我說 : temper? Yes, probably more volcanic than others. Since I left the home-life and started cultivating, I have done away with my temper. I have often told you that when I had just started living at the monastery, all kinds of Good Knowing Advisors came. I was often beaten, scolded, and bullied by the others. They wanted to kick me out of the monastery. But I developed some samadhi while I mourned at my mother s grave, so when I came to the monastery, I happily accepted the scolding and beating. I am unlike you; when someone scolds you slightly, you cannot bear it and feel as if you are about to explode. You may ask, They treated you like this! Wasn t it because you did not follow the rules? No, I followed the rules extremely strictly. So why did they pick on me? Because they thought I didn t have any ability. Although I had loved to fight with people as a child, after having entered the monastery, I acted as if I was totally incompetent. I fed myself and seemed capable of nothing else, so they looked down on me. I truly cultivated patience during that period of time. No matter who beat or scolded me, I believed that they were testing whether I still had a temper. I was very young and had a bad temper. However, I then calmed my attitude and accepted all the tests. Please don t think that it was easy to establish the City of the Ten Thousand Buddhas and have the protection of gods, dragons and other eightfold division of Dharma protectors. All this is based on decades of cultivating patience. So I say, Demons polish the true path. Only when one is on the true path do demons come. The more they rub against you, the shinier you become. Even once you are shiny, further polishing is required, Biographies 人物誌 魔是磨真道, 真道纔有魔 ; 越磨越光亮, 光亮更要磨 磨得如秋月, 空中照群魔 ; 群魔照退了, 現出本來佛 Once you shine like the autumn moon, Only then in space will you illuminate the hordes of demons. When the hordes of demons all retreat, Then the Buddha of your inherent-nature appears. 萬佛城的三大宗旨, 是凍死不攀緣, 餓 The three great principles of the City of Ten Thousand Buddhas are: 死不化緣, 窮死不求緣, 這也是我的一個寫照 你們要記得 凍死迎風站, 餓死挺肚 Freezing, we do not scheme. Starving, we do not beg. 行 ; 要做疾風中的勁燭, 烈火內的真金 Dying of poverty, we ask for nothing. 什麼也不要怕 我在東北, 冬天夏天都穿三層布 ; 底下是一層, 上面兩層都是補釘, 補一塊又一塊 我不怕你們看不起我, 我原本就是窮人出身 冷不冷? 冷! 冷那為什麼你要那樣子呢? 我就是想要凍死不攀緣 東北的冬天, 都有三尺多深的雪 ; 我不穿 These are also my self-description. You should remember (this principle), Even if we are freezing to death, we stand upright facing the wind. Even if we are starving to death, we stick out our bellies and keep walking. We should be like a strong burning candle in severe winds and like real gold in a fierce fire. Be afraid of nothing. When I was in Manchuria, I only wore three layers of fabrics in the winter. One layer at March 2014 Vajra Bodhi Sea 17

17 Biographies 人物誌 襪子, 就穿一雙羅漢鞋到各處 一般人說 : 這個人是有道德的人! 其實不是有道德, 就是能忍, 不怕凍 不怕餓 所以我說 : 凍死迎風站, 餓死挺肚行, 就是這個意思 最初鍛練不穿棉衣服, 也凍得很厲害的 ; 不過, 凍過去了就不怕了! 在東北, 凍的天氣可以把耳朵凍硬了, 很痛的, 你用手這麼一扒, 耳朵就會掉了! 但是, 我也不戴帽子, 耳朵也沒有凍掉過, 因為我是凍出來的 最初, 比針扎的還痛, 痛得很厲害, 然後隨你痛去, 不管! 掉了算了! 也就忍過來了 我能忍冷忍熱, 在三伏天 ( 最熱的時節 ), 熱得頭昏腦脹, 眼冒金花, 走路時天旋地轉, 眼前發黑 ; 我只要坐下來休息一會兒就好了 我用 忍耐 二字作為法寶, 來克服一切困難, 忍寒忍暑, 忍風忍雨, 忍饑忍渴 ; 一切都忍, 絕不豎白旗 後記 弟子譚果式: 記得我小的時候在香港, 有一天看到師父的腳底有一層粗糙的厚皮, 約有好幾分厚 因為我生在香港, 從沒有看過這樣子的腳底, 我忍不住就問師父, 為什麼他的腳底有如此厚的一層皮? 好像套上一片薄薄的鞋墊似的 師父說是因為他經年累月赤腳走路所致 我問師父 : 這樣子走路不痛嗎? 師父說: 當然難受, 但忍一忍就過去了! 修道就是要忍耐! 聽了師父的話之後, 對師父的苦行和他悲天憫人的德行, 更加心悅誠服 ; 師父的身教與言教, 令我一生受用不盡! 待續 the bottom and two layers of fabrics on top that were full of mended patches here and there. As I originally came from a poor family, I am not afraid if you look down on me. Didn t you feel cold? you may ask. Yes, it was very cold! But why then did you want to suffer coldness? It was because I just didn t want to exploit advantages of others even if I had to freeze to death. In Manchuria, during the winter the snow piles as high as three feet. Wherever I traveled, I wore no socks but only a pair of arhat shoes. In general, for anyone who could do something like this, people would say that he is someone who has virtue. Actually, it was not because I had virtue, it was just because I was able to endure. I was not afraid of freezing or starving. That s why I say, Even if we are freezing to death, we stand upright facing the wind. Even if we are starving to death, we stick out our bellies and keep walking. This is the meaning of this saying. When I first stopped wearing cotton, it was really cold. However, after time, I was no longer afraid of freezing. In Manchuria, the weather would be so cold that a person s ears could freeze until they became stiff and very painful. If a person gently grabbed his ears with his hands, they would fall off. Although I did not wear my hat, my ears did not freeze and fall off because I had already been through the cold. In the beginning, the pain was more intense than being pierced by a needle. Although the pain was severe, I did not care and let it be. I ignored it and decided that if my ears fell off, then I would let them fall off. In this way, I was able to go through the test. I could bear with both cold and heat. During the hottest days of summer, when I was walking, my head would be dizzy and swollen and I would see stars dancing in front of my eyes. Heaven and earth seemed to be spinning and my vision would black out. At that time, I only needed to rest a little bit and I would get better. I always use the Dharma jewel of endurance to conquer all difficulties: to endure heat and cold, wind and rain, hunger and thirst, and all other things without ever retreating. [Postscript] An Additional Account Related by Disciple Guoshi (Madelena) Tan I still remember the time when I was young and living in Hong Kong, I once saw the hard thick skin under the Master s feet. It was about a few centimeters thick. Being born in Hong Kong, I had never seen skin like this before, I couldn t help but ask why he had such thick skin. It was as if he was wearing a pair of thin shoes. The Master told me it was because in his early years he had walked barefoot for months. I asked the Master, Didn t it hurt to walk like that? The Master said, Of course it was hard to bear! But with endurance one gets through the pain. In cultivation, one needs to have endurance. After hearing these words from the Master, I was amazed and had deepened my faith in his ascetic practice and his virtuous conduct of universal compassion. The Master s teachings by word and deed brought me inexhaustible benefit. To be continued 若能鎖木出火, 淤泥定生紅蓮 苦口的是良藥, 逆耳必是忠言 六祖法寶壇經 If drilling wood can spin smoke into fire, A red-petalled lotus can surely spring from mud. Good medicine is bitter to the taste, Words hard against the ear must be good advice. from the Six Patriarch's Sutra 18 金剛菩提海二 O 一四年三月

18 nued 論語淺釋 續 The Analects of Confucius (continued) 宣化上人講 楊維光 劉年聰 英譯 Lectures by the Venerable Master Hua English translation by Yong Wei Kwong and Liew Yen Chong D HARMA T ALK D HARMA R AIN 里仁第四 法 語 法 雨 Chapter 4: Living in a Benevolent Neighborhood 慣 惡的習氣 這是真正一個仁 也會 It may seem tiny but the essence and spirit of the universe are all contained within this single seed of goodness! Therefore, it is also one of the fundamentals of benevolence. It is because of this that we have to improve these seeds. You should change them for better, not for worse. How can these seeds change for the better? It is by improving them step-by-step until they are good. Do not plant any evil seeds; discard bad habits and bad practices. This is to be truly benevolent. By knowing how to use scientific methods to transform these seeds, the more we change them, the better they become! 用這科學的方法來改造這個仁 我們把 The sages of ancient times were the first to worry before the common people 你看它小 可是這宇宙的精神 這 宇宙一個善的種子在這兒 所以這也是 仁的一個根本 因為這個 我們要改良 種子 要越改越好 不要越改越糟 怎 麼樣越改越好呢 就是把種子改到一步 比一步善的 不要種惡的種子 惡的習 它越搞越好 were worried, and the last to enjoy after the people were happy. This is nothing 古來的聖人 都是 先天下之憂而 else but benevolence. Therefore, we now have to break free of individualism! 憂 後天下之樂而樂 這沒有旁的 Once this is done, there will be no mark of self. Just now, Teacher Sun said, If 就是一個 仁 所以我們現在要把個 everyone is fine, how happy I ll be! I will feel good and cheerful too. If I am well, 人的主義打破了它 你打破個人主義 就沒有我相 方才孫老師說 大家若 都好了 我心裏多快樂 我心裏也好 but no one else is,, what meaning is there? Indeed, it would be meaningless! For example, the ruler of Heaven is just a single bachelor, what s so great about that? Ghosts and spirits bow and worship to him, but all the power belongs to that god. There is no meaning in this! MARCH 2014 VAJRA BODHI SEA 19

19 Biographies 人物誌 也覺得很開朗的 ; 大家都沒有好, 我一個人好了, 這有什麼意義? 是沒有什麼意思! 天主不過一個光棍子, 有什麼了不起的? 在那兒見鬼叫人崇拜祂, 完了, 權利都是祂的 這可以說是一點意思也沒有! 做天主和基督, 那就是苦, 那就是個孽子 這孤臣並不是說孤獨的問題, 這個孤臣就是他沒有黨 沒有派, 孤立的, 曲高和寡的 本來他不想和人孤立, 可是人就抵制他 為什麼呢? 就因為人人都有自私心 ; 可是他處之泰然, 沒有問題 古來有很多賢臣, 那些個賢臣都是有孤忠的, 對他所保護 所擁護的人, 始終如一, 沒有兩個心 ; 他們沒有兩個心, 這叫孤臣 這個孽子, 也不一定說是那個不得寵的妻室生的才叫 孽子 孽子, 也就是做父親的不注意他,No pay attention, 可是他還是那麼循規蹈矩地 ; 那個 孽, 就是好像造孽似的, 其實他那也是修養來的功夫 好像舜當初, 也可以說是孽子 ; 父親有眼睛像個沒有眼睛似的, 叫他 孽子 他本來不是個孽子, 就因為他後邊又有一個弟弟 他後媽帶了一個油瓶仔 ( 編註 : 指跟隨再嫁的母親到對方家庭去的孩子 ); 所以他父親就跟著這個媽媽來敵視舜, 要把他燒死, 要把他用水淹死 叫他去淘井, 他父親用一塊石頭在上邊扔下去, 想把他壓到那個井裏頭 ; 這叫 落井下石, 典故就都是從這兒來的 時舜井出, 又使他去收拾倉裏邊的穀 ; 在外邊就放了一把火, 要把他燒死 想不到大舜也有點神通, 那天不知怎麼, 就帶了兩個草帽 ; 看火起來了, 他伸了兩個膀子, 一手拿著一個草帽, 從屋頂往下一跳, 喔! 就像一個大鷹飛起來了, 也沒有被燒死 這都是孤臣孽子! 好像這古來的孤臣, 盡忠為國的, 就皇帝把他殺了, 他也不怪皇帝, 也不怨天, 也不尤地 所以各位, 我們也都會哭, 但是應該為天下而哭, 不要為個人而哭, 不要那麼自私 ; 我們也都有笑, 那個笑應該是為天下而笑 後天下的笑而笑, 先天下的憂而憂, 以天下為己任, 以教化眾生為己任 ; 你看這個多麼快樂, 沒有自己 我們一定要把自己這個我慢 我相想法子解決了它 ; 不然的時候, 它由無量劫以來就障礙我們, 障礙到現在了! 待續 I say this because being a god is bitter because he is solitary. Being a solitary minister is not an issue about loneliness. Rather, it means that such a person does not belong to any party and is an isolated, highbrow figure with no supporters. At first, he may have no intention of being isolated from the crowd but then he is ostracized by others. Why? It is because everyone is selfish at heart. Nevertheless, he remains unruffled and has no problems with it. Since ancient times, there have been many virtuous subjects who are single-minded loyalists. As far as those people whom they protect or support are concerned, they remain loyal from beginning to end and do not harbor two minds, they never swerve in their loyalty. For this reason, they are known as solitary ministers. The term perverse son does not necessarily refer to the offspring of a wife or concubine who is in disfavor. It refers to a son who is neglected by his father but who still behaves according to the rules. The character 孽 (niè) may imply that he has committed evil deeds, but in fact it is a skill that he has cultivated. For example, Emperor Shun could be considered a perverse son when he was young. His father had eyes but acted like a sightless person for he labeled him a perverse son. Actually, he wasn t perverse at all, but his father was bias towards his stepson, whom his second wife brought along to the family. As a result, Shun s father and stepmother and adopted a hostile attitude towards him, even to the extent of plotting to burn and drown him. While Shun was dredging a well, his father hurled a rock down, intending to crush him. This is called dropping stones on someone who has fallen into a well, which is an allusion to this incident. After that, when Shun managed to climb out of the well, he was again ordered to tidy up the granary, and a fire was started outside with the intention of burning him to death. Unexpectedly, Great Shun seemed to possess a bit of spiritual penetration. For some reason, he had brought along two straw hats with him that day. At the sight of the raging fire, he stretched out his arms, each hand grasping a straw hat, and jumped down from the roof. Oh! Like a great eagle soaring in the air, he managed to avoid being burnt to death. This is what solitary minister and perverse son is all about! For example, those solitary ministers in ancient times served their country with the utmost loyalty. Even if they were sentenced to death, they neither harbored resentment towards the emperor nor blamed heaven and earth. Everyone cries, but we ought to cry for the sake of others and not for our own. Don t be so selfish. We also know how to laugh but we should do so for the sake of the people. We should be the last to laugh (after others laugh), and the first to worry (before others worry). We should regard the affairs under Heaven as our own responsibility and regard the education of living beings as our own responsibility. Do you see how happy it is to be without a sense of self? We must think of a way to get rid of our own arrogance and mark of self, otherwise such afflictions, which have been obstructing us since limitless kalpas ago, will continue to obstruct us right up to the present moment! To be continued 20 金剛菩提海二 O 一四年三月