vbs-July-2019.pdf - 法界佛教總會

590• 7月號

JULY 2019

正法印 Proper Dharma Seal

大方廣佛華嚴經淺釋

The Flower Adornment Sutra with Commentary......................3

妙法蓮華經淺釋The Dharma Flower Sutra with Commentary ............................6

楞嚴咒句偈疏解 #505The Shurangama Mantra Line #505 ..............................................8

佛祖道影白話解 :

三十五世江西道一禪師（續）The Thirty-fifth Patriarch,Dhyana Master Daoyi of Jiangxi Province (continued)...........................................................................................11

水鏡回天錄白話解 : 寶誌國師（續）Reflections in the Water-Mirror: National Master Bao Zhi (continued)..........................................13

覺海慈航度香江

《宣化上人事蹟•香港篇》（續）Events in the Life of the Venerable Master: The Period in Hong Kong—Crossing Hong Kong on the Ship of Compassion in the Sea of Awakening (continued)...........................................................................................16

人物誌 Biographies

與君同隨喜—2019年法總在柏克萊道場的剃度

法會/ Rejoicing in DRBA’s 2019 Leaving Home Ceremony at Berkeley Buddhist Monastery

封面內頁 Inside Front Cover 菩提田 Bodhi Field

內修與慈悲行結合Inner Spiritual Cultivation meets Compassionate Action..22

佛法中要緊的地方What is the Essence of Buddhism?..............................................26

2019年培德女校畢業典禮來賓致辭2019 Commencement Speech to the Graduating Girls’ Division of Developing Virtue School..............................................................30

封背 Back Cover

大寶蓮花 / The Great Jeweled Lotus Flower

法界音 News from the Dharma Realm

與君同隨喜

—2019年法總在柏克萊道場的剃度法會Rejoicing in DRBA’s 2019 Leaving Home Ceremony at Berkeley Buddhist Monastery ................................................40

反思之鏡：遍覽各家經典以自我修行

—2019年「宣公上人紀念研討會」Mirrors for Reflecting : Reading Texts Across Traditions for Self-Cultivation at the 2019 Venerable Master Hsuan Hua Memorial Symposium.....................................................................43

法界佛教大學2019年畢業典禮Dharma Realm Buddhist University Celebrates 2019 Commencement.....................................................................46

法語法雨 Dharma Talk Dharma Rain

《華嚴經》出世The Avatamsaka Sutra Appears in the World.........................19

菩提臺 Bodhi Stand

一位同修善知識的最後旅程

—紀念阮果舟居士 A Traveling Kalyāṇamitra’s Final Journey—In Memory of David Rounds.....................................................35

3JuLy 2019 vaJra bodhi sea

Perhaps, in some countries, it [suff ering] is called an object with shape and form. Although suff ering does not really have any form or shape because it is invisible, people still feel suff ering and it feel unbearable. For instance, when one feels really unhappy, it feels as if one’s heart is weighed down by a rock. No matter what one does, one is unable to feel happy. Th at is because of the trouble that “suff ering” is causing. Th erefore, it(the suff ering) is called an object (rock) with form and shape.

＊＊＊

Question from a Disciple: Many great cultivators do not have to undergo the suff ering of death. When they were about to die, they would just leave their bodies, (e.g, the Sixth Patriarch or Great Master Hanshan.) In the Ming Dynasty, three years after Great Master Ouyi’s passing, not only did his body not decay, but his hair also grew longer. Shrfu, may I ask, how was he diff erent from other people?

Venerable Master: Great Master Ouyi Zhixu was a

「或名形狀物」：或者有的

國家的人就叫它形狀物。苦是

沒有形狀的，因為它看不見

的；但是它可把人害苦了，令

人人都受不了。有的時候你心

裡很不高興的，好像有一塊石

頭壓到心上似的，怎麼樣也覺

得不快樂；這都是苦在作怪，

所以叫它形狀物。

＊＊＊

弟子問：有很多修行人不必

受死的苦，他們在要死的時

候，就離開他們的身體。好像

六祖跟憨山大師都是這樣的。

明朝的蕅益大師，在死了三年

以後，他的身體不但沒有壞，

頭髮還長長了。請問師父，他

跟其他的人有什麼不同？

Th e Flower Adornment Sutra with Commentary

大方廣佛華嚴經淺釋

正法印

PROPER DHARMA SEAL

Commentary by the Venerable Master HuaTranslated by the International Translation Institute

修訂版 Revised version

宣化上人講解

國際譯經學院記錄翻譯

【四聖諦品第八】

Chapter eight: the FoUr noBLe trUths

4 金剛菩提海二Ｏ一九年七月

正法印

Pro

Per

Dh

arm

a S

eal

師父：蕅益大師是個祖師，不是平常的

修行人。他長頭髮，大約是他的精神還沒

有離開；好像入定的樣子，一般人就以為

他是往生了。他是入定，還沒有真正離開

這個身體，所以頭髮還會長。修道的人，

誰若修行有功夫了，都可以這樣子！

我前幾年造了一個這麼高的阿彌陀佛的

銅像，送給廖鎮方供養。那尊佛像上就生

出頭髮了，佛像也變成金色的；他天天看

著那個佛像，有的時候佛像就放光。你們

可以問問他！你看，不但蕅益智旭大師的

肉身長頭髮，我造的這一個銅佛像也長頭

髮，長的是金色的頭髮。不過不是很多，

大約有幾根。他每來一趟，就告訴我佛像

的情形。最初很短的，現在長得有一吋多

長了。這次果道、果逾跟著我到亞洲去，

他們兩個人天天就爭吵；我看見他們這樣

子很不高興，把我的頭髮都給氣白了，

回來的時候白髮蒼蒼。但是回到這兒兩個

多月吧？現在你們看看，頭髮又都變成黑

的，不白了，因為你們各位沒有氣我那麼

多！

＊＊＊

諸佛子！所言苦集聖諦者，彼密訓世界

中，或名順生死，或名染著，或名燒然，

或名流轉，或名敗壞根，或名續諸有，或

名惡行，或名愛著，或名病源，或名分

數。

「諸佛子」：文殊師利菩薩又叫一聲，

你們各位佛的弟子！「所言苦集聖諦者，

彼密訓世界中，或名順生死」：你們應該

知道，我們所說的這個集諦，在密訓世界

裡邊，或者有的國家的人就叫它順生死；

順著生死流，流流不已。「或名染著」：

或者有的國家的眾生就叫它染著。染，就

是染污；著，是執著。集諦就是染污和執

著的一種東西，所以它的別名就叫染著。

「或名燒然」：或者有的國家的眾生，

Patriarch, not an ordinary practitioner. The growing of his hair was probably due to the fact that his spirit had not departed his body (yet.) It is an example of a case when one is still in samadhi, but others mistake it for death—such was Great Master Ouyi’s case. He was still in samdhi, and his spirit had not yet truly departed from his body; therefore, his hair kept growing. Any cultivator who has true skill could be like this.

Several years ago, I made a bronze Amitabha statue about this high (gestures with hands) and gifted it to Liao Zhenfang so that he could make offerings (to it.) The hair grew on the head of the statue and then the statue itself turned into a golden color. Zhenfang looked at the statue every day and sometimes the statue would shine. You may go and ask him (to verify what I have just told you!) Look, not only did Great Master Ouyi’s head have hair that grew, but the Buddha statue also grew golden hair.

Nevertheless, there were just a few hairs; it was not a large amount. Every time when he came to visit me, he would tell me what was going on with the Buddha statue. The hair of the Buddha statue was very short initially, but is now longer than an inch.

Last time when Guo Dao and Guo Yu followed me in my travels through Asia, they were fighting every day. This made me very unhappy; my hair turned white because I was so angry seeing them fight everyday. So I came back with white hair. It has been more than two months since I returned, hasn’t it? Now, look, my hair has returned to black, and it is not white anymore! It is because not a single one of you upsets me that much!

＊＊＊

Sūtra:Disciples of the Buddha, in that world called Secret

Instructions, the noble truth of the accumulation of suffering is perhaps called flowing along with birth and death, perhaps called defiled attachment, perhaps called burning, perhaps called flowing and turning, perhaps called the root of decay and ruin, perhaps called continuation of all realms of existence, perhaps called evil practice, perhaps called craving and fixation, perhaps called the source of illness, perhaps called share and measure.

Commentary:All of you disciples of the Buddha, Manjushri Bodhisattva

called out again, you should understand that in that world called

5July 2019 VaJra Bodhi Sea

正法印

Pr

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To be continued待續

因為語言不同，所以就叫它另外一

個名字叫燒然，就好像用火燒似

的。「或名流轉」：或者有的國家

的眾生，又給它取一個名字叫流

轉。「或名敗壞根」：或者有的國

家的眾生，就叫它敗壞根；這個集

諦是敗壞的根本，能令一切都破敗

而壞。

「或名續諸有」：或者有的國家

的眾生，就給它另外一個名字叫續

諸有，繼續一切的諸有；三界二十

五有，都由這個集諦來繼續。「或

名惡行」：或者有的國家的眾生，

給它取的名字就叫惡行，就是所行

所做都是惡的。「或名愛著」：或

者有的國家的眾生給它取的名字就

叫愛著。「或名病源」：或者有的

國家的眾生就叫它病源；因為病都

是從煩惱而生，你若沒有煩惱，病

的來源就乾了，沒有了。「或名分

數」：或者有的國家的眾生就叫它

分數；它是一分一分的，人人都有

一分，都有這個煩惱。

諸佛子！所言苦滅聖諦者，彼密

訓世界中，或名第一義，或名出

離，或名可讚歎，或名安隱，或名

善入趣，或名調伏，或名一分，或

名無罪，或名離貪，或名決定。

「諸佛子」：文殊師利法王子又

叫一聲，各位佛的弟子！「所言苦

滅聖諦者，彼密訓世界中，或名第

一義」：我們所說的苦滅聖諦，在

密訓世界裡也有種種的名字；或者

有的國家的人就給它取個名字叫第

一義，滅諦也就是第一義。「或名

出離」：或者有的國家的眾生就叫

它出離，出離欲界、色界、無色界

三界；出離三界之外就沒有苦，不

出離這三界就有苦。

secret instructions, the noble truth of the accumulation of suffering in some countries is perhaps called flowing along with birth and death that continues unceasingly.

Perhaps it is called defiled attachment by beings in some countries. “Defiled” means being tainted or stained, and “attachment” means being attached. Thus, the truth of accumulation of suffering refers to those defiling objects that corrupt beings, causing them to become attached.

Perhaps in some countries it is called burning. Due to the various languages of living beings, this noble truth of accumulation of suffering is referred to as burning — as if one is being burned. Perhaps it is called flowing and turning in some countries. Perhaps it is called the root of decay and ruin in some countries. The noble truth of the accumulation of suffering is the root cause of everything, which causes all that is good to ruin and decay.

Perhaps it is called continuation of all twenty-five planes of existence within the three realms of existence. All of these forms of existence are sustained by this “accumulation of suffering.” Perhaps in some countries, it is called evil practice. Whatever beings do is evil. Perhaps it is called craving and fixation in some other countries. Perhaps it is yet called the source of illness in some additional countries. Illness stems from afflictions. If there are no afflictions, then the roots of illness will wither and illnesses will be gone. Perhaps it is called share and measure in some countries. Everything is measured in degrees, portions, shares, parts, etc., and thus every person has his share of afflictions.

Sūtra:Disciples of the Buddha, in the world called Secret Instructions,

the noble truth of the cessation of suffering is perhaps called the foremost meaning, perhaps called escape, perhaps called deserving praise, perhaps called peace and security, perhaps called wholesome tendencies, perhaps called taming and subduing, perhaps called one share, perhaps called free from offense, perhaps called separating from greed, perhaps called decisiveness.

Commentary:Manjushri Bodhisattva, the Dharma Prince, called out again: All of you

disciples of the Buddha, in the world called Secret Instructions, this noble truth of the cessation of suffering that we have been discussing has different names. Perhaps it is called the foremost meaning, which is just the Dharma of cessation of suffering. Perhaps it is called escape — escape from the Three Realms: the Desire Realm, the Form Realm, and the Formless Realm. If one transcends the Three Realms, there will be no

正法印

PROPER DHARMA SEAL


妙法蓮華經淺釋Th e Dharma Flower Sutra with Commentary

Commentary by the Venerable Master HuaTranslated by the International Translation Institute

修訂版 Revised version

宣化上人講解


Chapter twenty-three: the Former DeeDs oF meDiCine King BoDhisattva

爾時，諸菩薩、天、人、阿修羅

等，見其無臂，憂惱悲哀，而作是

言：此一切眾生喜見菩薩，是我等

師，教化我者，而今燒臂，身不具

足。

「爾時」：當爾之時，就是一切眾

生得到色身三昧這個時候。「諸菩

薩、天、人、阿修羅等」：日月淨明

德佛這一些菩薩弟子，和其他的大弟

子、天上的天人、人間的人，以及

阿修羅等其他的天龍八部。「見其無

臂，憂惱悲哀，而作是言」：見這位

一切眾生喜見菩薩兩條膀臂都燒去

了、沒有了。這一個菩薩也憂，這些

個天人、阿修羅等也都生了煩惱，就

哭起來了。大家就都這麼說了，說什

麼呢？

「此一切眾生喜見菩薩，是我等

師，教化我者」：一切眾生喜見菩薩

是我們的師父啊！他是教化我們的，

令我們明白佛法，令我們知道怎麼樣

修行。「而今燒臂，身不具足」：可

Sūtra:At that time, all the Bodhisattvas, gods, humans, asuras, and

other beings, seeing him without arms, were struck with worry and grief, and said these words, “Bodhisattva All Beings Delight in Seeing is our teacher. He has taught and transformed us, but he has burned off his arms so that now his body is no longer complete.”

Commentary:At that time refers to the time when all those living beings attained

the samādhi of manifesting in any physical form. All the Bodhisattvas includes the Bodhisattva disciples of Buddha Pure Bright Virtue Resembling the Sun and Moon, and other great disciples. Th ere were also gods from the heavens, humans from the human realm, asuras, and other beings of the eightfold division. Seeing him without arms, they were struck with worry and grief. Th is worried the Bodhisattvas and distressed the gods, humans, asuras, and other beings. Th ey cried and said these words, “Bodhisattva All Beings Delight in Seeing is our teacher. He has taught and transformed us so that we could understand the Buddhadharma and learn how to cultivate. But he has burned off his arms so that now his body is no longer complete. Both his arms are gone, and it is not a pretty sight. His body is no longer whole.”

Sūtra:Within the great assembly, Bodhisattva All Beings Delight in

【藥王菩薩本事品第二十三】


正法印

Pr

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Chapter twenty-three: the Former DeeDs oF meDiCine King BoDhisattva

Seeing then made this vow: “Having renounced both of my arms, I should certainly attain the Buddha’s golden-colored body. If this is true and not false, both of my arms should now be restored as they were before.”

Commentary:Within the great assembly of Bodhisattvas, gods,

humans, and spiritual beings of the eightfold division, such as gandharvas, asuras, kiṃnaras, mahoragas, garuḍas, and other beings, Bodhisattva All Beings Delight in Seeing, seeing everyone overcome with grief and sobbing for him, then made this vow: “Having renounced both of my arms by burning them off, I should certainly attain the Buddha’s purple-golden-colored body. If this is true and not false, both of my arms should now be restored as they were before. Even though I burned off both my arms [as an offering], my arms will be restored.

Sūtra:After he had made this vow, his arms were restored

by themselves. This came about because of the purity and depth of his blessings, virtue, and wisdom. At that time, the entire trichiliocosm quaked in six ways and the heavens rained down precious flowers. None of the humans and gods had ever experienced this before

Commentary:After he had made this vow, his arms were restored

by themselves. After he declared his vow, his arms were naturally restored. Why? This came about because of the purity and depth of his blessings, virtue, and wisdom. This happened because he had great blessings, virtue, and wisdom. He was truthful and down-to-earth. He never killed, stole, committed sexual misconduct, lied, or took intoxicants. He had this response because he was exceptionally kind and honest.

At that time, the entire trichiliocosm quaked in six ways: quaking, roaring, cracking, shaking, erupting, and heaving. And the heavens rained down precious flowers. None of the humans and gods had ever experienced this before. Gods and people had never seen anything like this before.

To be continued待續

是這一位菩薩，現在沒有臂了，把兩條膀臂都燒

去了，身相也不具足了。你看一個人要是沒有兩

條膀臂，這就像一根木頭似的！是不是很難看

的？這身相不具足了。

於時一切眾生喜見菩薩，於大眾中，立此誓

言：我捨兩臂，必當得佛金色之身，若實不虛，

令我兩臂還復如故。

大家正在憂惱悲哀的時候，「於時一切眾生喜

見菩薩，於大眾中，立此誓言」：在這個時候，

這位一切眾生歡喜見的菩薩，在這諸菩薩、天

人、阿修羅、天龍八部──乾闥婆、阿修羅、緊

那羅、摩睺羅伽、迦樓羅等等大眾之中，他看大

家又有憂愁的，又有生了煩惱的，又有哭的，又

有哀的，這樣子，他就發了一種誓言。

「我捨兩臂，必當得佛金色之身」：現在我雖

然燒去兩條膀臂來供佛，將來一定得到佛紫磨金

色的身體。「若實不虛，令我兩臂還復如故」：

假使真能得到佛紫磨金色這個身，這事情要是真

實而不虛假的話，就還能再生出兩條胳臂來。

作是誓己，自然還復，由斯菩薩福德智慧淳厚

所致。當爾之時，三千大千世界六種震動，天雨

寶華，一切人天得未曾有。

「作是誓己，自然還復」：他發了這種誓願之

後，他這兩條膀臂，自自然然又生出來。為什麼

呢？「由斯菩薩福德智慧淳厚所致」：因為這一

位菩薩，他的福德太大了，他的智慧也太大了。

他又淳厚，老老實實的，一點也不殺生、不偷

盜、不邪婬、不妄語、不飲酒，他非常厚道。所

以他才會感應到這種不可思議的境界。

「當爾之時，三千大千世界六種震動，天雨寶

華」：在這個時候，三千大千世界普遍都有「

震、吼、擊、動、湧、起」這六種的震動，天上

也雨下一切的寶華。「一切人天得未曾有」：這

天上的人和人間的人，都得未曾有，因為從來沒

有見過這種的境界。


Verse:The Mei ghosts’ deviant tactics create strange illusory transformations. One loses self-control and gives rise to doubts. Bells ring, conches echo, and frogs croak. But with the aid and support of the spiritual Mantra, one leaves the cold and heat behind. Commentary:

“Cha Chi Ni” refers to the Mei ghosts. Th is phrase is specifi cally used to subdue the Mei ghosts. Th e Mei ghosts do not bother any other living beings. Th ey only bother humans.

The Mei ghosts’ deviant tactics create strange illusory transformations. Th e Mei ghosts can undergo various changes and transformations using their spiritual powers. Th ey can become male for a while, then female, then an animal, and even take on the forms of various gods and spirits. Th eir conjuring tactics are also inconceivable. Actually, the power of the Buddhas and demons are both inconceivable. Th e only diff erence is that one is deviant and the other is proper.

Th ose who are evil are not necessarily dumber than those who are good. In fact, often those who are evil are too intelligent and clever, and misuse their smarts to do bad things and deceive others. Th e deviant demons and those on heterodox paths have great abilities, and they also have many followers. However, they only do bad things and also hold improper knowledge and views. Th ey wish to harm people in everything they do. Otherwise, they are not peaceful and happy.

Th is is the dividing line between Buddhas and demons. Do not think that demons do not have abilities and skills. If they didn’t have abilities, they could not go up against the Buddhas and fi ght with them. It is just because demons have great abilities and skill that they look down on everyone. Everything they

【頌】

魅鬼邪術幻化奇　

失去主宰起狐疑

鈴聲螺響青蛙叫　

神咒加持冷熱離

【解】:「茶耆尼」是指魅

鬼，此句專降伏魅鬼。魅鬼

不對付其他衆生，但它專對

付人類。

「魅鬼邪術幻化奇」：魅

鬼他有種種神通變化。一會

兒變男的，一會兒變女的，

一會兒又變成畜生，一會兒

又變成天神這種種形狀，他

的法術也不可思議的。其

實，佛與魔的法力皆不可思

議，兩者只是邪正之別而

已。

壞人未必比好人愚癡，

往往壞人因為太聰明，才專

用其聰明去做壞事騙人。邪

魔外道都有大本事，具眷屬

亦多，但他專門做壞事，邪

知邪見，一舉一動都想害

人，否則就不安樂。

Th e Shurangama Mantra with Verse and Commentary

楞嚴咒句偈疏解

Commentary by the Venerable Master Hua Translated by the International Translation InstituteRevised by Bhikshu Heng Shun

505. Cha Chi Ni五○五　茶耆尼

宣化上人講解


比丘恒順修訂

正法印

PROPER DHARMA SEAL


正法印

Pr

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佛魔的分水嶺即在此：不要以

為魔沒本事，他若沒本事，他便

不會與佛起對待，與佛鬥法。就

因為他本事大，於是目空一切，

所作的皆不正當，皆是魔業，染

污業而非淨業。佛作淨業，魔作

染污業，分別即在此。

在佛教裡，是「諸惡莫作，衆

善奉行」。魔則相反，他是「衆

善不行，諸惡盡作」，且肆無忌

憚，喜歡弄聳人、欺騙人，令人

狐疑不信。

「失去主宰起狐疑」：魅鬼或

令修行人聽到某種音聲，或令你

以為自己開了悟。開悟不能自己

證明，必須有傳承，古來的祖師

從不自我證明說：「我是祖師。」

魅鬼能有種種變化的法術，如

耍魔術一般，但這都是幻化，虛

妄不實。他講得似乎很有道理，

其實似是而非、虛無飄渺。最壞

的就是令人失去正念而作不得主，

忽哭忽笑，如發狂一般，或忽飢

忽渴，令人思想行為變得不正常，

一天到晚只看旁人不對，想害人，

修羅性一天比一天高，喜歡鬥爭。

總而言之，千變萬化，忽好忽

壞，令人高深莫測，失去正念。

可是，人一旦被魅鬼迷了，便狐

疑不信，甚至會自忖：「太陽是

否能變成月亮？月亮是否會變成

太陽？永嘉大師證道歌云：『日

可冷，月可熱』，那麼，是否太

陽會變成月亮，月亮會變成太陽

呢？永嘉大師說可以，當然就可

以啦！」於是被魅鬼迷的人，自

圓其說，自問自答，無中生有，

越攪越糊塗，把自己腦袋弄昏了。

一旦心裡的主人睡著了，賊便乘

機進來。總之，它來了，就會令

你生出狐疑。

「鈴聲螺響青蛙叫」：此句咒

do is improper. All of this is demonic karma. It is defi led karma that is not pure karma. Th e Buddhas create pure karma, whereas the demons engage in defi led karma. Th is is the diff erence between them.

In Buddhism, we “do no evil and practice all good.” Demons are the opposite. Th ey believe in “doing no good and practicing all evil.” Th ey act without any restraint whatsoever and upset people by deceiving them and causing them to have doubts.

One loses self-control and gives rise to doubts. Th e Mei ghosts might cause cultivators to hear certain sounds. Or perhaps they cause you to believe that you are enlightened. However, one cannot certify one’s own enlightenment. Th ere must be a transmission from others. Patriarchs of the past never certifi ed themselves, saying, “I am a patriarch.”

Th e Mei ghosts can conjure up all kinds of transformations, as if they are performing magic. However, these are all illusory transformations that are false and unreal. Th ey might sound very reasonable, but their words are actually misleading and hollow without substance. Th e worst thing they do is cause people to lose proper mindfulness so that they cannot control themselves. Th ey suddenly start crying, and then, just as suddenly start laughing like an insane person. Or perhaps, they suddenly become hungry or thirsty. Th is causes people to think and behave in abnormal ways. All day long they only look upon others’ faults and even wish to harm people. Th eir asura-like natures become greater each day, and they love to fi ght with others.

In general, such people will undergo myriad changes that might suddenly be good or just as suddenly be bad. Th ey feel that these changes are mysterious and inexplicable. Th us, they lose proper mindfulness. When people become confused by these Mei ghosts, they give rise to doubts. Th ey even think to themselves: “Will the sun transform into the moon? Will the moon transform into the sun? Great Master Yong Jia’s Song of Enlightenment says, ‘Th e sun may be cold, the moon may be hot.’ So, can the sun become the moon and the moon become the sun? If Great Master Yong Jia says it’s possible, then it’s defi nitely possible!” Th ose who are confused by Mei ghosts try to make their own theories plausible by answering their own questions in this way. Th ey create something out of nothing. Becoming more and more confused, they make their own brains muddled. As soon as the mind’s owner falls asleep, thieves will seize the opportunity to break in. Once they come in, they will cause you to have doubts.

Bells ring, conches echo, and frogs croak. Th is line of the Mantra can also be translated as “bells and conches,” which are Dharma instruments used in the Vajra Division. However, they are also used by the Mei ghosts’ magic tricks. When the bells and conches sound, the frogs also croak. When people who cultivate hear many strange sounds like these, they may cause their state ofmind to be abnormal.


正法印

Pro

Per

Dh

arm

a S

eal

文亦譯成「鈴螺」，是金剛部所用的

法器。亦可以當魅鬼法術之一。鈴螺一

響，青蛙也叫；修行人聽到這麼多怪音

聲，也會被弄到神智不正常。

「神咒加持冷熱離」：念這句咒文，

能遠離寒病熱病。人患這種病，則寒

熱夾攻，有時冷到極點，有時又熱到

極點，發高燒。此乃因為寒至極點則

轉熱，熱至極點則轉寒，如瘧疾之類。

人被病魔所持，不能作主，也不知死

活。若能誦持楞嚴咒，則能遠離寒熱之

疾。

But with the aid and support of the spiritual Mantra, one leaves the cold and heat behind. By reciting this line of mantra, one can distance oneself from any disease caused by heat or cold. When people are infected with such diseases, they suffer from being simultaneously attacked by the cold and the heat. Sometimes, they feel extremely cold, and at other times, they contract a high fever and feel extremely hot. This is due to the fact that cold to the extreme becomes heat, and vice versa. Such diseases are like malaria. Those in the grasp of these demons of illness are not in control of themselves. They do not know whether they will live or die. However, if one can recite and uphold the Shurangama Mantra, one will leave these diseases of heat and cold far behind.

Chinese Medicine also talks about observation, listening, questioning and palpitation – divine, sagely, skillful, inexplicable.

Observation, to observe and know is classified as divine. Just by looking (at the patient) the doctor knows. He does not have to feel for your pulse, does not have to look at your pulse, just by looking at your facial colors, he knows kind of sickness you have. To observe and know is classified as divine. Divine means inconceivable; it refers to the brightness of this wisdom, this is divine.

To listen and know is classified as sagely. To listen is to hear the sound of your speech, or to listen to the sound and characteristic of your breath, and then, the doctor will know where your illness is lodged. This is called to listen and know. This is classified as sagely—a sage doctor.

Then by using his mouth to ask at the moment he meets you, he won’t need to take your pulse. This is called “to question and know,” and is classified as skillful. Without feeling your pulse, he just questions you, asking you where it hurts, and if, for example, you say that your head hurts, he knows which meridian your illness is on. If you say that your stomach hurts, once again he knows where this illness of yours is located. In short, when he questions you, you just have to truthfully tell him where you feel uncomfortable, and he will know what kind of illness or pain you have. This is called, to question and know, this is classified as skillful. When referring to a skillful doctor, the word skillful “gōng” (⼯) comes from the word “zuògōng” (做⼯) which means to work.This means that with regards to diagnosis, this doctor is very skillful, he has lots of “gōngfu” (功夫) with respect to it. So this is called question and know, and is classified as skillful.

To palpate the pulse and know is classified as inexplicable. The doctor does not need to look at you, nor does he need to listen to you, nor does he need to question you. He simply uses three finger tips and places them on your Cùn, Guān, Chǐ. This area is called the Cùn, Guān, Chǐ. Cùn, refers to the cùn of an inch. Guān refers to this gate. Chǐ refers to the Chǐ of one foot. This doctor simply looks at your pulse of the Cùn, Guān, Chǐ positions, and he knows where your illness is located. This is called inexplicable, very ingenious. — An excerpt from an instructional talk given by Venerable Master Hsuan Hua from his commentary on the Song of Herbal Characteristics in 1975

在中醫講望聞問切，神聖工

巧。

望，望而知之謂之神，就這麼

一看就知道，不要號脈，這麼一看

你的面色就知道你有什麼病。這叫

神，神就是不可思議。就是這種智

慧的照亮，這是神。

聞而知之謂之聖。聞就聽你這

個說話的聲音。或聽你出呼吸氣的

味道，就知道你的病在什麼地方，

這叫聞而知之。是聖，聖醫。

那個用口來問的，一見著，沒

有給你平脈的。沒有看你的脈，就

問你。你什麼地方痛，譬如你說你

頭痛。他知道你這病在哪一經。你

要說你肚子痛，他又知道你這個病

在什麼地方了。總而言之，他問

你，你老老實實告訴他，在什麼地

方覺得不舒服，有什麼病痛他就知

道了。這叫問而知之謂之工。

切脈而知之謂之巧。那個他也

不看你也不聽你也不問你。他就用

那麼三個手指頭往你那個寸關尺，

這個地方叫寸關尺。寸，一寸的

寸，關就是這個關，尺就是那個一

尺的尺。這個醫理一看你寸關尺的

脈，他就知道你病在什麼地方。這

叫巧，很巧妙的。

—— 摘自《藥性賦淺釋》宣公上

人開示於一九七五年


The Thirty-fifth Patriarch, Dhyana Master Daoyi of Jiangxi Province

宣化上人講於1983年12月7日

比丘尼恒持修訂

A lecture by the Venerable Master Hua on December 7, 1983English Translation Revised by Bhikshuni Heng Chih

三十五世江西道一禪師

【佛祖道影白話解】 Lives of the Patriarchs

「師無對」：道一禪師想

一想，你說要打車，那個車

根本就不會走，當然是打牛

了。他這個意思就是，你用

臭皮囊、假軀殼，總在這個

假的上用功夫，用到什麼時

候也不會得到那個真的。因

為這個臭皮囊是假的，你還

要在自己靈性上用功夫。所

以他「無對」。

「讓示偈曰」：懷讓禪師

就給他說個偈，說「心地含

諸種」：心地裡邊含一切的

種子。

「遇澤悉皆萌」：遇著濕

的東西，它就會生出來了。

「悉皆萌」。

「三昧華無相」：三昧花

是沒有相的。

「何壞復何成」：哪有一

個什麼壞的、一個成的呢？

「師蒙開悟」：道一禪師

聽見這個「本來無一物，何

The master had no reply. Chan Master Daoyi thought about it. “Hmmm….Should one beat the cart? But the cart basically cannot move on its own, of course one should beat the ox.”

Master Huairang was talking about this stinking skin-bag—this false shell. He was saying if we just apply effort to the body, then no matter how long we do that, it will not bring us to truth. That’s because this stinking skin-bag is phony. You need to connect with your own efficacious nature and use it to develop skill. That’s why he made “no reply.”

Master Rang then spoke a verse. Chan Master Huairang then offered a verse to Master Daoyi. He said: The mind ground contains all seeds. He spoke of the mind and how our mind ground contains all seeds.

When watered, the seeds will sprout. When those seeds get watered, they will grow. The seeds will sprout.

The flowering of samadhi is invisible. Samadhi’s blossoms have no visible attributes.

How could there be withering and maturing? Given that there are no visible attributes, what decaying could there be? What coming into being could there be?

The master immediately awakened. Chan Master Daoyi heard that verse, which has a similar meaning to: “Originally there is not one thing. Where could dust alight?” One who understands this meaning knows that not getting defiled is the right thing to do. So it’s said: “The true mind is inherently beyond defilement.” “Immediately” means instantaneous understanding—it means he “awakened.”

人物誌

BIOGRAPHIES

（續）

(continued)


人物誌

Biograph

ies

處惹塵埃」，也就是你要明白了，你

就不染污了，所以說染污即不得開

悟。

「豁然」：「豁然」就即刻明白

了、就開悟了。

「住開元寺」：他住在開元寺。

「貞元四年」：在唐朝貞元四年「

二月四日，跏趺入滅」：結跏趺坐就

圓寂了。

「元和中。追謚大寂禪師」：死后

追加謚號叫大寂禪師。

「塔曰大莊嚴」：那個塔就叫大莊

嚴塔。

贊曰：

打破車牛鏡光始現

照耀十方如雷如電

大用大機千化萬變

引得兒孫日面月面1

「打破車牛鏡光始現」：把這個

牛車給打壞了，鏡子這光才現出來。

「照耀十方如雷如電」：照耀十

方的這種力量就如雷如電似的。

「大用大機千化萬變」

「引得兒孫，日面月面」：引得這

個兒孫呢，日日來修這個面壁法門，

每月也修這個面壁法門，就是要迴光

返照。

He dwelt at Kaiyuan Monastery.In the fourth year of the Zhenyuan reign period (788 A.D.) in the

Tang Dynasty, on the fourth days of the second lunar month he sat in full lotus posture and entered stillness. He assumed the full-lotus position and entered stillness.

Then the emperor bestowed upon him the posthumous title: Chan Master Great Stillness.

And named his stupa: Mighty Magnificence.

A praise says: Once a breakthrough came in the cart and ox question, Light

began to appear on the mirror.And dazzled the ten directions, like thunder and lightning. Great teaching was given to one with great potential, Bringing

about thousands of transformations, tens of thousands of changes.And extending through generations, Refer to Sun-face Buddha

and Moon-face Buddha 1.

Commentary:Once a breakthrough came in the cart and ox question, Light

began to appear on the mirror. Once the ox pulling the cart was beaten, then the brightness of the mirror began to show through.

And dazzled the ten directions, like thunder and lightning. The brilliance was as powerful as thunderbolts and lightning flashes.

Great teaching was given to one with great potential, Bringing about thousands of transformations, tens of thousands of changes.

And extending through generations, Refer to Sun-face Buddha and Moon-face Buddha. The Patriarch caused the disciples to reflect facing the wall in meditation daily and monthly. He meant that they should return the light and shine within.

1. 馬大師不安 (身體違和），院主問：「和尚近日尊候如何？」

師云：「日面佛，月面佛。」

——碧巖錄

1. This “Sun-face” and “Moon-face” refers to a koan. Once when Mazu Daoyi was not at ease, the director of the monastery asked him, “Venerable One, how has your health been recently?” Mazu Daoyi answered, “Sun-face Buddha; Moon-face Buddha.” — The Blue Cliff Record

待續 To be continued


【水鏡回天錄白話解】 refLections in the water-mirror: turning the tide of destiny

回去以後又給梁武帝的娘

娘，懺悔她的罪業，造了一部

《梁皇寶懺》，流傳至今。誌

公祖師用他神通變化不可思議

的境界來教化世間眾生，他殊

勝神異不可推測的境界是說也

說不完。

贊曰:

天地造化　萬物孕生　

飛潛動植　智愚含靈

佛聖仙賢　隨類現形　

誌公神異　孵育老鷹

「天地造化」：天地有種

種的造化。

「萬物孕生」：天地陰陽

造化產生萬物。

「飛潛動植」：四生：

飛，會飛的動物。潛，藏在水

裡的動物。動，一切的動物。

植，植物。植物雖為是無情

的，有情眾生常常伏潛在植物

上。

For the sake of taking across Empress Chi, the deceased wife of Emperor Wu of Liang, Venerable Master Baozhi specifically composed The Jeweled Repentance of Emperor Wu of Liang that has been circulating ever since. This repentance text was meant to help her repent of her karmic offenses. Elder Chan Master Baozhi taught and transformed sentient beings with his spiritual powers and inconceivable states, which were too numerous to mention.

A verse with praise says:Nurtured by Heaven and Earth, myriad things come into being.The flying, the swimming, animals and plants.The wise, dull, and other sentient beings. Buddhas, immortals, sages and worthy ones, manifest in accordance with situations.Such as the miraculous Venerable Baozhi. Born and raised by an eagle.

Commentary:Nurtured by Heaven and Earth, myriad things come into being. Myriad

beings originate from Heaven’s works of wonder in the world by the forces of Yin and Yang.

The flying, the swimming, animals and plants. There are four kinds of beings: those that fly, those that swim, animals and plants. Although plants are insentient beings, sentient beings often attach themselves to plants.

The wise, dull, and other sentient beings. These four types of beings—

Lectured by Venerable Master Hsuan Hua on May 7, 1988English translation by MTT (Malaysian Translation Team)

宣化上人講述於1988年5月7日

馬來西亞譯經組英譯

National Master Baozhi

寶誌國師

人物誌

BIOGRAPHIES

（續）

(continued)

To be continued


人物誌

Biograph

ies

「智愚含靈」：有智慧及愚癡的含

靈都在飛潛動植中生長。

「佛聖仙賢」：佛、聖人、神仙和

賢人。

「隨類現形」：到處隨類現形。

「誌公神異」：誌公祖師很神異

的。

「孵育老鷹」：老鷹把他從鷹巢裡

面孵出來，這種境界也是不可思議的。

又說偈曰:

代有異僧化顓蒙因時示現種種形

六道輪迴常來往　四惡趣路任西東

誌公指破迷人網　武帝皈依石頭城

可惜宿世錯因果　侯景報仇餓臺中

「代有異僧化顓蒙」：每個朝代

都有很奇特的修道的異僧。異僧就是

與眾不同、出乎其類、拔乎其萃的僧

人，來教化世間一切有智慧的人和愚

癡的人。

「因時示現種種形」：因為時候不

同、機緣不同，他就示現種種的形。

「六道輪迴常來往」：大權示現，

菩薩化身，不單單是在人類裡示現，

也在一切無數的畜生類裡示現。他在

天道、人道、阿修羅、地獄、餓鬼、

畜生六道輪迴裡常來往；常常到這兒

去、到那兒去。

「四惡趣路任西東」：他在四惡趣

裡，有的時候托生到地獄裡去，又轉

到餓鬼裡頭去，又做畜生，這都不一

定的；所以四惡趣裡邊也有聖賢在那

兒教化眾生。

「誌公指破迷人網」：誌公禪師能

針針見血，能指破世間人如網似的迷

惑。

「武帝皈依石頭城」：梁武帝在南

京石頭城拜誌公為國師。

「可惜宿世錯因果」：可惜梁武帝

在前生修道的時候，因為有一隻猴子

flying, swimming, animals, and plants—encompass all living creatures, whether wise or stupid.

Buddhas, immortals, Sages and worthy ones, manifest in accordance with situations. Buddhas, Sages, immortals, and worthy ones take on different appearances and forms accordingly.

Such as the miraculous Venerable Baozhi. The Chan Master was very miraculous.

Born and raised by an eagle. The Master was a human being hatched from an egg in an eagle’s nest. Such a thing is inconceivable.

Another verse says:Each generation sees eminent monks teaching the confused.They appear in forms according with the times and conditions. Frequently coming and going; revolving within the six paths. Freely roaming east and west in the four evil destinies. Venerable Zhi pointed out the nets of delusion that entrap beings.Emperor Wu took refuge with this Venerable Master in the city of Shitou. What a pity Wu planted wrong causes in his past life! Thus, Houjing sought vengence and starved him to death in Taicheng.

Commentary:Each generation sees eminent monks teaching the ignorant. In

every generation there have been exceptionally eminent monks with outstanding abilities who have taught and transformed both wise and confused living beings.

They appear in forms according with the times and conditions. They are the transformation bodies of Bodhisattvas and manifest provisionally in accordance with different times and conditions. They appear not only among human beings, but also among numerous kinds of animals.

Frequently coming and going; revolving within the six paths. They came and went frequently in the six paths, as heavenly beings, asuras, humans, animals, hungry ghosts, and hell-beings. They often went here and there.

Freely roaming east and west in the four evil destinies. In the four evil destinies of asuras, animals, hungry ghosts, and hell-beings, there are also sages who teach and transform all living beings.

Venerable Zhi pointed out the nets of delusion that entrap beings. Venerable Zhi was straightforward like a needle pricking blood, teaching with piercing clarity, tearing apart people’s net of delusions.

Emperor Wu took refuge with this Venerable Master in the city


人物誌

Bio

gr

aph

ieS

去打他閒岔，他就把猴子圈

入洞裡頭七天也不管牠，猴

子就給餓死在石洞裡頭。

「侯景報仇餓臺中」：

侯景就是猴子轉世來報仇。

當年梁武帝把牠困在石頭洞

七天餓死，現在他也把梁武

帝困到南京的臺城裡邊餓

死。所以這都是果報不可思

議，眾生造業不可思議，受

報也不可思議。我們切記不

要錯因果，不錯因果，也不

用躲躲藏藏，怕到地獄。你

要錯因果，你就無處躲；你

到地獄裡乾發火，那時候什

麼辦法也沒有了。

of Shitou. Emperor Wu bowed to Venerable Zhi as the National Master in the city of Shitou (Stone), which is another name for Nanjing.

What a pity Wu planted wrong causes in his past life. It was such a pity that when Emperor Wu was cultivating the Way in his past life, a monkey kept on bothering him and prevented him from entering samadhi. Therefore, he trapped the monkey in a cave and forgot about it until seven days later. By then, the monkey had starved to death in the cave.

Thus, Houjing sought vengence and starved him to death in Taicheng. The monkey was reborn as Houjing to seek revenge on Emperor Wu. Houjing besieged Emperor Wu in Taicheng of Nanjing and starved the Emperor to death. This retribution was inconceivable! The karma living beings create is inconceivable, and the retributions they receive are also inconceivable. Therefore we must make sure not to make mistakes in cause and effect. If you didn’t make any mistakes in cause and effect, then you wouldn’t have to hide and be worried about going to the hells. Yet, if you make mistakes in cause and effect, then you will have nowhere to hide; and when you are in the hells, you will have no way out and won’t be able to do anything but be pointlessly angry.

要斷了煩惱，菩提也斷了，

「煩惱即菩提」，那就是要「

變」，怎麼「變」呢？所謂「動

則變，變則化，唯天下至誠為能

化」，所以煩惱要化，要緊的地

方在這裡。

煩惱是冰，菩提是水，你要把

冰打碎，放到一邊，這是斷了，

可是菩提也沒有了。你若用陽光

把冰照化了，冰就成水，水就是

菩提，所以說「煩惱即菩提」，

也是這個道理。

你若用菩提心教化眾生，眾生

會歡喜；若用煩惱教化眾生，眾

生寧可死，也不接受你的教化。

同樣的東西，冰變成水而已。你

會用就是菩提，不會用就是煩

惱，會用時是妙不可言，不會用

是粗不可言。

——摘自宣公上人《普賢行願品淺

釋》

王懷真，王懷庸英譯

If you cut off afflictions, you also cut off bodhi. “Afflictions are bodhi”: this means that you should change them (i.e., change afflictions to bodhi). How? You should transform them. It is said: “Change occurs when there is movement; transformation occurs when there is change — only those who possess utmost sincerity are capable of bringing about transformation in others.” Thus, whether one can transform afflictions hinges on one’s sincerity.

Afflictions are “ice,” bodhi is “water.” If you crush ice and sweep it aside, then, in a sense, you “cut it off,” causing bodhi to disappear altogether. However, if you let sunshine melt it, the ice becomes water, and “water” is bodhi. This explains the principle “afflictions are bodhi.”

If you teach living beings with bodhi resolve, living beings will receive your teachings happily. If you teach them with your afflictions, they will feel like they would rather die than accept your teachings. This can be seen in the above example: ice and water are of the same substance, and thus ice is able to transform into water.

If you know how to use it, it becomes bodhi; if you don’t, it becomes affliction. If you know how to use it, it is wonderful beyond words; if you don’t know how to use it, your coarseness and clumsiness are beyond words.

—Excerpt from Venerable Master Hsuan Hua’s Commentary on Samantabadra Bodhisattva’s Conduct and Vows

English Translated by Wang Huaizhen, Wang Huaiyong


覺海慈航度香江Crossing Hong Kong

on the Ship of Compassion in the Sea of Awakening

Revised by Bhikshuni Heng Ching

（續）

(continued)

06. Running Out of Food and Awaiting Death The Guanyin cave was excessively humid and

therefore, uninhabitable. After overcoming many difficulties, Venerable Master moved a large stone, which was originally located outside of the cave so that he could build a small hut. Unexpectedly, this led to many demonic obstructions.

Narrated by Venerable Master Hua:I noticed that quite a number of seasoned

cultivators are lazy and unwilling to contribute when they live in a community; however, they would do everything on their own when they are in their thatched hut. Why? If they do not do work themselves, no one else would do it for them. Such as so and so when he was living in the Bamboo Grove Monastery (Chuk Lam Shin Yuen), he slept all day long. Later, when he lived in his own hut, he became very diligent. He would make sure the surroundings of his living compound were clean and tidy. He even made some beautiful fences. But when living in the monastery, he didn’t make any effort to help. There was another person who pretended to be an experienced cultivator in the monastery. He

06. 絕糧待斃

觀音洞濕氣嚴重，不是安身

之處。上人克服諸難，把洞外

一塊大石移去，搭個小茅蓬，

沒想到卻招來了魔障……

上人自述：

我看見不少老修行在大眾的

地方，多數是躲懶偷安，不肯

多做；等自己住茅蓬，他就什

麼都能做了。為什麼呢？因

為自己的事情再不做，就沒

有人做了。像某人在竹林禪院

住的時候，一天到晚睡覺。等

自己住茅蓬了怎麼樣？他真精

進，把茅蓬的四周都整理得乾

乾淨淨的，他做的籬笆非常地

漂亮；可是他在叢林裡，一點

力都不肯出。還有一個人在道

場裡裝老修行，一副很愚蠢的

樣子，什麼也不做。等自己住

茅蓬，這個也會做了，那個也

會做了；雖然很笨，但是他會

宣公上人事蹟編輯委員會新編

馬來西亞翻譯小組英譯

A new edition by the Committee for the Publication of Venerable Master Hsuan Hua’s Biography

English Translation by Malaysia Translation Team

宣化上人事蹟（香港篇） events in the Life of the venerabLe master: the Period in hong Kong人物誌

BIOGRAPHIES

比丘尼恒青修訂


人物誌

Bio

gr

aph

ieS

覺海慈航度香江

Revised by Bhikshuni Heng Ching

做。為什麼呢？因為他認為茅蓬是

他的，叢林不是自己的。

我和他們的性情正是相反，在叢

林裡我歡喜做，自己住小茅蓬就隨

隨便便、馬馬虎虎了。觀音洞是人

家原先造好的，我住在那兒不增也

不減，天天坐那個地方，什麼也不

做。因為那個洞太濕，後來才修個

小茅蓬，不得不移動一塊大石頭，

工人做不了了，我才搬走它，這就

是我的性情。

記得當時我用的兩個工人都是大

個子，都很有力量，一個工人有六

呎多高，另一個有五呎八。我叫他

們把石頭搬走，這塊石頭有兩噸那

麼重。他們兩個人用鐵棍來撬，撬

了半天，大約有四個鐘頭吧，沒有

法子把它移動，一分都移不動，一

點辦法也沒有。回來對我講，說是

這塊石頭要用炮轟，不然的話，沒

有法子搬得動。我到那兒看一看，

我說：「這塊石頭不用炮轟，你們

兩個人搬不動，我現在和你們兩個

人來打賭，如果我要搬動，你們兩

個人今天的工錢不要，如果我搬不

動，我給你們雙倍的工錢，你看好

不好？」啊！他們就說「那當然可

以啦！」

他們怎麼撬不動呢？他們是用鐵

棍一撬它，它底下有力量，往土上

撬也不動的，那個土當然沒有那個

石頭力量大。我一個人就搬這個大

石頭，我怎麼能搬得動呢？我就在

這大石頭底下空隙邊墊上一塊石

頭，這麼用鐵棍往前一撬，撬起來

了。我花了大約二十分鐘就把石頭

搬給走了，大石頭就從上邊跑到下

邊去，它自己就搬家了。

我對他們講：「你們兩個人一天

吃幾頓飯？」「吃三頓。」「你們

一天賺多少錢？」他們說他們賺多

少錢。我說：「我要是去做工，人

made himself look clumsy and stupid, and didn’t do anything at all. But while living alone in his hut, he managed to do this and that. As clumsy as he was, he had managed to get many jobs done. Why? Because he considered the hut to be his, however, the monastery was not.

Contrary to their behavior, I was very fond of working in the monastery, but when it came to my own hut, I was very casual and lax. The Guanyin cave was built before I came and I didn’t make any changes while living there. I sat there everyday and did nothing else. Later on, I built a small thatched hut, because the Guanyin cave was too damp to live in. To build the hut, I had to move a large stone. The workers I had hired weren’t able to move it, so I moved it myself. Such was my character.

As I recalled, the two workers I had hired were very tall, muscular, and strong. One was 6 feet tall while the other was 5 feet 8 inches. I asked them to move this stone which weighed around two tons. Those two workers tried to use an iron rod to move the stone. After trying for almost half a day, about four hours, they weren’t able to move it, not even a bit. There was nothing they could do. They came back to me and said, “You have to use some explosives to remove the stone because there is no other way to move it.” I went over and had a look. I told them, “We don’t have to use explosives to more this stone. You two just couldn’t move it. Now I will make a bet with you: if I am able to move it, both of you will work without any wage today; however, if I can’t move it, I will double your pay. What do you say?” Then they said, “Sure, no problem!”

Why they weren’t able to move the stone? It was because they used an iron rod to lift (the stone), exerting a force from beneath. If this force was leveled against the earth, you can’t move the stone since the earth is not as hard as the stone. How was I able to move the big stone myself? I first placed another piece of stone between the gap of the big stone and the earth before using the iron rod to pry. As a result, the big stone moved. It took me about twenty minutes. The big stone itself rolled down from the top, and was moved.

I asked them: “How many meals do you two eat a day?“Three meals.”“How much do you make daily?” They told me how much it was.

So I told them: “If I were to look for a job, everyone would have wanted to use me instead of you two, because I only eat one meal a day and I can do what you can’t.” They were speechless.

A year later, I finished building a small hut just outside of Guanyin Cave. It was made of wood and covered with bitumen paper (a kind of roofing felt); it about 15x15 feet. Finally, I had shelter. Once


人物誌

Biograph

ies

人都會要用我，不

用你們。因為我一

天只吃一餐，你們

做不了的工，我能

把它做了。」說得

這兩個工人沒話

講。

過了一年，我在

洞外邊造一個小小

的茅蓬，用木頭搭

好，再用蠟青紙糊

上；大約十五呎乘

十五呎的小地方，

總算有瓦遮頂了。

茅蓬一造起來，這時候魔障也來了。我

旁邊的鄰居心生妒忌，偽造謠言，他告

訴竹林禪院說我有很多錢，說：「不要

供養他了，他有錢造茅蓬，怎麼會沒有

錢吃飯呢？」當家師信以為真，再也不

供養我。那時候真沒有人供養了。沒有

人供養，我就想：自己有一點少少的東

西把它吃了，就在那兒打坐了。我也不

告訴任何人說我沒有飯吃了，我也不出

去，誰也不見的，餓死、我這就算了。

把洞內存下的乾糧慢慢用來充饑，勉強

撐半個月。這時候什麼也吃光了，真的

絕糧了，就坐著等餓死。因為我一向的

宗旨是「凍死不攀緣，餓死不化緣，窮

死不求緣；隨緣不變，不變隨緣。」

【後記】唐果善居士口述：：

我1950年皈依，但是不懂佛法。有一

次，我帶親友到觀音洞探望師父，看見師

父缽裡有菜飯，以為吃了可以增壽健康，

大家逕自就把它吃光了，後來才知道那是

師父到竹林禪院拿回來的午齋，我們趕緊

買麵包給師父，那天師父就靠那點麵包過

一天，回想起來真是罪過！

待續To be continued

the hut was completed, demonic obstructions came along. My neighbor became jealous, spread rumors, and informed Bamboo Grove Monastery that I had a lot of money. He said, “You should stop supporting him. If he has money to build a hut, how could he have no money for food?” The monastery manager believed what he had said and stopped offering food

to me. At that time, I had no one to support me at all. Without anyone’s support, I told myself: “After taking a small amount from the food I was given before, I will sit down and meditate.” I didn’t tell anyone that I was out of food, neither did I go out nor see anyone. If I starved to death, so be it. I slowly ate the dried food that was left in the cave to overcome my hunger and which lasted for barely two weeks. After that, I totally ran out of food, so I meditated and awaited death by starvation. This is because my principles have always been:

Freezing to death, I do not scheme. Starving to death, I do not beg. Dying of poverty, I ask for nothing. According with conditions, I do not change. Not changing, I accord with conditions.

【Postscripts】 : Upāsikā Tang Guoshan NarratesI took refuge in 1950, but I didn’t really know Buddhism. At

one time, I brought my relatives and friends to Guanyin Cave to visit Master Hua. We saw some food in the master’s bowl. We thought that by eating the food, it would increase longevity and make us healthier; hence we ate the food without asking. Only later we realized the food was actually the lunch Master had brought back from Bamboo Grove Monastery. We then rushed out to buy some bread for Master. That day, he lived on the small amount of bread we bought. Looking back, I feel still guilty.


To be continued

佛法到出世的時候一定要

出世；它不出世，這個世界

就會壞了。所以就有一位龍

樹菩薩（西元150-250年），

在佛滅度以後五百年，他出

世了──不止五百年，那是

多少年，你們可以去考究考

究！考查不出來，就算它五

百年；要考查出來，多少年

就算它多少年。這不是一定

的，不是我說的這樣就是這

樣！

總而言之，就有一位龍樹

菩薩出世了。這個龍樹菩薩

出世了，他把世間的文字都

讀遍了，都能背誦如流；無

論什麼文字，都讀盡了。「

世間文字」就是印度的文

字，他讀盡了；讀盡了，他

用神通到龍宮裡去。他怎麼

能到龍宮呢？這證果的聖

人，他走到海裡，水自然就

分開來，讓出一條路給他

走。所以他從這個海岸上走

到龍宮去，也不會有水把他

腳給沾濕了。

他到龍宮，一看龍宮這個

法寶是無量無邊，看見這種

摘自宣公上人《華嚴經疏玄談淺釋》

An Excerpt from Venerable Master Hsuan Hua’s Commentary on National Master Ching Liang’s Prologue to the Avatamsaka Sutra

《華嚴經》出世

The Avatamsaka Sutra Appears in the World

法語法雨

DHARMA TALK DHARMA RAIN

吳蓮蓮英譯

English Translated by Lianlian Wu

When it is time for the Buddhadharma to appear in the world, if it does not appear, then the world will deteriorate. Th erefore, fi ve hundred years after the Buddha entered the Nirvāṇa, Nagarjuna Bodhisattva (C.150-C.250)appeared. His coming was actually over 500 years after the Buddha entered the Nirvana. You can conduct research and investigate exactly how many years. If you can’t get a result after investigating, then treat it if it were 500 years; if you can fi nd out the exact time length, then we should use that particular time. Th is is not for certain; what I am saying may not be the case.

All this is to say is that Nagarjuna Bodhisattva appeared in the world. When he appeared, he read and could recite fl uently all of the secular texts in the world. No matter what the text was, he read it. “Worldly texts” were the texts of India. He read all of them. After reading all of those texts, he used his supernatural powers to travel to the Dragon Palace. How did he get to the Dragon Palace? As a great sage that had achieved realization, when he went to the sea, the water naturally separated, forming a road for him. So he walked from the coast to the Dragon Palace and no water even wet his feet.

Nagarjuna Bodhisattava arrived at the Dragon Palace and found that the Dragon Palace had boundless Dharma treasures. Th en


法語法雨

Dh

arm

a T

alk

Dh

arm

a r

ain

經典太不可思議、大不可思議！你

怎麼樣想也沒有法子明白的，這不

可思議嘛！

那麼，這一部不可思議經共有三

本，有上本、中本、下本。

上本和中本，因為偈頌太多了，

不是我們這世界人的心力和力量所

能修行得到的──心力也算不過

來，力量也達不到，不能修持的。

我們人的智慧達不到，不能明白，

不容易記憶清楚；即使以龍樹菩薩

的大智大慧，他也有望洋之歎。怎

麼叫「望洋之歎」？就是看到海洋

之大而發出驚歎，說：「嗨！海這

麼大！」所以，上本和中本這兩本

都不傳。你想要去學這兩本經，可

以到龍宮去見一見龍王爺；請他先

喝一杯茶，然後和他談這個要求，

或者可以的。你有這個能力，就可

以到龍王那個地方；你就不請他飲

茶，或者他也不敢不給你看這部

經。

我們現在所講的《華嚴經》，這

是出自下本。中本和上本都不是我

們這個世界的人心和力量所能修持

的，所以上中這兩本

不傳。那麼還有比這

《大方廣佛華嚴經》

上本、中本更無量無

邊的境界，這叫什麼

呢？《普眼經》這部

經比《華嚴經》上本

更為無量。怎麼叫「

普眼」呢？因為微塵

也有眼睛，毫毛也有

眼睛；所以在每一粒

微塵有百千萬億那麼

多的眼睛，在每一根

毫毛端也有百千萬億

那麼多的眼睛。這個

眼睛，你沒有法子來

知道它多少的，不是

he saw an incredible and supreme sutra! It was inconceivable. This incredible sutra included three volumes. In the first and second volumes, there were too many verses that we

as ordinary people lack enough intelligence or strength to cultivate them. We don’t yet have enough wisdom, so we wouldn’t be able to understand or memorize them clearly. Although Nagarjuna Bodhisattva had great wisdom, he could only look at the ocean and sigh. What does this mean to “look at the ocean and sigh?” It means one sees the vastness of the ocean and marvels, “Wow, the ocean is so vast!” Therefore, the first two volumes were not transmitted or circulated. If you want to study these two volumes of the sutra, you can go visit the Dragon King in the Dragon Palace. First, you should share a cup of tea with him, and then make this request. If you have enough power that you can go to the Dragon King’s place, he might give you the first two volumes. Perhaps he will not dare not to show you these two sections of sutra, even if you don’t first treat him to a cup of tea.

Now we are teaching the third volume of the Avatamsaka Sutra. Volumes One and Two are not for us to practice in this world since we don’t have enough intelligence or strength. Therefore, the first two volumes have not been transmitted and circulated. There is a realm described in another sutra that is even more countless and limitless than those mentioned in the first two volumes of the Avatamsaka Sutra. What is it called? The Sutra of Universal Eyes. The realm referred to in it is more vast than the realm in the first volume of the Avatamsaka Sutra. Why do we call it “Universal Eyes?” Because in this sutra even the dust has eyes and

also even the hair has eyes—there are hundreds of billions of eyes in each particle and hundreds of billions of eyes at the tip of each hair. With respect to the eyes, you have no way to know how many there are exactly. This state is incomprehensible to ordinary people, so this is called the Sutra of Universal Eyes. This sutra is the Dharma method that Haiyun (Ocean Cloud) Bodhisattva practiced. Haiyun Bodhisattva was the third teacher among the fifty-three wise teachers that Sudhana visited.

Because this sutra was too voluminous, Nagarjuna Bodhisattva did not dare read it; he just read the third volume (of the Avatamsaka) with it’s 100,000 verses, among which there are forty-eight sections.

Nagarjuna Bodhisattva was very intelligent and wise with a particularly good memory. He did not spend too much time in the Dragon Palace.


法語法雨

dh

arm

a Ta

lk dh

arm

a ra

in

He was concerned that if he spent too much time there that some of the fish, shrimps and crabs, would not be happy. He was also concerned that the Dragon King was too stingy and might not make offerings nor support him. So he was flustered and spent a very little time there while he was memorizing the Avatamsaka Sutra. Because his memory was strong and especially good, he never forgot a word as soon as he read it. Thus, once he read the Avatamsaka Sutra, he remembered it very well. When he returned to land, he wrote it out without missing a single word. Based on these causes and conditions, the Avatamsaka Sutra had been circulated in the world.

In Dharma Master Xuanzang’s Great Tang Records on the Western Regions, he mentioned that many Mahayana sutras were kept in the kingdom of Chukupo1. A complete version of the Avatamsaka was also kept in that kingdom. The current version, which we are reading now, only has eighty chapters. It is not a complete version.

It was said that the country named Chukupo was over 2,000 li (about 700 miles) away from the southeast of the kingdom of Khotan. This country’s king respected and loved Mahayana sutras, such as the Avatamsaka Sutra, the Lotus Sutra, the Great Perfection of Wisdom Sutra, the Great Cloud Sutra, the Great Treasures Collection Sutra, the Sutra on the Descent to Lanka, etc. He treasured all of these great sutras and passed them down to generation from generation as national treasures.

[Editor’s note: During the Eastern Jin, there was a monk named Zhifaling. He was a disciple of Dharma Master Huiyuan of Lushan Moutain. He liked Mahayana sutras. He heard that the kingdom of Chukupo had Mahayana sutras and in order to seek the Dharma, he overcome many hardships to come to the kingdom of Chukupo. He prayed wholeheartedly and was able to obtain the first 36,000 verses of the Avatamsaka Sutra and returned home with them. This became the Avatamsaka Sutra that was translated in the Jin dynasty. It is also called the Avatamsaka Sutra in Sixty Volumes.]

凡夫的境界所能瞭解的，所以這叫《普眼經》

。這部《普眼經》就是海雲菩薩所修持的法

門。海雲菩薩是善財童子五十三參中的第三位

善知識。

因為這個經也太大了，他也不敢看了。那麼

就看下本，下本就有十萬偈頌，其中有四十八

品。

龍樹菩薩非常聰明有智慧，記憶力特別清

楚。他大約在龍宮裡時間也不太多──太多

了，怕這一些魚鱉蝦蟹，或者不高興了；又怕

龍王太孤寒了，捨不得供養他；所以他在那慌

慌張張的，很短的時間作客，在那兒誦念這部

《華嚴經》。因為他的記憶力特別強、特別

好，過目不忘──念一遍就記得了；所以他就

把這下本《華嚴經》記得很清楚，待他回到人

間來，就一字不漏地把它寫出來。因為這個因

緣，這部《大方廣佛華嚴經》才能流傳在世

間。

在唐玄奘法師所著的《大唐西域記》上說，

在遮拘槃國1，有很多大乘經典。這部《華嚴

經》的全本，就在遮拘槃國。

遮拘槃國，據說離于闐國東南有二千多里

路，有個國家就叫遮拘槃國。這國家的國王，

都很敬重、很愛護大乘經典；好像《大方廣佛

華嚴經》、《妙法蓮華經》、《大般若經》、

《大雲經》、《大寶積經》、《楞伽經》等

等。這些大部的經典，他都保存著；一代一代

的這麼保存，作為國寶，這麼來代代相傳。

[編按：在東晉的時候，有位沙門名叫支法領，

是廬山慧遠大師的弟子；他歡喜大乘法，聽說

該國有大乘經典，為了求法，就不辭千辛萬苦

來到遮拘槃國，竭誠請禱，所以就請得《華嚴

經》的前分有三萬六千偈回國。這就成為晉朝

所譯的《華嚴經》，也就是《六十華嚴》。]

1. The kingdom of Chukupo was known by as many as fourteen names; one of its other names men-tioned in Dharma Master Xuanzang’s book, was the “kingdom of Chakuka.”

1. 遮拘槃國的中文譯名約有十四個。《大唐西域記》中採用的該國中文譯名為「斫句迦國」。


菩提田

BODHI FIELD

Inner Spiritual Cultivation meets Compassionate Action

Chinese Translated by Ling Chinben & Ma Chinxi

Q&A with Bhikkhu Bodhi on March 7, 2017 at Dharma Realm Buddhist University

菩提比丘2017年3月7日於法界佛教大學問答紀錄

林親本、馬親喜中譯

編按：2017年3月7日，法界佛教大學「活動與精神生活共同課程辦公室」邀請菩提

比丘為法界佛教大學師生主持一場討論會。菩提比丘是美國籍法師，出生於紐約

市，1973年在斯里蘭卡受具足戒。他是知名的學者及譯者，將巴利文經典譯成英文。

法界佛教大學學士與碩士課程都研讀他的書《佛如是說：巴利文論藏選集》。他是佛

教出版協會會長，並創立「佛教全球救濟會」在全美各城市舉辦「為飢餓健行」活

動，募款所得用以支持直接將食物送給挨餓者項目、提倡永續農業、支持女性與女孩

受教育、提供正當機會給女性⼯作創業，以支持她們的家庭。

Editor’s Note: On March 7, 2017, Dharma Realm Buddhist University’s Co-curricular Events and Spiritual Life Offi ces invited Venerable Bhikku Bodhi to host a discussion with the DRBU community. Venerable Bhikku Bodhi is an American Buddhist monk, originally from New York City, who ordained as a monk in Sri Lanka in 1973. He is an eminent scholar and translator of Buddhist texts from Pali into English. His book In the Buddha’s Words: An Anthology of Discourses from the Pali Canon is read and studied in both the B.A. and M.A. programs of DRBU. He is the president of the Buddhist Publication Society and the founder of Buddhist Global Relief, which holds “Walk to Feed the Hungry” in cities throughout the United

States; BGR supports projects designed to provide direct food relief to people affl icted by hunger, promote sustainable agriculture, supports the education of women and girls, and gives women opportunities to start right livelihood projects to support their families.

內修與慈悲行結合


菩提田

Bo

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Inner Spiritual Cultivation meets Compassionate Action

Bhikkhu Bodhi: In my early days as a monk, I focused my study primarily on the scriptural languages of Pali and the discourses of Buddhist scriptures. Most of my effort was invested in translating Buddhists text from Pali into English. In recent years, there has been a shift in my points of emphasis, particularly when I came back to the United States in 2002. I began to get more information about world events and I began to see the need to develop what we might call a Buddhist conscience in the great challenges that are facing humanity today; particularly we see challenges on several fronts. One challenge is widening income inequality. The country’s and world’s wealth are channeled into the hands of a very small, powerful, and ultra-wealthy elite to the detriment of millions of people around the world who are being plunged into unconscionable poverty and misery.

Another challenge is the development of weapon systems and militarization. We invest more and more of the country’s wealth into the military to build up this country. The extension of the American empire project into the Middle East, igniting wars there, costs hundreds and thousands of innocent lives. And probably the most ominous trend of all is the continued exploration and exploitation of fossil fuels. Burning up carbon and expelling it into the atmosphere causes climate changes that will precipitate mass disasters around the world. The particular question and problem I’m been dealing with is “How do we develop a Buddhist response to these problems, based upon the intrinsic values of Buddhism, as a doctrinal framework of Buddhism?” I’ve noticed there’s always a tendency of Buddhists, particularly Buddhist monastics, to shy away from facing these problems and deal with them head on, as though this is part of the dirty world we have to avoid in our efforts of purification. Everything is interconnected; in the Buddhist doctrine, this means the development of our own inner spirituality has to be reflected in the way we respond to that in the world. If our inner spiritual cultivation has any value, it has to be applied in compassionate action to protect those people who are most vulnerable around the world and to preserve a viable, healthy human community, which will help people to flourish rather than to flounder at the very edge of survival.

Question: In reading your book in our Pali text class, it seems like a Buddhist attitude to find a secluded place and to move through these stages of cultivation. But with your call to action, how do you find a balance between those two things such that we can actually engage effectively but also continue to do so from a place of stability?

菩提比丘：出家初期，我的研究重點是

巴利文經文語言和佛經論述，我的大部

分精力都用於將佛經從巴利文翻譯成英

文。近年來，我的研究重點有所改變，

特別是2002年回到美國後，我常聞各種

天下大事，並開始意識到，在人類面臨

的巨大挑戰面前，當今社會需要發展所

謂的「佛化良知」。人類面臨如下挑

戰：一是貧富不均日益加劇，這個國家

乃至整個世界的財富都集中到極少數權

貴精英手中，致使世界上千千萬萬窮人

陷入極度貧困和痛苦之中。

另一是武器系統和軍事化發展迅猛，

這個國家把越來越多的錢用以裝備軍

隊，把帝國項目擴展到中東，引發戰

爭，使成千上萬的無辜平民死於非命。

可能最糟糕的趨勢還是繼續勘探和開採

化石燃料。碳燃燒、碳排放所致的氣候

變化將在全球引發嚴重災難。我一直在

思考和處理的問題就是，「根據佛教教

義所闡述的佛教內在價值觀，我們作為

佛教徒，應該如何對這些問題作出應

答？」我注意到佛教徒、特別是佛教僧

侶們都有一種傾向，不願直接面對這些

問題，對此避而遠之，彷彿這些便是我

們在清淨修行中必須避開的五濁惡世的

組成部分。然而一切都是相互關聯的，

在佛教教義中，這意味著我們內在靈性

的發展必須反映在我們對世界的反應

中。如果說我們內心修養要具有任何價

值的話，那必須是慈悲為懷並行動起

來，去保護世界上最弱勢的群體，保護

切實可行的健康的人類社區，從而幫助

那裡的人們蓬勃發展，而不是在生存邊

緣垂死掙扎。

問題：我在巴利文經典課上閱讀您的書

後，覺得佛教徒看上去是需要找一個寂

靜處，然後次第循序漸進地修行。但您

又呼籲佛教徒需要在世上行動起來，您

是如何找到這兩者的平衡點？既能積極

有效地行動起來，又可繼續安穩地修

行？


菩提田

Bo

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ld

Bhikkhu Bodhi: I would say this is something each person has to work out for themselves, how to strike a satisfactory balance between inner cultivation and outer action, or action in the world. This balance will differ for each individual. But what I would say as a generalization is for action in the world to be truly transformative and effective, it should come from a place (to some degree) from inner stillness, stability, and balance, and also as an expression of true compassionate concern for others and for the wellbeing of the world; and not come from the position of anger, aggression, hostility toward those with whom one disagrees. This will bring together the two pillars of Buddhism, the classical pillars of wisdom, which is to investigate and understand at a deeper level the causal origins of problems and to see the underlying causes and conditions. When we engage in cultivation, we then see all of the problems that we face in our personal lives are really coming from the afflictions or the defilements of the mind. From this, we can understand that the societal and global problems of the world all come from the collective merger of the defilements of millions and billions of human beings. One has to be able to go down to the deepest level of the underlying sources of the defilements and then begin to work on ourselves. I would also say that in today’s world, we’re all so closely interconnected that it’s not sufficient just to go off full-time by oneself to cultivate inner insight and purification. But as we develop through different stages of inner insight and purification, we should contribute our realizations and skills to transforming the nature of society and work to bring about a more equitable world.

Question: I was just wondering, what is your advice or thoughts on navigating some of the relationships we have with the people in the world that may share different kinds of ideas, orders, or faiths?

Bhikkhu Bodhi: I would say that we shouldn’t try to impose our views on those who do not seem like they will be receptive to us. If people are already fixed in their own beliefs, commitments, and worldview, then we just relate to them at a level where we have some kind of common interest; but we shouldn’t try to convince them or impose our beliefs upon them. Just as we or I wouldn’t want a person from another faith came in and tried to impose their beliefs on me. I would sort of back off and resist. So we could suppose other people would resist our attempts to impose our views on them.We can try to find areas of common understanding but when we run up against differences, we just have to recognize them and respect the differences. I remember a line that was maybe in an earlier translation of the Sixth Patriarch Sutra, where Master Huineng says, “When you meet those whom disagree with us, we just

菩提比丘：要說這是每個人必須自行

解決的問題，即怎麼在內心修行和外

在行動（在世上的行動）之間找到一

個令人滿意的平衡點。這種平衡因人

而異。不過總而言之，如果希望在世

上的行動真正能夠改變世界並且卓有

成效的話，它應該（在某種程度上）

出自內心的平靜、穩定和平衡，表

達對他人和世界福祉的慈悲關懷，而

不是來自對不同觀點者的憤怒、攻擊

和敵意的立場。這就把佛教智慧的兩

大支柱結合起來，即深入地調查和理

解問題的緣起，並且看到其根本的因

緣。當我們修行時，就會發現，我們

在個人生活中面對的所有問題，都來

自內心的煩惱和污染。由此我們可以

理解社會問題和全球問題都來自於億

萬眾生內心污染所致的共業。一個人

必須深入到最深層的根本污染源，並

且從自己的改變做起。在當今世界，

我們大家是如此的休戚與共，因此我

們僅僅去修行個人的智慧和清淨是遠

遠不夠的。當我們通過修行智慧和清

淨達到不同的位次之後，我們應該為

改變社會性質、開創一個更為公平的

世界貢獻自己的智慧和技能。

問題：在與不同理念、不同信仰、不

同宗教團體的人們互動方面，您有何

建議和想法？

菩提比丘：我們不應該試圖把我們的

觀點強加於看起來不會接受我們觀點

的人。如果他們已經有了固定的信

仰、承諾和世界觀，那我們只需在與

他們有共同興趣的層面上進行溝通，

而不要試圖去說服他們，或把我們的

信仰強加於他們。就像我們也不想讓

別的信仰的人來把他們的宗教強加於

我們頭上一樣。對此我會停止交流並

予以抵制。所以我們可以設身處地想

想，如果我們把自己的觀點強加於他

人，勢必也會引發他們的抵制。我們


菩提田

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put our palms together and keep silent.” I think it is something like that.Question: Would you please kindly share some of your observations on trends of how you see Buddhism developing or evolving in this country, and perhaps some of the things that are encouraging or lacking in areas?

Bhikkhu Bodhi: One major development that’s taking place in American Buddhism, I say with a little sadness, is almost a shifting of the responsibility of bearing the torch of the Dharma from the monastic community to the lay people, to lay teachers. On one hand, I think it’s good that more and more lay people become involved in Buddhist practice and delve deeper in Buddhist studies. Along this, however, there’s also the trend that once more lay people get involved, they almost autonomously start developing approaches to the Dharma on their own, resulting in more compromises in the flavor, or even a dilution of the flavor, of the Dharma from making the Dharma more palatable to people living in the world.

For instance, when one wants to sell something like a popular healthcare brand, or an alternative lifestyles fund, everyone immediately becomes interested if you just attach the word “mindfulness” to the product. This has been a tendency that’s been happening. I would say there’s a real need to have stronger monastic presence in American Buddhism. With this, I feel monastics also need to recognize the need to make the Dharma more relevant to people living in the world without compromising the essential foundations of the Buddhadhamma in order to popularize the religion. Some important things drop out in people’s attempt to popularize Buddhism. For instance, some monks have told me that they almost never mention karma and rebirth and other realms of existence or hear about these in the popular discourses on Dharma. For me, I come from a Sri Lankan background where these notions are always mentioned in the background of the teaching, so I never have any hesitation about speaking about kamma and reincarnation. I think to preserve the integrity of the Buddhadhamma one does have to recognize that there are other realms of existence, that there is a process of rebirth where we go from one life to another, migrating through these different realms of existence, and that there is a fundamental, ethical law which connects the existences in one realm to another, that is the law of kamma and its root.

應當努力發現與他們有相同見解的領域，但

如果遇到分歧時，我們則必須認識清楚，並

尊重這些分歧。我記得可能是《六祖壇經》

早期譯本中的一句話，惠能大師說，「若言

下相應，即共論佛義，若實不相應，合掌令

歡喜。」我想就是這個意思。

問題：請分享您關於佛教在這個國家發展和

演變的觀察及趨勢，比如哪些地方令人鼓

舞，哪些有待改進？

菩提比丘：不無悲哀地說，美國佛教的一個

重大轉折是，佛法火炬手的精神和責任從

出家人轉移到了在家人、在家老師的身上。

一方面，我認為越來越多的在家人參與到佛

教修行和佛教研究是件好事。但在這個過程

中，還會產生一種趨勢，一旦更多的在家人

參與進來，他們幾乎都會不由自主地按照

自己的方式修法，從而導致佛法有更多的妥

協，使原汁原味的佛法被稀釋，以便佛法更

加適合世界上的世俗大眾。

例如，當某人想在流行的醫保品牌下或

者另類生活基金中出售一些東西時，如果在

產品上標上「正念」一詞，立即會引起每個

人的興趣。這種趨勢正在發生。我想強調美

國佛教界真正需要更為強大的僧團存在。在

此基礎上，為了普及佛教，我認為僧侶們需

要意識到，在不損害佛法基本原則的基礎

上，要努力把佛教與這個世上的人們更多地

聯繫起來。在人們普及佛教的過程中，一些

重要的東西被放棄了。例如，一些僧侶告訴

我，他們幾乎隻字未提「業力」、「輪迴」

和其他法界的存在，或者在佛法的通俗演講

中也未聽過這些內容。對於我而言，我有斯

里蘭卡修行背景，在這個教育背景下經常會

提到這些，因此我從來就是毫不諱言地談論

「業力」和「輪迴」。我認為要維護佛法的

完整性，必須認識到其他法界的存在，即存

在從這一世遷徙到另一世的不同法界間的輪

迴過程，存在維繫此法界與他法界的基本倫

理法則，也就是業和因果報應法則。

待續 To be continued


I want to start with a scripture we are all probably familiar with, which is the Platform Sutra by the Sixth Patriarch Huineng. In this text, he had an awakening that occurred to him as he listened to a man outside of a store recite a line from the Vajra Sutra: “Let the mind be unattached, clinging to nothing.”「應無所住，而生其心。」Immediately upon hearing this, Sixth Patriarch Huineng had a wonderful understanding that led him to put down everything and go fi nd where he could learn about this.

In our Hermeneutics class, as we were studying this sutra, students had questions about his cultivation process. When the Sixth Patriarch heard the line, “Let the mind be unattached, clinging to nothing”, he had an awakening experience and went to the monastery where the Fifth Patriarch Hongren resided and took refuge with him. Patriarch Hongren sent him to work behind the kitchen, basically splitting fi rewood and hulling rice. Patriarch Huineng didn’t go to the library, and couldn’t, because he was illiterate. He spent very little time in the Buddha Hall. He mainly worked, and did this for eight months, just splitting fi rewood and hulling rice. And at the end of those eight months, the Fifth Patriarch asked him, “Is the rice ready yet?” And Patriarch Huineng said, “It’s long been ready; it’s only waiting for the sieve.” At that point, the Fifth Patriarch invited him to his room at night and began to lecture to him (or just read to him the Vajra Sutra). And when he came to that line, “Let the mind be unattached, clinging to nothing.” Patriarch Huineng had an incredibly profound awakening.

And so, the students asked, “What’s the change?” Th e line

我想從大家熟悉的一段經文切

入，這是出自六祖惠能大師的《

六祖壇經》。經文中，六祖大師

站在一家店門外，聽到有人誦讀

這句「應無所住，而生其心」，

當下隨即明白，遂放下一切，尋

找學法之處。

附帶一提，當我們在詮釋學課

堂上學習這段經文的時候，學生

們提出的一個問題是，六祖大師

聽到「應無所住，而生其心」而

有一次開悟的經驗。他到五祖弘

忍大師的道場皈依學習，五祖卻

分配他到廚房後頭去做劈柴、舂

米的工作。因為六祖目不識丁，

無法讀寫，也不能上圖書館。惠

能很少上佛殿，大部分的時間都

在做工，這樣做了八個月之後，

五祖就問他：「米熟也未？」惠

能就回答：「米熟久矣！猶欠篩

在。」於是，五祖就邀請惠能到

他的方丈室，教導他（或者只是

為他讀金剛經）。當惠能聽到《

金剛經》裡的這句「應無所住，

而生其心」，當下即大徹大悟。

學生們在課堂上提問——「

到底是什麼改變了？」「應無所

住，而生其心」這句話完全相

同，經過了八個月的時間，經文

What is the Essence of Buddhism?

Chinese Translated by Allen Huang

黃建華中譯

菩提田

BODHI FIELD

佛法中要緊的地方

A Dharma talk given by Dr. Martin Verhoeven, Dean of Academics at Dharma Realm Buddhist University on May 13, 2019 in the Buddha Hall at City of Ten Th ousand Buddhas,

法界佛教大學教務長魏果廷博士2019年5月13日開示於萬佛聖城大殿


菩提田

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A Dharma talk given by Dr. Martin Verhoeven, Dean of Academics at Dharma Realm Buddhist University on May 13, 2019 in the Buddha Hall at City of Ten Thousand Buddhas,

was exactly the same: “Let the mind be unattached, clinging to nothing.” Eight months later, here the very same line, (the Sutra hasn’t changed), and yet Patriarch Huineng’s experience of this was profoundly different. So “What changed?” What was the cultivation that he did that allowed the meaning of the text to come directly into his heart, where eight months earlier it hadn’t?

This question came up in a Hermeneutics class. Hermeneutics is concerned with how do you retrieve meaning from the text? How do you understand not only what the Buddha taught but why he taught it? What was he thinking? And it seemed from this example, the students were quick to point out that mere study doesn’t reveal that; there has to be some transformation in the person looking at the text for meaning to come through. The students were moving along the line that self-cultivation was a tool of retrieving meaning. It was not just the language, or just study, (even memorization), but there had to be an inner transformation for the meaning to come through. And this was from the example of Patriarch Huineng.

This goes back to a principle that Master Hua used with us early on, which essentially translates that: Study without practice is sterile, but practice without study is blind.

So, after Patriarch Huineng gained profound realization, he understood that everything was wholly complete, there was nothing lacking. The essential nature, 自性 (zìxìng), or 本性

(běnxìng), or just 性 (xìng), is universally available to all living beings. It is not greater in the Buddhas or lesser in human beings and so forth. He had this profound realization. He realized it because our essential nature is wholly complete, lacking nothing, and never had left us. Therefore, the teaching wasn’t so much to give Dharma, but to untie the obstructions or get rid of the impediments to that direct understanding. So, when he was asked by one of his disciples would he give them his teaching, he said, “I would be deceiving you to say I have a teaching to give you. Through this process, your essential nature will shine forth. ”

Some people feel that the most interesting chapters in the Platform Sutra, or as I would call them “lively encounters” are the stories of Patriarch Huineng’s direct exchanges with the disciples.

沒有任何改變，但是惠能對經文的感受卻

截然不同。因此，學生想知道：「到底什

麼改變了？」這八個月裡，惠能到底在修

行上下了什麼工夫，能夠讓經文的義理深

入其心？

這個問題在法界大學「詮釋學」的課堂

上被提出。「詮釋學」是關於如何探究經

文義理？如何理解佛陀的教導、他的用意

以及他的想法？從這個例子來看，學生們

很快就指出，僅僅學習經文是無從得知惠

能的轉變。因此，學生們以自身修行經驗

做為檢索的工具。而非僅只在文字上學習(

或者是記住經文)，而是由慧能大師的例子

去發掘內在的轉變所帶來的改變。

這可以追溯到早期我們跟隨師父的學習

方法，就是所謂的——學而不修行，學佛

無益；行而不解，盲修瞎煉。

當惠能有這樣深刻的認識後，他意識到

我們的自性本自具足。像這樣的自性，所

有的眾生皆有，與佛無別。這個自性從來

就沒有離開過我們，是具足的。在這樣本

性具足的觀念下，教導並不是給予佛法，

而是解開障礙或是去除理解上的障礙。因

此，當弟子問佛陀：「世尊有什麼法可以

教導我們？」佛陀回答說：「如果我說有

法可以教導你們，我是打了妄語。我所做

的，只是把你的問題癥結解開，讓你的自

性可以自然顯露出來。」

有些人認為《六祖壇經》最有趣的就

是惠能與登門求法的門徒們彼此對答的部

分。他們不但背景不同，修行的法門也不

同。有的是打坐參禪，有的專事背誦經

典，有的甚至是要來取六祖大師的性命。

六祖大師遇到這麼多的弟子，他的教導完

全不同。他是根據不同的因緣將他們各自

的問題癥結打開，有時這些教導看起來彼

此衝突，每位弟子所接受的教導也不盡相


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His disciples came from all backgrounds and different kinds of cultivation. Some of them were Chan, some of them memorized and recited Sutras, some of them were very strange, and one even came and tried to kill him and so forth. He gave a different teaching to each one of them as appropriate to their knots, their causes and conditions. And sometimes, these teachings seemed as if they contradicted each other, for the teaching given to one was very different from the one given to the other. To one he might teach emptiness, and to another he might teach existence.

He came back to the same point: there was no Dharma per se to give. All Dharmas are expedient, they are meant to untie knots. For example, we saw the same thing in the Shurangama Sutra, where the Buddha talked about knots and untied knots. A similar analogy is used in the Lotus Sutra where the metaphor was medicine and the Buddha was considered a skilled physician who dispensed medicine according to illness. And once the illness was cured, then there was no longer a need for the medicine. Different illnesses required different medicines; hence, you don’t give chemotherapy to someone with a headache, and you don’t give aspirin to someone with cancer. And so, it seemed as if they are different and maybe even contradictory, but from this deep review, they were completely appropriate and this is what 方便 (fāngbiàn), expedient means.

What I want to do now is to jump to something more contemporary. This goes back to probably 1975 or 1976. At that point I had come to the monastery, and was thinking about becoming a monk and spending a lot of time there. So, during that time, different people would come to visit, and I remember this one particular visit, which I want to use it to sort of get some thinking going about the follow: Just like what Sixth Patriarch said, the Buddha said in a Parable, “There’s nothing to get but only expedient devices to untie and liberate what we already have.” Then what did it mean to reach the other shore? In other words, what was the goal? Or even more closely, what was essence of the Dharma (of Buddha Dharma)? What was it for? What was it about? This was a question that I had at the time, and many people did. So, here’s a story about 1975: a famous Buddhist scholar who came to Gold Mountain Monastery, which was located on 15th street at that time, a very rustic place. He gathered in the kitchen with Shifu, and the Master invited us all in to sit around. He asked Master Hua what’s the essence of Buddhism.

The Master turned to the Scholar and said, “You know I’m just a country bumpkin; I don’t know very much. My disciples, on the other hand, many of them are college-educated, some even have PhDs. I’ll let them answer the question.” So, the Master turned to us and said,

同。有的弟子可能是教「空」，有的可

能是講「有」。

回到剛才我們提到一個概念：其實

無法可教。所有這些教導，其實都是

一種方便，都是去打開我們的癥結。《

楞嚴經》有提到類似的概念，就是把我

們的問題癥結打開。《法華經》也有相

同的譬喻，各種的法門就像是藥，佛是

一個高明的醫師，能夠對症下藥。病好

了，就不再需要這些藥。不同的病需要

使用不同的藥；頭痛的人不需要進行化

療，癌症患者也不能服用阿司匹林。這

些藥雖然看起來不同，但是從更深的角

度來看，它們都是圓融無礙的，都是一

種方便。

現在把時間拉回到現代，大概是在

一九七五、一九七六年左右，那時我

在金山寺待了很長一段時間，也考慮成

為一名比丘。那段時間，我看到許多人

登門求法，其中一位訪客很特別，可以

用這個例子來對我們討論的主題進行一

些思考。正如六祖大師和佛所說，其實

無法可求，也無法可教，一切都只是幫

助我們發現本有自性的方便法；那麼「

到彼岸」又是什麼意思呢？換句話說，

什麼是我們修行的目標？更確切的說，

佛法的本質是什麼？為何而立？與何相

關？當時，我和很多人一樣，心裡存有

這個疑問。一九七五年有一位著名的佛

教學者來到位於十五街舊的金山寺，那

是一個很簡樸的地方。他和上人在廚房

會面，上人要我們圍坐在他們身邊。這

位學者就問上人：「佛教的本質是什

麼？」

上人回答說：「其實呢，我只是個

鄉下土包子，知道的也不多。我的弟子

其實都比我有學問，有的甚至是博士。

我讓他們來回答你的問題。」上人就轉

頭看我們，問說：「佛教的本質是什

麼？」有人回答：「智慧」，上人說：

「不是」；另一個答：「慈悲」，上人

說：「也不是」；有人說：「空性」，

上人說：「不是」。有人講：「不執


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“So what is the essence of Buddhism?” And one person responded, “Wisdom” 智慧 (zhìhuì)， and the Master said, “No.” Another person responded, “(Great) Compassion” 大悲 (dàbēi)，and the Master said, “No.” Someone said, “Emptiness, 空 (kōng).” “No.” I think I said, because we’re reading the Six Patriarch Sutra at that time, “Non-attachment” 無執著 (wúzhízhuó), and the Master said, “No.” And another monk who was interested in shentong 神通 (shéntōng) said, “Spiritual powers—that is the essence”, and the Master said, “Absolutely not.” And so, we went around like this and finally there was a young Shami (novice monk) about 11 years old or 12 years old there, named Guo Tong. Some of you may have heard of him; his mother is a Buddhist nun. And he always liked to win the contest; he always liked to be in the spotlight. So, he jumped forward, and said, “I know what the essence of Buddhism is: it is following the rules.” And the Master responded, “No.”

Guo Tong said to the Master, “So what is the essence of Buddhism?” And the Master said, “Change.” And he [Guo Tong] was stumped, and said, “But you told me: ‘follow the rules.’ And the Master said, “I told you that because unless you follow them, you would never change.”

The Master said, “What that means is if you’re a bad person, you have to become a good person, you have to change.” So, Guo Tong now engaged in this and said, “But what if you’re a good person?” The Master said, “You have to become a sage, an Arhat.” And so what if you are an Arhat? And then the Master said that you have to become a Bodhisattva. And then Guo Tong said, “Now if you become a Bodhisattva, ten-stage Bodhisattva, then what?” And the Master said, “Then you have to become a Buddha.” Then Guo Tong said, “So then when you become a Buddha, you can retire and relax a little bit?” And the Master said, “No, you have to become a Bodhisattva again, like Guanyin Bodhisattva, who was once a Buddha and then became a Bodhisattva.” And at that point, he went, “Ah…”

So, this principle, although the story is somewhat humorous, is pointing to this deep principle that change is the essence of the teaching. That there’s no place to dwell, no place to set up. Even at the stage of Buddha or Bodhisattva, you’re constantly engaged in the activity of changing living beings and changing yourself. By changing yourself you change living beings, and by changing living beings you cultivate yourself. This non-dual turning is what I take away from my experience with Master Hua. In other words, there isn’t anything to rest or attain, but merely a maintaining of your activity of teaching and through that the transforming revolves.Amitabha

著」，（我想那是我說的，因為當時我

們正在讀《六祖壇經》）上人說：「不

是」；一位對神通感興趣的比丘說：「

神通就是佛教的本質」，上人說：「肯

定不是」。我們這樣兜了一圈，最後一

個年輕的沙彌，他的名字叫果童，當時

他大約11歲或12歲。你們有些人可能聽

過他，他的母親是一位比丘尼。他總是

喜歡在比賽中獲勝，也喜歡成為眾所矚

目的焦點。他向前跳起來說道：「我知

道什麼是佛教的本質，就是守規矩。」

上人回答：「不是！」

果童就問上人說：「那佛教的本質

到底是什麼？」上人說：「改變。」果

童愣了一下，對上人說：「可是您告訴

我要守規矩。」上人回答：「我教你守

規矩，就是要你肯聽話，否則你不會改

變。」

上人接著說：「意思就是說，如果你

是個壞人，你需要改變自己成為好人。

」果童反問上人：「那好人要改變什麼

呢？」上人就說：「可以繼續修行，變

成聖賢、阿羅漢。」果童問：「那阿羅

漢呢？」上人說：「可以變成菩薩。」

果童問：「那菩薩呢？」上人回答：「

可以變成十地的菩薩。」果童再問「那

十地菩薩呢？要怎麼改變？」上人說：

「可以成佛。」果童接著問：「成佛之

後就可以退休，休息一陣子嗎？」上人

說：「不對！成佛了之後又再變回菩

薩，就像觀音菩薩一樣，曾經是佛，現

在是菩薩。」果童聽完，說：「噢...」

這個故事有點幽默，但背後所包含

的意思卻很深奧——教法的本質就是

改變。無所住，也無所立。即使在佛陀

或菩薩的果位上，也是要不斷的隨順眾

生，改變自己。通過改變自己，來改變

眾生；藉由改變眾生，而達到自我修

行。這種不二的轉變概念是我從上人的

教導中學到的。換句話說，沒有靜或是

動，而是持續不斷的隨緣教化。

阿彌陀佛！


菩提田

BODHI FIELD

2019年培德女校畢業典禮來賓致辭

Dear Students,I was asked to give you some advice in this graduation

ceremony but many of you have received a lot of advice from your parents, your teachers, your relatives, and your friends. So I will not give you any more advice. Is that OK?

As graduates from this special school, you are all special because you have be educated in a place that is entirely unique there is no other place like this. You have learned things that students in other schools do not even know. You have been taught

親愛的同學們：

女校要我在畢業典禮上給你們一

些忠告。不過你們中的許多人都已經

從父母、老師、親友那兒得到了許多

的忠告。所以我就不再給你們更多的

忠告了。好嗎？

作爲這所特殊學校的畢業生，你

們都非常特殊。因爲你們所接受教育

的這所學校獨一無二。你們在這兒學

2019 Commencement Speech to the Graduating Girls’ Division of Developing Virtue School

Chinese Translated by Xue Wei

薛衛中譯

By Professor John Vu on June 7, 2019 in the Wonderful Words Hall

武親道教授2019年6月7日講於妙語堂

編按：武親道教授曾任卡內基美隆大學生物科技、創新與計算碩士研究院主任，於2019年夏退休。在這項職位之前，他是波音公司總⼯程師，領導數項航空計劃，包括波音777機型的軟體改進項目。

Editor’s Note: Professor John Vu was the director of the Masters of Science in Biotechnology, Innovation and Computing program and a distinguished career professor of Computer Science at Carnegie Mellon University. He retired in the summer of 2019. Prior to being a professor, he was a technical fellow and chief engineer at the Boeing Company where he led several successful aerospace programs�including software improvement for the 777 aircraft.


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2019 Commencement Speech to the Graduating Girls’ Division of Developing Virtue School

about the principles that students in other schools have not even heard of. And that is why I think you are all very special.

As a professional engineer and educator, I spent over 45 years working and teaching. What I have noticed is that the current education system has failed many students already. The goal of education has been narrowed down to win, win, and win and that is why many schools focus on developing students to win without developing any moral character.

These students are taught to compete, to fight, to get ahead so that they can win at all costs. These students have no concept of loyalty, honesty, respect, and righteousness. In many schools, students even cheat to pass exams compete for high grades, and get ahead. Once they begin working, they compete for a higher salary and a better position without any shame. In life, they compete for more money, a bigger house, better cars, and keep on competing to get whatever they can get without remorse or consideration of the consequences.

But you are all special because, in our school, you are taught to develop a solid foundation for character, allowing you to understand the principles of propriety, righteousness, honesty, loyalty, filiality, and compassion. You learn about principles such as “not fighting” and “not being greedy”; sometimes this could be seen by others as not being competitive enough. But do not let this discourage you.

When I was working as a young engineer, there was an opportunity for a promotion to a senior position. Many people wanted that position, can you imagine how they competed against each other? They used to work well together but suddenly they began to look at each other enemies. There was backstabbing and political maneuvering that became increasingly ugly day by day.

Seeing that kind of fierce in-fighting among people who used to be friends, I told them that I was not interested in the position and would not apply for it, even if I was the most qualified. After hearing that, people left me alone since I did not want to compete with them. The competition was so fierce it went to the point that these people would no longer be able to work together if one of the others got the position. The senior manager decided to select a neutral person that could satisfy all of the competing factions. Guess whom they selected?

Every time I recite the six principles, especially the principle of “no fighting” I think of this experience.

Several years later, as a senior engineer, I worked on a large project worth many millions of dollars. It was a complex project; so every six months, the customer would come and review the project for progress, and then determine whether they could continue paying for the project or not.

到的東西，其他學校的學生根本就不知

道。這所學校教你們的處世原則，其他

學校的學生根本就沒有聽到過。這就是

爲什麽我認爲你們非常特殊。

作爲一名專業工程師和教育工作者，

在過去的四十五年中，我都在工作與

教學。我注意到目前的教育系統已經讓

許多學生人生失敗。教育的目標已經狹

窄到只求贏、贏、贏。這就是爲什麽許

多學校都專注於培養學生不顧人品地去

贏。

這些學生受到的教育是去競爭、去鬥

爭、衝在前面，不惜一切代價地去贏得

勝利。他們不懂得什麽叫忠誠、誠實、

尊重和正義。在許多學校，學生們為爭

得高分數，甚至於以作弊來通過考試。

工作中，他們毫不知羞地爭高工資和好

職位。生活中，他們爭更多的錢、更大

的房子、更高檔的車，并且不斷地去爭

任何能爭到的一切，毫無悔恨、不計後

果。

但你們非常特殊，因爲我們的學校

教你們在品德上奠定堅實的基礎，讓你

們懂得禮、義、誠、忠、孝和慈悲的道

理。你們學習一些人生原則，如「不

爭」和「不貪」。這些原則有時可能會

被別人看作是沒有足夠的競爭力。但不

要因此妨礙你去實踐。

當我在公司還是個年輕的工程師時，

公司有一個升遷到高級職位的機會。

許多人都想要那個職位。你能想像到競

爭的情形嗎？他們原本合作融洽。卻忽

然間成了仇敵。種種背後暗算、政治操

作，日勝一日、醜陋不堪。

看到這些曾經是朋友的人們的激烈鬥

爭，我向他們表明：雖然我最合格，但

我對那個職位不感興趣，不去申請。他

們知道後，就不來打攪我了，因爲我不

跟他們競爭。最後，他們之間的競爭激

烈到了如果提升其中的任何一位，大家

都無法再共事的地步。高層管理者決定

選一位中立者來任此職位，以使所有競

爭者滿意。猜猜看他們選了誰？

By Professor John Vu on June 7, 2019 in the Wonderful Words Hall


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One year, the project was not progressing as expected. Data indicated that it could even fail. Unfortunately, it happened just a few days before the review. The project manager was worried because it means a possible project cancellation and a loss to the value of the company. After attempts to fix it with no result, the manager asked me to modify the data to make it look like the project has been progressing well. He said, “No one knows and if we do that, we can keep the job.” I told him that I could not do that. He was angry and transferred me to a different project and threaten to fire me afterward.

Another person was selected to do it. The results were modified to make everything look much better. However, during the review, the customer found many inconsistencies and concluded that there was something wrong with the project. Next, there was an investigation that eventually discovered the data modification and resulted several of the engineers and the manager being fired.

To salvage from this disaster, the company executives had to find someone to manage the project? Guess who they selected? After several months, my team was able to fix the problem and the customer was very happy, and then I was even got promoted to a higher position.

Every time I recite the six principles, especially the principle of “No lying,” I think of this experience and ask myself: “What will happen to me if I lie?”

As students, many of you have goals in life, but no matter what goals you set for yourselves, they can be achieved through knowledge, experience, and character. Through education and learning, anyone can develop their own knowledge. Through working, anyone can gain working experience.But character can only be developed from a proper education.

Of course, your parents have helped you to develop your character since you were young, and then they sent you here to further develop that character of goodness and virtue.

Personally, to me, character is everything. It is much more important than money, position, appearance or successes. People with a moral character can do anything and everything. Even if they fail, they do not have to accept criticism because they did their best. They will continue to do what they believe in, not preoccupied with that failure and they continue to learn and to grow. They believe in themselves without questioning, doubting, fearing because they know what is right and what is wrong.

每次讀誦聖城的六大宗旨，尤其是「不

爭」這一條時，我都會回憶起這段經歷。

幾年後，作爲一名高級工程師，我效力於

一個項目，該項目價值百千萬美元。因爲項目

很複雜，顧客每六個月就來公司評估項目的進

展程度，以決定是否繼續投資。

有一年，項目進展未達預期。數據顯示，

項目甚至可能失敗。不幸的是，這正好發生在

評估的前幾天。項目經理很擔憂。因爲這可

能導致項目被取消，從而使公司的利潤受損。

在數次試圖解決失敗後，項目經理要我修改數

據使項目看起來進展良好。他説：「這沒人知

道。如果我們這樣做，就能保住工作。」我告

訴他我不能這樣做。他非常生氣，把我調到另

一項目，並威脅說以後要解雇我。

另一人被選去修改數據。修改後的結果看

起來好了許多。但是，在評估中，顧客發現了

許多不一致的地方，他們總結此項目有問題。

隨後，公司進行調查。最終發現數據被改過。

結果項目經理和幾位工程師都被解雇了。

爲了搶救此項目，公司高層得找人來管理

此項目。猜猜看他們選了誰？幾個月後，我的

團隊解決了項目中的問題。顧客非常高興，我

因此升遷到更高的職位。

每次讀誦六大宗旨，尤其是「不打妄語」

這一條時，我都會想到這次的經歷，我自問：

「如果當時我打了妄語，那會怎麽樣呢？」

作爲學生，你們中的許多人都有生活的目

標。但不管什麽目標，你都需要通過知識、經

驗和品德來達到。通過教育和學習，任何人

都能學到知識。通過工作，任何人都能積累經

驗。但良好的品德，唯有通過適當的教育才能

養成。

當然，從你們小的時候，你們的父母就幫

助你們培養良好的品德。然後，他們送你們來

這所學校來繼續培養你們善良和美好的品德。

對我個人而言，品德就是一切。它比金

錢、地位、外表和成功重要。有高尚品德的人

能辦成一切事。即便他們失敗了，他們也無須

受到他人的指責，因爲他們已盡力了。他們不

會沉溺於失敗而會繼續按信念去做。他們會不

斷地學習和成長。因爲他們對是非非常清楚。

他們對自己有信心，不會質疑自己，也沒有懷


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The education that you have received here gives you a solid foundation for that positive character.

You are all future leaders of this country and people who will propagate the Buddhadharma in the future. That is why I think you are all special.

Congratulations to all of you on this special occasion.

疑或害怕。

你們在這兒接受的教育為你們培養良好的品德打下了堅

實的基礎。

你們都是這個國家未來的領導，也是未來佛法的傳播

者。這就是爲什麽我認爲你們非常特殊。

在此祝賀所有你們這些畢業生！

2019 Developing Virtue Girls School Graduation Ceremony2019年培德女中畢業典禮

The Girls School’s 37th Annual Commencement Ceremony, held in Wonderful Words Hall, at 1 pm, on Friday, June 8. The ceremony opened grandly with the procession of graduates: Alice Aw, Brisa Yepez, Chris Ruan, Cindy Han, and Emily Van, who entered amid enthusiastic applause.

The principal then awarded diplomas to the graduates as well as Presidential and Honor Roll awards to the students. This fall, the graduates are matriculating to UC Davis, UC Merced, Santa Rosa Junior College, Oberlin College, and The One Academy, and are majoring in International Relations, Business, Astrophysics and Music, and Graphic Design.

培德女中第三十七屆畢業典禮於二

零一九年六月八日週五下午一時在妙

語堂舉行。五位畢業生：區瑞蓮、小

薇、阮詩慧、韓錦坤和文慧心在大家

熱烈的掌聲中列隊入場，開始了莊嚴

的典禮。

之後校長向畢業生們頒發了畢業證

書，及總統獎和優良學生獎。在秋

天，畢業生們將分赴加州大學戴維斯

分校、默塞德分校、聖塔羅薩大專（

專科學校）、歐柏林學院和馬來西亞

黎萬國際美術學院攻讀國際關係、工

商業、太空物理、音樂和圖形設計專

業。

劉自遠文 • 劉睿中譯

By Sophia Liu • Chinese Translated by Rui Liu


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2019 Developing Virtue Boys School Graduation Ceremony2019年培德中學男校畢業典禮

At the conclusion of every school year, the students of Instilling Goodness Boys Elementary School (IGBES) and Developing Virtue Boys Secondary School (DVBSS) gather on two separate occasions on two consecutive days. The first is an award ceremony, an event where teachers may give their students certificates for exemplary behavior or academic achievement, and students present both gifts and awards to teachers and volunteers. The second is graduation, in which the 8th grade class and the senior class of DVBSS both get diplomas signifying their advancement to their next school of learning. In addition, the seniors of DVBSS get a great opportunity to share experiences and expound life-lessons through a speech. Aside from their promotion in learning, as well as their speeches, there are also other speakers such as alumni and parents. This year’s Award Ceremony and Graduation were held on June 5-6.

The five graduates are as follows, from oldest to youngest: Chern [Gwynn] Lim from Malaysia, Bangyang Qiu from China, Jacky Zheng from Philadelphia, San Hong Lew from Malaysia, and Chee Hee Seng from Malaysia. Gwynn and Chee Hee are returning to Malaysia for college, San Hong is going to Hong Kong, Jacky is going to Pennsylvania State, and Bangyang is going to UC Irvine.

每個學年結束時，育良小學男校

（IGBES）和培德中學男校（DVBSS）在

都會在連續兩天裡舉行兩個慶祝活動。

第一個是頒獎典禮，老師會頒給學生模

範行為或學業成就的證書，同時學生也

給老師和志願者送上禮物和獎品。第二

個是畢業典禮，8年級和DVBSS的高年級

學生都會獲得畢業證書，表明他們將進

入下一個學習階段。此外，DVBSS的高

年級同學也有一個很好的機會通過演講

來分享他們的經歷和生活體驗。除了他

們的學業升級和演講，還有其他校友和

家長講話。今年的頒獎和畢業典禮於6月5日至6日舉行。

從最年長到最年輕的五位畢業生如

下：來自馬來西亞的林義仁，來自中國

的邱邦陽，來自費城的鄭帆，來自馬來

西亞的劉善弘和成志喜。義仁和志喜將

返回馬來西亞上大學，善弘將去香港，

鄭帆將前往賓夕法尼亞州，邦陽將去加

州大學歐文分校。

王宏昆文 • 張親法中譯

By Marvin Wang • Chinese Translated by Zhang Chinfa


Compiled by Zhang Baihua

一位同修善知識的最後旅程

——紀念阮果舟居士

A Traveling Kalyāṇamitra’s Final Journey—In Memory of David Rounds

Brimming with literary and musical talents, David Rounds was considered a “Great Renaissance Man” by many who knew him. He was an early disciple of the Venerable Master Hsuan Hua (Disciple Guo Zhou), and also known as a Kalyāṇamitra, an “admirable, spiritual friend,” within the Buddhist lay community. He wrote poems, essays, novels and children’s stories, as well as composing beautiful Buddhist liturgy in English, including praises to Earth Store Bodhisattva, Guanyin Bodhisattva and Amitabha Buddha in the Daily Recitation book at the City of Ten Th ousand Buddhas.

Over the course of his life, he worked as a journalist, a newspaper editor, editor of a scholarly journal, and a high school English teacher. More recently, he shared his literary talents generously as co-leader (with Dr. Ron Epstein) of a committee that published a new translation of the Shurangama Sutra through the Buddhist Text Translation Society.

阮果舟居士（大衛‧榮德）才華橫溢，在文學和音樂

方面都頗具造詣，常被熟悉他的人們稱為「具有文藝復興

氣息的人」。在佛教團體裡，他也被大家看作是一位善知

識——善友助伴。阮果舟不僅作詩、寫文章和小說，為孩

子們寫故事，他還譜寫優美的佛曲、包括英語地藏讚、觀

音讚和彌陀讚。

阮果舟曾從事過新聞記者、報刊編輯、學術刊物編輯

工作，他還曾經擔任過高中英語老師。近些年，他無私地

將自己的文學才華和造詣傾注於佛經翻譯，他與易果容博

士共同擔任佛經翻譯委員會一個翻譯小組的領導者，重譯

出版《楞嚴經》新英譯本。

章白樺彙編

Chinese Translated by Yingyue, Zhang Chinli

映月、張親理中譯

2019 Developing Virtue Boys School Graduation Ceremony2019年培德中學男校畢業典禮

Chinese Translated by Zhang Chinfa

菩提臺

BODHI STAND


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David was born in New York City on December 26, 1942. He graduated summa cum laude from Harvard University in 1964. It was through Ron Epstein, David’s classmate at Harvard, that he met the Venerable Master Hsuan Hua in 1966 when the Master traveled to New York City.

Four years after that meeting, David was driving through the Oregon countryside, and accidentally drove into the midst of a herd of cattle; he hit one of the cows which exploded through his windshield and crushed the rental car. He was unharmed in the accident, and it just so happened that a rancher passing by was about to fly a four-seater plane to San Francisco, and offered him a ride to San Francisco.

He went to visit the Buddhist Lecture Hall in Chinatown and shared his realization that four years earlier when he first met the Venerable Master in New York that Master Hua had already seemed to know and hint that this incident with the cow would occur. David told the Master that he was not going to eat beef anymore. The Master replied, “You are not going to eat any meat anymore.” David realized that he was now a disciple of a spiritual teacher.

David’s wife, Sue, immediately began exploring vegetarian cooking and within two months, she and David both became lifelong vegetarians. They moved

阮果舟 1942年 12月 26日出生於紐

約，1964年他以最優異成績畢業於哈佛大

學。1966年，當宣公上人去紐約弘法時，

阮果舟通過哈佛校友易果容介紹，遇到了

上人。

四年後的一天，阮果舟意外地駕車進

入俄勒岡州鄉下一個放牛的牧區，他租借

來的車子撞及一頭母牛，母牛撞破了擋風

玻璃，租來的車子全毀，但他安然無恙。

而此時農場主正要駕駛四人飛機飛往三藩

市，於是順道載阮果舟來到了三藩市。

然後阮果舟去了唐人街的佛法講堂，

分享了他的感悟。早在四年前，他第一次

在紐約遇見宣化上人時，上人就已知並暗

示他今天發生的車禍事故。也因此，阮果

舟向上人承諾，他將再也不吃牛肉了。宣

化上人回答他：「不僅是牛肉，你應該不

吃任何肉。」阮果舟意識到：從今以後他

將是這位精神導師的弟子了。

阮果舟的妻子果載居士立刻開始研究

純素食烹飪，並在兩個月的時間內也隨丈

夫一同成為終生素食者。阮果舟夫婦於

1973年搬遷到加州居住，以便學習佛法。

他在納帕找到了報社編輯的工作。1979年他們移居至萬佛城。夫婦倆曾多年參與法

界佛教總會的工作與活動。阮果舟曾在萬

佛城的越南難民營裡，教授英語課程。當

時數千位越南難民來到萬佛城，得到生活

的照顧和相關的教育，以便漸漸適應美國

的生活。阮果舟還曾任教於萬佛城內的培

德中學，並擔任法界宗教研究院的「東西

Editor’s Note: This translation of the Sutra is available as a free pdf download for all who would like to read and cultivate according to its teachings at: http://www.buddhisttexts.org/surangama.html


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to California in 1973 to study Buddhism, and David landed a job in Napa as the editor of a local newspaper. They later moved to the City of Ten Thousand Buddhas in 1979, and became even more active in the Dharma Realm Buddhist Association (DRBA). David taught English for the Buddhist Council for Rescue and Resettlement, which invited several thousand refugees in the aftermath of the Vietnam War to the City of Ten Thousand Buddhas, where they were hosted, educated, and acclimated into life in America. David also taught at Developing Virtue Secondary School located on the CTTB campus, and he served as Editor for the journal of the Institute of World Religions, Religion East & West.

After many years volunteering full-time with DRBA, David also worked as an English teacher at Anderson Valley High School and retired thirteen years later. In 1996, he was diagnosed with Parkinson’s disease, and in 2017 suffered a stroke. On March 24, 2019, the nineteenth day of the second lunar month which was Guanyin Bodhisattva’s birthday, he bade farewell to the Saha world at the age of 76.

On June 8, 2019, there was a memorial service held for him in the newly renovated south wing of Dharma Realm Buddhist University (DRBU) with nearly 200 people in attendance from DRBA, DRBU, and Anderson Valley High School joining his family and lifelong friends as they remembered his life.

Dharma Master Heng Chih noted that David Rounds had been appointed by the DRBA Board of Directors to serve on the Legal Committee which worked quietly to ensure that DRBA remained within the statutes and laws that govern its status as a 501-C-3 non-profit organization. “As the Master Planning of the City of Ten Thousand Buddhas was being formed, that Legal Committee contributed valuable information and support.”

Dharma Master Chih remembered that she went to David and Sue in the early days of CTTB to learn how to execute poetic forms applicable to translations from Chinese to English, and how to best address grammar and syntax in translations that attempted to take monosyllabic Chinese and bring its meanings accurately into polysyllabic English with all its idiosyncrasies.

After sharing her remembrances, Dharma Master Chih invited those in attendance to explore the new translation of the Shurangama Sutra by David Rounds and his team, noting that the beauty and clarity of Shurangama Sutra’s classical Chinese Buddhist

方宗教」期刊主編。

在專職服務於法界佛教總會若干年

後，阮果舟在安德森谷高中擔任英語

老師十三年，直至退休。1996年他被

診斷罹患帕金森症，後於2017年中風

發作。阮果舟於2019年3月24日辭世（

巧合的是這一天正是農曆2月19日，觀

世音菩薩的生日也正是這一天）阮果

舟在這個特別的日子裡告別娑婆世界

往生，享年76歲。

為果舟居士舉行的追思會於2019年6月8日在法界佛教大學新的教學大樓

舉行。來自法界佛教總會和法界佛教

大學將近200人出席了追思會，同時參

加的還有來自安德森谷高中，來自瑜

伽市，以及遠道而來的終生摯友，直

系親屬和他的妻子。

比丘尼恒持法師特別說明了，阮

果舟曾經被法界佛教總會董事會任命

為法律委員會成員，該委員會是為了

保證法界佛教總會始終處於501-C-3規定要求下，符合非營利組織的標準。

「法律委員會自從上人創立萬佛城以

來，一直為貫徹上人的宗旨而提供著

深具價值的資訊與支援。」

恒持法師回憶起她早期在萬佛城遇

到果舟和果載，並向他們學習如何將

偈頌翻譯得符合中譯英的需要，學習


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text had been well-rendered into what will certainly become a classic English Buddhist text. She also shared one of his translation’s of one of Master Hua’s verses as follows:

The Buddha-Dharma’s wondrous truths cannot be put in words,And when there is enlightenment, one syllable’s too many.Still, since confusion weighs so heavily on living beings,If one has skill, then for their sake, Dharma may be spoken.

David’s son, Nathaniel Rounds, pointed out that his father was always writing. Five books were published during his lifetime and the sixth book, Sun Return was published one month after his passing. Among those books, Celebrisi’s Journey is a semi-autobiographical novel.

“In fact, I can’t recall any point in my life that my father was not in the midst of writing some essay or book… He was too modest to accept any credit besides that of co-editor with his colleague and Buddhist Studies scholar Ron Epstein for the new English translation of Surangama Sutra, I do not doubt he crafted the sentences which fill its 628 pages,” said Nathaniel.

Dr. Martin Verhoeven, DRBU Dean of Academics (formerly Bhikshu Heng Chau), revealed that David joined him and Rev. Heng Sure on the three-step-one-bow pilgrimage for a few weeks. At that time, David Rounds wanted to enter the monastic life, but also wanted to stay with his family. Venerable Master Hua knew the paradox in his mind very well. The Venerable Master said, “David’s feet are now on two boats: one boat is going upstream and the other downstream.”

Dr. Raymond Yeh also recollected that David was a great cultivator, and even while suffering from the tremor of Parkinson’s, he bore it with equanimity.

Terri Nicholson, Dr. Ron Epstein’s younger sister, first met David in the 1970s. As a longtime friend, she visited David quite often and recited Guanyin Bodhisattva’s name for him after his stroke. Terri remembered that David used the term “Chinglish” to refer to some of the early English translations, which were more or less translated character by character directly from Chinese. He worked to more skillfully render translation into English of Buddhist texts from Chinese.

There were more than a dozen people who offered warm remembrances of David at the memorial service. David’s former colleagues from Anderson Valley Unified School District shared their memories of his extraordinary language skills, his sense of

如何在翻譯中最好地使用語法和語句，

嘗試著將單音節中文的正確意思，用多

音節英語準確地翻譯出來，並保留原文

中的精髓。

恒持法師請人檢閱阮果舟和他的團隊

新譯的《楞嚴經》，發現他們的英語翻

譯很好地將中文經意的優美、明達呈現

了出來，成為最經典的英語譯本。法師

為大家分享了由阮果舟翻譯的宣公上人

一首偈頌：

佛法妙理本無説，

覺後一字更嫌多；

唯因眾生迷障重，

善巧方便來説説。

果舟居士的兒子阮果船提到果舟居士

總是在不停地寫作。他在世時已經出版

了五本書，在他離世後一個月，第六本

也已出版。在這些著作中，「西雷布里

斯的旅程」是一本部半自傳體小說，除

了小說中主人公西雷布里斯最後出家修

行，其他都符合他的生平。

阮果船還回憶道：「事實上，在我記

憶裡，父親總是在持續寫作，不是在寫

文章就是在創作小說。父親非常謙虛，

幾乎從不接受任何榮譽。除了接受和他

的同事以及佛法學者易果容共同編輯《

楞嚴經》英譯新版的殊榮。然而我從不

懷疑，他是傾其心血，琢磨推敲經文中

的一字一句，盡其所能來參與翻譯這628頁英語譯本。

果廷居士也透露了，阮果舟曾與他

以及恒實法師一同度過的幾週三步一拜

的朝聖之旅。那個時候，阮果舟想要出

家，但同時他也不捨與家人分離。宣公

上人非常清楚大衛當時矛盾的心情，上

人還曾這樣說過：「果舟現在腳踏兩條

船，一條船正要駛向上游，而另一條船

卻朝下游行駛。」

無論如何，葉祖堯博士總結說：「果

舟居士是一個了不起的修行人，面對帕


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humor, passion for teaching and loving-kindness for his students. Among them, Lynn Zimmerman, the former principal of Anderson Valley Elementary School, especially thanked the City of Ten Thousand Buddhas for bringing David to Ukiah.

Dr. Susan Rounds, David’s wife and the president of DRBU, was the last one to speak. Sue said that during their fifty-four year marriage, David changed the direction of her life several times. First and foremost was the decision to move to California. Secondly, when they were in California, She wanted to advance from her career as a teacher into teacher education but she didn’t have the necessary PhD. David encouraged her to get one, so she did.

Then in the Fall of 2014, after she retired as director of the Dominican University Ukiah campus Credential Program, David talked her into accepting the presidency of DRBU. DRBU earned WASC accreditation two years ago under her leadership. [WASC (the Western Association of Schools and Colleges) is the Accrediting Commission for Colleges and Universities, including those in Northern California where DRBU is located.]

Sue told people that even though Parkinson’s disease took a terrible toll, it also marked a time in David’s life when he had an extraordinary burst of creativity and finished many of his literary and musical works. Before falling ill, David loved traveling and meticulously planned each trip. He even learned some of the local languages before visiting to countries in Africa, Europe and South America. Sue said, “He was an insatiable student of languages, including his own. He virtually taught himself Chinese when we moved to CTTB and was fluent enough to converse and also to participate in translation efforts.”

Several Dharma Masters recited Amitabha Buddha’s name for David non-stop for eight hours after he passed away. For the traveling aficionado that he was, this trip to the Western Pure Land was his last one. This time, there was only one boat sailing upstream for him, and hopefully, when the time is right, he will turn the boat around to return to this Saha World to rescue living beings after he reaches fruition in the Western Pure Land.

金森症的打擊與折磨，他處之泰然。」

易果參在七零年代遇到阮果舟,並成為了終身

朋友。她常常探望果舟，在他中風病發後，為他

稱念觀世音菩薩名號。易果參記得在經文翻譯的

初期，大衛創造了「中式英語」這個詞彙。

在追思會上，數十位友人都熱烈發言追憶阮果

舟。他的老同事們，來自於安德森谷聯合學區的

同仁們，紛紛分享了他們記憶中大衛:語言能力

超群，幽默詼諧，熱愛教育工作，對學生親切關

愛。在他們中，琳•紫莫曼,安德森谷小學前校

長，尤其感謝了萬佛城，將果舟居士帶來了瑜伽

市.

果載居士是最後發言的。她說，在她和果舟五

十四年的婚姻生活中，果舟好幾次改變了她生活

的方向。第一次也是最重要的一次便是遷居加州

的決定。第二次，在她們居住加州時，她想要從

原來的教師職業轉向教師培訓師，但這需要博士

學位。果舟鼓勵她攻讀博士學位，最終她如願以

償。

2014年，從多明尼肯大學瑜伽分校師資碩士班

主任退休後，果舟勸說她接受出任法界佛教大學

校長的職務。從2014年起，果載居士便擔任了法

界佛教大學校長，並在她的首任任期中帶領法界

佛教大學兩年前獲得WASC的認證。WASC(即美西

中小學及大學聯合協會）是為其管轄範圍內，也

包括萬佛城所在的北加州地區的中小學及大學頒

發認證的機構。

果載居士告訴大家，在面對被診斷為帕金森綜

合症這一殘酷事實面前，果舟迸發出非凡的創造

力，不懈地完成他的寫作及音樂創作。在陷入病

患前，果舟熱愛旅行，並熱衷於為旅行做細緻周

密的安排。他甚至會提前學習當地語言，例如去

往非洲、歐洲、南美洲等地。果載說到：「他在

語言方面好學不倦，包括他自己的母語。在他搬

到萬佛城居住後，他自學中文，直到足夠流利能

進行對話交流，並最終投入了佛經翻譯事業。」

在阮果舟往生後八小時內，數位法師為其不間

斷地念阿彌陀佛佛號。他生前熱衷於旅行，而如

今去往極樂世界將是他最後的旅程。此時此刻，

應該只有一艘向上游行駛的船隻渡他過河，願他

在到達彼岸成就菩提時機成熟後調轉船頭，重回

娑婆救度無邊有情。


2019年6月12日（農曆五月初

十），柏克萊聖寺外陽光燦爛，

湛湛藍天，白雲舒卷。道場內靜

穆莊嚴，流動著欣悦的氛圍。有

五位居士在今天，宣公上人涅槃

24周年，這個特殊意義的日子，

發心出家，剃髮受戒為沙彌、沙

彌尼。上人的色身雖已圓寂，他

的教誨和弘揚佛法的精神，隨著

法界佛教總會（法總）僧團的成

長，一棒接一棒的傳下去。

這五位發心出家者包括一位男

眾——葉承良（法名親良），及

四位女眾——曹慧宇（法號近

軒），簡親道（法號近證），楊

麗娟（法號近懇），及王亞平（

June 12, 2019 (the 10th of the fi fth lunar month) was truly a special day. Outside Berkeley Buddhist Monastery (BBM), the sun was shining brightly as wispy white clouds roamed across the azure sky. Inside the Monastery, the atmosphere was dignifi ed and adorned with a joyful atmosphere. On this special and meaningful day, the 24th anniversary of Venerable Master Hua’s Nirvana, fi ve laypeople resolved to have their head’s shaved, leave the home life, and receive the Ten Precepts to become śrāmaṇeras and śrāmaṇerikas. Although the Venerable Master Hua’s physical body is no longer with us, his teachings and his spirit of propagating the Dharma is very much alive with the continued growth of the Sangha within the Dharma Realm Buddhist Association (DRBA).

Th ese fi ve laypeople who resolved to leave the home-life include one Upasaka, Leong Yap (Dharma name Chin Liang Shi), and four Upasikas – Wen-Ni Chow (Monastic name Jin Xuan Shi), Angela Justice (Monastic name Jin Zheng Shi), Yong Li Kuen (Monastic name Jin Ken Shi), and Yaping Wang (Monastic name Jin Xin Shi). Th ey all have been studying and volunteering at CTTB or at DRBA’s branch monasteries for many

與君同隨喜—2019年法總在柏克萊道場的剃度法會

Rejoicing in DRBA’s 2019 Leaving Home Ceremony at Berkeley Buddhist Monastery梁玉琴文/譯

Written & Translated by Y.C. Liang黃果心英譯修訂

English Translation Revised by Tam Huynh

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Rejoicing in DRBA’s 2019 Leaving Home Ceremony at Berkeley Buddhist Monastery

years. The elderly Leong Yap moved to CTTB to accompany his three grandchildren, who studied at Developing Virtue Secondary School. In 2015, he became a resident member of BBM. His diligent and affable manner earned him the respect and support of everyone. Angela Justice came to join the Dharma Assembly at BBM well over a decade ago. She often brought flowers as offerings, and attended the Sutra lectures earnestly. Later on, she joined the Sangha & Laity Training Program (SLTP) at CTTB and studied together with Wen-Ni Chow, Yong Li Kuen and Yaping Wang.

The ceremony started at 1:30 pm. Two long tables and seats were arranged to the left and right front of the Buddha images. Dharma Master Heng Sure served as the Precept Transmission Master and Dharma Master Jin Fo as the Teaching Ācārya; their seats were on the right side of the Buddha Hall. Dharma Masters Heng Chih, Heng Liang and Heng Yin sat on the left side of the Buddha Hall representing the Bhikshunis. There also another were five Bhikshunis who came to support the new Sangha members. The scene was inspiring and moving to behold. Approximately a hundred people were in attendance, including members of Angela’s family and many Westerners; all of whom came to rejoice such an auspicious event.

The ceremony was conducted bilingually, in English and Chinese. After the Requesting of the Masters by the five left-home candidates, Dharma Master Sure hit the wooden-bar gavel and said, “Good Man and Good Women, since you have earnestly requested three times, we will accept your request to serve as head-shaving and Ten Precepts Transmission Masters and Teaching Ācārya on behalf of the Sangha led by the Venerable Master Hsuan Hua.” Following that, the five Preceptees contemplated and expressed their gratitude to their parents; Dharma Masters then shaved their heads and helped them don the precept sash; then, they received the Three Refuges and the Ten Precepts. Finally, Dharma Master Sure asked

法號近心）。他們都在萬佛聖城或

分支道場，學習與服務多年。其中

親良師因為三位孫兒先後在培德中

學讀書，他亦陪同住在聖城。2015年開始在柏克萊聖寺常住，他的勤

快及和藹可親，深受大眾一致的愛

戴。簡親道數年前常常帶鮮花來柏

克萊道場供養、共修、認真地聽

經，之後到聖城加入僧伽居士訓練

班，與慧宇、麗娟、亞平一起習

學。

剃度儀式在下午1點30分開始，

佛前左右各置長桌及法座。恆實法

師為戒和尚、近佛法師為教授阿闍

梨，座位在左。恒持法師、恒良法

師、恒音法師，代表比丘尼眾，座

位在右；其他同來協助護持法會的

比丘尼坐在右側。整個景象非常的

殊勝感人。在場虔誠觀禮者約百

位，包括簡親道的妹妹和許多西方

朋友。

儀式以英中雙語進行。在五位求

出家者請師後，實法師撫尺說：「

善男子、善女人等，汝等既已慇勤

伸請，我今代表上宣下化老和尚所

領導之僧團，為汝等作出家及沙

彌、沙彌尼十戒和尚暨阿闍梨。」

接下來五位求出家者觀想並感恩父

母、剃除頂髮、披上袈裟、受三皈


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the five new monastic members, “From now on all of you should diligently cultivate precepts, concentration and wisdom and study and practice Sutras, Vinaya, and Shastras. Make the Buddhadharma remain long in the world, and give living beings unshakable proper faith. Do not be lazy, do not be lax in body and mind. Can you carry out these instructions?” All five new monastic members clearly and affirmatively answered, “We can carry out these instructions!” This resolute affirmation brought to a perfect ending a time-honored tradition of going forth from the householder’s life to become Sangha members.

After the ceremony, Dharma Master Sure invited other Dharma Masters to speak and give words of encouragement to the new monastic members. Dharma Master Chih said, “It’s a joy in everybody’s heart today that we have five new monastics in the world. If the Buddhadharma is to continue, then it has to be by people willing to carry the customs and burdens and the joys of the monastic life. We’re all very proud of you today for making that decision, and we trust that you’re going to, through your life, be investigating the Buddhadharma.” Dharma Master Liang also gave her blessings, “This is a most auspicious day. My heart is filled with joy for all of you leaving home— People who leave home will definitely bring auspicious and beneficial energy to the world.” Dharma Master Yin also happily gave her encouragement, “Now you have changed the external appearance, and the work is to continue change internally as well—It’s not always easy to be in this big family of many different generations, cultures, ages, and backgrounds. But this is why if we can grow harmony in the monastic community, it’s a very good model for the world.” Dharma Masters Jin He and Jin Chuan quoted Venerable Master Hua’s sayings, “Try your best.” and “Everything’s OK.” Dharma Master Jin Chuan encouraged the new monastics to keep a sense of humor every day since practice sometimes is difficult and serious.

At the conclusion of the talks, Dharma Master Sure addressed the assembly, “To do what these five individuals have done is not popular; to always wear the same clothes, to eat unusual diet, to keep being vigorous, morning after morning; while everyone else is resting, you’re vigorously reciting. It’s not easy, it’s difficult to do; but, we can because our teacher gave us a good example.” He continued, “Today [in these new monastics], we have represended Malaysia, Australia, China, Europe, and the state of Georgia; the planet is here in Berkeley Buddhist Monastery. All of us gathered here today with our hearts joyous and radiant with light as we think of the Buddha and our teacher, the Venerable Master Hua.”

及十戒。最後，實法師問五位新出家

者：「汝等從此勤修戒定慧，習學經律

論。使佛法久住世間，令眾生正信不

斷。慎勿懶惰，恣縱身心。能如是依教

奉行否?」五位新出家眾齊聲答：「能

依教奉行。」出家受戒儀式至此圓滿。

實法師請在場的法師們開示並給予鼓

勵。持法師說：「每個人的心中都為這

個世界有了五位新出家者而歡欣。佛

法要延續，必須要有人願意荷起僧團的

傳承、責任和法喜。大家都以你們今天

能下此決心而欣慰。也都相信你們此後

終生都會研習佛法。」良法師誠摯的祝

福：「今天最吉祥了。我的心為你們出

家而充滿了歡欣……有人出家一定會為

世界帶來吉祥有益的能量。」音法師同

樣歡喜地給予鼓勵：「你們外在的形

相已改變了，仍需繼續努力內在的轉

變……在僧團這個大家庭裡是不容易

的——有不同的世代、文化、不同的年

齡層及背景；但這也是我們和諧茁壯的

動力，為這個世界樹立好榜樣。」近合

法師與近傳法師則引用上人常說的「全

力以赴」來勉勵大家。近傳法師祝福新

出家眾一切順遂，鼓勵眾人每天要有一

些幽默感，因為修行有時會遇到困難，

有時會過於嚴肅。

最後，實法師開示說：「今天五位發

心出家，所選擇的路，並不是一般人喜

歡或願意的。衣服只有一個樣式、飲食

與世間不同、日復一日的精進不休——

每天早上，當其他人仍睡眠休息時，出

家人已經在精勤地念經誦咒。這些，對

一般人都是困難的、不容易的，但是上

人是我們的楷模。」實法師接著說：「

新出家眾分別來自馬來西亞，澳洲，中

國，歐洲，及美國的喬治亞州；可以說

地球各處今天匯集到柏克萊聖寺。大眾

以共鳴的心、昂揚的心，聚集在此，緬

懷佛陀，緬懷上人。」


Dharma Realm Buddhist University (DRBU), founded by Venerable Master Hsuan Hua, hosted the 2019 Venerable Master Hsuan Hua Memorial Symposium on the twenty-third of May at the main campus; the theme was Mirrors for Refl ecting: Reading Texts Across Traditions for Self-Cultivation.Th e symposium included twenty-seven essays in total, combining both study and cultivation of the classics, as well as integrating aspects of theories and actual practices.

Th e keynote speakers of the symposium were Dr. Harold D. Roth, Professor of Religious Studies and Director of the Contemplative Studies, from Brown University in Rhode Island;Dr. Jane Kelley

Rodeheff er, the Fletcher Jones Chair of the Great Books Project, from Pepperdine University in southern California, and Dr. Martin Verhoeven, Dean of Academic Aff airs, from Dharma Realm Buddhist University.

Dr. Harold D. Roth, presented on the topic of ‘Discovery versus Development in Traditional East Asian Models of Self-Cultivation.’ In his talk, he mentioned: “Th e Sixth Patriarch said in the Platform Sutra that our self-nature was originally perfect and wholesome, lacking nothing; therefore, true disciples of Buddhism have less desires for worldly possessions, and don’t need belongings to fi ll the canyon of human desires.” In contrast to this, the Bible emphasizes people’s original sins. Mencius’ principle of the ‘original good nature of human beings’ and

由上宣下化老和尚創辦的法界佛

教大學，於5月23日在校本部舉行

「2019年宣公上人紀念研討會」，

主題為「反思之鏡：遍覽各家經典

以自我修行」。這場研討會總共發

表了27篇論文，結合經典研討與修

行，兼顧理論和實踐。

研討會邀請到美東羅德島布朗大

學宗教研究教授兼該校冥想研究計

劃主任哈洛德•羅斯、南加州佩伯

代因大學經典原著項目主任珍•凱

反思之鏡：遍覽各家經典以自我修行

—2019年「宣公上人紀念研討會」

Mirrors for Reflecting : Reading Texts Across Traditions for Self-Cultivation

at the 2019 Venerable Master Hsuan Hua Memorial Symposium

童慈欣文

By Tong Cixing English Translated by Early Bird Translation Team

布穀英譯

法界音

DHARMA REALM NEWS


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Wang Yangming’s theory of ‘digging down to the underlying principle to acquire knowledge’ appeal more to Dr. Roth. He also pointed out that the hardest idea in Buddhism to understand is ‘emptiness,’ which can be understood, in basic terms, to be just causes and conditions. There is an emphasis on ‘no-self,’ but it is not the case that the self is non-existent — rather, it is just that living beings are interrelated. This notion is completely different from Western cultural values and beliefs, which emphasize personal autonomy and individualism.

When presenting ‘On the Cultivation of Virtue: Reading Confucius , Reading Plato,’ Dr. Jane Kelley Rodeheffer commented: “In Plato’s Dialogues with Socrates, Plato said that Euthyphro admitted that he was the guy who reported his father for having committed murder. This was because he cared about his image before God.” Dr. Rodeheffer believed that there is still selfishness within the concept of ‘placement of righteousness above family loyalty.’ Confucius remarked in the Analects that “a father should cover up for his son, and a son should cover up for his father.” Dr. Rodeheffer suggested that this is the exact spirit of ‘harmonizing a family’ that is emphasized in the Great Learning, which says that only after one brings harmony to one’s family can one bring order to a nation. Only after one brings order to a nation can one bring peace and stability to the world.

In Dr. Martin Verhoeven’s talk, he opened by mentioning passages from the well-known early treatise on the environmental crisis Silent Spring, by Rachel Carson, and then moved on to “No Man is an Island,” a well-known poem by John Donne. He then proceeded to lecture on the Great Learning’s teaching of ‘always brightening one’s virtues,’ and followed this by highlighting the ninth vow of Samantabhadra Bodhisattva in Conduct and Vows (Chapter 80) in the Avatamsaka Sutra, “to constantly accord with all living beings; ...thus Buddhas and Bodhisattvas benefit all beings with the water of great compassion, and thereby attain the blossoming and fruition of wisdom.” He also quoted Zhuangzi’s The Seal of Virtue Complete, in which there is an anecdote that is based on a story of Confucius. Through the words of Confucius, Zhuangzi expressed his idea that “there are no men who mirror themselves in running water. They mirror themselves in still water. Only what is till can still ... many other things.” —There is no way to see your reflection in running water; only in still water can you see your reflection.

During lunchtime, DRBU students displayed their musical talents by taking turns playing guqin, piano, and saxophone on stage. Some of the students from the Chinese class even sang the English version of the Praise to Guanyin Bodhisattva to honor the composer, David Rounds (Upasaka Guo Zhou), one of the earlier disciples of Venerable Master Hsuan Hua who passed away on Guanyin Bodhisattva’s birthday this year.

莉•若德希弗教授、法界佛教大學（

法大）教授兼教務長馬汀•維和文(

果廷居士)等三人舉行主題座談。

哈洛德•羅斯教授以「傳統東亞模

式自我修行之發現與發展」為題指

出，六祖大師在《壇經》中說過，我

們的自性本來圓滿具足，無所欠缺；

因此真正的佛教徒澹泊物欲，不須藉

助外在物質填塞慾壑。相較於聖經中

強調的原罪，他更欣賞孟子的「性

善」說，以及王陽明的「格物致知」。他也

指出，佛教中最難懂的觀點是「空性」，

究其實，空性即因緣，強調的是無我，

但並非自我不存在，而是眾生互相關

連；迥然不同於西方文化重視自主、

個人主義至上的思想。

珍•凱莉•若德希弗教授則以「論

修德：閱讀孔子、閱讀柏拉圖」為

題，談到柏拉圖所寫的蘇格拉底《

對話錄》中，尤虛弗羅承認告發自己

父親殺人，在乎自己在上帝面前的形

象。若德希弗教授認為，這樣的「大

義滅親」出發點仍是自私。相形之

下，《論語》中，孔子說應該「父為

子隱，子為父隱」，若德希佛弗教授

指出，這正是《大學》強調的「齊

家」精神，所謂「家齊而後國治，國

治而後天下平」。

「從過去看未來：透視水鏡」是馬

汀•維和文教授的題目，他從瑞秋•

卡森的環保經典名著「寂靜的春天」

談到鄧約翰的名詩「沒有人是座孤

島」；再從《大學》的明明德談到《

華嚴經•普賢行願品》第九大願「恆

順眾生」——以大悲水饒益眾生，則

能成就諸佛菩薩智慧華果。又引用《

莊子•德充符》借孔子之口說「人莫

鑑於流水而鑑於止水，唯止能止眾

止。」──人無法在流動的水中映照

自己，只有從平靜如鏡的水面才能反

照自己；只有到達止（定）的境界，

才能够停止一切的動相。


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Th en there was a panel discussion in the afternoon that covered six topics in total: Divergences in Wisdom’s Path(s); Personal Perspectives on Self-Cultivation; Creative Refl ections from DRBU’s Curriculum; Wisdom from the Pali Suttas (sutras); Ancient Voices and Th eir Modern Applications; and Petals from the Flower Adornment. At least four papers were presented on each panel. Among the papers, in the panel that covered the topic of the Creative Refl ections from DRBU’s Curriculum’, the discussion of the curriculum design of Contemplative Exercise Immersion (CEI) attracted the largest audience.

Bhikshuni Heng Chih, who attended the panel discussion of ‘Personal Perspectives on Self-Cultivation,’ is one of the earliest western disciples of Venerable Master Hsuan Hua since he fi rst came to America. She left the home-life and received full ordination in 1969; this year marks her 50th anniversary. Th e chair of the DRBU Board of Directors, Dharma Master Heng Chih is also known for being the longest ordained American Bhikshuni. During the graduation ceremony on May 24, DRBU conferred upon her a special award, honoring her half-century long monastic life.

Douglas Powers, DRBU Vice President for Finance and Administration, concluded the seminar by saying that sutra study should be applied to the body and mind. Although DRBU’s curriculum emphasizes sitting meditation, the ultimate goal is not to sit in meditation, but to gain samadhi power and subsequently have better interpersonal relationships as well as successfully practice the Bodhisattva path.

當天午齋中，法大多位學生紛紛展現音

樂才華，古琴、鋼琴、薩克斯風輪番上

場，中西樂音各自悠揚。法大中文課學生

更齊唱英文版「觀音讚」，懷念這首佛曲

的作曲人大衛•朗德（果舟居士），他是

宣公上人老弟子，今年觀音誕當天往生。

下午的分組座談，共有六個題目：智慧

之道的殊途同歸、自我修行的個人觀點、

法大課程的創意反思、巴利文經典的智

慧、古老的聲音與現代的應用、華嚴正芳

菲；每組至少發表四篇論文。其中，「法

大課程的創意反思」討論CEI沈浸式的觀照

實修課程設計，也吸引不少聽眾。

參加「自我修行的個人觀點」分組座談

的比丘尼恒持法師，是宣公上人在美國所

收的第一批西方弟子之一，1969年出家，

並受具足戒，今年恰滿50周年。目前擔任

法大校董會主席的恒持法師，據知是全美

西方比丘尼中，戒臘最長的一位。法大於

5月24日舉行的畢業典禮中，特別致贈紀念

品，慶祝她出家受戒半世紀。

法大財務行政副校長包果勒最後為研討

會總結，指出研讀經典要歸到自己的身

心，法大課程也重視打坐，但打坐並非終

極目標，而是在擁有定力之後，更好地處

理人際關係、行菩薩道。

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On May 24, 2019, Dharma Realm Buddhist University held its commencement ceremony at Sudhana Center in Ukiah, CA. Th is year’s commencement ceremony was a signifi cant milestone for DRBU, as we graduated our fi rst class of students from the B.A. in Liberal Arts program. A total of seven B.A. students received their diplomas: Bhikshuni Heng Jie, Bhikshuni Jin Zhi, Bhikshuni Jin Run, Bhikshuni Vien Trung Tinh, Lisa Liang, Frank Liu, and Alex Wang. In addition, our fi fth cohort of students graduated from the M.A. program in Buddhist Classics. Th e seven M.A. graduates were Indrayani Barker, Meina Co, Justin Howe, Brenda Li, Brianna Morseth, Mojo Tchudi, and Sheila Xie.

Th e theme of “pioneering” ran throughout this year’s commencement ceremony, for the graduating B.A. students were pioneers for DRBU’s new degree program.

法界佛教大學2019年畢業典禮

Dharma Realm Buddhist University Celebrates 2019 Commencement

法界音

DHARMA REALM NEWS

法界佛教大學畢業典禮於2019年5月24日在加州瑜伽鎮的善財參學中心舉辦。

今年的畢業典禮是法界佛教大學的重要

里程碑，因為我們第一屆文學學士班的

學生畢業了。總計有七位學生拿到他們

的學士文憑：比丘尼恒解、比丘尼近

直、比丘尼近潤、比丘尼圓忠安、梁麗

珊、劉無為和王智通。另外還有第五屆

佛教經典碩士班畢業的學生。這七位碩

士畢業生分別是因德拉雅尼•巴克、顧

美娜、賈斯丁•合維、李彬德、布里安

娜•莫斯、莫猶•楚迪和謝明惠。

貫穿今年畢業典禮的主題是「開創」。這

些學士畢業生是法大新學程的先驅，作為

第一批完成該學程的學生, 他們是法大

社區不可或缺的部分，幫助塑造各方面

法大提供

沙彌尼近心中譯

By DRBU Staff Chinese Translated by Shramanerika Jinxin


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Dharma Realm Buddhist University Celebrates 2019 Commencement

As the first students to complete the program, they are integral to the DRBU community and have helped shape every aspect of the student experience – from academics, to dorm and community life, to service-scholarship (work study). In addition, the parents and family members of the graduating students are pioneers in supporting the students throughout their studies at a school that was not yet accredited at the time of enrollment. Families traveled from as far as Australia, Hong Kong, Taiwan, Texas, Pennsylvania, and Florida to attend the commencement ceremony.

The keynote address was given by Professor Harold Roth, a pioneer in the academic field of Contemplative Studies. He is a Professor of Religious Studies and East Asian Studies at Brown University and the founder of Brown University’s Contemplative Studies Initiative and Concentration. His keynote address, titled “Contemplative Tools for the Future,” discussed the value of an education that develops knowledge of oneself and one’s potential as a human being. Professor Roth argued that the dominant paradigm of knowledge in higher-education treats the human and the natural world as an “Other.” At DRBU and in Brown’s Contemplative Studies Program, an alternative mode of inquiry is practiced that uses a critical first-person subjective perspective to explore oneself and one’s relationship to the world. To do so, students try various contemplative practices that are directly related to what they are reading and reflect openly about their experience. To further emphasize this point, Professor Roth discussed how the Daoist text, the Huainanzi, offers alternatives for seeing the environment that emerge out of contemplative practice.

Bhikshuni Heng Chih, a DRBU Professor Emerita and Chair of the Board of Trustees was also acknowledged during the ceremony as a pioneer. Dharma Master Heng Chih became a fully ordained Buddhist nun in 1969 and was one of the first five Caucasian monastic disciples of Venerable Master Hsuan Hua. This year, 2019, marks her 50th year in the Sangha, making her one of the world’s most senior Buddhist nuns. She was acknowledged during commencement for her decades of service to the monastic order,

的學生體驗——從學術、宿舍、社區生活以及服

務與獎學金（工讀）。另外，這些畢業生的父母

親和家人也是支持學生們學習的先驅，讓自己的

孩子就讀一所入學之初尚未獲得認證的學校。這

些畢業生的親友團遠從澳大利亞、香港、台灣、

德州、賓州、佛羅里達州來參加畢業典禮。

冥想研究領域的先驅——哈洛德•羅斯教授。

哈洛德•羅斯是布朗大學宗教研究與東亞研究的

教授，也是布朗大學冥想研究與專注的創始人。

演講主題是「未來的冥想工具」，其中討論了教

育的價值，就是培養自我的知識以及開發人類的

潛能。羅斯教授認為，高等教育主導的知識觀將

人類與自然世界區別對待。在法界佛教大學和布

朗大學的冥想研究計畫中，採用另一種新的探究

模式。以第一人稱的主觀視角來探索自己以及個

人與世界的關係。學生們嘗試各種與他們所閱讀

的內容相關的冥思練習，並公開反思他們的經

驗。為了進一步強調這一點，羅斯教授討論了道

家著作《淮南子》如何為冥想中顯現的環境提供

替代方案。

在畢業典禮上，比丘尼恒持——法大永久榮譽

教授以及大學董事會主席也被視為先驅。持法師

在1969年受具足戒，也是宣公上人頭五位白人弟

子之一。2019年是她加入僧團第50年，這使她成

為世界上最資深的佛教比丘尼之一。在畢業典禮

上，持法師幾十年在維持僧團秩序、佛經翻譯以

及法界大學種種的貢獻得到表揚。

學士班和碩士班都推選三位演講者在畢業典禮


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the translation of Buddhist texts, and to DRBU.Both the B.A. and M.A. cohorts selected three speakers to

give short talks during the commencement ceremony. The talks reflected the value and transformation that each student received from their time at DRBU. Many thanked their teachers, friends, and mentors for supporting them along the way.

Following the speeches, President Susan Rounds awarded the degrees. The commencement ceremony ended with the singing of “Dedication of Merit” and the school song, “Jin Xu Kong” (Pervading Empty Space).

上發表簡短致詞。演說中反映了他們就讀法

大期間的收穫以及轉變。很多人都感謝他們

的老師、朋友以及導師們一直以來對他們的

支持。

演講結束後，校長蘇珊•朗思頒發學位證

書。畢業典禮在「迴向偈」以及校歌「盡虛

空」的歌聲中圓滿結束。

Chan Master Chushi Fanqi’s Pure Land Poems of the West Studio

楚石梵琦禪師《西齋淨土詩》(Poems No.9 – 10)

海鹽天寧寺楚石梵琦禪師

西齋結社英譯／楊維光修訂

Ming Dynasty Chan Master Chushi Fanqi of Tianning Monastery in Haiyan CountyEnglish translation by West Studio Club / Revised by Yong Wei Kwong

妙明覺體即如來。

暫借蓮華養聖胎。

瑞相且分三十二。

流光何止百千垓。

莊嚴寶具相隨到。

細輭天衣不假裁。

上品上生生死絕。

塵塵剎剎紫金台。

未歸極樂尚閻浮。

漂泊風塵更幾秋。

殘夢頻驚蕉葉雨。

故鄉只在蕅華洲。

屈伸臂頃無多地。

高占人群最上頭。

二大士心憐老病。

何妨攜手入瓊樓。

The wondrous, luminously understanding, enlightened nature is the Tathagata;Temporarily, one borrows the lotus to nurture the sagely fetus.Distinguished by thirty-two auspicious marks,One radiates a trillion beams of brilliant light. Articles adorned with jewels appear as one pleases;Heavenly gossamer garments require no tailoring.Reborn in the highest superior grade lotus, one ends birth and death;Sitting on a purple-golden dais, one appears in worlds as many as dust motes.

Yet to return to Ultimate Bliss, we remain in Jambudvīpa,Adrift in this defiled world for countless autumns.Often are our dreams shattered by rain pattering on plantain fronds;Our original home is none other than the islets of lotus blooms!Returning is as quick as flexing an arm; it’s easily within reach.Far surpassing the multitudes, we emerge the loftiest of all.The two Mahāsattvas feel deep pity for us decrepit folk;Why not enter the jade pavilions with them hand in hand?

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