什么是佛法
What is Buddhadharma?
修道，就是要“倒过来”。
Cultivating the Way simply means to “turn ourselves around.”
◎宣化上人
什么叫佛法？佛法，就是世间法；不过是世间人所不愿意行的法。世间人忙忙碌碌、奔奔波波，出发点无非是自私，是为了保护自己的生命财产。而佛法，是大公无私，是为了利益他人。学佛法，一举一动都要为他人着想，把自我看轻了，舍己为人，不令他人生烦恼，这就是佛法。一般人往往对于这一点认识不清楚，所以在佛教里争争吵吵、烦烦恼恼、是是非非，跟一般世俗人没有两样，甚至于有过之而无不及。一边学佛，一边造罪业；一边立功，一边损德。这样，对佛教不但没有利益，反而有大害。这就是佛所说的：“狮子身中虫，自食狮子肉。”
What is Buddhadharma? Buddhadharma is simply worldly dharma, but it's a variety of worldly dharma that most people are unwilling to use. Worldly people are always busy running here and there, constantly hurried and agitated. The source of all this activity is invariably selfishness, motivated by a concern to protect one's life and possessions. Buddhadharma, on the other hand, is unselfish and public-spirited, and springs from a wish to benefit others. As we learn the Buddhadharma, our every action gradually comes to include in its scope a concern for others. The ego gradually loses its importance. We should give up our own interests in service to others, and avoid bringing affliction to others. These are the hallmarks of Buddhadharma. But most people fail to clearly understand these basic ideas. As a result, within Buddhist circles we find struggle and contention, troubles and hassles, quarrels and strife. We find an atmosphere not at all different from that of ordinary people. Sometimes the relationships within Buddhist groups don't even measure up to the standards of ordinary social conduct. Such people study Buddhism on the one hand and create offenses on the other. They do good deeds, and in the next breath destroy the merit and virtue they've earned. Instead of advancing the cause of Buddhism, such behavior actually harms it. The Buddha referred to such people as “parasites on the lion, feeding off the lion's flesh.”
身为佛弟子，在佛教里这么自私自利，看不破，放不下，怎会与佛法有所相应？学佛的人要：
真认自己错，
莫论他人非；
他非即我非，
同体名大悲。
We Buddhist disciples cannot expect any results from our cultivation if we're selfish and profiteering, unable to put things down and see through our attachments. The motto of Buddhists must be:
Truly recognize your own faults,
And don't discuss others' wrongs.
Others' wrongs are just my own:
Being of one substance with all things is called Great Compassion.
要彻底了解佛教的真理，自己必须先要修忍辱、布施，才能有所成就。必须要“翻过来”，这也就是与世俗的人有所不同，不要同流合污。修道，就是要“倒过来”，这是什么意思呢？就是“好事给他人，坏事与自己。”舍弃小我，完成大我。
If we want to thoroughly understand the truths of Buddhism, then we must first cultivate patience and giving. Then we can come to accomplishment. We must turn ourselves around and be different from ordinary people. We can no longer flow along with the turbid currents of the world. Cultivating the Way simply means to “turn ourselves around.” What is that? It means to “give desirable situations and benefits to other people, while absorbing the unfavorable situations ourselves.” We renounce the petty self in order to bring to perfection the greater self.
你们皈依我的人，都是我身上的血和肉。无论把哪一块肉割去，都是很痛的。无论哪一个地方流血，元气都会受损伤的，所以你们要互相团结。为了要使佛教发扬光大，就要吃人所不愿意吃的亏，受人所不能受的侮辱。心量要放大，行为要真实。如果不向真的去做，佛菩萨是知道的，我们不能欺骗佛菩萨。大家要检讨己过，痛改前非，真正认识自己以往的颠倒和不合理的作风。要老老实实，忘记自己，而为整个佛教、整个社会服务。
All disciples who have taken refuge with me are like the flesh and blood of my own body. No matter which piece of flesh is severed from my body, it hurts me just the same. No matter where I bleed, the wound injures my constitution. Because of this, all of you must unite together. To make Buddhism expand and flourish, you must take a loss in places where most people are unable to sustain a loss. You must endure the insults that ordinary people find unendurable. Expand the measure of your minds, and be true in your actions. When you're not trying to be true, the Buddhas and Bodhisattvas are aware of it. No one can cheat them. Each of you should examine your own faults and earnestly remedy the flaws in your character. Truly recognize where in the past you've been upside-down and where your behavior has departed from principle. Be honest, forget about yourself, and work for the sake of all of Buddhism and all of society.
本来在世界上，无论哪一个团体，哪一个社会，都是错综复杂，互相勾心斗角。在金山圣寺、万佛圣城、金轮圣寺，以及隶属法界佛教总会的所有道场，都要把这种情形改善。当然，不能马上改得很圆满，可是也要一步一步做去，改到最圆满、最彻底、最究竟的地步。然后，还要念兹在兹保存这种良好的行为、志愿，去推展佛教，令佛教发扬光大。这是每个佛弟子应有的责任。佛教若不兴旺，乃是因为我本人没有尽到责任。不要把责任推诿到他人身上。若能这样，不久的将来，佛教一定能发扬光大，推行到世界每一个角落！
No matter where you look in the world, every organization and every society has its own complications and power struggles. At Gold Mountain Monastery, Gold Wheel Monastery, the City of Ten Thousand Buddhas, and the other Way-places that belong to the Dharma Realm Buddhist Association, we must correct these faults. Naturally we can't expect perfection immediately, but we can hope to improve step by step. We can change things until we reach the ultimate point of perfection. Then in thought after thought, we must preserve this wholesome behavior and maintain our resolve and purpose as we go about disseminating Buddhism, so that its light spreads far and wide. All disciples of the Buddha share this responsibility equally. We must think, “If Buddhism fails to flourish, I haven't fulfilled my responsibility.” Don't pass your duty to others. If we can shoulder our responsibility in this way, then in the near future, Buddhism will certainly expand and spread to every corner of the world!
身为佛弟子，天天求佛庇佑，不外求佛帮助我，或者助我发财，或者助我升官，或者助我开智慧──只知道求佛帮助自己，但没有想想我们对佛教有什么贡献？是不是拿出真心来？就在这个地方我们要常常回光返照。
皈依时发菩萨四宏誓愿：
As Buddhist disciples, do we seek the Buddhas' aid every day? Do we pray that the Buddha will help us get rich, help us rise to power, or help us develop wisdom? Are we concerned only with personal advantages? Do we forget all about making a contribution to Buddhism? Have we brought forth a genuine resolve or not? Right at this point we must reflect inwardly. When we took refuge with the Triple Jewel, we made the four vast vows of Bodhisattvas:
（一）众生无边誓愿度。问问自己：“我度了众生吗？”若度了，不妨再多度一点；若没有度，就要赶快发心度众生。
1. Living beings are numberless, I vow to save them all. Ask yourself, “Have I saved any living beings?” If so, then why not save a few more? And if not, then all the more reason to quickly resolve to rescue living beings.
（二）烦恼无尽誓愿断。烦恼是无穷无尽的，但要把它反过来，化为菩提。反过来没有？若还没有，就快点把它反过来。
2. Afflictions are infinite, I vow to cut them off. There is a limitless quantity of afflictions, but we must reverse them, transform them into Bodhi. “Have I reversed them?” If not, then quickly turn them over right away!
（三）法门无量誓愿学。自我检讨：有没有学佛法？有没有为佛教出点力？是不是学了死死板板的佛法，不懂得活用，一日曝之，十日寒之？
3. Dharma-doors are measureless, I vow to learn them all. Ask yourself, “Have I learned any of the Buddhadharma? Have I brought forth the slightest bit of strength for Buddhism? Have I been too rigid and inflexible in my study of the teachings? Isn't it the case that my study of Dharma-doors is off and on?”
（四）佛道无上誓愿成。天下没有比佛道更超脱、更究竟的法门。我有没有真正发愿去成佛？不但是自己成佛，还要度一切众生成佛！
4. The Buddha's Way is supreme, I vow to realize it. There is no dharma on earth that surpasses the Buddha's Way, nor one that is more ultimate. Have I really made a resolve to accomplish Buddhahood? What's more, we shouldn't resolve to accomplish Buddhahood for ourselves alone, but to take all living beings across to Buddhahood.
且看，释迦牟尼佛往昔“三只修福慧，百劫种相好。”为半句偈而舍生命，这种精神是多么伟大！为法之诚，多么高超！大家要效法这种精神。洛杉矶的金轮圣寺，我每个月来一次，差不多有三、四年了。我觉得你们每个人没有从佛法得到真正的利益，没有真正体会到佛法伟大的精神。还是把自己画到佛法的外边去，未能深入。
In the past, Shakyamuni Buddha “cultivated blessings and wisdom for three great innumerable eons, and developed the fine features and hallmarks for one hundred eons.” He gave up his life for half a verse of Dharma. How great his spirit was! His sincerity in seeking the Dharma was truly noble. We should all imitate his model of vigor. I come to Gold Wheel Monastery in Los Angeles once a month, and have done so for nearly four years. I feel that none of you has gained any genuine benefit from the Dharma. You haven't truly experienced the greatness of the Buddhadharma's spirit. Instead you have placed yourselves outside the Buddhadharma, without being able to deeply enter it.
要想佛教兴盛，首先要从自己身上做起，要献出真心，为佛教牺牲、努力，不要在小圈子里混。应以法界为体，虚空为用，“应无所住而生其心”，每个人果真能这样，那么佛教就会发达。
Our attitude should be, “If Buddhism is going to flourish, then it must begin with my own person.” What we need are true hearts, endowed with a genuine spirit of devotion to the Buddhadharma. Work hard and break free of the small circles that you've drawn around yourselves. Take the entire Dharma Realm as your own body! Let all of empty space be your field of action! This means, “bring forth thoughts that linger nowhere.” If every person would really do this, then Buddhism could truly flourish in this country.为什么不吉祥？就是心里不吉祥，种下恶因当然有恶报。
大善大恶，超出数外
Great Good and Great Evil Can
Transcend Fate
命运是可以改造的，操之在自己手中。
Fate can be changed, and the power to do so is in our own hands.
◎宣化上人
从前有一个人，名叫袁了凡，他本名袁学海，是明朝的名儒，小时候就读书，可是父亲要他学医，济世救人，所以改学医。后来遇到一长须老相士对他说：“你命带官印，你应该读书可做大官。某年某月某日可考中秀才，某年某日可作县官，俸录多少。某年某日升官，俸录多少。到五十四岁八月十四日半夜子时寿终正寝，终生无子。”于是乎袁学海就转读书，一切都如算者所言中，十分灵验。既然命中是注定，所以他就等命运安排，受命运支配，不求上进，终日游山玩水。
Once there was a man named Yuan Liaofan, who was originally named Yuan Xuehai and was a famous Confucian scholar in the Ming Dynasty. He pursued scholarly studies in his youth, but because his father wanted him to learn medicine in order to save the world's people, he changed his course of study to medicine. Later, he met an old, long-haired diviner of physiognomy who told him, “It is your fate to become an official. You should pursue scholarly learning, for then you can become a great official. On a certain day, month, and year, you can pass the examination and become a graduate of the first degree. On a certain day and month, you can become a district magistrate with a salary of so much. On a certain day of a certain year, you will be promoted and your salary will become so much. At midnight on August 14th of your fifty-fourth year, your life will come to an end. You will have no sons.” Thereupon, Yuan Xuehai changed his course and pursued scholarly studies, and everything turned out as the diviner had predicted. It was completely accurate. Since he thought his destiny was fixed, he just waited for fate to take its course. He was ruled by fate, and did not seek to improve himself. Instead, he spent his days traveling and enjoying the scenery of mountains and rivers.
有一天，游到南京栖霞山，闻有云谷禅师，他就上山参访。禅师给他一个蒲团，二人无言对坐三天。云谷禅师很惊奇说：“你从何处来？能够三天安坐不动不打妄想，是有道奇人也。”
One day he traveled to Qixia Mountain in Nanjing, and hearing that the Chan Master Yunku was there, he went up the mountain to pay a visit. The Chan Master handed him a cushion, and the two of them sat facing each other for three days without speaking. The Chan Master was very surprised and said, “Where are you from? If you can sit peacefully without moving or having idle thoughts for three days, you are an exceptional cultivator of the Way.”
袁学海就说：“既然什么事都是命中注定，所以我就不贪、不求、不妄想。”
Yuan replied, “Since everything is determined by fate, I crave nothing, seek nothing, and have no idle thoughts.”
云谷禅师说：“我还以为你是非常人，原来只是凡夫俗子。”
The Chan Master said, “I thought you were an extraordinary person, but it turns out you are just an ordinary person.”
袁学海不高兴说：“为什么说我是凡夫俗子？”
Yuan was upset and asked, “Why do you say I'm an ordinary person?”
云谷禅师曰：“如果不是凡夫，为什么被命运所缚？”
The Master replied, “If you weren't an ordinary person, why would you allow yourself to be bound by fate?”
袁学海就问：“命运可逃吗？”
Yuan asked, “Is it possible to escape fate?”
云谷禅师回答：“你是读书人，《易经》上不是说得清清楚楚‘趋吉避凶’，如果命数不可逃，那怎么可以趋吉避凶呢？”
He replied, “You are a scholar. The Book of Changes very clearly says, ‘Pursue good fortune and avoid calamity.’ If it were not possible to escape fate, how could we pursue good fortune and avoid calamity?”
袁学海大悟，所以改名为“了凡”，意思就是从今天起，已不是凡人了。从此以后，他广行善事，多积功德。如此一来，以前相者所说的，都不灵验，并且活到八十多岁，又有三个儿子。所以命运不是一定的，凶吉也不是一定的，古人说：“君子造命”，有道德的人、正人君子，是可以改造命运，超出命数之外的。
Yuan experienced a great awakening and changed his name to Liaofan (Ending the ordinary). From that day onward, he was no longer an ordinary person. Thenceforth, he extensively practiced good deeds and accumulated a lot of merit and virtue. The diviner's words were no longer accurate. He lived to be over eighty, and had three sons. Thus, fate is not fixed, and fortune and calamity are not fixed. The ancients said, “The superior person creates his own destiny.” People who are virtuous, wise and proper can mold their own destinies and transcend their fate.
为什么不吉祥？就是心里不吉祥，种下恶因当然有恶报，要是能改过迁善，就可以趋吉避凶。从这个看来，命运是可以改造的，操之在自己手中，所谓“大善大恶，超出数外”。
Why is there misfortune? It's because there is misfortune in the mind. If you plant bad causes, of course there will be a bad retribution. If you can reform your faults and go toward the good, then you can pursue good fortune and avoid calamity. From this perspective, we see that fate can be changed, and the power to do so is in our own hands. As it is said, “Great good and great evil can transcend fate.”一切唯心造，天堂、地狱，皆是依人的思想和业力造成。
佛法最平等
The Buddhadharma is Completely Fair
在佛教里，一分功，一分过，丝毫不会差错。
In Buddhism, the retribution you receive for each share of merit and each share of offense you create will not be off by a hairsbreadth.
◎宣化上人
佛法是很微妙的，在佛法里，感觉不到有什么好处，在佛法外，也不觉得有什么坏处。可是在佛教里，一分功，一分过，丝毫不会差错。佛教里，亦是最自由、最平等，没有专制，毫不偏袒。
The Buddhadharma is very subtle and wonderful. When you are inside the Buddhadharma, you can't detect any advantage, and when you are outside the Buddhadharma, you don't feel any disadvantage. But in Buddhism, the retribution you receive for each share of merit and each share of offense you create will not be off by a hairsbreadth. In Buddhism, there is also the greatest freedom and the greatest equality. It is not despotic or biased in the least.
为什么说最平等呢？因为一切众生，无论饿鬼地狱，凶神恶兽，恶人坏人，如果肯发心修行，回头是岸，都可成佛。不像外道说：“恶人坏人，永远都坏，无法可度；猛虎恶兽，性情残暴，亦不可救。”
Why is it said to be equal? It's because if any living being, whether it's a hungry ghost, hell-being, evil spirit, ferocious beast, wicked person, or bad person, brings forth the resolve to cultivate, then “a turn of the head is the other shore,” and that being can become a Buddha. Buddhists are unlike externalists who advocate that bad or wicked people are eternally bad and beyond redemption, and that ferocious tigers and evil beasts, being wild by nature, cannot be saved.
中国明朝时代，有莲池大师，他便收了一只老虎徒弟，护持左右。可是老虎是恶兽，人见人怕，所以大师就教牠出入不要直行，虎亦遵命，出入退行，人们也就不怕，知为善虎。老虎徒弟还会到各处为莲池大师化缘。人们见到善虎，还争相布施供养呢！所以虎亦能皈依三宝，护持佛法，亦可成佛。
During the Ming dynasty, there was the Great Master Lianchi who accepted a tiger as his disciple. This tiger disciple accompanied him around and protected him. As tigers are known to be vicious beasts, everyone was terrified upon seeing it. Thereupon Great Master Lianchi told the tiger to walk backwards instead of forward. When the tiger did this, the people felt assured that it was tame, and they were no longer afraid of it. The tiger went everywhere to raise funds for the Great Master. People all crowded in to make offerings when they saw this good tiger coming. So it is said that tigers can also take refuge with the Triple Jewel, protect the Buddhadharma and become Buddhas.
佛教最自由，因佛教里，只是劝人行善，不要做恶。做恶会自作自受，自取其报。但佛教不会强迫人去行善，亦不会说，你不听话，专造恶业，我会造一所牢狱把你关进去。因为一切唯心造，天堂、地狱，皆是依人的思想和业力造成。故佛法教人“诸恶莫作，众善奉行”，并阐明丝毫不爽的因果律，教人认识真理而超出轮回。
Buddhism gives people the greatest freedom, because in Buddhism, people are only exhorted to practice good deeds and abstain from evil deeds. If you do evil, you yourself must suffer the retribution. But Buddhism doesn't force people to do good, and would not say, “If you don't listen, and you keep making bad karma, I'll build a prison and lock you up in it.” That's because everything is made from the mind alone. The heavens and the hells are created based on people's thoughts and the force of their karma. Thus the Buddhadharma teaches people to “Abstain from all evil and offer up all good conduct,” and explains the law of cause and effect, which never misses by even a hairsbreadth. It teaches people to recognize the truth and transcend the cycle of birth and death.摘要
各位打禅七，不要怕辛苦，所谓“苦尽甘来”。
恰到好处是中道
Doing It Just Right is the Middle Way
紧了绷，慢了松，不紧不慢才成功。
Too tight, and it'll break. Too slack, and it'll be loose. Neither tight nor slack, and it will turn out right.
◎宣化上人
参禅的法门，要念兹在兹。时时刻刻都要回光返照，也不要紧，也不要慢，所谓：
紧了绷，慢了松，
不紧不慢才成功。
In the Dharma-door of investigating Chan, you must fix your attention on what you are doing. At all times, you should return the light and reflect within. Don't be too tense, and don't be too slack. It's said,
Too tight, and it'll break. Too slack,
and it'll be loose.
Neither tight nor slack,
and it will turn out right.
不紧不慢就是中道，行住坐卧不离这个，离了这个，就是错过。这个是什么，就是中道了义。
Being neither tense nor slack is the Middle Way. Walking, standing, sitting and lying down, don't be apart from this. Once you leave this, you have missed it. What is this? It's the ultimate meaning of the Middle Way.
参禅要不偏不倚，不要太过，也不要不及，太过或不及，那不是中道。不落空有二边，才是中道。所谓“中道就是非空非有”，也就是真空妙有。无着于真空，无碍于妙有，真空妙有不可取，也不可舍，取也不得，舍也不可，这是真空妙有的境界。
In investigating Chan, you must be impartial, not leaning to one side. Don't go too far, and don't fail to go far enough. If you go too far, or not far enough, it's not the Middle Way. If you don't fall into the two extremes of emptiness and existence, then that's the Middle Way. It's said, “The Middle Way is neither emptiness nor existence.” It is True Emptiness and Wonderful Existence. Do not be attached to true emptiness, and do not be obstructed by wonderful existence, for true emptiness and wonderful existence cannot be grasped or renounced. You cannot take hold of them or let go of them. That's the state of true emptiness and wonderful existence.
用功的人，要有始有终，才能有所成就，所谓“贯彻始终”。不可一曝十寒，遇难即退，半途而废，那是没有出息的人，古人说：
修道不怕慢，只怕站。
When you are applying effort, you should finish what you start; only then will you accomplish anything. As it's said, “Carry it through from beginning to end.” You shouldn't “put it in the sun for one day and freeze it for ten,” retreat in the face of difficulty, or give up halfway─that's the behavior of people without backbone. The ancients said,
In cultivation, don't be afraid to go slowly.
Just be afraid of standing still.
平时用功参禅，照顾自己的话头，用自己的金刚宝剑（智慧），斩断一切的妄想；妄想斩断，智慧现前；有了智慧光明，破了无明的黑暗；无明破除，就出离三界，不受生死，也就是闯过生命之轮（十二因缘）的关。
In your daily investigation of Chan, be mindful of your own meditation topic, and slash through all your idle thoughts with your Vajra-jewelled sword of wisdom. When idle thinking is severed, wisdom will arise. With the light of wisdom, you can smash through the gloom of ignorance. Once ignorance is smashed, you can transcend the Three Realms, escape birth and death, and crash your way out of the wheel of life (i.e. the twelve links of conditioned co-production).
用功修道的人，要有忍耐心，无论怎样辛苦，都要忍受，忍就能到彼岸，所以各位打禅七，不要怕辛苦，所谓“苦尽甘来”。“不在最底下，到不了最顶上。”要知道万丈高楼乃是从平地建起，不是在虚空造成的。所以我们参禅的人，要从根本上入手，就是把妄想驱除。若能把妄想制止，这时候，
心清水现月，
意定天无云。
Those who apply effort in cultivating the Way must have patience. No matter how hard it is, you must patiently bear it. With patience you can reach the other shore. So in joining this Chan Session, you all should not be afraid of hardship. It's said, “When bitterness ends, sweetness comes.” If you don't start at the very bottom, you can't reach the top. Remember that a ten thousand foot skyscraper is built from the ground up. It isn't built in mid-air. Therefore, Chan cultivators must start with the basics, which are to get rid of idle thinking. If you can stop your idle thoughts, then at that point,
The moon appears in the waters of
a pure heart;
There are no clouds in the sky of
a calm mind.
心平百难皆散，意定万事皆平，所谓：
心止念绝真富贵，
私欲断尽真福田。
When the heart is at peace, all problems go away; When the mind is still, the myriad things are in harmony. As it is said,
True wealth is stopping the mind and cutting off thought;
True fields of blessings are devoid of all selfish desires.
参禅就是去妄存真，也就是沙里澄金，在沙子里找金粒，那是很不容易的一件事。可是你想求金子，必须在沙子里找，必须要有耐性，你想明白自己本有佛性吗？明心见性吗？就要有耐心去修行，去参学，去研究，久而久之，豁然贯通，骤然开悟，原来如此！
One investigates Chan just to get rid of the false and keep the true. It is also to pan for gold, to look for gold dust in the sand, which is a difficult task. But if you want to find gold, you have to look in the sand, and be patient. Do you want to understand your inherent Buddha-nature? Do you want to understand your mind and see your nature? Then you must patiently cultivate, study and investigate, and when enough time has passed, you will suddenly penetrate and enlighten to the fact that it is originally this way!
参禅上了路，不需要打闲岔，各位自己努力参“念佛是谁？”非把这个“谁”找到不可，什么时候找到，方可停止。功夫到了炉火纯青的时候，便有好消息。
When your investigation of Chan is progressing well, there's no need to meddle in other people's business. Each of you should put forth effort to investigate “Who is mindful of the Buddha?” No matter what, you have to find out "who" it is. Only when you find the answer can you stop. When the intensity of your efforts has reached a peak, there will be good news.
结双跏趺坐的姿势，是将左腿放在右腿上，然后将右腿搬到左腿上，因为左腿属于阳，右腿属于阴。打坐时，左腿是阳在上边，右腿是阴在下边，好像无极生太极，太极生两仪（阴仪、阳仪），也是这样的摆法。若是因为方便起见，左腿在下，右腿在上也可以的。法无定法，随着个人习惯而决定，不必执着一定要这种姿势。教你左腿压右腿，这只是个方法而已。并不是硬性规定，一定要这样子。
To sit in full-lotus posture, put your left foot on your right thigh, and then put your right foot on your left thigh. The reason for this is that the left leg is yang and the right leg is yin. When you sit in meditation, the left leg which is yang is on top, and the right leg which is yin is below. This is like the Limitless giving rise to the Absolute, and the Absolute giving rise to the two primordial forms (the yin fish and the yang fish)─they are also set up in this way. For the sake of convenience, putting the left leg below and the right leg on top is also okay. The Dharma is not fixed, and the decision is based on individual preference. You don't need to become attached and think that you have to use this posture. When I teach you to put your left leg on top of your right leg first, that's only one method. It's not a hard and fast rule that you have to do it that way.
总而言之，结跏趺坐，是教你容易入定。你能在走路时入定，那么坐不坐都可以的。入定的境界，没有任何的妄想，心中一念不生，一尘不染。若能行住坐卧一念不生，一尘不染，那就是在用功，并不一定是坐在那里，才算是用功。
In general, sitting in the full-lotus posture will make it easier for you to enter samadhi. If you can remain in samadhi even when you are moving, then it is not necessary to sit. Within samadhi, you have no idle thoughts. Your mind is totally free from thinking and you are not defiled by even a speck of dust. If you can constantly maintain this state when you are moving, still, sitting or reclining, then you are working vigorously. It is not the case that you are working hard only when sitting.各位！要从“心”着手，改造世界，化干戈为玉帛，令世界平安。
为世界和平而努力
Working Hard For World Peace
宇宙若充满祥瑞之正气，地球就不会爆炸了。
If the universe is filled with auspicious proper energy, then the earth will not blow up.
◎宣化上人
现在的世界，是由许多的国家组织而成；一个国家，是由许多的家组织而成；一个家，又是由许多人组织而成。所以，每个人与世界所有的人，都有连带关系。
The modern world is made up of many countries. Each country is made up of many families. Each family is made up of many people. Therefore, each person is very closely related to all the other people in the world.
世上的人心，若是清净，没有污染的思想，这世界一定和平无战争；反之，人人的心都染污，这世界也跟着坏了。这个道理，人人都晓得，可是不实行，明知故犯，实在可怜！
If the minds of the people in the world are pure and free of defiled thoughts, this world will certainly be peaceful and free of war. On the other hand, if every person's mind is defiled, the world will consequently go bad. Everyone knows this principle, but no one applies it. We all know it clearly and yet go against it. That's truly pitiful!
所谓好，要从心做起；
所谓坏，也从心做起。
That which is called “good” begins with the mind,
That which is called “bad” also begins with the mind.
现在的世界，已经到了朝不保夕的时候了。为什么？因为地球快要爆炸，已经到万分危险的程度。地球为什么要爆炸？因为被“贪瞋痴”三毒的戾气所压迫的缘故。地球如果毁灭，我们人类当然也不存在。
The modern world has already reached the point of impending death, when one cannot be sure in the morning whether there will be an evening! Why is this? It's because the planet is on the verge of blowing up; the danger has reached an extreme. Why is the earth about to blow up? Because it has been oppressed by the violent forces of the three poisons: greed, anger, and stupidity. If the earth is destroyed, the human race will certainly not survive.
但是世人还不研究这个问题，终日醉生梦死在混光阴，犹不知危机重重。有人只顾目前的问题，不想将来的处境，他们担忧人类一天比一天多起来，没有饭吃，没有衣穿，没有屋住，没有能源，认为这是严重的问题，其实这些问题是小问题，到时候，自然会解决。
But the people of the world still refuse to face this situation. They still pass their time in drunkenness and die in a dream, totally oblivious to the crisis. Some are only concerned about what lies before them and have no regard for the future. They worry that the human population is increasing daily, and that there are people with no food to eat, no clothes to wear, no houses to live in, and no energy supply; they think that those are the most serious problems. Actually, those are relatively minor problems which will naturally resolve themselves in time.
我们的“生死”，才是大问题。在这一分钟有，在那一分钟就没有了，转眼之间，生离死别之苦便降临。可是人人对这严重的问题，反而冷淡，好像在作梦似的。“生从何处而来？死往何处而去？”这个问题一概不知。那么，知道了又怎么办呢？唯一解救的办法，就是“改恶向善”，改造自己，不要有自私自利，要有慈悲心，一切为众生，学习菩萨的精神。
Our birth and death is really the big problem. One minute we're here, but the next minute we're gone. In the twinkling of an eye, the suffering of separation while alive or when nearing death comes upon us. But people all treat this serious problem with indifference, as if it were a dream. Where did we come from when we were born? Where will we go when we die? We have no idea. Even if we understood the situation, what could we do? There's only one way to save ourselves, which is to correct our faults and go towards the good, to reform ourselves. We shouldn't be so selfish and greedy for personal profit. Be kind and compassionate and do everything for the sake of other living beings. We should imitate the spirit of the Bodhisattvas.
每个人的行为，乃是由心念来支配，令他到十法界去。一念善，可以生天上；一念恶，可以堕地狱，所谓：
一念觉就是佛，
一念迷即众生。
Each person's behavior is controlled by his thoughts, which cause him to enter the Ten Dharma Realms. With one good thought, one can be born in the heavens. With one evil thought, one can fall into the hells. It's said,
With one enlightened thought,
you are a Buddha.
With one confused thought,
you are a living being.
简单说，一念利益众生，就是菩萨；一念利益自己，就是众生；一念能回光返照，反求诸已，就是阿罗汉和辟支佛。选择在你自己，背觉合尘是凡夫，背尘合觉是圣人，如反掌之易。
To put it simply, with one thought to benefit living beings, you are a Bodhisattva. With one thought to benefit yourself, you are a living being. With one thought of turning the light inwards to reflect on yourself, you are an Arhat or a Pratyekabuddha. The choice is yours. If you turn your back on enlightenment and unite with defilement, you are a common person. If you turn your back on defilement and unite with enlightenment, you are a Sage. It's as easy as turning your hand over.
世界好或坏，乃由一念心而起。这是必然的道理。“人人心善，世界永住；人人心恶，世界毁灭。”佛教是劝人向善，暸解因果，多做善功德，也就是不争、不贪、不求、不自私、不自利、不打妄语，世界自然转危为安，所谓“一切唯心造”。心能造世界，心能毁世界，心能造天堂，心能造地狱。
Whether the world is good or bad also depends on a single thought. If every person's mind is good, the world will abide eternally. If every person's mind is bad, the world will be destroyed. This is the law of nature. Buddhism exhorts people to go toward the good, to understand cause and effect, to create abundant wholesome merit and virtue. That is, if people refrain from contention, greed, seeking, selfishness, self benefit, and lying, the danger in the world will naturally become peace. It's said, "Everything is made from the mind alone." The mind can create the world, and it can destroy the world. The mind can create the heavens, and it can create the hells.
家由人而成，人由妄想而成。要是能将恶的妄想改为善的妄想，就是好人；要是将善的妄想改为恶的妄想，就是坏人；这是好人与坏人的关键。
Families are made up of people, and people are made up of idle thoughts. If you change evil idle thoughts into good idle thoughts, you become a good person. If you change good idle thoughts into evil idle thoughts, you become a bad person. That's the pivotal point between being a good person and a bad person.
我们修行人要“勤修戒定慧，息灭贪瞋痴”，这是基本条件。学佛法的人，首先要“诸恶莫作，众善奉行”，这也是基本条件。如果人人能如此去实行，世界就会转好，瑞气增多，戾气减少。宇宙若充满祥瑞之正气，地球就不会爆炸了。
Cultivators should diligently cultivate precepts, samadhi and wisdom, and put greed, anger, and stupidity to rest. Those are basic requirements. People who study the Buddhadharma should first of all abstain from all evil, and offer up all good conduct. That is a basic requirement. If everyone can really practice in that way, the world will become good, the auspicious energy will increase, and the violent energy will decrease. If the universe is filled with auspicious proper energy, then the earth will not blow up.
怎样令世界安稳？唯一办法，来正法道场学佛法，悔过自新。人人改恶向善，世界就没有三灾八难，人人和睦相处，无争无贪，成为大同世界。
How can we make the world peaceful and stable? There is only one way: to come to a Way-place of the Proper Dharma to study the Buddhadharma, reform your faults, and renew yourself. If everyone mends his ways and becomes good, the world will be free from the three calamities and the eight difficulties, and all people will live together harmoniously, without greed or contention, in a world of Great Unity.
希望没有宗教信仰的人士，为家为国为世界，放下贪心，多为社会做点有福利的事业，要知道“财是身外之物”，生带不来，死带不去。
I hope the people who have no religious faith will, for the sake of the family, the country, and the world, renounce greed and do some work for the welfare of society. You should realize that money is an external thing which you did not bring with you at birth, nor can you take with you when you die.
恶人借着善人的光，这世界才没有三毒的戾气，才不至毁灭。这个道理虽然很浅，但用功很深，才能有效果。各位！要从“心”着手，改造世界，化干戈为玉帛，令世界平安。
If the light of the good people can counteract the darkness of bad people, this world will be free of the violent forces of the three poisons and will not be on the verge of extinction. Although this principle is very simple, it requires a profound effort to apply it successfully. All of you! You must begin with the mind and reform the world, changing hostility into harmony and bringing peace to the world.
每个人的领袖，就是“心”。心若坏了，身体就疾病丛生，或遭意外灾难。我们要反省，要检讨，如有罪过，赶紧忏悔！所谓：
弥天大罪，
一忏便消。
The master of each person is his mind. If the mind is corrupt, the body will be plagued with sickness and prone to accidents and disasters. We must reflect within and examine ourselves. If we have faults we should hurry and repent! It is said,
Offenses that fill up the skies are dissolved by a single thought of repentance.
可是要有诚心来忏悔，才能消灾，不可当作儿戏，白天做恶事，晚间忏悔，认为可以消灾。如果有这思想，罪不但不能消，反而更加一级，为什么？因为知法犯法，不可饶恕。
But you must sincerely repent if you want to quell disasters. You can't treat it as a joke, doing evil during the day and repenting at night, thinking you can quell disasters. With that kind of attitude, instead of getting rid of your offenses, you only increase their severity. Why? It's because you deliberately break the law, and therefore, you cannot be forgiven.摘要
一念不生全体现，六根忽动被云遮。
做一个好的驾驶员
Be a Good Driver
有智慧，无论什么问题都能迎刃而解；没有智慧，处处都是障碍。
When you have wisdom, you are able to readily solve any kind of problem;when you don't have wisdom, there are obstacles everywhere.
◎宣化上人
人之所以下地狱，做饿鬼，转畜生，不外乎受六根──眼、耳、鼻、舌、身、意的支配。人之所以成修罗、生天、或者做人，也不超出这六根的作用。乃至于人能成阿罗汉、辟支佛、菩萨、佛，都没有离开这六根。这六根为什么有这么大的力量，甚至于人升天堂、堕地狱也不离它呢？是不是这六根能支配人成佛或做鬼呢？
Due to the influence of the six sense faculties—eyes, ears, nose, tongue, body and mind—people are reborn in the hells or become hungry ghosts or animals. It's also due to the functioning of the six senses that people become asuras or are reborn in the heavens or as humans.
It is also because of the functioning of the six sense faculties that we can become Arhats, Pratyekabuddhas, Bodhisattvas, or Buddhas. Why are the six sense faculties so powerful that they even influence whether we are reborn in the heavens or fall into the hells? Do they determine whether people become Buddhas or ghosts?
其实，也不是这六根支配，而是我们不会运用它。每个人的自性，这个灵明觉性里，有个主人翁，这个主人翁也就是我们本具的佛性。当这个主人翁当家时，正念就现前，一切自在无碍；可是一旦被一念无明遮盖，痴暗妄动，六根便喧宾夺主，人就被眼、耳、鼻、舌、身、意六贼所谋害，打家劫舍，把我们宝贵的家珍，洗劫一空！所谓：
Actually, the six sense faculties aren't in control; it's just that we don't know how to use them. The master is within everyone's own nature, the bright nature of enlightenment. This master is also known as the inherent Buddha-nature. When it is in charge, proper thoughts manifest, and one is free and at ease, not obstructed by anything. But once this nature is covered up by even a single thought of ignorance, a dull darkness is erroneously stirred up; the six sense faculties then become the masters and take control. As a result, we are plundered by the six thieves—the eyes, ears, nose, tongue, body and mind. They rob our house and steal all our precious treasures. So it is said,
一念不生全体现，
六根忽动被云遮。
When not a single thought arises,
The entire substance manifests.
When the six sense faculties suddenly move,
There is a covering of clouds.
所以，本来应该向佛道前进，却往鬼道上跑了。这就譬如一个驾驶员，本来应该在大马路上行驶，如今反而往海里跑，于是连车带人，都被淹没了；或者这个驾驶员好高骛远，把车开到山上，从悬崖上掉下来，结果粉身碎骨了。这都是因为路线不熟，不懂驾驶，所以发生种种的意外。同样地，人身上的六根，就等于这部车子，你若懂得开动它，就可以顺利到达目的地；若不懂得运用它，则会发生意外，甚至招致性命的危险。
Because of this, people who are supposed to advance along the Buddha path go down the ghostly path instead. This is like a driver who should be driving his car along the highway, but instead drives it into the ocean, both drowning himself and sinking the car. It's also like somebody who aims high without doing the fundamental work, or someone who climbs a mountain and falls off a cliff, getting smashed to bits. When a person is not familiar with the road conditions and doesn't know how to drive, he's prone to accidents. The six sense faculties of our bodies can be compared to cars. If we know how to drive, we can reach our destination safely; if we don't, we risk losing our lives in an accident.
人本有的灵性是通天彻地，湛圆妙明，遍十方界的，它是万能的，什么都能做。可是一旦投胎，进了这个臭皮囊，就糊涂起来了，连东南西北、四维上下，也搞不清楚了，于是到处乱闯乱撞，本来想做佛、做菩萨，没想到稍一不慎，却做马、做牛去了！
Our inherent nature, which is clear, perfect, and wonderfully bright, pervades the ten directions and permeates heaven and earth. It is omnipotent, capable of doing anything. However, as in the analogy about driving, even though we may know how to drive, once we go into the womb and enter this “stinking skin bag,” we become muddled. After this we can't even distinguish between east, south, west, north, above, or below, and run around aimlessly. Original-ly we wanted to become Buddhas, but if we are the least bit careless, we may end up being reborn as horses, cows, or sheep.
最可怜的是，有些佛教徒，一心想脱离三恶道，但是因为不懂得运用这部车子，反被六根支配，任由魔王做主，被困在这个五蕴所成的幻有躯壳里头，而不能解脱，痛苦不堪，他们本有的灵性既被埋没了，智慧光明就不能现前。
Some Buddhists are most pitiful. They single-mindedly want to leave the three evil paths, but because they don't know how to drive the car of the six sense faculties, they are controlled by them instead, and so they let the demon king get a hold of them. Trapped in this illusory body of the five skandhas and incapable of freeing themselves, these people suffer unbearable pain. Their inherent natures have been buried, and the bright light of wisdom cannot manifest.
所以万事万物都在说法，你明白了，就是说的佛法、出世间法；你不明白，它总是在那儿说世间法、染污法。所以一切一切在于你的一念心，你有智慧，无论什么问题都能迎刃而解；你没有智慧，那处处都是障碍。
The myriad things are speaking dharmas. If you understand, they are speaking the Buddhadharma, the transcendental Dharma; if you do not understand, then they are speaking worldly dharma, defiling dharma. In this way everything is contained within a single thought of your mind. When you have wisdom, you'll be able to readily solve any kind of problem; when you don't have wisdom, there are obstacles everywhere.
我们人的身体，要靠饮食来维持生命，但这是一种粗的食粮。除了这个，人还要靠佛性、智慧光明来生存。譬如一辆车子，要靠汽油才能走动；人也要靠饮食，才有生机，才能活动。可是有些修道人，不须靠饮食，就能生存，为什么呢？就因为他吃的是智慧光明，那是他的营养品！
Our body depends on food to survive. However, this kind of food is coarse. In addition, we also rely on the Buddha-nature and the bright light of wisdom to survive. Just as a car needs gasoline to run, people need food and drink to generate energy in order to move. But some cultivators can survive without food or drink. How do they do this? They eat the bright light of wisdom—that is their nourishment.
粗的分上，身体要靠饮食；在细的分上，精神需要佛的灵性做为资粮。我们白天做工，无论行住坐卧，都要耗费很多精力，用很多汽油；到了晚上休息，毛细孔张开了，就和佛光接触，由佛的大光明藏注射光明智慧，来补充我们白天所丢掉的精神。所以晚上休息充足了，第二天精神又恢复如常。
On a coarse level, our body needs food and drink; on a finer level, our souls need the spiritual nourishment of the Buddha's nature. During the day, when we work, walk, stand, sit, and recline, we exhaust a lot of our energy, use a lot of gasoline. At night when we rest, our pores open up and come into contact with the Buddha light. The bright light of wisdom from the Buddha's radiant treasury enters our pores, replenishing the energy we lost during the day. After we get enough rest at night, our energy returns to its normal level the next day.
有些人听了这个道理，又起了贪心，心里想：“啊！原来我睡觉的时候，佛正在为我注射佛光，那么我尽管睡多一点，不就能更有智慧了吗？”其实每个人都需要一定的睡眠，但是如果睡得过多，反而会形成头脑昏昧，慧力减损，所谓“夜长梦多”，人作梦也是浪费精神的，睡眠过多反而会患头痛。所以凡事都要适可而止，不要走极端。
Hearing this principle, some people become greedy and think, “Oh, so the Buddha shines his light on me while I sleep. Then if I sleep more, will I be wiser?” In reality, we all need a certain amount of sleep. However, if we sleep too much, our brains will become muddled and dull, and our wisdom will be diminished. It's said, “The longer the night, the more you dream.” Dreaming also wastes energy. Sleeping too much gives you headaches. So in all things we must know where to stop, and not go to extremes.
一般人对这个道理不明白，以为人只要凭饮食就可以生存。但是修道人会用功的，对于精神上的食粮，也很注意，所以他们都欢喜打坐，参禅修定，这就是与佛光智慧多接触，更能补充精神，增长慧力。可是打坐也不能贪多，你执著静坐，那过多了，也会患禅病的。
Ordinary people don't understand this principle. They think people can survive on just food and drink. But skilled cultivators concentrate on food for the soul. They enjoy sitting in Chan meditation and developing samadhi. By being in touch with the Buddha's wisdom-light, they replenish their energy and increase their wisdom power. But you can't be greedy for meditation, either, or get attached to it. Too much meditation will give you Chan sickness.
所以我们学佛的人，不要东奔西跑，向外驰求，又求什么密法，找快捷方式，贪便宜，想要快点开悟。这只会使你耗费有限的汽油，把自己累得心疲力竭，智慧殒灭，而毫无所得。这是没有明白根本佛性的道理，却向心外求法的弊端。
We students of Buddhism should not run east and west, seeking outside for some secret dharma, looking for shortcuts, being greedy for bargains, wanting to get enlightened quickly. This will only waste the limited gasoline we have, exhaust us, and diminish our wisdom, and we'd gain nothing. This is the problem with not understanding the principles of fundamental Buddha-dharma and seeking outside for dharmas.
我今天所讲的不是“神”话，可以说是“神”理。这种理论，就算最先进的科学家也还没有研究出来，更不要说懂了。他们连作梦也想不到，有这么妙的道理，本来这只是很平常的道理，可惜人人都忽略了。
What I said today is not a myth. It can be called a spiritual principle. Even the most advanced scientists have not discovered this principle, let alone understood it. They can't even dream of this wonderful doctrine. Basically it's a very ordinary principle, but everyone has overlooked it.
一九八三年五月开示于万佛圣城
A talk given in May 1983 at the City of Ten Thousand Buddhas
