一九八九年 淨空法師講于台北安坑國小
By Master Chin Kung
Part A 【英文語音撥放 Play English Audio】
Today's societies in
校長，
校長剛才說，現在的社會，不僅是在台灣，幾乎在全世界，都是一個非常反常的社會，東西方歷史過去都沒有遇到過的，這是世界很大的危機。西方人的預言，世界末日是一九九九年，換句話說還有十年，西方人相信耶穌要下來，審判世人。東方預言家預測災難的說法，幾乎和西方說法相當接近，相差不過二十年左右。這些預言都是很古老的預言，我們當然不能很認真的去對待它；但是我們從客觀的環境來說，這個世界確實是有危機。
Environmental pollution has become a
serious problem and now humankind has finally begun to understand the need for
protecting our environment. However, the problem of mental or spiritual
pollution is many times more serious than that of the environment. This is the
source of worldly ills that not many people realize. The Chinese have a saying,
"Education
is most essential to establish a nation, train its leaders and its
people."
For centuries, the Chinese have always believed in the primacy of education,
which is considered the foundation for a peaceful and prosperous society. It
provides the solution to a myriad of social ills and leads the way to changing
one's suffering into happiness. Education has a strong impact on the nation and
its people. Moreover, elementary school is the foundation, the basic building
block in an educational system.
現在全世界已經知道，環境染污是個很嚴重的問題。每一個國家對「環保」意識，可以說是都有了相當的認識；但是心理的染污、精神的染污，超過環境染污不知道有多少倍，至今還沒有人發現，還沒有人能夠意識到這個才是真正世界動亂危機的根源。我們想想，中國從古代建國以來，上溯到夏、商、周，我們從歷史上來看，漢朝統一中國之後，在教育制度上，就起了一個很精細很明確的概念，成為我們兩千多年來的教育哲學：「建
Buddhism officially came to
佛教是在後漢時傳到中國，後漢永平十年，（公元六十七年），到現在已有一千九百多年了，這是佛教正式傳到中國。非正式的，大約在春秋時代就有佛教傳到中國來，但不是朝廷的接納。在永平年間，皇帝派了特使到西域去禮請，聘請法師到中國來，佛教是中國政府禮聘來的。諸位必須認清楚的是，佛教是教育，而不是宗教。佛教變成宗教的歷史很短，充其量不超過兩百年，現在變成宗教是很遺憾，所以才有今天這種現象。以前它不是宗教，它是教育， 釋迦牟尼佛的教育。所以今天我們對正名的工作應當重視，所謂「名不正則言不順」。
Buddhism is Buddha Shakyamuni's
educational system, which is similar to that of Confucius for both presented
similar viewpoints and methods. The goal of Buddhist education is to attain
wisdom. In Sanskrit, the language of ancient
佛教是佛陀的教育，正如同中國儒家孔孟的教育是相同的，他們有許多的觀點都相同，方法也相同。佛教教學的目的是求智慧，換句話說它是智慧的教育，智慧的教學，它求的是智慧。在佛經裡有一個術語，梵文音譯稱為「阿耨多羅三藐三菩提」，翻成中文即是「無上正等正覺」。如果用現在通俗的話來說，它的意義即是「究竟圓滿的智慧」，佛法所要求的就是全知全能。佛告訴我們全知全能是我們每個人都能做得到的，為什麼呢？因為那是自性本能，不是由外面得來的。現在我們的本能喪失，怎麼失掉的？是迷失掉的，並不是真正失掉的，換句話說，只要你不迷，你的自性本能就能恢復；所以佛法是恢復自性本能的教育。所以佛法的立場、觀念，是一切平等。佛法是站在絕對平等的基礎上，佛承認一切眾生都有如來智慧德相，大家本來就是完全平等的。現在變成不平等，就是因為每個人迷失了他的本能。迷的程度有深淺不同。你迷得淺，顯得智慧高點；迷得深，顯得愚癡一點。這與本能沒有關係，是迷悟程度上的不同的表現。所以佛教教學的目的就是恢復我們「究竟圓滿的智慧」，有了智慧，才能解決一切問題，才能離苦得樂。為什麼苦呢？因為沒有智慧，想錯了、看錯了、做錯了，這才帶來痛苦。有了智慧，你的想法、看法完全是正確的，做法也是正確的，那裡會有痛苦？當然快樂！所以苦的因是迷，樂的因是悟，是覺悟。我們曉得他的宗旨之後，他用什麼方法來教導大眾達到這一個目標，這就是教學的方法，教學的手段。
The Buddha's teaching contains three major points: discipline, meditation and
wisdom. Wisdom is the goal
and deep meditation or concentration is the crucial process toward achieving
wisdom. Discipline through observing the precepts, is the method that helps one
to achieve deep meditation; wisdom will then be realized naturally. Buddha's
entire teachings as conveyed in the sutras
never really depart from these three points. Buddhism encompasses the entire
collection of works by Buddha Shakyamuni and is called the Tripitaka. This can be classified into three
categories: sutra,
vinaya (precepts or rules), and sastra (commentaries), which emphasize meditation, discipline, and wisdom
respectively.
他的教學可以說有三個中心，就是佛家講的戒、定、慧三學。「慧」是「目標」；「定」是「樞紐」，沒有定就沒有慧；「戒」是手段，以「戒」幫助你得到定，定之後自然就開智慧了；所以稱為三無漏學。佛所講的一切經典，也離不開這三個中心。我們佛教經典豐富，在全世界，不論是宗教、學術︰︰，都沒有如此豐富的經典。這麼多的典籍把它分類也可歸納成這三類，我們中國人稱為「三藏經典」。這三藏經典即是「經藏」、「律藏」、「論藏」；經藏偏重在定學，律藏偏重在戒學，論藏偏重在慧學。所以佛經典籍就分成這三大類，這是佛教育的教科書。
Buddhist education is based on filial piety, as is the Chinese
culture. Prior to the introduction of Buddhism to
教育的理念是建立在孝道的基礎上。佛教沒有到中國來，我們中國古聖先賢也是用孝道作基礎，所以佛法傳到中國來之後，這些法師與朝野一接觸，許多基本觀念相同，一見如故，我們非常歡迎他，而且希望他們在中國常住，不要回去，把他們留在中國。
The first two monks, who came to
最初到中國來的（永平十年，公元六十七年）兩位法師是摩騰與竺法蘭，這兩位法師來到中國之後，我們中國政府接待他們，類似現在的外交部，由外交部來接待國賓。從前在漢朝的政治制度，「寺」是政府辦公的機構，這是諸位要知道的。辦外交的是鴻臚寺，鴻臚寺相當於我們現在的外交部，鴻臚寺的首長就是卿－公卿，鴻臚寺卿就是現代政府組織中的外交部長。鴻臚寺來接待外賓，因為朝野談得很投機，他們也樂意常住中國。但是外交部只能接待短期的外賓，不能夠讓他們常住，怎麼辦呢？皇帝下面不得不另設機構，再增加一個同樣的機構也稱為寺，這個寺就是佛教的教育機構。第一個佛寺的名稱為「白馬寺」，後漢的首都在洛陽。這就是佛教「寺」的來源。所以「寺」和宗教完全沒有關係，跟「廟」也沒有關係，明了歷史來源，所以寺是政府辦事的機關。這麼一來中國辦教育的機關就變成兩個。宰相下面有個「禮部」，是辦教育的，教育的中心是孔孟教育，一直到清朝都沒有改變。白馬寺是直接屬於皇帝管轄的，是皇帝下面一級單位的機構，它是佛陀教育部，就是專門推廣佛陀教育。所以中國從漢明帝以後就變成兩個教育部，這兩個教育機構，諸位想想看，一個是歸皇帝管的，一個是歸宰相管的；皇帝管的就佔了大便宜了，沾了光了。所以佛教教育在全中國的推動，遠遠超過禮部的推動，而在全國有良好的發展。孔孟的學校不多，可是每個村莊都有寺院，這就是受到帝王的影響。這個教育機構是直接歸於皇帝的，所以它在全國推行得非常順利普遍。我們要認清楚，「寺」本來是辦教育的機關，與現在宗教的拜拜、祭祀、超度完全沒有關係。
Another important mission for the
original "Si" was sutra translation. The scale of the translation
effort is hard to imagine today. During the seventh century, the famous monk Xuan-Tsuang had supervised six hundred scholars
in sutra translation. Prior to this, a monk named Kumaraja had a translation team of about
four hundred scholars. Therefore, the "Si" was a large governmental
organization. Unfortunately, it was completely transformed into a place to deal
with superstition and spirits around two hundred years ago. Its educational
characteristics totally disappeared, which was truly regretful.
當年傳到中國來的時候，寺院有兩個重要的任務，一個即翻譯佛經，等於現在的國立編譯館的工作。翻譯佛經，譯場規模之大也不是我們想像得到的。唐代 玄奘法師，這是很有名的一個人，他的譯場，編制就有六百多人，你想規模有多大。早期 鳩摩羅什大師譯場的編制，也有四百多人。所以佛寺是個很大的政府辦事機構，這是我們要曉得的。現在寺廟完全變質了，教育幾乎完全喪失！變成專門跟鬼神打交道的場所，這是很冤枉的一樁事情。這是清朝中葉以後，逐漸演變到現在這個現象。我們學佛，一定要知道佛教簡單的歷史，曉得佛法的本質，我們要學它真正的好東西。
Today, there are four types of Buddhism being
practiced. First, there is the religious Buddhism,
which can be witnessed in temples throughout
所以今天在全世界，我們可以見到四種不同型態的佛教，都在這個世間弘傳。第一種就是宗教的佛教，它變成宗教了，我們不可否認，臺灣所有的寺廟的確都是宗教，你把它放在宗教裡面絕不冤枉，它已經變成宗教了，這不是真正的佛教。第二種是學術的佛教，這在日本特別顯著。日本有很多大學，佛教的大學，變成學術了。這也不是佛陀的教育。第三種更不幸的變成邪教的佛教。宗教和學術對人傷害還不太大，邪教傷害就太大了。第四種是傳統的佛教，是佛陀的教育。這很少，非常非常的稀少。
When I was a young student in
我在年輕念書的時候，學校在南京，在學校念書的時候，我對任何宗教都不相信，同學當中也帶我去教堂禮拜，去觀摩，我都去。我想了解它，但我沒法子接受；最不能接受的是佛教，反感尤其深。當時對宗教比較傾向的是伊斯蘭教，因為伊斯蘭教裡面講倫理，這是非常難得的。接觸到佛教時，這些出家人無法說出一套東西讓人心服口服，他說不出來，所以根本不能接受。那時候很年輕，實在沒有遇到善知識。
After I arrived in
到台灣之後，我認識
Soon after I started to learn
Buddhism seriously, I was fortunate to meet Master Zhang-Jia. He was a well-accomplished Esoteric practitioner who taught
and guided me in my study and practice. Just like Mr. Fang, he taught me two
hours every week for three years until he passed away. I then went to
接觸佛法之後，因緣殊勝，我認識了 章嘉大師，這是一位很有修學成就的大德，我的佛學受章嘉大師的指導，他也
Buddhism is a special kind of knowledge; it is not a religion.
In order to derive true benefit from it, we have to understand its true nature.
I have the utmost respect for Buddhism and I believe Buddha Shakyamuni to be
the foremost educator in the history of the world. He
was just like Confucius in that he taught everyone tirelessly and without discrimination.
這是一個專門的學問，絕對不是宗教，我們要把它認識清楚，才能在裡面得到真實的利益。佛教的教學讓我們佩服得五體投地，釋迦牟尼佛的確是歷史上最偉大的教育家，如孔老夫子一樣，有教無類，「教不倦，學不厭」。
The continuing education system for teachers was first
established by Buddha Shakyamuni. Many of his students were well accomplished
under his instruction. Every year, these students were assigned to teach at
different places for nine months. In
教師進修的制度是釋迦牟尼佛首創的。他當年在世，有許多有成就的學生。這些學生也分派到各處去教學，但每一年有三個月的時間，回到老師的身邊，稱為「結夏安居」。印度從四月半到七月半是雨季，這個時候在外教學不方便，所以統統回到老師的身邊，接受老師的再教育，同學們再互相切磋、琢磨，這就是現在講的，教師的進修教育。一年有九個月教化眾生，三個月再回來，接受老師的再教育，同學們互相切磋、琢磨，這是真正難得。現代有許多人因為科技發展，所以不得已要進修教育，大家重視了；在過去，我們還沒想到。學生放暑假了，老師還不放暑假，老師還要去進修，這是非常難得之好制度。
Buddhist teaching is full of artistic expressions. It
was originally an education, which combined what was equivalent to to-day's
museum and school system. Therefore, the "Si" combined the
traditional school, library and museum. In ancient
其次是它教學的藝術化。佛教教育用現代的話來說，它把學校教育跟博物館結合在一起，是這麼一種教育。所以一個寺院是學校、又是博物館、又是圖書館，這在中國歷史上，諸位能夠稍加留意，就可以看到。因為古代學校不發達，一般念書人都到寺院裡念書，寺院裡有完備的藏書，稱為「藏經樓」，其實就是現在的圖書館。所藏不一定都是佛經，所有的典籍它統統都收集。一般讀書人，往往都在寺院裡讀書，寺裡的出家人對於佛法、儒家、道家，對於中國古典的典籍都熟悉，出家人
Typical Buddhist buildings are
expressions of art, which are called "Expressions of Buddhism." However, Buddha and Bodhisattva
statues do not represent polytheism, the worship of more than one god. Each statue serves to
inspire wisdom and awakening in each of us. They also represent certain aspects
of Buddhism, which remind practitioners of the particular topic of teaching.
For example, Guan
Yin Bodhisattva,
the most popular Bodhisattva in
它的建築，很注重於藝術的教學，佛家叫做「表法」。譬如塑造的佛像，佛像很多，菩薩像很多，這不是多神教。它是用一個人像，塑造得非常完美，叫你看了生歡喜心。他代表一個意義，讓你見到那個「像」，就想到你學習的科目，每一科目用一個像來作代表。我們中國人最熟悉的佛像觀世音菩薩。觀世音菩薩，他所代表的有三部經，這三部經專門講大慈大悲，我們要用大慈大悲的心處世、待人、接物，看到這個像，你就會想到經典裡所講的理論、所講的方法、所說的境界，提醒我們自己，我們應該要去學他，不要把這門功課忘掉了，學以致用。今天變質了，把觀世音當作神明，好像自己求拜觀世音可以消災、免難，這是迷信，錯誤的。所以把他表法的意義忘掉了。
Buddhist architecture is also an artistic expression,
with the temple's main
cultivation hall being
similar to a large meeting or teaching hall. From the exterior, it appears to have two stories, but there is only
one story inside. The external two stories represent "absolute truth" or the true reality of life and the
universe, and "relative
truth" or worldly views
still clouded with delusion. The interior single story illustrates that both
are the same truth. To the deluded, the two appear distinct and different;
however, to the
enlightened, they are one and
the same.
佛門裡面講建築，建築是藝術，建築也是表法。佛的大殿，像我們現在的禮堂、講堂，外面看宮殿是兩層，裡面是一層。兩層代表佛家的術語「真諦」、「俗諦」，我們講世間法、超越世間法。兩層裡面是一層，世間法跟出世法是一不是二，迷了就有二，悟了原來是一啊！你看它都有很深的用意在裡面。
In the center of the main
cultivation hall, there are three statues, one Buddha and two Bodhisattvas.
Buddha represents the true nature of the universe and human life, which is
called "Buddha nature" or true mind. "Buddha" is translated
from Sanskrit, and means someone who is totally enlightened. The Buddha statue
represents our original enlightenment and the Bodhisattvas statues represent
the application of our original enlightened mind. All the representations and
applications are infinite and can be classified into two categories: wisdom and practice. For example, the
大殿當中供的佛像一定是三尊，一尊佛兩尊菩薩。佛代表本體，宇宙人生的本體；佛法講真如本性，代表我們的真心。佛這個字是由印度梵語音譯過來的，他的意思是覺，就是覺悟，徹底的覺悟。我們的心是覺悟的，心不是迷的，本來是覺悟的，佛像代表本覺。菩薩是代表覺心的起用，起作用是無量無邊說不盡的。但是這一切的大用可以分成兩大類，一類是「智」，一類是「行」。王陽明的「知行合一」說，是從佛經裡得到的啟示。一個是智，一個是行。我們看到淨土宗，淨土宗供養西方三聖，阿彌陀佛代表無量覺，就是自己的本性；觀世音菩薩代表行，行為要慈悲；大勢至菩薩代表智，行為要依理智，不能依感情，依感情麻煩就大了；所以我們的思想、見解、行為都要有理性，以理性為基礎，他是表達這個意思，叫你一看就明瞭他的意義，你不能把他當神去看待，那錯了。佛菩薩會不會保佑你？會的。你懂得這個意思他就保佑了。真正明白佛家建築的藝術、建築、繪畫、音樂、雕塑，你懂得這些，你到佛寺參觀，收穫就非常豐富了，那是非常圓滿的一堂教學。所以在幾千年前，佛法教學已經走到藝術化的階段。
However, nowadays many people do not understand the
meaning and teachings of Buddhism. They mistake the multi-representations of
Bodhisattvas as a sign of polytheism. What people fail to understand is the
fact that the statues in Buddhism are teaching aids and not statues of gods.
All Buddhas and Bodhisattvas represent our nature and cultivation of virtue. We have infinite capabilities within our
true nature that cannot be expressed by just one
single term. Therefore, we have multiple representations; for instance, a
capable person today may have many titles on his/her business cards to show
his/her positions and accomplishments. The Buddha and Bodhisattvas are actually
representations of the nature within ourselves: Buddha, as in our true nature
of mind, and the Bodhisattvas, in our virtue of cultivation. We all possess
these qualities. Not until we come to realize the meaning of Buddhist
symbolism, will we appreciate the sophistication and completeness of its education.
現代有些人不曉得此事，看到佛教這麼多的神像，這麼多的菩薩，誤以為它是泛神教、多神教，多神教就是低級的宗教。殊不知他不是神像，而是教具。所有一切諸佛菩薩代表我們性德和修德，我們本性裡面有無量的德能，用一個名號沒辦法顯示出來，所以要用許許多多的名號。像一個人在社會上多才多藝，名片一拿出來，幾十個頭銜。一個頭銜就可以了，為什麼要幾十個呢？必須要幾十個才能夠真正顯示出他的身份德能，是這個意思。所以諸位要曉得，佛門中所有的諸佛菩薩，都是代表自己本人，菩薩代表修德，佛代表性德，性是本有的，是本性；所以凡是佛像代表性德，凡是菩薩像代表修德。你明白這個意義，你才會真正了解佛法之教學，的確是非常之高明，非常的圓滿。
Typical "Si" buildings are
rare today. The first hall of a "Si" is the hall of Heavenly Guardians, also known as Dharma Protectors. Situated in the center
of the hall, facing the front door, is Mi Le Pu Sa (Maitreya Bodhisattva) who is represented by the
image of the historical monk Bu-Dai. Mi Le Pu Sa has a big smile that conveys the idea that in
order to truly learn Buddhism, one should learn to be cheerful and courteous to
all. He also has a huge belly that represents fairness, flexibility,
impartiality, patience and tolerance.
我們今天略舉一個比喻，臺灣的寺院建築不完整，這是受日本人統治的影響。在臺灣，標準建築的寺院很少見；大陸上很多。寺院第一個建築物是天王殿，通常講是護法，天王殿裡當中供的是 彌勒菩薩。彌勒菩薩是依照 布袋和尚的像造的，肚皮很大，笑咪咪的。他坐在當中面對著大門，他代表的意義是你想入佛門，第一個條件要笑臉迎人。現在政府提倡微笑運動，佛門幾千年前就提倡微笑運動，佛弟子、學佛的人要歡歡喜喜。肚皮很大就是要能夠包容，他代表的是「生平等心、成喜悅相」。他是教我們這個科目，心能夠平等、能夠包容、能夠歡喜，這樣的人才有資格入佛門，才有資格來接受佛陀的教育。
Standing beside Mi Le Pu Sa are the four Heavenly Guardians or Dharma Protectors. They are symbolic
guardians of the practitioners of the Buddhist way. Whom do they protect? They
protect us by reminding us to educate ourselves and to safeguard the proper
knowledge, which we should learn. Each guardian portrays a different aspect of
thought or action.
旁邊是四大天王，我們稱為護法神，一點都沒錯。護誰呢？護我們自己，四大天王也是我們本人。
The Eastern Dharma Protector (holding a lute)
symbolizes responsibility and safeguards the territory, which means that all of
us are responsible for ourselves, our family, society and the country as a
whole. If each of us performs our duties well, fulfilling our obligations, we
support each other and ourselves as well. The Southern Dharma Protector (holding a sword)
symbolizes progress and teaches us diligence. He emphasizes the importance of
constantly cultivating and advancing our virtue, wisdom and knowledge, and to
improve performance in ourselves and our duties. This is similar to Confucian
ideas of daily self-improvement.
第一位東方持國天王，代表負責、盡職。我們在社會上，不論你在家庭、你在學校、你在社會、你在國家，你有你本分的責任，你要把本分的責任做好，這就是護持你自己，所以他教導我們要負責盡職。第二位南方增長天王，他代表日新又新。增長就是不斷的要求進步，如果我事情做好了，我不求進步，這是錯誤的。所以佛教導我們要精進、要天天求進步。儒家教人日新又新，他就代表這個意義，不斷地要研究改進，要日新又新；否則不進則退。所以他教人努力要求進步。
The Western Dharma Protector (holding a dragon or snake) symbolizes
comprehensive vision and knowledge gained through exposure to the world. He
represents the need to open our eyes to observe nature and man, to refine what
we see and learn, and to distinguish good from ill. The Northern Dharma Protector (holding an umbrella) symbolizes
comprehensive study and learning. Both teach ways of practice and how to
achieve the goals in responsibility fulfillment and self-improvement. As the
ancient Chinese have said: "To read ten thousand books and to travel ten-thousand
miles." We read to gain
more knowledge and travel to observe more effectively. We will then be able to
improve ourselves and to perform our duties most effectively.
第三位西方廣目天王，第四位北方多聞天王。這兩位天王是教導修學方法。怎樣才能達到前面兩個目的？你要多看、要多聽，古人說：「讀萬卷書，行萬里路」，讀書增長學問，行萬里路是考察、是觀摩，我們才能夠進步，才能夠把本分的事情做到盡善盡美。
Today, people visit the Hall of
Dharma Protectors to burn incense, prostrate and offer flowers and fruit praying for
protection and safety. This is superstition. All the facilities, images of Buddha and Bodhisattvas
and any offerings made are teaching tools designed to inspire our mind and
wisdom. They also serve to remind us of the importance of being enlightened instead of
deluded, virtuous instead of deviated, pure instead of polluted. These are the three
principles of Buddhist teaching and practice.
所以現在人到天王殿去燒香、叩頭，供一些香花、水果，求保平安，你說冤枉不冤枉？他原來是這麼美好的教學藝術，拿現代教育名詞來說，佛教所有設施、佛菩薩形像都是教具，教學的工具。但是我們講成教學的工具，恭敬心就沒有了，所以不稱他為教具，稱為供養佛菩薩形像；實際上他的作用是教具，這點諸位一定要曉得。就是它每一個構想、每一個設施，都是啟發我們心靈的，啟發我們智慧的，時時刻刻在提醒我們，叫我們要覺而不迷、要正而不邪、要淨而不染，佛法修學的總綱領就是「覺、正、淨」。離開這三大綱領就不是學佛了。我們處世、待人、接物，一定是覺而不迷。「正」，思想、見解，純正不邪。心地清淨、不染污，這是他修行的總原則。
The ways in practicing Buddhism are numerous, about eighty-four
thousand. Each path is different from the others but ultimately leads to the
same goals: enlightenment, proper thoughts and viewpoints, and purity. As such, all paths are equal without
one being superior to the other. People have different abilities and levels of accomplishment.
Furthermore, they are from different environments and should choose a path most
suited to them. We can choose any one of the three goals to concentrate our
practice on. When we achieve any one of them, the other two will come
naturally.
「法」是方法，「門」是門道，門道方法很多，八萬四千法門，無量法門，那只是方法手段不相同，修的什麼？統統修覺、正、淨。所以「法門平等，無有高下」。不管用什麼方法都是修清淨心，修正心、修正知正見，修覺心。由於大眾根性不相同，也就是程度、環境不一樣，在這三個原則，選修一個就行了。一個得到，另兩個一定得到，所以是一而三、三而一，於是乎就要選擇重點。禪宗選擇「覺」，它從覺門入，禪宗是求大徹大悟，明心見性，是走覺門。
There are ten schools of practice in
Chinese Buddhism. Zen
stresses the
pursuit of the perfect clear mind or enlightenment. The
禪宗以外叫教下，（教下，不屬禪宗都是教下，）佛教有十個宗派，其餘九個都是教下。教下走的是正門，就是正確的思想、正確的見解，從正門入。淨土宗專念阿彌陀佛，淨土宗和密宗是從淨門入，偏重在修清淨心，心淨則土淨。所以不論那個法門，不論那一宗派，你修得的時候，絕對是通的。所以說一法通，一切法都通。
The
purity of the world comes from an individual’s inner purity. With a pure mind,
a mind without discrimination or attachment, a higher level of wisdom arises in
which the world around us naturally comes into harmony. By reciting the
Buddha’s name, meditating, reciting sutras or mantras, and practicing in accordance with Buddha’s
teaching, one will attain enlightenment, proper thoughts and viewpoints, and
purity of mind thus becoming void of all deluded thoughts.
心地清淨，思想、見解那有不正確的道理。一個真正覺悟的人，他一定是正知正見、一定是心地清淨。所以是一而三、三而一。佛法裡所謂修行，修什麼？就是修覺、正、淨。你用持名念佛的方法就是修這個，參禪的方法也是修這個，讀經、念咒的方法也是修這個。方法很多，都是修覺、正、淨。
On the other hand, one is totally on
the wrong path if one chants Buddha’s name in the hope of gaining a promotion or wealth. That is religion and
superstition, and it goes against the teaching of Shakyamuni Buddha.
如果念佛是求佛菩薩保佑升官發財，那就錯了，那是宗教，那是迷信，與釋迦牟尼佛講的完全相違背了。這是我們要曉得的一些基本的概念。
How Buddhist Terminology
Illustrates that Buddhism is an Education
Buddhism
is the teaching of Buddha Shakyamuni as he was its founder. We call Him the "Original teacher," just like the Chinese call Confucius the "Greatest sage and
teacher." The
relationship between Buddha and ourselves is a teacher-student relationship, which is not religious in nature. In
religion, there is not a teacher-student relationship but that of father-son or
master-servant.
「佛教」我們肯定它，確確實實是教育。為什麼呢？我們從它的稱呼上也可以看得出來。佛教育是釋迦牟尼佛創辦的，後人對他尊稱為「本師」，是佛教育的根本老師，正如同中國人尊崇孔老夫子為先師－「至聖先師」。所以我們稱佛為本師，自稱為弟子，師、弟子，是師生的關係，所以不是宗教。宗教裡面沒有師生關係，宗教裡面有父子關係，有主僕關係，不是師生關係。
About twenty years ago I gave a series of lectures in
在二十多年前，我在輔仁大學講過不少次，也曾經在多瑪斯修道院，教過一個學期。我告訴同學們，也勸勉過神父、修女要歸依佛教，認真好好的學佛。為什麼呢？因為佛教育和任何宗教都沒有衝突，他跟上帝是父子關係，他來學佛，他跟釋迦牟尼佛是師生關係，所以沒有衝突。如果說這些牧師神父要學佛，背棄他的宗教，我相信佛陀也不會收容他，為什麼呢？他若是連父母也不要了而要老師，這是違背倫理的，這是不可以的！所以任何宗教徒都應該學佛。換句話說，你信仰宗教是一樁事，你要不要智慧？你要是沒有智慧，說老實話天堂是什麼狀況你不清楚，你怎麼能到上帝那兒去？那都是個問號。你學了佛，有了智慧，曉得天堂的情形，清清楚楚知道，我想什麼時候去，用什麼方法去，清清楚楚，明明白白。所以佛法是師道、是智慧的教育。
When
a monk is called "He-Shang," he is equivalent to the principal in
today’s school, for he is the director of educational strategies. All other
faculty members are teachers who execute
the principal’s educational strategies and act as role models for the students’
behavior and speech. My late teacher, Professor Fang constantly assured me that
Buddhism is an education. Later in my studies of the sutras, I reaffirmed his
statement that Buddhism
is the pinnacle of the world’s wisdom. It provides the greatest enjoyment for
humankind. I have experienced
the unsurpassable
joy of being free from afflictions, delusions and wandering thoughts. My
body and mind are clean and pure, totally at ease. I am the happiest person in
the world. Therefore, I feel indebted to Professor Fang, for without him, I
would not have learned Buddhism nor would I have such complete happiness
derived from practicing Buddha’s teaching.
再看佛教以後的稱呼，我們對出家人稱「和尚」，和尚實在講不是隨便稱的。和尚是梵語，翻作「親教師」。像一個學校裡，誰能稱和尚？校長一個人稱和尚，因為他是主持教育的。其餘的老師稱「阿闍黎」，阿闍黎是梵語，翻成中文意思是，他的言行可以做我們的榜樣，可以做我們的模範，我們稱為「軌範師」。和尚是校長，他指導教育政策，其餘教員是執行教育政策的；所以一個寺院只有一個和尚。我們今天看見出家人稱和尚，是太尊敬了，尊敬過了頭了。和尚是「親教師」，一般來講就是「指導教授」，我受的教育是從他那裡得到的，指導教授與學生的關係是非常密切的。這些都是佛教裡面很重要的常識，而為現代許多人所忽略。如果佛教是宗教，我絕對不會去學它。
Buddhism successfully merged into Chinese culture; they
became inseparable. The basic concept that they share is to give up one's own
interest for the sake of others. Confucianism and Buddhism advocate the
enhancement and glorification of filial piety, the respect and devotion of an
individual for their parents and teachers. Filial piety is a major element in
accomplishing world peace.
佛教跟我們中國固有文化，實實在在是融合成一體的。剛才講了，儒跟佛教育的理念，都是建立在「孝道」的基礎上。中國的文字，是全世界任何國家、民族，都不能夠比擬的。我們的老祖宗，對於後代實在是照顧得無微不至，文字裡面充滿了智慧。中國的文字是個符號，這符號正如同佛法表法的意趣非常濃厚，這個「孝」字可以說代表整個佛法，也代表了整個的教育。實在講現代人，真正受到教育的不多了。
What is education? It is the meaning and the value of
human life, the relationships between human beings as well as those between
humans and the universe. Confucian teaching encompasses three main points.
First, it is important to understand the relationship between humans, once this is understood we will learn to love
people. Second, it is important to understand the relationship between humans and
heaven, once this is
understood we will learn to respect heavenly beings and spirits. Third, it is
important to understand the relationship between humans and the environment, once this is understood we will learn to
take care of the environment and to appreciate every single thing around us.
There are four studies within Confucian teachings: virtue, speech, skills for
earning a living and the arts. The teaching of virtue is the core of
Confucianism; it is absolutely crucial, for without morality and proper conduct
we become selfish and concerned only with ourselves at the expense of society.
Such behavior can result in world chaos. Today, our education has lost that
emphasis. Schools only teach skills that are superficial and not the root of
education. When the root is rotten, it shakes the foundation of society and
causes the chaos that we are experiencing today. Elementary schools are like
the root of education: junior highs, high schools, and colleges are the flowers
and leaves. Teachers can start teaching filial piety to our children as early
as possible.
教育是什麼？生命、人生的價值；人生的意義，人與人之間的關係，人與宇宙的關係，人與環境的關係，這是教育的重點。我們今天把教學的重點喪失掉了，所教的僅是技術，那是皮毛的教育，不是根本。今天社會動亂的根源，根爛掉了，腐掉了，這不得了。所以我說教育的大根大本在「小學」，不在中學、大學，中學、大學，那是花果、是枝葉，根是在小學。小學的教育重視在「孝道」，從小把這個觀念養成。
By looking at the way Chinese
characters were created, we cannot but admire our ancestor's high level of
wisdom. We thank them for having given us something that is so valuable and
exquisite. The Chinese character "piety" embraces the spirit of
Buddhism and the foundation of education as it is a combination of the characters
for "old" and "son." Nowadays, people talk about the generation gap between parents and
children, which is something traditional families did not have. In the Chinese
tradition, not only are father and son one unit; grandfathers and grandsons,
etc. are all part of the same continuum. This is a unique concept. Westerners
often ask why Chinese people pay respect to ancestors since we barely know
them. The remembrance of our ancestors is the foundation of Confucianism and
Buddhism, which is the source of harmony in society and peace in the world.
這「孝」字，上面是「老」字，下面是「子」字。現在外國人講的是父子有代溝；在外國真的有「代溝」。我們中國沒有代溝，不但父子是一體，父親父親還有上面，追到無始；兒子兒子再往下，追到無終；過去無始，未來無終，是一個整體。外國人沒有這觀念，所以外國人問中國人為什麼祭祖先？幾千年前的祖先，你認識？你知道？你們為什麼要祭他？他永遠無法理解。但是儒與佛都建立在這個基礎上，這樣才能真正做到社會和睦、四海一家、天下太平。
Today everyone longs for world peace, but we need to start from the foundation
of filial piety to obtain it. Buddhism emphasizes unconditional compassion for all sentient
beings in the universe and beyond; in the past, present and future. The continuum of time and space is
inseparable from oneself, for We Are All One Entity. One does not find this extensive concept in religion. "Thus Come
One", one of the ten names for Buddha, stands for an enlightened being,
which is our basic nature, and also the essence of the universe and human life.
This concept is embodied by the Chinese character "piety" and the
name of Amitabha
Buddha in the
今天每個人都希望世界和平，和平要從那裡做起？要從這基礎上做起。離開這個基礎，和平只是口號，絕對不能成為事實。儒、佛的教育都是致力於孝道的發揚光大。橫的一面是兄弟、朋友、朋友的朋友，如是推展。所以佛法裡面講的「豎窮三際，橫徧十方」，的確是一個整體。佛法講慈悲是「無緣大慈，同體大悲」，緣是條件，慈悲是沒有條件的。為什麼沒有條件？你懂得孝道，就沒有條件。所以這個講「大愛」，超過了宗教，宗教還沒有這麼大的度量，這是完全無條件的。對於一切眾生，過去、現在、未來，這是講時間。空間，講十方，四方、四維、上下，無盡的時空是一個整體，是一個自己。在佛法裡，我們稱「如來」，如來就是這個意思，我們稱「本性」，就是宇宙人生的本體，在我們中國，就用「孝」這個符號來代表。在淨土宗裡面，這一個「本體」就以「阿彌陀佛」來代表。名稱儘管不相同，意思實在是一個。