一九八九年 淨空法師講于台北安坑國小
By Master Chin Kung
Part B 【英文語音撥放 Play English Audio】
【最末後附有一則答問：請問淨空法師，佛學裡所講輪迴的學說，是假設的，是為了要勸人行善而說的呢？還是確實真有其事呢？】
Confucian teachings are based on five human relationships that
are founded on moral principles.
The five human relationships include those between husband/wife, parent/child,
siblings, friends, and political leaders and the public. Husband/wife
represents the smallest and the most intimate circle of human relationships.
Outside the small circle is the extended family, which includes the
relationships between father and son and those among the siblings. Outside the
family there is society, which includes additional relationships between the
individual and his leader and circles of friends. We now often talk about the
need to unite people. In ancient times, the Chinese had no use for the word "unite," for the five human relationships define
the union of all people. Everyone on this earth is our brother. Each is
responsible for the other; parents being compassionate, sons and daughters
being filial to their parents, siblings and friends being respectful to each
other. In this way, the country and its people are already a perfect union. The
relationships between people also define responsibilities from one to the
other. Everyone has his own duty and responsibility to fulfill.
儒家的教育是五倫五常，「倫」是「倫理」。夫婦，這是講人與人的關係，最小的一個圈。「室」，指同住一個房間。室外面是家，家有父子，有兄弟。家外面是社會，社會有君臣，有朋友。所以現在我們講「團結」，從前「團結」這兩個字，在中國用不上的，因為五倫就是團結！四海之內皆兄弟也。一個國家、一個民族，是一個整體，還喊什麼團結呢？這是真實的。人與人之間，有名份，有義務，所以五倫就有十義：父慈、子孝、兄友、弟恭....，他有他本分的責任，他有他應盡的義務。五常是基本的道德理念，就是仁、義、禮、智、信。
Human beings differ from animals by
adhering to human relationships and basic moral principles. The practice of
Confucianism is based on having sincere and proper thoughts, correct behavior,
a well-organized and harmonious family and country, and peace for all. This is
identical to the views of Buddhism, which also emphasizes practicing and
learning. It all starts from generating the Bodhicitta mind. "Bodhi" is a Sanskrit
word meaning enlightenment. Enlightenment means an "awakened" mind. It is similar to the
sincere thought and proper mind advocated by Confucianism. A Chinese government
official defined sincerity very well. He noted that "Sincerity means having no single
thought."
There will be no sincerity as long as there are corrupted thoughts, wandering
thoughts, or even the rise of a single thought. His definition is identical to
that of Buddhism. The
Sixth Patriarch Hui-Neng once said "...(the pure mind) contains nothing therefore collects no
dust".
However, people in general have a lot of wandering thoughts. How can one be rid
of these wandering thoughts? The Confucian answer is "...to fight against uprising
desires and achieve wisdom." This practice was stressed in the elementary school of
the Confucian system. Buddha said, severing all desires is to stop all worries
and troubles.
我們中國人所謂的人格，做人的資格，就是倫常。倫常沒有了，人與禽獸相差就無幾了。人之所以異於禽獸的就是有倫常，有基本的道德觀念。修學功夫要從意誠、心正、身修、家齊、國治、天下平，這跟佛法所說的完全相同。佛法講要修學，從那修學起？那裡下手？從發菩提心，菩提是印度話，翻做「覺悟」。要先從覺悟的「心」做起，覺心就是我們儒家講的誠意、正心，這就是「覺心」。所以著重在「真誠」。那麼誠的標準在那裡？前清曾國藩在讀書筆記上，對「誠」下了個定義，這個定義下得很好，他說「一念不生謂之誠」。我心裡還有妄念、還有雜念，這就不誠了，動一念就不誠了。一念不生的時候，這是「誠」。他的說法和佛家說法相同。六祖 惠能大師在壇經裡講「本來無一物，何處惹塵埃」，那就是「誠意」；絕對沒有一個妄念，這叫做「誠心」。可是一般人妄念很多，怎樣把妄念去掉？那是功夫；真正的功夫，是要把妄念去掉。儒家講「格物致知」，所以它的修學，是從格物致知下手，儒家的小學就特別著重這兩句。「格物」，物是物欲，欲望，格是跟它格鬥。如何離開一切欲望？跟我們佛法裡說要從斷煩惱下手一樣；格物就是斷煩惱，致知就是求智慧。所以要從這個地方做起。
In the past, the Chinese elementary school students
were well trained to guard against the uprising of desires. Schools emphasized
training in student's concentration and wisdom. Students started school at the
age of seven. They stayed with their teachers and only went home during
holidays. They were taught the correct way to interact with everyday life and
the proper manner to attend to their teachers and elder schoolmates. This was
called the education of moral principles based on human relationships. When the
children went home, they would then treat their parents and siblings with filial piety and
respect.
From the ages of seven to twelve, students were
required to memorize and recite fluently the ancient texts. The teacher would
first select materials which contained the profound wisdom of sages and saints
and then encouraged the students to read and recite the material up to one or
two hundred times a day. Children would have scattered thoughts if they were not assigned any tasks to
do. The purpose of reciting was to focus their mind so that they would
eventually obtain a pure mind, concentration and wisdom; even though, they may
not have understood the meanings. However, the current educational system, in
existence since
the Revolution of 1911,
eliminated this two thousand-year-old tradition and adopted the western
educational system. This change, upon close examination, leads one to the root
of modern
格物是功夫，致知是學問，這個基礎是在小學裡奠定的。但是民國以來，學校廢棄了中國兩千年所行的制度，採取西方的教學法。今天中國動亂的根源，要是追根究底，原因就在，中國過去的小學，已經注重訓練學生定慧，童子七歲就接受老師的教導。我們讀禮記，漢朝時候，就這樣做起。七歲的時候，離開父母跟著老師，只有在節日的時候，才可以回家去看看父母。跟著老師學什麼呢？學灑掃應對。換一句話說，他所學的是生活教育。他在學期裡面能夠侍奉老師，能夠侍奉學長，他回家去就會孝順父母，就會尊敬兄弟姊妹，這是倫理道德的教育。除此之外，就是背誦重要的經典。老師選出來教他讀，督促他背誦，一遍一遍去背，一天要背一百遍、背兩百遍。諸位想想這目的何在？是不讓學生打妄想。小孩不給他事情做，他會胡思亂想，用這種方法訓練他的清淨心，妄念少了就會開智慧。所以用這個方法來修定。整個小學從七歲到十二歲，根本什麼都不講解的，就是叫他背誦，背得滾瓜爛熟，他心裡沒有妄想，祇記誦許多聖哲的智慧結晶，雖然現前他並不明瞭。
At the age of thirteen, children
were sent to Tai school, as there were no junior or high schools in ancient
Teachers often took their students on field
trips to
broaden their knowledge and experience. As they traveled, knowledge was
imparted to them along the way. Thus, the trips were without textbooks or
restraints but accompanied with wine and food and filled with joy. The students
would attend to the needs of the teacher. Therefore, as they concluded their
travels to the many beautiful places, the course would close as well. For many,
attending Tai school was the most joyful time of their lives.
中國從前沒有中學，只有小學、大學。十三歲入太學，太學授課就是講解研討。以前讀書是人生一大樂事，太學裡的老師教學，不一定是在講堂裡面，擺著書本坐在講台上授課，那時候學生也少，一個老師大概只帶十幾、二十個學生，這樣小班，老師也都是專家、專科的，對於經典他一生專攻某一經論，精通某一部門，他專講授這個科目，所以學生來親近老師，老師往往帶著學生遊山玩水，旅行授課，真的「讀萬卷書，行萬里路」。大的山川，風景優美的地方。旅遊歸來，他的課程也講授完畢。為什麼呢？課
In
All this made me think of our children, who are so
pure, so innocent and uncontaminated in their thinking which is why it is best
for our children to start learning Buddhism early in childhood. With little
effort, children can truly and easily benefit from it. The experiences of a
person with a pure mind are so different and profound that no ordinary person
can truly appreciate them.
現在在台灣，大概八、九十歲以上的老人，還受過那個教育。我們這個年齡剛剛脫節，比我們大五歲以上的人，都受過這個教育。所以台中
World Peace Can be
Achieved if the Mind and Body are Well-trained,the Family is Well-run and the
Country is Well-governed.
A true practitioner will keep
himself from being greedy,
angry, ignorant and arrogant toward others and his environment. If one has any of the
elements just mentioned, then he is neither sincere nor proper. Sincerity and
proper thoughts and viewpoints are the basis for training the mind. A person
with a pure mind and body will not become ill. We suffer from illnesses because
our minds are filled with wandering thoughts and worries that are derived from greed, anger, ignorance and
arrogance.
As mentioned earlier, sincerity and
proper thoughts and viewpoints are the basis for purifying one's mind. A
purified mind leads to a purified body and naturally, a person will become immune from illness; thus, a realized
practitioner would never get seriously ill. Moreover, if a person is determined
to follow the path of Buddha, he or she will not die in the conventional
manner. A conventional death means a person does not know exactly when they
will leave this world, nor where they will go afterwards. On the other hand, true
practitioners with confidence in themselves and in Amitabha Buddha, who
cultivate in accordance with Buddhist teachings, will be capable of controlling
both the time of leaving this world and of being born in the
從前儒、佛教育理念相同，方法也相同，所以佛教傳到中國來，中國朝野那麼熱烈的歡迎，是有道理的，的的確確對中國文化二千年的影響非常大。儒與佛這麼一結合，儒家所講的是綱領，因為他的典籍少，佛法講的是細目，講得非常詳細。這就是說你只要有妄念，只要有煩惱，有貪、瞋、癡、慢，你這個心就不誠。心不誠，心的作用就不正。這個「正」是講心的作用，就是你的思想、你的見解，都非常正確，沒有錯誤，沒有偏差。但是正確的思想、見解是要從「真誠心」裡面生出來的。所以這個兩條是修心，心清淨了，身就修了，身就清淨了。所以我常常告訴我們一般學佛的同修們，學佛，學什麼呢？學清淨心。心清淨了，身清淨，這個人不會害病。你去看看害病的人，害病的人思想一定很亂，為什麼呢？「心」先生病，心病了，身才會生病。我們現在講「心理健康」，心要沒有病，身怎麼可能會生病。所以真正一個學佛之人，他要生了病了，這是不可能的事情，決定不可能生病。不但不可能生病，真正修得好的，告訴諸位，他絕對不會死的。他如果會死掉，這個人學佛沒學得好，他是不會死。因為他曉得他什麼時候走，知道要到那裡去，這個就不算死。他清楚明白！你自己不知道什麼時候死，不曉得到那裡去，那就死定了。這都是從清淨心的功夫得來的，一點都不稀奇。這不是神話，不是玄學，是實實在在的。所以你就曉得清淨心是多麼重要。所以學佛的人，無論在什麼時候，都要保持身心清淨，這是修身。自己身心清淨，一家和睦。一家和睦，是「家齊」。每一個家庭都一樣，國家就大治了，我們今天所祈求的康和樂利，才能真正得到。最終是「天下平」，「平」是「平等」。天下平等就能達到世界和平。不會有戰爭。所有一切爭論，不平它就鳴，不平它就爭。這要靠教育，把儒家教育與佛家一配合。
Loyalty, filial piety, compassion, love,
trust-worthiness, responsibility, peace and equality are the eight basic
Confucian moral principles
and are represented by four Bodhisattvas in Buddhism. Di Tsang Wang (Earth Store /Kristigharba)
Bodhisattva represents filial
piety and therefore the Di Tsang Sutra is known as the Filial Piety Sutra. This
is because it teaches filial respect for both parents and teachers, who are
both equally important in Buddhism and Confucianism. To treat one's parents
with filial piety and to respect teachers are the innate virtues of human
nature. The goal of Buddhist teaching is for us to realize the true nature of
the mind, which can only be achieved by discovering its virtuous nature,
without which one will never become enlightened.
Guan Yin Bodhisattva（觀音菩薩）
symbolizes compassion and represents kindness and love. Wen Shu Shi Li (Manjusri)
Bodhisattva（文殊師利菩薩） symbolizes wisdom and represents faith and loyalty. Pu Xian (Universal
Worthy/Samantabhadra) Bodhisattva（普賢菩薩） symbolizes great vows and putting the Buddha's
teaching into practice including filial piety, compassion and wisdom. He
represents peace and equality. With compassion and wisdom, one can generate
merits. To enjoy merits is to build upon the foundation of equality and purity
- this is the greatest enjoyment for humankind. To cultivate merits in
childhood, generate merits in middle age and enjoy merits in old age are
described in Chinese as truth, virtue and beauty. One who enjoys merit in old
age is called the complete person, which is similar to Buddha. We must
understand that Buddhas and Bodhisattvas are not gods but the most perfect and
happiest beings for us to learn from.
Wise ancestors in
我們看這第二篇的第二段「八德交感」。這也是我們中國基本的道德觀念：忠、孝、仁、愛、信、義、和、平；台北市的馬路還有這四條道路。那麼我們走到這四條道路，有沒有想到我對國家、對社會，要能盡忠；對父母、對一切眾生，要能盡孝。把孝順父母的心，擴大為孝順一切眾生，那麼這四條大道才是真正康和樂利的大道。在我們佛門裡面，是以四大菩薩作為代表。你應當曉得這四位菩薩不是神，他是表法的。地藏菩薩代表「孝」，所以「地藏菩薩本願經」稱為佛門的「孝經」，地藏經裡面主要是講「孝親尊師」。所以師道在佛門裡面非常重視，儒家也非常重視。老師的恩德跟父母是一樣的。你看從古禮「稱名」上就能夠看得出來，中國古代，滿清以前都是這樣，民國初年以前還是這樣的。我們一般人見面不能稱「名」，稱名是對人不尊敬，是侮辱人，如果帶姓，那就更不禮貌了，那有連名帶姓稱呼的。稱名只限小孩沒有成年；男子十九歲沒有成年，叫他的名，女子沒有滿十六歲叫她的名，那叫「童子」、「童女」，沒有成年。女子十六歲梳頭了，代表她成年了。男子二十歲，行冠禮、戴帽子，他成年了。成年的時候，朋友送一個「字」給他，就是「別號」，從這一天起，大家要稱他的「字」，不能稱他「名」，稱他的名是對他非常的不尊敬。那麼從這天起，世界上那一個人有資格稱他的名呢？只有兩個人，一個是父母，一個是老師，這兩個人是一生都稱他的名。你就曉得老師跟父母，地位是平等的。「孝親尊師」，諸位要曉得孝親尊師是性德，是本性的德行。佛法的教學目標是「明心見性」，明心見性如果不用性德來啟發，是絕對做不到的；所以孝親尊師是性德，要開發自性一定要從這裡做起。所以儒家教學也從這裡開悟，也講開智慧，佛法是講「覺悟」，也是講開智慧，他們這個觀念、方法都相同，實在是「不謀而合」。因為我們中國古聖先賢提倡遠在佛教傳到中國來以前，真是俗話所謂：「英雄所見，大略相同」。釋迦牟尼佛跟孔子、孟子沒見過面，居然他們的想法、做法，這麼樣的接近，可以說是完全相同。所以地藏代表孝。這個「孝」，我們底下講「福」，這是「積福」。這是基礎，是培養福德的根基。這在少年時代，目的是明德。萬法的根源是從小時培養，他的「思無邪」，是小學教育的宗旨。培養兒童，真正培養他天真，他的心地不受染污。我們學佛也是從這個基礎下手。所以學佛，絕對不是從要念很多經典、研究很多經典，這是錯誤的。
Recently a student came to me and
asked how to practice Buddhism. The answer is the Four Universal Vows of Buddhas and
Bodhisattvas:
Sentient
beings are innumerable,
I vow to help them all;
（眾生無邊誓願度）
Afflictions
are inexhaustible,
I vow to end them all;
（煩惱無盡誓願斷）
Ways to
practice are boundless,
I vow to master them all;
（法門無量誓願學）
Enlightenment
is unsurpassable,
I vow to attain it.
（佛道無上誓願成）
To help others is to do our best in
assisting them to break through delusion and become awakened, then they will be
able to attain true happiness and leave suffering behind. In order to help all
beings escape from suffering, one should be a good cultivator, excelling in
moral and academic achievements. A cultivator can learn by upholding the
precepts to guard against harmful consequences created by speech, body and
mind, i.e. words, deeds and thoughts. Before comprehensive learning, however,
it is necessary to cultivate good virtue by ending our afflictions including
greed, anger, ignorance and arrogance, as they are the sources of all desires
and delusions. True wisdom arises from cultivation of high moral character,
from a pure, non-discriminatory and compassionate mind, and not from knowledge
gained from books. Without a pure mind, the knowledge gained leads to deviated
views. Therefore, the first priority in practicing Buddhism is to purify our
mind and cut off all attachments to erroneous ways. With the pure mind we can
then reflect everything clearly and know all, thus attaining true wisdom and
enlightenment.
前兩個禮拜，南投有個淨律寺，他們有個佛學院，第一屆畢業了。他們的老師帶了幾位學生來看我，問我佛法的修學。他來問，也問得很好，很難得。佛法的修學，佛門裡面常講「四弘誓願」。四弘誓願第一就是「眾生無邊誓願度」。這個「度」的意思，用現在的話講就是一切眾生無量無邊，我們要盡心盡力去幫助他、協助他，「度」就是幫助他破迷開悟、幫助他離苦得樂、幫助他解決一切困難的問題，這就是度的意思。佛用什麼方法幫助一切眾生？用教學的方法。我們自己要如何修？自己如果沒有品德、沒有學術，你就沒辦法幫助別人；要想幫助別人，一定要品學兼優。「品」與「學」先從「品德」上下手，所以第二願「煩惱無盡誓願斷」。要斷煩惱，有煩惱不能成就學問，這是諸位要知道的。有煩惱，惱沒有斷，念了很多書，懂得很多，在佛法裡叫「邪知邪見」，不是真智慧；智慧是從崇高品德修養裡流露出來的。就是說心地清淨、平等、慈悲，流露出來的才叫「真智慧」，才能夠解決問題。你要問從那裡下手？從斷煩惱下手。煩惱裡面最重的貪、瞋、癡、慢，這要認真去斷。所以佛教育，從前教學跟現在不一樣，現在沒有佛教了。以前佛教一入門，不管在家、出家修學，先須五年學戒，學戒，不是研學律藏。就是跟我們儒家小學童蒙教學一樣，五年跟一個老師學，聽一個老師的教誡；跟定一個老師，這就是「師承」。師承在現在也沒有了，我台灣很幸運，還沾到師承的邊緣。我學哲學，
我以後親近
外國人對兒童很愛護，兒童時代享福，父母愛護真是無微不至，小孩是隨心所欲，想什麼就能得到什麼；中年在社會上奮鬥，老年的時候很可憐。所謂老年人的墳墓，中年人的戰場，兒童的天堂。我們中國人則和他們相反，童年時代「培福」，中年時代「造福」，晚年時代「享福」；跟外國人觀念完全不相同，中國人晚年是「享福」的時候。所以「仁愛」是觀音菩薩代表的，代表「大慈大悲」；「信義」是文殊菩薩代表的，代表的「智慧」；這是造福。「誠明」是儒家的講法，佛家講是「悲智雙運」。造福之後，「和平」是普賢菩薩代表的，普賢菩薩代表「大願大行」，建立在真正平等、清淨的基礎上這是享福，止於至善，是人生最高的享受。所以用真、善、美來說，少年是「真」，中年是「善」，晚年是「美」；晚年享福，是「中華福智教學」。我們中國人稱「完人」、「至人」，佛家就稱為「佛」。所以佛不是「神」，佛跟菩薩都不是「神」，是一個最完美最幸福的人，他不是神，這是必須知道的。
Buddhism is for everyone, regardless of gender, age, occupation, nationality or religion. Everyone
can learn and practice Buddhism, for it is the teaching of ultimate, perfect
wisdom. There is a need for Buddha's teaching in all parts of the world.
However, it is not easy to nurture Buddhist teachers. The difficulty lies with
the fact that most people cannot renounce their worldly fame and wealth, which are the major obstacles in learning
and practicing Buddhism. Without a pure mind, there is no way to truly
understand Buddha's teachings and to realize the causes of all the problems in
this world. Meanwhile, without virtue of merits and good causes and conditions, practitioners cannot find good teachers.
Therefore, I always encourage young practitioners to resolve to save our
country and the world.
這個大意明白之後，對於佛教多少有一些認識。佛教實在講是每一個人，男、女、老、少，各行各業，不分國家民族，也不分宗教的差別，都應當要修學，它是圓滿智慧的教育。現在可以說全世界每一個角落，都需要佛陀教育。佛教缺乏「師資」，師資非常不容易培養，難在那裡？名利捨不掉，這是大障礙。名利不能捨掉，心就不清淨，佛法是「心法」，不是從外求來的，是從內心裡面往外流出來的。心不清淨，對佛法就無法理解，對世間法一切問題，也認識不清楚，所以最困難的條件就在這個地方。什麼人能真正捨己為人，這就難找了。這是佛門常講的要「善根、福德、因緣」，沒有善根、福德，也遇不到好老師，也遇不到真正的好的教導。所以我常常勸勉年輕的同修們，要立志救度這個世界，更應該要救中國。中國不能和平、不能強盛，世界決定沒有和平；整個世界的期望，寄望在中國。現代大陸中國人，對於固有的文化，對於佛教，已經在恢復。當前建立信心是一件大事情。所以我們在外國，應當勸導外國人念四書五經，教外國人學佛；也以此勸大陸同胞，我們的信心才能生得起來。
Recently, we have established a
最近才有機緣在美國建立一個道場，目的是幫助外國人學佛，不是度華僑的。希望把中國固有文化傳授給外國人，外國人都認真的在學中國古書，都在念孔孟的學說，都在研究大乘佛法。中國的年輕人看見了僑居國外的中國人，看見了一定會對自己的文化建立信心，使我們對於中國古聖先賢的教訓再認識、再肯定。這當然是一樁很不容易的事情，我們的確要共同努力，恢復我們民族的自信心，這是非常非常重要的大事。 我們中國老祖宗對於後代，照顧得真是無微不至，最難得的就是發明「文言文」，這是全世界其他國家民族所沒有的。「文言文」是超越時間的傳遞工具。你看兩千五百年前孔子、孟子寫下來的著作，我們今天拿在手上，就跟面對面談話一樣。這種優良傳達文化的工具，世界其他國家民族並無發明，所以「文言文」不能喪失。這是我們祖先想到言語會隨著時代變，許多術語，像現在有些小孩口中講的我們聽不懂，我們的祖宗想到一種方法，超越時代永遠不變，好將前賢的智慧、思想、才藝、經驗可以永遠傳給後學。所以這個工具是非常美好的工具，我們要珍惜它。「文言文」的學習並不困難，我們在台中，
I have encouraged practitioners to read the Infinite Life Sutra, which is written in a simpler form of
this classical Chinese language. The public should easily understand Eighty
percent of its content. There are only forty-eight chapters in this compilation
of the Infinite Life Sutra, which is close to the amount that Mr. Lee required us
to memorize. This is a good way to start learning this classical Chinese
language. After reading and memorizing this sutra, I believe there will be no
more obstacles in reading other Buddhist sutras. I strongly urge not only
practitioners but also Westerners who want to learn the Chinese culture and
Buddhism to memorize fifty chapters of Wen-Yen-Wen or the Infinite Life Sutra.
With two or three years of effort, one can obtain the key to explore the
wonders of ancient Chinese wisdom and at the same time, transform the Buddhist
sutras into one's own private treasure. Without this key, having all these
collections of sutras and ancient Chinese literature would be futile, for there is no entry into the treasury.
最近兩三年，我特別提倡學習「大乘無量壽經」，諸位今天已經得到這個本子。「無量壽經」在中國現存的譯本有五種，這個本子是會集本，雖然是文言文，並不深奧，可以說是很淺顯的文言文；裡面百分之八十都絕對能看得懂，比較上難懂的佔很小的一部份。這個本子總共有四十八篇，
Ladies and gentlemen, parents and
students, elementary school is the foundation for happiness in human life, the
root of the country's future and the caretaker of the future society. You have
made such contributions to this greatest task in human life and society. It is
most meaningful and valuable for society to nurture capable and virtuous youth.
I would like to extend my gratitude and highest respect to you. I wish all of
you inner peace and happiness. May everyone have great health and prosperity!
諸位大德、諸位家長、諸位同學，小學教育是人生幸福的基石，是國家命脈的根本，是民族幼苗的媬姆。諸位大德奉獻身心，從事人生社會最偉大的工作，最有意義、最有價值的工作，為社會作育賢才。淨空僅以至誠表示無盡的敬意！敬祝大家健康愉快，法喜充滿，事業成功！
（附）答問
問：請問淨空法師，佛學裡所講輪迴的學說，是假設的，是為了要勸人行善而說的呢？還是確實真有其事呢？
答：六道輪迴之說，諸位研究印度的歷史，就知道六道輪迴不是佛教說的，而是古印度的宗教早就說了，說得很多。古印度是宗教最發達的地區，在釋迦牟尼佛出世的時候，著名的宗教就有九十六種，且有許多高級宗教，他們勸修「禪定」、「瑜珈」。我們現代所講的神通，都是真的，不是假的，他以禪定的功夫，所觀察的世界，跟我們的觀察就不一樣。這在以前比較難理解，現代我們得到科學家的幫助，科學家已經發現這個世間，確實沒有物質存在。過去還講「唯心」、「唯物」，現在連物都沒有了。物質是什麼呢？只是一種「波動」、「光動」的現象而已；這是近代科學家發現的。正同佛家「心經」裡面講的「色即是空，空即是色」，色就是物質；「色不異空，空不異色」，色、空是一不是二，只是在不同波動之中，產生的幻象而已。我們世間人不知道這個事實真相，誤以為真實。
剛才我跟大家透露一點消息，心地清淨到相當程度，人決定不死。當然有來世、有過去、有未來，六道是印度許許多多的宗教家所發現的事實。他知道了，他看到了，親眼看到了，也親身到過這些地方。可是他只知道當然，不知道所以然，不知道六道輪迴怎麼形成的，為什麼會有這些現象，這是印度宗教家們沒有辦法解釋的；六道裡面狀況，他們都知道。佛以究竟圓滿的大智慧在經典裡面加以說明，說明六道是怎麼來的，怎麼會有的，如何能夠超越六道，這是佛法所講的。
宗教家知道六道，不能超越六道。他知道有「天」，可以生天。這也是真的，確實可以生天。天有很多類別，就像我們現在講的外太空。我們看外太空，別的星球人要來了，就是天人。所以佛經裡面有記載，印度宗教裡面都有記載，講「大自在天」。大自在天有「輪寶」，輪寶是他的交通工具，也是他的武器。輪寶的速度很大，從日出到日沒十二個小時，他能夠飛行四天下。（佛經說「一四天下」，就是現在講的「太陽系」），我們今天聽說的「飛碟」，可能就是這個東西，它的形狀像車輪一樣。佛經，印度一些宗教都說有這個事實。我們現在知道的外星人，在從前人看他們是天人，確確實實是有。而且輪迴，這個事實現代在歐美也逐漸被證實了。他們用科學的方法來證明。兩年前我在加拿大，就有一位很虔誠的基督教徒，是個女的。她相信，她跟人講，佛家講六道輪迴是真的。她怎麼相信呢？她是從實驗中證實的，像催眠一類的實驗。她做了一千多個例子，發現「人」經過催眠之後會說出來前世的事，用錄音帶錄下，發現有很多人從前是別的國家的人，有的是幾百年前的人。於是追�B調查，查到這些檔案，確實有這個人的名字，但是這地方他從來沒去過，確實他沒出過國。有的從畜生道來的，也有外太空、外星球來的，不是我們這個星球上來的；他講的言語，我們都不懂。這些檔案都有保存，他們做了很多這樣的例子，現在還繼續不斷的在做，相 信再過幾年可能會公開。
我曉得他們現在己經有幾千個例子了，所以他們用這種方法來證明，他們說這是非常可能。在佛法裡講，是要用「定功」。就是你心地清淨，心地清淨到相當的程度，我們眼、耳、鼻、舌的作用就不一樣了，這些限制就慢慢擴大了。像我們的「眼」今天能夠見到的，只是有限的波度。比這個光波長的，我們看不見；短的也見不到。若是能力恢復了，各種不同光波，統統見到，那時候看這個世界就大不一樣了。我們現在生活在三度空間，也許鬼神是四度空間、五度空間。假如我們心地清淨，這裡講修「定功」，到了一個相當深度的時候，這些障礙都沒有了，無限度的空間都能看到，你看到這整個宇宙，才能看到真相，不會侷限在一個很窄小的觀念裡面。所以佛跟儒都教導我們，一個求學的良好態度，不懂的東西存疑；佛也說過。所以佛法容許討論，容許研究，容許追問，儒家也是如此。我們須要不斷的去研究，不斷的去探討，才能把這個事實真相搞清楚。但是這在我的經驗中，可以說肯定這些境界是有的，絕對不是騙人的。如果佛要求人行善，要求人做好人，用欺騙的手段，他不是一個好的教育家，