为什么不说话也能教化人呢？

06.

大脑的许多奥秘至今无法破解，人类大量的潜在心智能量还未能启动，也没有使用过。

佛教修行，直截了当地告诉我们：通过“戒定慧”三无漏学，把我们的漏洞补起来，减少负能量，增加正能量。戒定慧：“戒”，戒恶；“定”，定在善里，“止于至善”；“慧”，不着善不着恶。从现象看到本质，一个生命依着大“道”的本质，就像坐电梯一样，不是自己在爬楼了。

At present, we are still unable to know the many secrets of our brain. A large part of our mental and intellectual energies which are hidden and have never been utilized have yet to be roused. Buddhist practice tells us directly that through training in ‘morality, concentration, and wisdom’ – the triple uncontaminated practices - we are able to fix our ‘outflows’, lessen our negative energy, and increase our positive energy. ‘Morality’ is to do away with unwholesomeness; ‘concentration’ abiding in wholesomeness and to stop only at complete wholesomeness; and ‘wisdom’ the attachment to neither wholesomeness nor unwholesomeness. It is to be able to see the essence from appearances – the essence of a life which is in accord with the great Dao, like when one is taking a lift, ascending without having to climb the stairs using one’s own efforts.

“人的智慧是第一生产力。”这是现代社会的共识。人生最大的浪费就来自于自身。从生到死，大量的心智潜能得不到开发，更谈不上使用，可惜而又遗憾。就像给你一碗饭，你只扒拉两口，饭就倒进了垃圾桶。虽然你也在听课、在坐公交车、在吃饭，但像梦游一样。人只是利用自己的大脑去完成一个社会角色，并由此误失许多获知真理的机会。我们不知道，“天命之谓性”，每个人都有佛性，都有上百亿个脑细胞，所以，古人云“大梦谁先觉”。

Human wisdom is the initial source of productivity. This is widely acknowledged in today’s society. Life’s greatest waste comes from oneself. From birth until death, a large part of one’s mental and intellectual potential is undeveloped, needless to mention utilized. This is both lamentable and regrettable. It is like throwing away a whole bowl of rice that has been offered to you after you have only taken two mouthfuls. Although you are listening in class, taking the commute, and eating, you are no different from a sleepwalker. Humans only use their brains to fulfill their roles in society, and due to this, miss out on many opportunities to attain the truth. We do not know that ‘what Heaven ordains is known as ‘nature’’. Everyone has Buddha-nature and possesses billions and billions of brain cells. Hence, the ancient adage: ‘Who is it who will be the first to be enlightened in this big dream?’

佛是觉者，就是醒过来的人，凡人还没醒。醒或不醒，脑细胞的数量没有增减。因而，人人可以修道，不修是人生最大的损失。六道轮回，生死苦海，是冤枉的事情，是你错误地进入了恶性循环。就是说， 通达“道”的圣人来救这些不明白的人，是仁慈、慈悲之心；凡夫想跳出六道轮回，首先要有一颗虔诚之心，来配合圣贤相救。

The Buddha is an enlightened individual, one who is awakened. Worldlings have yet to awaken. The total number of brain cells one has does not increase or decrease whether one is awakened or not. Hence, everyone can practice the Dao, and it will be life’s greatest loss if one does not. Transmigration through the Six Realms of existence and rebirth in the ocean of suffering are things one need not go through. It is because in erring, you have entered this vicious cycle. That is to say, the sages who can penetrate the Dao are here to help people who do not understand the Dao – all out of a mind of benevolence, loving kindness, and compassion. Worldlings hoping to escape transmigration through the Six Realms should, most importantly, possess a mind which is pious and sincere in order to requite such benefaction from the sages and the virtuous ones.

其实，《中庸》有两个重点：一是圣人之心，一是仁慈之心。还有句话：妇人之仁遍及天下，便是圣人之仁。

In fact, there are two themes in The Doctrine of the Mean: the mind of the sage, and the mind of one who is benevolent and lovingly-kind. There is also the saying that the universal benevolence of one who is motherly is also the benevolence of the sage.

佛教说“不忍众生苦”。地藏菩萨曰：“地狱不空，誓不成佛，众生度尽，方证菩提 。”在我们这个时代，请问圣人在不在？圣人的仁慈之心在不在？在的。

It is mentioned in Buddhism that ‘the suffering of myriad beings is unbearable’. Bodhisattva Ksitigarbha said, ‘I vow that as long as hell is not empty, I will not achieve Buddha-hood. Only when myriad beings have been conveyed [to emancipation], will I attain Bodhi.’ May we ask if sages exist during our time? Does the mind of benevolence and compassion exist? They do.

今天，通过趵突泉的“水”，溯源而上，我们是不是慢慢登顶泰山之巅！泰山有海天之怀，华夏之魂。泰山封禅，天人合一的象征意义要远远大于君权神授的政治统治意义，它是中华民族传统文化在泰山留下的最为浓墨重彩的一笔。天、地、人，作为一个有机的整体，强调的是人与自然的和谐，人与天的和谐。

By the tracing of Baotu Spring to its source today, have we not gradually reached the summit of Mount Tai? In Mount Tai we find the bosom of the seas and the skies, and the spirit of the Chinese civilization. The rite of the paying of homage to Heaven on Mount Tai by the emperor symbolized the union of heaven and man; and this far surpassed in significance the political implication of the receiving of the emperor’s right to rule from Heaven. This is the single most important aspect of Chinese traditional culture which is found in Mount Tai. The heaven, the earth, and man have come together as an organic whole, in which the harmony between man and nature, and that between man and heaven is emphasized.

泰山，通天拔地，擎天捧日。孟子说：“孔子登东山而小鲁，登泰山而小天下。”能够登顶泰山，何其圣神！倘若没有敬慕之心，假使无数次越上泰山之顶，尧舜之典，孔孟之志，盛唐之象，都会与你擦肩而过；倘若没有寻道之意，假使攀越世间所有高山，你还会像一个贫穷的孩子，徒然步量百山万川，胸中却无泰山可缘。泰山，在山东。泰山，不仅仅只在山东。

As it rises from the earth and penetrates into the sky, Mount Tai props up heaven and holds up the sun in its place. Mencius said, ‘As he ascended Mount Dong, Confucius realized the insignificance of the State of Ru; and as he ascended Mount Tai, he realized the insignificance of all that is under the sky.’ How magnificent and holy must it be when one is able to reach the summit of Mount Tai! If one does so without respect and awe, one would have missed the opportunity to understand the rites of Emperors Yao and Shun, the ambitions of Confucius and Mencius, and the golden age of the Tang Dynasty, even though one has ascended the summit of Mount Tai countless times. If one does not have the intention to pursue the Dao, one is as if a poor child who will never give rise to a connection with Mount Tai in his mind despite having scaled all the mountains in the world and having travelled across hundreds and thousands of mountains and creeks on foot. Mount Tai is in Shandong; yet, it is not merely in Shandong.

今天，我们探趵突泉之源，登上泰山之巅。儒释道的根骨宗风千古常习，圣人入世的本怀万古不易。我们思虑的是如何“知行合一”，既不失自己的尊严又积极投诚，以虔诚的向道之心，继承中华民族的圣贤文化，进而与天地同化育。

As we explore the source of Baotu Spring today, we have reached the summit of Mount Tai. The essences, customs and traditions, and practices of Confucianism, Buddhism and Taoism have endured for thousands of years; so has the original intention of the sages to enter this world remained unchanged for tens of thousands of years. That on which we need to contemplate is this: how to conduct ourselves according to what we have learned – by surrendering ourselves without losing our dignity and sincerely giving rise to a mind which is aligned with the Dao, so that the Chinese cultural heritage of the sages and the virtuous ones can be perpetuated, and we, in going further, can be transformed and cultivated in unison with the heaven and the earth. 

《中庸》有《中庸》之大美，《大学》有《大学》之大美，《论语》 有《论语》之仁爱、挚爱之心。今天短短的两个多小时，难以尽其美，但当你捧起圣贤书，是非常享受的，因为你不仅在体悟“道”，更是与圣贤在一起了啊 !

The Doctrine of the Mean possesses great beauty, and so has The Great Learning. There is benevolent and sincere love to be found in The Analects. Within such a short time of two hours of so today, it is hard to give an exhaustive account of the beauty to be found within these works. However, it is very enjoyable when you can hold a book of the sages and the virtuous ones in your hands. This is because you are not only experiencing and realizing the Dao; more than that, you are in the company of the sages and the virtuous ones.

所以，我们今天是同走一段观澜知源、探本溯源之路，希望我们只是拉开一个序幕。如果我们现在身心的每个细胞都在享受着这种快乐，能延续着这条路走下去，那么，大明湖是不是用“大明”二字，已无关紧要，我们做个明白人，最为重要！生而为人，不能糊涂，应探知“大明”的源头，要把生命达至极致。

Therefore, we have walked together today along part of the path on which we have set out ‘to search for the source of a water by observing its ripples’ and to discover its origin. We hope this is just a prelude. If every cell in our body and mind now is enjoying itself in this blissfulness, and we are able to journey on along this path, then the question of whether the Lake of Great Illumination is called so is no longer of any importance. What matters most is that we are ‘illuminated’! We cannot be muddle-headed human beings; we have to explore and discover the fountainhead of the ‘great illumination’ and elevate our life to its fullest extreme.

“道”为何物？“道”在天地间，无处不在。“道也者，不可须臾离也，可离，非道也”。所以，圣人警示我们：不要说修“道”。因为“道”遍于一切处。

What is the Dao? It is in between the heaven and the earth; it is present everywhere. ‘That which is called the Dao cannot be separated from for an instant; that which can be separated from is not the Dao.’ As such, the sages have warned us not to speak of ‘practising the Dao’. This is because the Dao is omnipresent.

“大学之道，在明明德，在亲民，在止于至善。知止而后有定，定而后能静，静而后能安，安而后能虑，虑而后能得。”这是教我们具体的方法。

‘The way of the Great Learning’ is to ‘make luminous one’s bright virtues’, to ‘love the people’, and to ‘stop [striving] only at ultimate wholesomeness. After having known when to stop [striving], one possesses imperturbability; after imperturbability is there quietude; after quietude is there repose; after repose is there contemplation; after contemplation is there the ability to achieve.’ This is the definitive method that has been taught to us.

佛教里讲到“定”，还有个补充，即若扰乱别人，是“定”不了的。俗话说：白天不做亏心事，半夜不怕鬼敲门。在“定”的前面，有个“戒”，是“戒恶”，你不要去扰乱别人、侵损别人，一个不侵损别人的人，自己就会得“定”，“定”了自然显发“智慧”，所以佛教讲“戒定慧”。

“知止”，这里“止”的“定”非常高，是指“止于至善”。“大学之道”，如果从佛教的角度来解释，分小乘道和大乘道。小乘道是“独善其身”，大乘道“在亲民”，普及天下。无论“独善其身”，还是“达济天下”，“止于至善”的能量非常大。我们往往从知识、学问、 字面的意义去理解，没有从一个“道”的践行者的角度去体验。

More needs to be said on the mention of ‘imperturbability’ in Buddhism. If there is anything that causes disturbance, one will not be able to remain unperturbed. As the saying goes, ‘There is no need to fear when someone knocks on your door in the middle of the night if you have not done anything that betrays your conscience during the day.’ Abstinence precedes imperturbability. This is the abstinence from unwholesomeness – to refrain from causing disturbance or harm to others. One who does not disturb or cause harm to others achieves imperturbability himself; and imperturbability once achieved gives rise to ‘wisdom’. As such, Buddhism talks about ‘morality (abstinence), concentration (imperturbability), and wisdom’.

The imperturbability that is achieved when one ‘knows when to stop’ is of the highest level -- it refers to ‘stopping at ultimate wholesomeness’.  If we are to explain The Great Learning using the Buddhist perspective, it can be divided into the ways of the Lesser Vessel and the Great Vessel. The way of the Lesser Vessel aims at ‘the wholesomeness of oneself’, whereas the way of the Great Vessel aims at ‘loving people’ and making that universal. Be it the ‘wholesomeness of oneself’ or the ‘universalization of the love for people’, there is extreme great energy from ‘stopping at ultimate wholesomeness’. Very often, we try to understand this vis-à-vis the knowledge or know-how we possess, or from a literal viewpoint, instead of seeing it from the angle of a practitioner of the Dao.

祖籍山东的美籍华人，世界著名的大科学家丁肇中，现在研究的 一个著名课题叫反物质。前面说过，我们对宇宙仅知 5%，未知的 95% 是客观存在的，但是我们不知道、看不到。他探索研究的反物质，对我们修行者来说，非常重要。

Ding Zhao-zhong, the world-renowned Amercian-born Chinese scientist of Shandong ancestry, is presently doing studies on a well-known subject – antimatter. As mentioned previously, we know only five percent of the universe. The other 95 percent of the universe which is unknown exists objectively, but we are not aware and cannot see it. To us practitioners, his exploration and study of antimatter is extremely important.

我们现在是人，在已知的空间里，对反物质、暗物质、暗能量还无从感觉。这些物质也有空间，它们要进来，不需经由门，可以穿墙过壁或其他物体。人甚至可以从这些物质的身上直接穿过去，它们也可以从人身上直接穿过去。而现在我们已知的 5% 的世界里，对于 95% 未知的世界来说，人也相当于那些未知物质一样。我们讲的“梦”，在佛教里叫中阴，反物质或者暗物质也仿佛是一种中阴，做梦也是中阴，我们现在活着不明“大道”，犹处中阴。佛教讲有六种中阴状态。这已知的 5% 的空间，在穿越着 95% 的空间，或者说,反物质、暗物质在穿越着人的三维空间，人却不知道。

Being humans now and within the spatial dimension we already know, we are still not able to experience antimatter, dark matter, and dark energy. These matters have their own spatial dimensions, and they make an entrance not through the door, but through walls and other objects. Humans can directly pass through these matters, and vice versa. The five percent of the universe that we already know to those in the 95 percent of the universe which is unknown, is similar to these matters which we are unable to experience. The ‘dreams’ we speak of are known as zhongyin (lit., ‘intermediate shade/gloom’ - the state of existence intermediate between two lives) in Buddhism. Antimatter or dark matter is also types of zhongyin. When we dream, we are in zhongyin as well. At present, as we are not illuminated to the Dao, we are as if under this ‘intermediate shade’. It is mentioned in Buddhism that there are six states of zhongyin. As the five percent of the universe which is known and the 95% percent which is unknown penetrate each other, or as anti- and dark matters penetrate through the three-dimensional human world, we are unaware.

丁肇中研究的反物质，科学家认为，当正物质与反物质相遇时，就会相互湮灭，发生爆炸，并产生出巨大的能量。现在的发电方法，比如水力发电、火力发电、风力发电、太阳能发电、潮汐发电等，还有核发电，包括核裂变核聚变，人类在不断地探索能源开发利用方式。现在的量子物理学，探索得越细，释放的能量就越高。我们 5% 的世界的能量跟 95% 的能量怎么比？现在地球带着我们绕太阳转，但是穿越宇宙的 95% 的能量，我们根本就不知道。

For the antimatter which Ding Zhao-zhong is studying, there is mutual annihilation when a particle collides with its anti-particle partner, leading to an explosion during which great energy is produced. Mankind has been continuously exploring ways to generate energy, the methods of which presently includes hydropower, fossil fuel, wind, the sun, wave, and also nuclear fission and fusion. Nowadays, as the study of quantum physics gets more exact, we find we are able to obtain a greater release of energy. How can the energy in the five percent of the universe which is known compare with the energy in the 95 percent which is unknown? As the planet we are on revolves around the sun, we are completely unaware that we are going through the energy that is in the 95 percent unknown portion of the universe.

而在中国，我们的祖先很早就观察到地球是圆的。商周时代成书的《周髀算经》认为，北极星空是天的中央，日月星辰围绕北极星向左旋转。我们现在认为地球围着太阳转，整个太阳系围绕着银河系的中心在转，还是三维的。射电望远镜探索宇宙文明，还是在三维里活动，连四维、五维都探不进去，高级文明却不只存在于低维度的世界里，更多的显现在高纬度的世界里。处在低维中的恰恰是我们人类自己，所以人本身就处在一个无知的状态。

However, it is in China that our ancestors knew very early on that the earth is round. The Arithmetic Classic of the Zhou Gnomon which was completed during the Shang and Zhou dynasties mentions that the North Star is the centre of the heavens and that the constellations revolve around it. We now know that the earth revolves around the sun and that the whole solar system revolves around the centre of the galaxy. This is three-dimensional. When we use the radio telescope to search for other civilizations in the universe, it is still three-dimensional. We are unable to penetrate the fourth- and fifth-dimensional worlds. Higher civilizations do not exist only in the lower dimensional worlds; many of them appear in worlds of higher dimensions. We find our own human kind in the lower dimensional world – as such, we have always been in a state of ignorance.

我们现在就穿梭在暗物质里，这个暗物质包含着多少宇宙的真相，我们却不知道。

We are currently penetrating though dark matter; yet, we are unaware of the many realities of the universe that are being contained in this dark matter.

一次，丁肇中回到山东，记者访问他:“按照您的理论，每一个东西都有反物质，那么我们人，也应该有一个反物质。”

Once, a journalist asked Ding Zhao-zhong when he was back in Shandong, ‘According to your theory that everything has antimatter, does it mean that we humans also have antimatter?’

丁肇中回答：“是的。”

Ding Zhao-zhong replied, ‘Yes.’

记者又问：“那‘我’能不能跟‘反物质的我’见面呢？”虽然是记者的想像，但这个问题非常伟大。

The journalist went on, ‘Then can I and my antimatter meet?’  Although this was the journalist’s imagination, it was a profound question.

丁肇中回答：“不能。”

Ding Zhao-zhong replied, ‘No, you can’t.’

记者:“为什么不能?”

‘Why not?’ asked the journalist.

丁肇中回答：“如果‘我’能跟‘反物质的我’见面的话，我们会变成光。从这个意义上来说，我们就不存在了。”

Ding Zhao-zhong answered, ‘If we can meet with our dark matter, we will turn into light. From this, it means that we will no longer exist.’

“为什么不存在？灭亡了吗？消失了吗？”

‘Why will we not exist? Have we been annihilated? Have we disappeared?’

“不是消失，是升华了！”

‘We have not disappeared; we have been sublimated!’

“正面的我”跟“反面的我”如果能见面，其实就叫“止于至善”。有这个本事的人，即遵循“道”的规律的人，叫明德，所以佛菩萨头上有光，身上的能量是巨大的，光脚踩在石头上可以留下脚印，走路是悬浮的。

When the positive ‘I’ and the negative ‘me’ meet, this is actually what is called ‘stopping at ultimate wholesomeness’. Those who are able to achieve this – that is, those who are able to abide by the Dao – are the ones with ‘illuminated virtues’. Hence, with the light that shines from the Buddha’s or Bodhisattva’s crown and the great energy in his body - he floats when he walks and leaves footprints when he steps barefoot on stone.

1991 年的大年初一，我到泰山。那天，时值黄昏，游人稀少，有位道士在碧霞祠跟我聊天，他问：“你学什么的？”我说：“学《道德经》。” 他说：“你对《道德经》是什么理解？”我讲了几句，他很认可。他说：“你相信人会飞吗？”我说：“相信。”他说：“你晚上 9 点钟来。”

On the first day of the Lunar New Year in 1991, I was at Mount Tai. It was nearing dusk and there were only a few people around. There was a Taoist master with whom I chatted in Bi Xia Shrine. He asked, ‘What are you studying?’ ‘The Dao De Jing,’ I said. He said, ‘What do you understand of the Dao De Jing?’ He concurred with a few things I mentioned. Then he said, ‘Do you believe that humans can fly?’ To which I said, ‘Yes, I do.’ ‘Meet me at nine tonight,’ he said.

我在岱山宾馆住好，天街里吃了饭，再到碧霞祠。道士因有事，他让人来接我，结果两人没碰上。第二天我跟那位道士见了面，我就下山了。现在碧霞祠的道长，那时候还没出家呢。

为什么我说我相信，我以前是不相信鬼神的。我是 1967 年出生的，这个年龄的人，看儒释道都属于封建迷信，都是帮助帝王统治人、愚昧人的工具。

As I was staying at the Dai Shan Hotel, I had my dinner at Tian Street and went to Bi Xia Shrine after that. As the Taoist master had some other commitment, he had someone else receive me and as a result, we didn’t  meet up. After having seen him passingly on the second day, I descended the mountain. At that time, the current Taoist master of Bi Xia Shrine was still a layman. Why did I say I believed him when I had not believed in ghosts and gods before? I was born in 1967; people of like age see Confucianism, Buddhism and Taoism as superstitions from feudal times, as tools to help emperors rule over and mislead the people.

现在想过来，不是这样啊！我们这些人是大不孝，是忤逆之子，没有真正继承好中华民族优秀的文化。我们不是一个好的炎黄子孙，我们老祖先，是那样子的大仁大义，把真话都告诉了我们。

It is not so when we think about it now. People like us are gravely unfilial - unbefitting sons and daughters who have not inherited properly the excellent culture of the Chinese nation. We are not good descendants of emperors Yan and Huang. Out of great benevolence and righteousness, our forefathers brought the truth to us.

无论《大学》《论语》，还是《中庸》，从中你找不到一个字是“假的”，现在的“假的”，铺天盖地，你想找到“真的”很难 !

Whether it s the Great Learning, The Analects, or The Doctrine of the Mean, you will never find in them a character which contains falsehood. Falsehoods are everywhere nowadays – it will be extremely difficult for you to find out what is true.

现在才发现，我们砸碎一个旧中国，但错砸了自己的文化！中华民族能立于民族之林，就是靠老祖宗那些家当。

It is only now that we find in breaking up old China we have also inadvertently done damage to our own culture. It was exactly due to the cultural wealth our ancestors possessed which enabled the Chinese nation to stand tall among the many races of the world.

在当今世界，我们要发愤图强！我们要从祖先的智慧里赶快找到生命的能量，找到一个做好人的信心，找到一个做圣贤的勇气!

We have to resolve to strive harder in today’s world. From within the wisdom of our forefathers, we have to urgently search for the energy to live life, the faith to be a good person, and the courage to become a sagely and virtuous person.

这个时代，我们连做好人都没信心了。“老人倒了不敢扶”，为什么“不敢扶”？我扶了怕他诬赖我，连做好人的胆量都没有了。

In present times, we do not even have the faith to be a good person. Why is it that we are not even brave enough to help an elderly person who has fallen? This is because we are afraid he or she will malign us instead afterwards.

所以人的心性是有能量的。丁肇中说，“正面的我”跟“负面的我” 合在一起，是会发光的。我们念南无阿弥陀佛，就叫无量光无量寿。请问我们如果生到极乐世界，每个人会不会放出光来？会。寿命是无量无边的，是“道”的人格化。

Therefore, there is energy which comes from a person’s mind. Ding Zhao-zhong said that light would be emitted when the positive ‘I’ and the negative ‘me’ meet. The ‘Namo Buddha Amitabha’ that we chant means ‘infinite light and infinite life’. If we are reborn in the World of Absolute Bliss, will every one of us emit light? Yes. Our life will be infinite and without end – such is the personification of the Dao.

能量守恒是自然科学最基本的一个定律，揭示出运动现象的本质，科学地阐明了运动不灭的观点。你活在现象里，你活在波澜里，“澜” 就是生命的低级状态、愚昧的状态、现象的状态，现象是生灭的，本质是不生不灭的。我们为什么要“观澜”来“知源”，要探索这个源头？因为这个“源”是每个人本来就具有的。你领悟，他在；你不领悟，他还在。所以，一个人的生死轮回，徒生徒死是冤枉的。

The Law of Energy Conservation is a fundamental principle in the natural sciences that shows us the basic nature of the phenomenon of motion. It explains scientifically the proposition that motion never ceases. You live in a world of phenomena, in this ‘ripple’ that is a low-level form of existence - a state of ignorance, and a state of appearances. Appearances are subject to arising and ceasing while essence is not. Why do we need to ‘observe the ripples to uncover the source’? This is because this source is what every one of us had originally. Whether you realize it or not, it is there. That is why one goes through the cycle of birth and death. It is unnecessary and fruitless that one should go through the cycle of birth and death.

佛教是最积极的。佛教说改变命运，命运不是固定的，轮回不是固定的，是可以解脱出来的。从这个角度说，佛教是无神论，也非宿命论。所以，佛教的修行是积极的人生观。

Buddhism is most positive. It talks about changing one’s destination as one’s destination is not pre-determined. So is the cycle of rebirth, from which one is able to escape. From such a perspective, Buddhism is atheist, and also non-fatalistic. As such, that which Buddhist practice adopts is an optimistic view of life.

我自己学了这么多年，是深有体会的。当我自己去体解大道，然后安住于“道”，发现老祖宗说“道不远人”是真实不虚的，这点在《我的出家因缘》里面曾讲到。这种现象，现代物理学是没办法解释的，或者说，三维空间里的规律是没有办法解释的。

Having been in practice for so many years, I have some profound understanding myself. When we try to understand the Great Dao ourselves, and to abide in it subsequently, we will find that it is really true that ‘the Dao does not abandon us’. I have mentioned this in The Causes and Conditions for My Leaving the Household Life. Modern physical science is not able to come up with an explanation for such a phenomenon. Or rather, the laws of a three-dimensional world will never be able to explain such a phenomenon.

如果依丁肇中“正面的我”跟“负面的我”，两个合在一起的理论看，像我们前面讲的“朋”字，两个“月”合在一起，是指修道的人，是通达“中庸之术”的人。

If we see it from the perspective of Ding Zhao-zhong when he said as the positive ‘I’ and the negative ‘me’ meet to come together as one, it is like the character朋 we have mentioned previously. It points to someone who practises the Dao, one who is well-versed in the craft of the Doctrine of the Mean.

这种人是圣人，这种人不会跟一般人一般见识的。明白道的叫君子，不明白的叫小人，小人即使误解君子、不理解君子，君子也不会跟他一般见识。所以，小人可以害君子，君子不会害小人。这是人类文明的核心，人类没有这个文明了，就变成群魔乱舞，小人碰小人，还有什么出息?

Such is a sagely person who will never see things as average people do. The one who understands the Dao is called a gentleman, while the one who does not an inferior person. Even when the inferior person misunderstands the gentleman or does not understand him, the gentleman will still not see things as the former does. As such, the inferior person is able to hurt the gentleman, but the gentleman will not hurt the inferior person. This is the crux of human civilization. Without this, it will just be a messed-up unwholesome world with inferior people hurting other inferior people. What good will there be?

所以，我们现在提倡君子文化，倡中华民族的优秀文化，成为社会主义核心价值观。物质再发达，如果你失去了国魂，国将不国，不是因为没有钱，而是这个国家的国魂、道统不在了。

That is why we are encouraging cultivation of the way of the gentleman nowadays, so that this excellent culture of the Chinese people can become the essential social value system. There can be ever-progressive material advancement, but if the spirit of a nation is lost, a country will never be a country; not because it is lacking financially, but because the tradition of the Dao – the national spirit – is no longer there.

07.

社会上，很多智者认为不知道第三次世界大战是怎样的，但可以想见，如果有第三次世界大战的话，核战争会导致人类的灭亡。这一期文明将彻底消失殆尽。

Many wise people in the world feel that they do not know how a third world war would be like. However, we can imagine that if there is to be a third world war, nuclear warfare will lead to the extinction of the human race, and present civilization will be completely annihilated.

央视《人与自然》里有句话：人的自身道德是科学发展的最大障碍。宇宙缺能量吗？缺资源吗？不缺。人类缺乏的是自身道德，没有道德，就像小孩子见刀刃有蜜，舔之则有割舌之患，是很危险的。

In Human and Nature by CCTV, it is said that one’s morality is the biggest obstacle to scientific development. Is the universe lacking in energy? Or lacking in resources? No, it is not. That in which humans are lacking is morality. When there is a lack of morality, it is like a child who has seen honey on the blade of a knife – it is extremely dangerous when it tries to lick the knife as the risk that the tongue will be cut is always there.

佛陀的智慧可以照见一切，所以在佛经上，我们后世弟子能够了解到宇宙中非常细微的微尘。譬如喝水，佛门有偈语：“佛观一钵水，八万四千虫，若不持此咒，如食众生肉。”“唵(wèng)缚(wá)悉(xī) 波(bō)罗(luó)摩(mó)尼(ní)莎(suō)诃(hē)”。我们佛弟子，喝水就念此咒，否则，就是在吃荤。

The Buddha’s wisdom can illuminate everything. That is why we, as followers after his passing, are able to understand that there are very many fine and microscopic objects in the universe. Like when we drink water, there is a Buddhist verse which goes, ‘Contemplating on an almsbowl of water, [he discovers] there are 84,000 tiny organisms; if one does not chant the following mantra, it is as if one is feeding on the flesh of myriad beings [when one drinks the water]. Weng, wa, xi, bo, luo, mo, ni, suo, he.’ As the disciples of the Buddha, we have to chant this Mantra whenever we drink; otherwise, we would be flouting the precept to abstain from consuming meat.

显然，佛陀时代是没有显微镜的。十六世纪晚期，显微镜使用后，人们才发现水里面有包括细菌在内的许多微生物，这也不过是近 400 多年的事情，而早在 3000 多年前，佛陀就已经悉知悉见。

There were no microscopes during the time of the Buddha obviously. It was not until the late 16th century when the microscope came into use that it was discovered that there are many minute living organisms including germs in water. This was just about 400 years ago. However, the Buddha already had intimate knowledge of and keen insight into this much earlier on more than 3,000 years ago.

佛甚至知道恒河系里有多少个太阳。我们读佛经了解到一个名词，三千大世界，这是我们佛教的世界观。像我们这个世界，名南赡部洲，在须弥山的南面。须弥山有东、西、南、北。

The Buddha even knew how many stars there are in our galaxy. There is a phrase we learn when we read the sutras: ‘three thousand trichiliocosm (billion-fold universe)’. This is the Buddhist cosmological view. For instance, this world of ours, Jambudvipa, is to the south of Mount Sumeru. There is also the east, the west, and the north.

须弥山山腰，有日月围绕。以须弥山为中心，九山八海交互环绕，名一小世界；一千个这样的小世界，名小千世界；一千个小千世界，名中千世界；一千个中千世界，名大千世界，三千大千世界，是一尊佛的教化区域，这是释迦摩尼佛关于时空的概念。

The sun and the moon revolve around Mount Sumeru at its mountainside. Nine rings of mountains alternate with eight seas to surround Mount Sumeru which is at the centre. Such constitutes a small world. 1,000 such small worlds are known as a small thousand-fold world. 1,000 such small thousand-fold worlds are known as a medium thousand-fold world. 1,000 such medium thousand-fold worlds are known as a billion-fold world. Such a billion-fold universe is where a single Buddha teaches myriad beings and transforms them. This is Buddha Sakyamuni’s concept of time and space.

这是什么概念？3000多年前，佛陀就知道了。你能玩科技吗？一个没有道德的人。若提升道德，可玩的东西多的是。包含在佛的世界中的事物无可尽述。

What sort of a concept is this? The Buddha already knew it more than 3,000 years ago. What use do you have for technology? If one who is depraved is to become moral, there are many possibilities. The things that are encompassed in the world of the Buddha are so numerous that they cannot be counted.

《法华经》里说:“三界无安，犹如火宅，众苦充满，甚可怖畏，常有生老病死忧患，如是常火，炽燃不息。”佛陀善以譬喻言辞，令闻者得到解脱。

In the Lotus Sutra, it is mentioned: ‘There is no peace within the Three Realms; it is as if [one is living in] a house on fire. It is very terrifying when there is so much myriad suffering. There is always birth, old age, sickness, death, trouble and misfortune – like the fire which is always burning without respite.’ The Buddha has always been adept at using metaphors to put his ideas across so that those who listened to him can be emancipated.

祖先的大智慧早就看到现在了。我们要怎样发展呢？要自我管理。无论个体、组织还是集团，都要有这种智慧。故宫的中和殿匾额上有四个字：允执厥中。体解大道，应用实事。一边体解大道，一边根据现象来综合，不偏于外在的现象，始终保持一种最佳的状态。好像一个冲浪选手，既驾驭风浪，又不被淹没。所以，过去的统治者也深知：水能载舟，亦能覆舟。

The great wisdom our ancestors possessed had enabled them to see into the future and our present predicament. How do we want to advance? We need to take control of ourselves. Be it individuals, groups, or organizations, such wisdom is necessary. The four characters on the tablet which hangs over the entrance of the Zhong He Hall in the Forbidden City reads: yun zhi jue zhong (meaning ‘to speak and conduct oneself in a manner which is not extreme and which accords with the Middle [way]). One must have an intimate understanding of the Great Dao and apply it to practical affairs - while having an intimate understanding of the Great Dao, one does not dwell too much on outward appearances; instead, one relies on these appearances to reach a balanced mind, so that one is always in one’s best form. This is like a surfer who rides on the waves but does not get drowned. Hence, rulers in the past knew it deep inside themselves that ‘while water can let a raft stay afloat, it is able to capsize it as well’.

《道德经》里说：“使夫知者不敢为也。为无为，则无不治。” 一个懂得“道”的人，是不敢去抢的。因为你有圣贤气象，大家自然而然追随你。老子所谓的“无为而治”，是指这个社会还有“道”的 状态。

The Dao De Jing says, ‘Keep those who have knowledge from acting [on it]; when there is abstinence from action, there is nothing that cannot be governed.’ A person who knows the Dao will never dare to commit pilferage. When you have a sense of the morality of the sagely and the virtuous, everyone will follow after you naturally. Lao-zi’s ‘government through non-action’ demonstrates that a society is still in a state of the Dao.

《道德经》也讲：不道久矣。在两千多年前，这个社会就“不道久矣”。儒家思想里也讲到百姓鲜知，很少再能知道“道”是什么了。所以，孔老夫子推广“道”，带着弟子们游说列国，到处讲学，境遇是很艰难的——“惶惶如丧家之犬”。

The Dao De Jing also says, ‘It has been so long since the Dao [has been practised].’ Our society has not had the Dao since more than 2,000 years ago. In Confuciansism, there is also mention of the common folk being ignorant, such that most no longer knew what the Dao is. That was why Confucius brought his disciples to many states throughout the land to dispense his teachings in a bid to propagate the Dao. It was an extremely arduous task as it filled one with anxiety like a dog which has lost its home.

一个推广道的人，一个以天下为公、造福于民的人，走在世间却是很艰难的一条路哇!

For one who propagates the Dao, has all that is under the sky at heart, and strives for the benefit of the people, his path in this world is extremely arduous.

同样今天，我们需要自己去实践。比如念阿弥陀佛，持名念佛，只是念名字，什么意思不知道；大家早就听说“中庸”了，儒家讲《中庸》的,什么意思，不知道。

It is the same for us now. We need to put it into practice ourselves. For instance, the chanting of ‘Buddha Amitabha’ - the mindfulness of the Buddha through the chanting of his name – is merely the chanting of a name. We do not know its meaning. Everyone has, early on in their lives, heard of The Mean mentioned by the Confucians; but as to the meaning of it, no one knows.

阿弥陀佛是什么意思？阿弥陀佛是梵文，译成中国话叫无量光无量寿。怎么理解呢？光，代表空间，无量光，即空间无量；寿，代表时间，无量寿，即时间无量。

What is the meaning of ‘Amitabha’? ‘Amitabha’ is Sanskrit. In Chinese, it means ‘infinite light, infinite life’. How can this be understood? Light stands for space - infinite light means infinite space; life stands for time – infinite life means infinite time.

在整个宇宙文明里，我们人处于低级的生命状态，时间有限、空间有限。所以我们要“南无”，归敬归命，皈依时间无限、空间无限。“南无阿弥陀佛”到底什么意思？要慢慢修，修个三年五年、十年二十年下来，慢慢有点知道了，你的“心”便合于阿弥陀佛，无量光无量寿了。

Among all of the civilizations in the universe, we humans are life-forms of the lower strata, limited by both time and space. As such, we have to say ‘Namo’ and pay homage to infinite time and infinite space. What does ‘Namo Buddha Amitabha’ really mean? We need to persevere in our practice, for three, or five, or ten, or 20 years in order to gradually realize that our mind has blended with Buddha Amitabha who is infinite in light and infinite in life.

我们的“心”有没有边界？我们的“心”在空间上有没有边界？我们的“心”在时间上有没有边界？没有，我们的“心”本身就是阿弥陀佛，但我们迷掉很久了，没有遵循着自己的“心”。所以，当你念果地的阿弥陀佛时，慢慢地就会唤醒因地的阿弥陀佛；当你因地的阿弥陀佛和果地的阿弥陀佛相应的时候，逐渐就合在一起了，你就知道观想念佛，最后达到“实相念佛”。

Is there a limit to our mind? Is there a limit to our mind in terms of space? Is there also a limit in terms of time? No, our mind itself is Buddha Amitabha; but we have lost it for a very long time. This is because we have not been following our mind. As such, when you chant the name of the Buddha Amitabha of the fruition ground, you gradually awaken the Buddha Amitabha of the causal ground. As the Buddha Amitabha of the causal ground corresponds with that of the fruition ground, and gradually combines with it into one, you will know that you have finally graduated from mindfulness of the Buddha through visualization to mindfulness of the Buddha through the contemplation of reality.

“实相”就是实际理地，染一尘。这时候，念而无念，无念而念。像孔老夫子说的：“从心所欲，不逾矩。”佛教叫打成一片、三昧耶，无内无外，天人相应了。不逾矩，不违背“道”，已经成为习惯成自然了。如果天下人都能“从心所欲,不逾矩”，天下可尽归大道。以圣人为师表，世人就可成为尧舜了。

‘Reality’ refers to the domain of actuality which is free from even a single speck of dust. Here, one is mindful without trying to be mindful; and without being mindful, one is already mindful. This is like what Confucius said, that ‘one could follow one’s heart, without committing any transgression’. In Buddhism, this is known as ‘coming together as one’, ‘a close bond’, ‘the absence of internalities and externalities’, and ‘mutual correspondence between heaven and human’. ‘Without transgression’ means ‘not going against the Dao’ – one is naturally so after one has become habituated.  If everyone can ‘follow their hearts without committing any transgression’, then all that is under heaven will return to the Great Dao. In following after the example of the sages, mortal men can be like Emperors Yao and Shun.

良好习惯的养成是不容易的，我们这些凡夫身上劣根性一大堆，自己都算不过来。要把自己的劣根性一一拔除，建立起一个良好的习惯，人生路上，唯有“向上”一条路。所以，“戒恶修善”是必由之路。不走此路，你就轮回，就是苦海无边，你就在“澜”里，在“汹涌波涛”里。

It is not easy to cultivate good habits. We worldlings find in ourselves shortcomings that are so numerous that we could not even count. We need to remove these shortcomings one by one, and develop good habits, so that it will only be an uplifting life journey for us. Therefore, ‘refraining from evil and the practice of wholesome deeds’ is the path we have to take. You will go through the cycle of birth and death if you do not take this path, and you will find yourself drifting in the raging waves of the boundless ocean of suffering.

今天在这里学习，我把我的感悟与大家分享，也希望大家批评。在儒释道这个话题上多去思维探索，这样我们就慢慢地沾到一点“道” 的味道。“常在河边走”，会被它感染，会有福佑的幸运之水来浸润你。你常在“道”上走，常常思考，培植福德，少负能量，增加正能量，达到一定程度，人纯阳了，就会见“道”了。假以时日，就开始有一点知道门槛，开始会修了，当你跟“道”合一的时候，就不得了了，人会开始发生转变。

As we learn from each other here today, I would like to share what I have understood and realized with all of you, and also hope that you can give me your constructive criticisms. When we are engaging ourselves more in the mental exploration of Confucianism, Buddhism, and Taoism, we will slowly be imbued with the aura of the Dao.  Walking too often along a river will make you susceptible to the influence of the river - you will be drenched by blessed water of good fortune. As you tread often on the path of the Dao, always contemplating, cultivating blessings and virtues, reducing negative energy while increasing positive energy, you will reach a certain level when you become pure in ‘yang’ (positive energy), and you will see the Dao. Given enough time, one begins to know a little about the threshold and starts to practice; and amazingly, when you have become one with the Dao, you begin to transform and change.

我以前，每到冬天就生冻疮，手也烂脚也烂、耳朵也烂，找不到一点快乐，有也苦无也苦，人生就像丢掉什么一样，如同丢魂失魄。于是我带着“苦”的感受去探索，古人怎么活的呢？在上海福州路，一家一家的书店，我钻进去一本一本地看书，没日没夜,看春秋、百家思想，看儒、道，最后遇见佛家。

I used to get frostbite whenever it was winter. My hands and feet would get infected, and so did my ears. There was not a moment’s peace. Whether there was or not, it was still suffering. Life was as if I had lost something, like I had lost my soul and my spirit. As a result, I brought along with me the experience of suffering to explore how the ancient people lived. Along Fu Zhou Road in Shanghai, I went into each and every one of the book stores to read, without being mindful of whether it was day or night. I read on the Hundred Schools of Thought of the Spring and Autumn Period, Confucianism, then Taoism, and finally Buddhism.

特别是《道德经》，第一章云：“道可道，非常道，名可名，非常名。”不知道讲什么的，中国学问，开篇就来最高的。第二章云：“天下皆知美之为美，斯恶已；皆知善之为善，斯不善已。故有无相生，难易相成，长短相形，高下相倾，音声相和，前后相随。是以圣人处无为之事，行不言之教，万物作焉而不辞，生而不有，为而不恃，功成而弗居。夫惟弗居，是以不去”。

Especially the Dao De Jing, in which it is written in the first chapter: ‘The Dao that can be spoken of is not the eternal Dao; the name that can be named is not the eternal name.’ We do not know what this is about. This is Chinese knowledge at the highest level, and it is just the opening page. The second chapter says: ‘All under heaven know beauty as beauty, and in doing so, there arises (the notion of) ugliness; when all know good as good, there arises (the notion of) evil. So it is that the ideas of existence and non-existence are given rise to, the ideas of difficulty and ease come about, the ideas of length and shortness are formed, the ideas of height and lowness are contrasted with each other, the ideas of pitch and tone are harmonized, and the ideas of before and after follow each other.’ ‘The sage thus manages affairs with non-action, and teaches without the use of words. Ten thousand things are acted upon by him although he does not stop them from flourishing. He creates but does not claim possession; acts but does not attach importance to his actions. He is accomplished but does not dwell on his successes. Only because there is no dwelling, is there nothing for him to lose.’

圣人正是因为与天地通，明白这个道理，所以生命不再在“眼耳鼻舌身意，色声香味触法”上做文章。“行不言之教”，为什么不说话也能教化人呢？他的相貌不一样，他的磁场不一样，就像我师父。

It is precisely because the sage is in harmony with heaven and earth that he does not dwell on living his life by the eyes, ears, nose, tongue, body and mind, and forms, sounds, smells, tastes, sense of touch and mental formations. ‘teaching without the use of words’ – why is it that he can still teach and transform people even without speaking? He looks different, and he has a different aura, just like my master.

现在放一下我师父的照片，你们见识一下：把我们中华民族的文化用生命承载下来的人。我们师父是宁愿坐监狱，宁愿被骂成迷信大王，也仍然坚守信念，然后把文化传承给我们的人。请看师父的照片，他不会说普通话，但是全国各地，都有人去拜他，做他徒弟。

Let me put up a picture of my master to let you learn something. He was someone who had used his life to carry on the culture of the Chinese people. Our master would rather be imprisoned and be denounced as someone who misled by superstition; and be someone who held on to his faith and belief steadfastly and passed down the culture to us. Please take a look at my master’s picture. He could not speak standard mandarin; yet, there were still people from all over the country who would visit him to pay him respects and be his disciples.

圣人是有圣人相的，相由心生。一个内圣的人，他的相会展现出来。大家观察一下我们师父的耳朵，你相信佛有这么大的耳朵吗？你到庙里看过佛相，我们师父就是这样：两耳垂肩，慈眉善目。我给师父做侍者十几年，无论什么样的人，一沾到师父边，烦恼就没了，走的时候老人也乐得像小孩一样。就是说，你在他身边，你就会感受到他给你的正能量，你会被他的圣贤之气所感染，提升你的人生品格，这叫不言之教。

The sages will have a certain demeanour which is characteristic of sages. This comes from their mental fabric. One who is wholesome within will exhibit such wholesomeness in his demeanour. Let us observe the ears of my master – do you believe that the Buddha has such big ears? Have you seen images of the Buddha in the monasteries? My master was like those images – ears almost touching the shoulders, compassionate-looking brows and kind-looking eyes. I was his attendant for well over ten years and I have seen people of all sorts whose troubles would instantly disappear just by being in his company. Even if they were elderly, they would leave his company happy like little children. That is to say, if you were beside him, you would have felt his positive energy, be imbued with his sagely and virtuous aura, and as such, would have your character elevated. This is what is known as ‘teaching without the use of words’.

我们学这些传统文化，要看到模范。孔老夫子总是把尧舜、文王、 武王姜太公等等作为人的表率。甚至宰相晏婴拥有的品格和人格魅力，完全可以成为我们做人的榜样。在这个时代，还是可以找到这种人格榜样的。我们师父就是这样，上百万的徒弟，他不需要做广告。我那时做侍者，只要能保证经常开门，不要把大家挡在外面就行了。大家如水涌来啊！中国有句话：山朝水朝不如人朝。人在深山如兰生幽谷，花中君子，王者之香，这就是人格魅力。

As we study our traditional culture, we need role-models. Confucius had always held up figures like Emperors Yao and Shun, Emperors Wen and Wu of Zhou, Jiang Tai-gong as human paragons. We could even treat as human ideals the characteristics and charisma which Yan Ying, the prime minister of Qi, possessed. We can still find such role-models of human characters in modern times. Our master was someone like that. He had up to a million disciples, and he did not need any promotion. As his attendant then, I had to ensure that the door was often open so as not to keep everyone outside. Everyone came like pouring water! There is a Chinese saying which says: ‘Groups of mountains and rivers cannot compare to hordes of people.’ A person can have such charisma that even when he lives deep in the mountains, he is like an orchid in a remote valley - the finest of the flowers and king among the fragrances.