宣化老和尚开示(中英文双语)：日常生活见修行 食衣住行显功夫

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宣化老和尚开示(中英文双语)：日常生活见修行 食衣住行显功夫

　　日常生活见修行

　　食衣住行显功夫

　　宣公上人开示于万佛圣城

　　一九九二年九月十一日

　　Cultivation is seen in Daily life.

　　How we eat, dress, live, and act shows our skill.

　　Venerable Master Hua's Lecture Sagely City of Ten Thousand Buddhas September 11, 1992

　　恒固记录 Transcribed by Heng Gu

　　接上期「修行人一切要整洁」

　　饮食简单清洁　做事圆满周到

　　吃的方面，我们饮食要特别注意，煮得不要过火侯，给老年人可以熬一点粥，菜蔬要用机器把它打烂了给老年人吃，因为他牙也不太好，嚼东西也嚼不动，你煮得硬硬的，他是不能吃的。小孩子也要给他软一点，他吃了才容易消化。我们拿人家的小孩子就当自己的小孩子一样，你不能太溺爱了，惯着他，这也不对的。总之，把饮食要给调好了，吃的要清洁。

　　我们每天吃的不要那么多种，左一种、右一种的，太复杂了。每一天的饮食可以换一换，今天吃这个，明天吃那个，人这个肠胃，你总给它吃一种东西，它就吃厌了。你要天天换不同的菜蔬，好像我们过堂吃饭，有一菜一汤，已经就很好了，不要很多种。很多种，把人的妄想都引出来了。到那儿去拿茱，是拿这样好呢？还是拿那样好？在那个地方就打算盘，贪心就生出来了说，怎么做这个菜呢？这么样子今人打妄想。你若是一菜一汤，你愿意吃也是这个，不愿意吃也是这个。每一天所吃的饮食不同的，你不能又有面包，又有饭，又有植物奶油，这七扯八拉的一大堆。到那儿一看，我也不知吃什么好了。结果，就一点欢喜心也没有，因为到吃饭那个时候就等于到那儿算帐去了，选这个好吃，那个不好吃，好吃的就满满的，吃多一点；不好吃的，就不吃。

　　修道的人，君子谋道不谋食，我们吃东西是维持这个生活，维持这个生命不断，不会饿死了就够了，也不需要管好味道、不好味道的。譬如吃青菜，今天吃白菜，明天可以吃生菜，后天可以看着哪个菜放得太久，就先吃，哪个能放久一点就慢慢吃。这管理厨房的，天天要检验雪柜，不是菜放那里头都烂了，还不知道呢！水果也都烂了，也不知道。你说这不是害死人吗？好好的东西等到烂了，才给人吃，这就是造罪了！

　　凡是坏的东西不能给人吃，因为吃这坏的东西是不合卫生的，很容易就把人都吃出病来。「病从口入，祸从口出」，你的饮食无度，不知道节饮食。怎么叫节饮食呢？我们修道的人吃东西，不是拼命地塞，把肚子塞得大大的，尤其吃一餐，就一定要吃多一点，这是一种错误。你这样很容易得胃病，因为你饮食不调，饮食不调就很容易出麻烦了，那么要怎么样呢？我们吃东西，吃得清淡一点，这是好的，不吃那么多油盐，对自己也是好的。可是我们不能这样子，有外边的人来做法会的时候，你不能也弄那么清淡的，你必须要把这个斋饭做得很适中，火侯恰到好处，人吃起来，也很可口的。你们不能说，哦，我们万佛圣城的规矩，就是吃没有油盐的。万佛圣城没有这个规矩啊，没有一定的，你要因事制宜，因人制宜，都是我们自己修道的人，你可以吃没有油盐的菜饭，清淡一点，不那么厚味，这可以的。有一些外边的人来到我们这里，我们这么清淡的生活，他们根本过不惯，你也要他们跟着我们过这种清淡的生活，这是无有是处。这不是说投人所好，外面来的人他们都吃厚味吃惯了，你不能叫他们和我们都一样的，所以某某法师到这里来，改善厨房这种制度，这是很好的一个办法。他因为愿意把这个菜饭都做得好，和人结缘，令人吃了发菩提心。这以前我本来也要改，但是因为我自己不下厨房，所以就没有改。现在他到这里来，他愿意下厨房改变饮食方面，这是最好的一种方法。居然还有人就说，我们这里宗旨是不吃油盐的，就和人家这么讲话，这是太无知识了！你管厨房的人，应该要聪明有智慧，不应该这么死死板板的，抱着一条道跑到黑。人家来了，想要往好的做一做，你还说这不是我们万佛圣城的宗旨。这万佛圣城有什么宗旨啊？根本就无规无矩的，在这里也不知道通权达变，也不知道因事因人来改变这种平时的错误，我们以后饮食一定要调好的，调好，大家吃得舒服，吃得好了，然后才好用功办道。

　　还有啊！我们这里都坐单，我们坐单，这简直是在这儿胡闹啊！坐单的人，他是预备不睡觉，睡了，睡得少也就够了。我们这里的人，喔！晚上坐单大概不够睡，白天听 lecture 也睡觉，念佛也睡觉，在那儿打坐更睡觉，所以这不是修道人的本分。修道的人时时刻刻都要很精进的，打起精神来用功的，不是那么垂头丧气的，随梆唱影的，不是这样子。

　　所以我们这回传戒，请大陆的法师打水陆，又请台湾的法师来，两岸互相携手合作，这是几十年以来的头一次，也是我们中国前途的曙光预兆。我们现在应该为自己的国家做着想，要勇猛精进好好用功，不要那么懈怠了，为建立道场的关系，我们更应该要检点自己，不要这么混吃等死！在这里也不负责任，油瓶倒了也不扶，这是对不起常住的。你这样对不起常住，又对不起师父，师父慈悲，你们这些做徒弟、做弟子的也要尽你们一份责任。你们不能就在这里随梆唱影，人家起来，我也起来；人家做，我也做；人家念佛，我就在那儿随着。

　　好像这次开欢迎会，到门口那地方去欢迎两岸来的法师，人家一看就知道，一点生气都没有，都在那里死气沉沉，念佛也没有声音，做什么都好像睡不着觉的样子，打法器也没有什么声音。回来的时候，本来那前面那个 sign(旛布)，不是过了门就把它收起来，卷旗息鼓的，咱们过了山门那个 sign 应该在前面，那两个人在前面走，这个 sign 应该用两个棍子，一边一个把它举到人的头上，不应就那样拉到人的肚脐那地方。咱们应该把它举到头上，在前边那么走着表示欢迎某某，或某法师，那么他在前边照相，咱们这个 sign 也可以照得到。你们这班人简直，我真想不到你们这么愚痴，做个什么也不像个什么。还有在那棚里头，那个 sign 欢迎某某法师，大陆的，台湾的，为什么那么快就把它拿下来，那里地方多得很，四周围都可以悬，不一定要悬到正中间这个地方，那么快就把它都拿走了，干什么，我们这个法会，打水陆，接着就传戒，还没有做完呢！那么快把它拿下来干什么呢？所以这都是无知的地方啊！所以，你们做什么事情，我看样样都比小孩子还不如，越做越退化。

　　到了外边，男女也不整齐，高低不平，应该按着身量，高的站在高的一起，矮的站在矮的一起，小孩子站到小孩子那儿去。你们弄得七长八短、上上下下，一看参差不齐，原来是这样。所以今天他们说是佛教的战士，这是不懂作战的方法，你想军队里，我相信也是高的高的一起，矮的矮的一起，他有一个次序。我们这里虽然凭戒腊、凭年龄，但是有事情开什么欢迎会啊，一定要整整齐齐的，那个气要很盛的、很旺的，声音要洪亮，也不太高，也不太低。你们在这儿，好像到妙语堂那儿，每天晚间我听，听人是在那儿走路，但是念佛的声音没有了，断了，你说这个，你们是干什么呢？在这儿，连念佛都不肯念，在这干什么呢？就是吃饱饭滥充壳子，讲是讲非，这是我不敢苟同你们这种行为。

　　穿衣服方面，衣服也要清洁干净，不要穿了很久也不洗，一股汗泥昧，一股臭狐味，走到谁的跟前谁讨厌，这都是造罪业的。所以，必须要调衣、食、住，你修道，先要在这个上用工夫，衣、食、住办得不圆满，你怎么能修道啊？修道是要有内缘，有外缘。外面这个衣、食、住，一定把它做得合法合理的，不能什么也不顾，每天不修边幅。穿长衫走路，总是这么摆来摆去的，这是不合威仪的。出家人走路一定要双手当胸，不能走路像有翅膀似的，飞来飞去的，这很难看的。我看很多沙弥尼，连这个都不懂，我一看啊，灰心丧气，太失望了！连这个普通的道理都不懂，穿的衣也在地上拖。好像某某以前在这儿，走路来回画圈，像喝醉酒似的。人家绕佛，她总往左走几步，往右走几步，总是不守规矩，总是在那儿好像做一个特别的样子。前几年某某，听说也被人修理，人家都说他很特别的，做一个特别的样子，现在他也不敢了。你不能出众，人家按着直线走，你在那儿画圈，东倒倒、西歪歪的，衣也不把它整顿好了，总像有翅膀似的，在那儿，要飞要飞的，这还是好听的话；再说不好听的话，就像有尾巴似的。

　　时间到了，我们不能把时间留住，也不能叫太阳不转了。我们大家自己想一想，我们对道场有什么贡献？有什么帮助？我们在这个土地上住着，我们应该尽上自己的一份责任，不应袖手旁观。你看某某法师一来，就把我们的毛病都给指出来了，他说吃饭的时候人都来了；吃完饭，人都没有了。也不知道都钻到什么窟窿里去了？钻到老鼠洞？还是钻到蚂蚁洞里？不知道！找也找不着！外面刚来的人，就把我们一切一切的毛病都找出来，我们平时在这里住的，于心何安呢？你在这儿住的，搞成这样的情形，多丑啊！

　　Continued from last issue "A Cultivator Must Be Tidy All Around"

　　Pure and simple food; Perfect and thoughtful work.

　　We should pay special attention to the aspect of food. Food should not be overcooked. For the elderly, we can make gruel and shred the vegetables in the blender, since their teeth are not strong and they cannot chew hard food. Children should also be served softer food, which is easier for them to digest. We should treat others' children just like our own. But you can't be too indulgent and spoil them; that's not right either. In general, we should regulate our diet and eat with good hygiene.

　　We shouldn't have so many different kinds of food everyday; it's too complicated. We can change the fare from day to day, eating this kind today, and another kind tomorrow. If we always give our stomach the same kind of food, it will soon get tired of it. You can serve a different dish every day. But in one meal, one main dish and one soup is enough; we don't need too many different dishes. If there are many dishes, people will have false thoughts. When they get food, they think, "Should I eat this kind? Or should I take that kind?" As they calculate, they become greedy, thinking "Why did they cook this dish?" So this causes people to have false thoughts. But if there is only one main dish and one soup, then whether you want it or not, that's all there is. You may vary the food from day to day, but don't serve bread, rice, margarine, and a whole bunch of different things all at once, because when I go look, I don't know what to eat. As a result, all the joy is gone, because during the meal I'm calculating: this tastes good and that doesn't taste good. So I'll get a lot of what tastes good, and I won't eat what isn't delicious.

　　Cultivators! A superior person seeks for the Way, and does not seek for food. We take food just to sustain our lives and to keep from starving to death; and need not concern ourselves with whether it tastes good or not. For instance, take the vegetables we eat: today we have cabbage, tomorrow lettuce, and the next day we can see which vegetable will spoil the fastest, and eat it first. Those which keep longer can be eaten more slowly. The kitchen manager has to check the icebox every day. It shouldn't be that the vegetables and fruit are spoiling and she doesn't even know. Isn't that just harming people? The food was perfectly fine; but if you wait until it rots to serve it, you're just creating offenses!

　　Spoiled food should never be served, because it's unhealthy and easily makes people sick. "Sickness enters through the mouth, and disasters come out from the mouth." You put no limit on food and drink, not knowing to eat in moderation. What is called eating in moderation? When we cultivators eat, we should not stuff our bellies full; especially if we eat once a day, it's a mistake to purposefully eat a lot. If you do so, you're likely to get a stomachache, because you didn't restrain your intake. Unrestrained eating soon leads to problems. So what should we do? Eat food which is lighter, with less oil and salt. This is good for you. But when there's a Dharma Assembly and people come from outside, we cannot cook such bland food. We have to prepare delicious vegetarian food which people will like to eat. You cannot say, "The rule at the Sagely City of Ten Thousand Buddhas is that we only eat food with no oil or salt." The City has no such rule, and I haven't fixed anything: You must act according to the circumstances and people.

　　When only our own cultivators are here, it's fine to eat bland food with no oil and salt. But when visitors come, they cannot adjust to such a simple lifestyle, and it would be unreasonable to expect them to. This is not to play up to people, but since people from outside are used to tasty food, we cannot tell them to be just like us. So when a Dharma Master came and improved the kitchen's operation, this was very good. He wanted to cook good food to create affinities with others, and cause people to bring forth the resolve for Bodhi after eating. In the past, I also wanted to change some things, but since I did not go to the kitchen, the changes were not made. Now that he's come here and wants to improve the food in the kitchen, this is excellent.

　　But someone actually said, "We follow the principle of not eating oil and salt here." That was just too stupid. You people in charge of the kitchen should have some wisdom, and not be so inflexible, sticking to one path until you run into a dead-end. Someone came here wanting to do some good, yet you dare to tell him this goes against the principle of the Sagely City of Ten Thousand Buddhas! But what principles does the Sagely City of Ten Thousand Buddhas have? There are basically no principles here at all. You just don't know how to adapt to the situation; and correct your usual mistakes. Accordingly, from now on, our diet should be well-regulated, so everyone will eat well, and then be able to cultivate the Way with vigor.

　　Also, our practice of sitting at night is basically a joke. People who sit at night do not plan to sleep, or if they do sleep, a little bit is enough. But those of us here probably don't get enough sleep at night, so we doze off during the lecture, doze off while reciting the Buddha's name, and doze even more while meditating. This is not the way of a cultivator. A cultivator is vigorous at all times, always in the spirit to work hard. He isn't so weak-willed and indecisive, just mechanically following others.

　　This time, for our Precept Ordination, we have invited Dharma Masters from mainland China and from Taiwan to conduct the Water-Land-Air Ceremony. The two shores have joined hands in cooperation, for the first time in several decades. This is a bright indication for the future of China. We should now show some concern for our country, and work vigorously and bravely. Don't be so lazy! For the sake of establishing the Way-place, we should discipline ourselves, and not hang around to eat and wait for death. You are completely irresponsible, so when the bottle gets knocked over, you don't even bother to pick it up. This is being irresponsible to the permanent dwelling, and to your master as well. Although the master is compassionate, you who are disciples have to fulfill your duty. You can't just follow the crowd: When others get up, I get up; when others do something, I do it too; when others recite the Buddha's name, I just follow along.

　　For instance, when we went to the front gate to welcome Dharma Masters from the two shores (mainland China and Taiwan), people could tell immediately that our hearts weren't in it. There was no vitality at all, and the sound of our recitation could hardly be heard. We seemed to be half-asleep. The Dharma instruments barely made any sound either. On the way back, the sign shouldn't have been taken down as soon as we passed the gate, as if the affair were finished. Rather, after we pass the gate, the sign should be out front, raised up above our heads on two poles held by two people. It shouldn't be at waist level. It should be raised above our heads, up at the front, announcing that we are welcoming So-and-so or Dharma Master So-and-so, so whoever wants to take a photograph can do so. You people - I really don't know how you can be so foolish, not knowing how to do anything right. Also, why was the sign in the tent welcoming the Dharma Masters from mainland China and Taiwan taken down so soon? There's plenty of room there; it can be hung on any of the four sides, and needn't be in the central position. Why were you in such a rush to take it down? The Ordination follows right after the Water-Land-Air Ceremony, and it's not over yet! Why did you take it down so soon? This shows a lack of intelligence. From what I see, in everything you do you are not even up to kids. The more you do, the more you fall behind.

　　When we lined up outside, neither men nor the women were organized. We should line up according to height, with tall people standing next to tall people, the short people standing next to short people; and the children standing together, too. But you were all disordered, with tall and short mixed together: So today they called you the soldiers of Buddhism, but you don't understand warfare. Think about the army. I'm sure when they line up the tall ones are together and the short ones are together, and they are very orderly. Although we usually rank ourselves by the number of years we have held the precepts, and by age, when there's a special event like the welcoming party, we have to be really neat, very full of spirit, very energetic, with resonant voices which are neither too high nor too low in pitch. And when you walk to Wonderful Words Hall, every evening, I hear you walking, but your chanting of the Buddha's name fades away to silence. Just what would you say you are doing here? If you aren't even willing to recite the Buddha's name, what are you here for? Just eating till you're full, and then being chatterboxes, gossiping about rights and wrongs. I, really don't dare to go along with such behavior of yours.

　　Our clothes should also be clean. Don't go for too long without washing them. Otherwise, no matter whom you approach, he will be repelled by the stench of perspiration you carry, and you end up creating offenses. Therefore, you must first take care of the matters of clothing, food, and dwelling. To cultivate the Way, you must first work on these. If you can't even take care of clothing, food, and dwelling satisfactorily, how can you cultivate the Way? There are both internal and external conditions for cultivating the Way. Externally, you have to wear clothes, eat, and dwell according to the rules. You cannot be so careless and sloppy everyday. if you constantly swing your arms to and fro while wearing a robe, you are violating the awesome deportment. When left-home people walk, they should put both hands in front of the chest. You must not walk as if you had wings flapping back and forth - that's really unattractive. I've seen a lot of shramanerikas who don't even understand this much. When I see them, I feel so disappointed! Since they don't even understand this basic rule, they walk around with their robes sweeping the ground. It's just like someone who used to be here; she walked in circles, like a drunk. While everyone was circumambulating the Buddha, she would always take a few steps left, then a few steps right, never following the rules, always trying to manifest a special style. I heard that a few years ago, a certain person was also criticized for trying to act special, so now he doesn't dare to do that anymore. You should not try to be conspicuous, making circles or staggering left and right when everyone else is walking in a straight line, or dress sloppily, as if you had wings and were about to fly away. I am still being polite. To put it impolitely, you look as if you had a tail.

　　Time is up. We cannot hold time back, nor tell the sun to stop turning. Everyone should take a moment to think, "What kind of contribution have I made to the Way-place? What help have I given?" Living on this land, we should fulfill our share of responsiblity, and not just cross our arms and stand on the sidelines. Just see how that Dharma Master pointed out our problems as soon as he got here. He said, "When it's time to eat, everyone shows up. But when the meal is over, everyone disappears." I don't know what burrow you all crawled into. Did you crawl into a mousehole, or into an ant's nest? I don't know! There's no way to find you. Someone saw our problems as soon as he arrived. So how can we who live here feel at ease? How ugly it is to be living here in such conditions!

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