娑婆世界的人，都欢喜快乐，不欢喜苦恼；地狱的众生，欢喜苦恼，不欢喜快乐；饿鬼道欢喜瞋恨，不欢喜慈悲；畜生道欢喜愚痴，不欢喜有智慧，所以牠才跑到畜生道去。
All the people here in the Saha World enjoy happiness and dislike suffering. Beings in the hells enjoy suffering and dislike happiness. Hungry ghosts enjoy hatred and anger, and dislike kindness and compassion. Animals enjoy stupidity and dislike wisdom. That's why they've descended to the destiny of animals.
我们人虽说欢喜快乐，不欢喜苦恼，但却不知道怎样才能没有苦恼；天上的众生，也是欢喜快乐，不欢喜苦恼。
Although we say that people enjoy happiness and dislike suffering, none of us really know how to end our troubles. Living beings who dwell in the heavens also prefer happiness to suffering.
在佛和菩萨的境界上，没有苦恼，也没有快乐，苦乐俱忘。众生多数是颠倒，以是为非，以非为是；将黑作白，将白作黑。究竟他知不知道这是颠倒呢？知道的。虽然他知道，他仍然去做不对的事；明明知道不合法，可是他专门去做；知道什么是对的，他却不去做。
The state of Buddhas and Bodhisattvas is such that they are free of suffering, and they are also free of happiness. They've forgotten both joy and sorrow. Most of us living beings are inverted. We take right for wrong, and see wrong as right. We turn black into white and white into black. And yet, are we aware that this is inverted behavior? On the one hand, you might say we do know. But even though we know, we still insist on doing wrong things. We clearly know that something is not in accord with Dharma, yet we do these deeds more often than not. We know what's right, but we cannot bring ourselves to do it.
譬如，念佛时去喝茶。喝茶有特别的时间，不是随时随地可以喝。用念佛的时间去喝茶，是躲懒偷安。念佛念得倦了，就去喝一杯茶休息休息，懒惰一下。要是真心念佛，怎么会想起去喝茶？早就把喝茶忘了，更不用说喝牛奶，他什么都忘了。真正在念佛，吃饭了没有也不知道，更何况喝茶？
An example would be somebody who goes off to drink tea when it's time to recite the Buddha's name. There's a special time reserved for drinking tea; people can't drink whenever they feel like it. A person who drinks tea when it's time to recite the Buddha's name is just being lazy. He gets tired reciting the Buddha's name, so he decides to take a rest and help himself to a cup of tea. If someone is reciting the Buddha's name true-heartedly, how could he possibly think of drinking tea? He'd have forgotten about drinking tea altogether. Even less would he think of drinking milk. He'd have forgotten everything else. When a person is truly reciting the Buddha's name, he's not aware of whether or not he's eaten. Even less would he think of drinking a cup of tea.
有人说：“念佛太危险了，连饭也不知道吃了没有。”这就是功夫。真正用功的人，吃饭没吃饭他不知道，穿衣没穿衣也不知道，睡觉没睡觉也不知道－什么都忘了。是白天？不知道；是黑夜？不知道。上不知有天，下不知有地，中不知有人，一切都空了。一切都空了，怎么会想起要喝茶、要喝牛奶？
Someone may say, "Reciting the Buddha's name must be dangerous if you don't even know whether or not you've eaten." Nonetheless, this "not knowing" reveals true skill. Someone who understands cultivation isn't aware of whether or not he's eaten, gotten dressed, or slept. He's forgotten everything. He doesn't know if it's day or night. He is not aware of the heaven above, the earth below, or the people in between. Everything is empty. Everything being empty, how could he possibly think of drinking tea or milk?
金山圣寺有位法师便不敢喝牛奶。一喝牛奶，欲念便高升，他控制不住，于是不敢喝。我们吃东西只为维持生命，以食物作药品。不吃东西会死亡，所以吃一点维持生命；并不需要什么营养的食物来滋补身体。营养一多，麻烦就大了。修念佛法门，就要时时刻刻都念这一句“南无阿弥陀佛”，没有停止的时候。醒时也念，睡觉时也念。这一句“南无阿弥陀佛”六字洪名，拉也拉不断，扯也扯不断，用剑斩也斩不断。它的力量，比钻石还坚固，你没有任何方法能破坏这句“南无阿弥陀佛”，这才叫做“念佛三昧”。
One Dharma Master at Gold Mountain Monastery doesn't dare to drink milk, because as soon as he does, his thoughts of desire multiply and he cannot control them. So he doesn't dare to drink it. We should eat only enough to sustain our life. We should take food as medicine, taking a bit to sustain ourselves because if we didn't eat, we'd die. However, there's no need to eat very nutritious food to bolster our body. If we eat excessively nutritious food, we'll have a lot of trouble. When we cultivate the Dharma-door of reciting the Buddha's name, we should be constantly mindful of the phrase, "Namo Amitabha Buddha," and never stop reciting it. We recite the name both when we are awake and when we are asleep. We recite this eight-syllable great name "Namo Amitabha Buddha" continuously, until our recitation cannot be cut even with a sword, and the power of our recitation is even more solid than a diamond. Then there is no way to interrupt our recitation of "Namo Amitabha Buddha." This state is known as the Buddha Recitation Samadhi.
念佛是这样，念经也是这样，持咒也是这样。在这情形之下，想打妄想也打不起来。修行并不容易的，看果真(三步一拜的恒实师)为什么他发愿不喝牛奶？因为他知道牛奶的厉害。一喝牛奶，便有一股牛性；牛性来了，比老虎还要厉害。
Not only should we recite the Buddha's name this way, we should also recite Sutras and mantras this way. In this state, we cannot indulge in idle thinking even if we want to. Cultivation is really not easy. Take a look at Guo Zhen (Master Heng Sure, who cultivates "three steps, one bow.") Why did he make a vow not to drink milk? Because he knows how harmful milk is. As soon as he drinks milk, a bovine nature appears, and this bovine nature is more fearsome than a tiger.
凡是对身体有营养的东西，你身体若不缺，都不能用的。用了，就有很多麻烦，所谓“过犹不及”，太过和不及都是不好的。
As long as our diet isn't deficient and our bodies are in balance, we don't need to eat any food that is rich in nutrition. If we do, we'll have a lot of trouble. That is to say, "Too much is the same as too little." Neither excess nor deficiency is good.
娑婆世界的众生，一举一动，都是贪，都是瞋，都是痴。世间法，他用贪瞋痴去修行；出世法，他还是用贪瞋痴去修行。修行，他贪着开悟，坐了两天半禅，想要开悟；修了两天半法，想要有神通；念了两天半佛，便想得到念佛三昧！你看这贪心多大，都是贪心鬼的表现。
The deeds of living beings in the Saha World are, without exception, full of greed, hatred, and stupidity. We pursue worldly matters with that greed, hatred, and stupidity. We also use greed, hatred, and stupidity when we cultivate world-transcending dharmas. As we cultivate, we're greedy to get enlightened. We sit in meditation for two and a half days, and expect to get enlightened. We cultivate a Dharma for two and a half days, and want to gain spiritual powers. We recite the Buddha's name for two and a half days, and want to master the Samadhi of Buddha Recitation. Look at how huge that greed is! These are the thoughts of a greedy ghost!
修行，要把它看作各人的本分，不需要贪，久而久之，功德自会圆满，菩提果也会成就。本来应该成功的，贪多却嚼不烂，吃饭要一口一口吃，把一碗饭统统塞到嘴里去，挤得口里一点地方也没有，你说这怎样吃？嚼也嚼不动，更咽不下去。吃饭是最简单的比喻。这叫“贪多嚼不烂”。
We should see cultivation as our basic duty. There's no need to be greedy. Over time, our merit and virtue will naturally be perfected, and we'll accomplish the fruition of Bodhi. It may be that we were due to accomplish it, but then we bit off more than we could chew. We must eat one mouthful at a time. If we try to stuff too much food into our mouth at once, leaving no room for chewing, how can we eat it? We can neither chew nor swallow it. Eating is a very simple analogy. This is called "biting off more than you can chew."
修行，要行所无事，不要有贪心，不要想我要如何如何？我想开悟，我想得神通。哪会这样快？把种子种到地下，要等它慢慢长出来；时间到了，它自然成熟。古人说：“铁杵磨绣针，功到自然成。”但是你要不怕费事，时间久了，自然会磨成针。
When we cultivate, we should feel as if nothing special is going on. We shouldn't be greedy and calculate, "What's in it for me? Can I get enlightened? Can I get spiritual powers?" Who could expect results so quickly? A farmer plants the seeds in the ground and waits patiently until they sprout. When the time is right, they will ripen by themselves. The ancients had a saying, "Rub an iron pillar down to the size of a sewing needle. When your spiritual skill is mature, you will naturally succeed." You should not fear that you might be wasting effort. Over time, you will naturally rub the iron pillar down to the size of a needle.
所以修道，就要去毛病。什么是毛病？你欢喜喝茶，这是毛病；欢喜喝牛奶，这是毛病；欢喜打妄想，也是毛病。如果你一切贪图自在，用功便不相应。用功，是不怕苦、不怕难、不怕疲倦，才会有成就。在这里要向你们诸位道歉，因为我欢喜说笑话，所以你们胖的人，听我说了以后，不要急着去减肥。要不然又变成头上安头，弄出很多麻烦来。
In our cultivation of the Way, we have to get rid of our faults. What are our faults? Liking to drink tea is a fault. Liking to drink milk is a fault. Liking to entertain idle thoughts is a fault. If you always crave comfort and ease, then your efforts will never evoke a response. If you don't fear suffering, difficulty or fatigue, you'll succeed in cultivation. Now I want to apologize to all of you here. You see, I like to joke around, so those of you who are overweight should not immediately go on a diet after listening to my advice on eating. If you do, you will be "adding a head on top of the head you already have," and causing yourself much vexation!
全世界都充满天灾人祸，黯淡无光，这表示人类的生命都有危险。这种杀人的戾气，前所未有。我们知道有原子弹、氢气弹、核子武器，现在还有雷射。这些杀人的利器，一旦使用起来，人类可能同归于尽。所以，时到今日，全世界充满黑气，黑业弥漫，唯有依照佛法修行，才能消灭灾祸于无形。哪个地方真有修行人，哪个地方的灾难就少一点，若是遇到很多人聚在一起修行，共同的力量，便能消灾化劫，无形中把暴戾之气，改为祥和之气。可是必先要脚踏实地，躬行实践，依照佛法去修行。
Calamities now fill the entire world. Our world has become a dark place without any light. The continued existence of humankind is seriously threatened. We are engulfed by a killing energy that has never existed before. We know about atomic bombs, hydrogen bombs, nuclear weapons, and even laser-cannons. If one of these lethal weapons were set off, the entire human race could easily be wiped out. In the present time, a black miasma covers the entire world, and this karma of black deeds surrounds every land. The only way we can avert calamity is to cultivate according to the Buddhadharma. In any location where there are genuine cultivators, the disasters will be slightly lessened. If many, many cultivators could gather together and unite their efforts, they'd be able to eradicate disasters, invisibly transforming the violent energy into a positive, beneficial atmosphere. To make it happen, however, we must do real work, take firm strides, and honestly cultivate according to the Buddhadharma.
大家拿出真心来念佛，念一句佛，虚空里便有一度光明。若能恳切至诚地念佛，这光明便遍照三千大千世界，令三千大千世界的空气化为吉祥，把染污、暴戾、灾难的空气改变过来。
So let us bring forth true minds and recite the Buddha's name! When we recite the Buddha's name even once, a ray of bright light appears in the air. If we can recite the Buddha's name with utmost sincerity, the light can shine throughout the trichiliocosm. It can transform the atmosphere of the entire cosmos into auspicious energy, neutralizing the energy of violence, pollution, and disasters.
万佛圣城是世界上最光明的一个地方，因为万佛放光，遍照寰宇。你在万佛圣城，就算是打妄想，也比在世界上做最大的功德，还有功德。为什么这样说？因为万佛圣城的人，人人向善，就是打妄想，多数打善的妄想，很少打恶的妄想。所以万佛圣城，可以说是世界的太阳，世界的月亮，遍照大地，令一切众生普获清凉。
The City of Ten Thousand Buddhas is the one place in the world right now that shines with a bright light. When ten thousand Buddhas emit their effulgence, the radiance illuminates the entire universe. If you are at the City of Ten Thousand Buddhas, then even when you indulge in delusive thinking, your merit and virtue is still greater than any merit and virtue you could create elsewhere in the world. Why do I say this? Because the people at the City of Ten Thousand Buddhas all wish to be good. Even if they entertain idle thoughts, those thoughts, by and large, are wholesome thoughts; rarely are they evil thoughts. So we can rightly say that the City of Ten Thousand Buddhas acts as both a sun and a moon for the world, shining everywhere on the globe, and bringing clarity and coolness to all people.
所以住在万佛圣城的人，皆是往昔种诸善根，发过愿，愿意改造这个世界，令世界的灾难，化为乌有。所以，在万佛圣城的人，一举一动，一言一行，都要往正确的去做，不要同流合污，不要像一般人一样。万佛圣城里的住众，都是很善良的人；若有劣性众生，早晚他是不能存在的，他会自己迁单。
Residents of the City of Ten Thousand Buddhas have all planted roots of goodness in the past. They've all made vows to reform and to rescue the world, to eliminate disasters on the planet. That's why every word spoken and every deed done by the people here must be correct. We may not mix with the rabble and conduct ourselves like everyone else. The residents of the City of Ten Thousand Buddhas are all wholesome and good people. Any evil-natured person, sooner or later, will voluntarily remove himself from the commu-nity. Such a person will not be able to remain here.
万佛圣城在西方从地涌出，将来全世界所有的佛教徒，都聚会到一起，共同在此地修行，共同研究佛法，令佛教发扬光大。既然能在万佛圣城出家修道，将来一定会成佛。为什么？所谓“近水楼台先得月”，你先到了万佛圣城，会先得道；后来的，便会晚一点。
The City of Ten Thousand Buddhas has welled up from the ground here in the West. In the future, Buddhists from around the world will assemble here to cultivate and investigate the Buddhadharma together. The Dharma will flourish and grow great. We who are able to leave the home-life and cultivate at the City of Ten Thou-sand Buddhas are guaranteed to become Buddhas in the future. Why? There's a saying that captures it: "Those who draw near the pagoda at the pond will get to see the moon's reflection first. "Those who arrived first at the City of Ten Thousand Buddhas will attain the Way first. Those who come later will attain it a little later.
有些人来到万佛圣城，觉得住不下来，因为他们觉得这个城市没有很多活动，很呆板，没有很多娱乐。但是你应该知道，只向外求娱乐，反而把你真正的快乐耽误了。在这世界上，要找假的，会把真的丢了；要找真的，先要放下假的。不可以又想修出世法，又放不下世间法，脚踏两条船，又要到江北，又要到江南，这是办不到的。
Some people come to the City of Ten Thousand Buddhas, but they feel they cannot stay. They may feel that there aren't enough activities going on, or that the rules are too inflexible, or that there's not enough entertainment. But you should realize that any entertain-ment that you seek outside of yourself will interfere with your own true happiness. In this world, those who seek what's false will lose what's true. If one wants to find what's true, the first step is to put down what is false. It won't work to cultivate world-transcending dharmas on one hand, and still be unable to put down mundane dharmas on the other. Such a person has one foot in each boat. He wants to go to the northern bank and also to the southern bank of the river, but that's impossible.
现在打佛七，要一门深入，凭着真心、诚心、虔心，修念佛法门，不要空过一时一刻。要知道一寸光阴，是一寸命光，不用功，便增长罪业；真用功，便增长善根。要老老实实地念佛，才不致浪费光阴，生命才有点价值。
We are now holding a Buddha Recitation Session, and our goal is to concentrate intensively on this one method. We cultivate the method of reciting the Buddha's name with a true, sincere, earnest mind. We don't want to waste even a minute of time. We should realize that "an instant of time is an instant of life." If we fail to work hard, then our karmic offenses will increase. If we do work hard, then our good roots will increase. If we honestly recite the Buddha's name, then we can say we haven't wasted this time, and our lives will have some real value.
一九七九年冬开示于万佛圣城
A talk given in winter of 1979 at the City of Ten Thousand Buddhas
