Q & A for Every Day

Insights: The Wisdom and Compassion of a Buddhist Master


Q & A for Every Day - Topic (All)

Topic - Buddhism


1.

Q : What can we do to help Buddhism prosper?

A : Cultivate by holding the Five Precepts, and practicing humaneness, a sense of fairness, propriety, wisdom, and trustworthiness. This way, little by little, Buddhism will prosper.

2.

Q : Out of the 84,000 Dharma doors in Buddhism, which one is the best and most wonderful?

A : All of the 84,000 Dharma doors are the best. Not one of them is second place. Why do I say that? The 84,000 Dharma doors treat the 84,000 kinds of shortcomings of living beings. Every living being has his or her own particular faults. Therefore, the best practice is the one that cures one’s faults.

3.

Q : Resolutions are easy to make at the beginning, but how do we see them through?

A : We should hang the words “birth and death” from our eyebrows in order to maintain our perseverance. If we retreat, it must be because we forgot our initial resolve.

4.

Q : Buddhism talks about how things are “unspeakably unspeakable.” Exactly why are things unspeakable?

A : Why are you speaking now?

5.

Q : What is the difference between false thoughts and vows? How would we know if our vows are false thoughts?

A : If our vows benefit others, then they serve a purpose even though they are false thoughts. Beyond that, you should get rid of false thoughts.

6.

Q : Confucius had three thousand disciples, seventy-two of whom were proficient in the six arts. What abilities should one possess in our society today to be considered a paragon of virtue?

A : “To have virtue is to be truly rich. Those who have no virtue are the most impoverished.” A paragon of virtue does not kill, does not steal, does not indulge in sexual misconduct, does not lie, and does not take intoxicants.

7.

Q : Master, what are the special features of the Weiyang School? How can we expand it?

A : The Weiyang School is very ordinary; there’s nothing special about it. The Weiyang School doesn’t have any plans to expand. We should just have strong moral characters.

8.

Q : Which Sutra is suitable for beginners?

A : Any Sutra is suitable.

9.

Q : What can I do to help Buddhist monasteries?

A : You help monasteries by not destroying them. You help monasteries by supporting them.

10.

Q : How are the Schools of Weiyang, Lingji, Caodong, and others different?

A : There is no real difference. These groups are composed of practitioners who are average people who have not become Bodhisattvas yet.

11.

Q : We hear that the merit from liberating beings is the greatest. Is that correct?

A : All the merit done for Buddhism is equal. We must liberate life out of compassion. If we were interested in merit, then we would not have much merit to speak of. It is incorrect to say that such and such a merit is the greatest, because such distinctions are bound to entice people to earn merit for the wrong reasons.

12.

Q : A certain Dharma Master said that Buddhists do not need to attend morning and evening services. Is that correct?

A : What he advocates is his problem. Since morning and evening services are unnecessary to him, then everything else must be unnecessary too. It must be okay for him to not eat, not drink, and not sleep. Has he reached the level of non-cultivation and non-certification? He can only say such things if he were to have reached that level; otherwise, he shouldn’t say such things.

13.

Q : Is it necessary to choose a day for putting a Bodhisattva statue in place and a direction that the statue should face?

A : It is not necessary to choose a day and a direction. It is fine as long as the Bodhisattva statue is elevated to a position above waist-level. Demons and ghosts think about checking on dates and positions for this kind of thing.

14.

Q : How can we rescue our deceased ancestors and others?

A : Only preeminent monks who have cultivated virtue and samadhi can alter the suffering of the deceased and thereby help them to enter the heavens. When Meditation Master Lungku of the Ming Dynasty saved the mother of Emperor Wanli, for instance, he said from the podium, “I was not going to come here, but you insisted I do. Without giving rise to a thought, may you transcend the three realms.” With these lines, the emperor’s mother entered the heavens.

15.

Q : Are we acting in accord with the Dharma when we burn fake money with the Rebirth Mantra written on them?

A : Why burn that stuff in the first place? You think about it. Is that money real or fake? What use is there in burning papers with the Rebirth Mantra on them, anyway? Once burned, the paper turns into ash. How could you think that it can be used as money?

16.

Q : Will we be affected physically and mentally if we reveal our date of birth to those on a deviant path?

A : As long as your mind is straight, then for you, nothing will be deviant. If your mind is deviant, every path would be an evil path.

17.

Q : I heard that the Venerable Master always sits up to rest instead of lying down? How did you learn to do it and what is the purpose?

A : Nobody told you that I always lie down to rest instead of sitting up? There is no set rule for this. If you want to sit, then you sit; if you want to lie down, then you lie down. It does not matter whether or not others say you are sitting up or lying down. Why should we be attached to something like this? Anything that we’re attached to becomes a burden to us. The important thing for us cultivators is not to be troubled at any time, whether sitting up or lying down. It is important to get rid of afflictions.

18.

Q : All conditioned dharmas are like dreams and illusions, bubbles and shadows. So, what are Unconditioned Dharmas?

A : For a detailed description of the six Unconditioned Dharmas, you may check the Shastra on the Door to Understanding the Hundred Dharmas. The one hundred dharmas consist of: The Eleven Form Dharmas, The Eight Mind Dharmas, The 51 Dharmas Interactive with the Mind, The 24 Non-Interactive Activity Dharmas, and The Six Unconditioned Dharmas.

19.

Q : Please talk about awakening to the views of all Buddhas.

A : To awaken to the views of Buddhas is to know how Buddhas became Buddhas and to have wisdom of the Buddhas. This is nothing too esoteric. We awaken to the views of Buddhas by being like the Buddhas and practicing the four qualities of the limitless mind: kindness, compassion, generosity, and equanimity.

20.

Q : Is the Buddhadharma that you talk about inclusive, embodying all the various sects/schools of Buddhism?

A : That’s the way it is if that’s the way you think. If you want to exclude them, they’re excluded; if you want to include them, they’re included. This is not fixed. “The Buddha proclaimed Dharma with one sound, but different living beings understood differently.” “Wise ones tend to see wisdom occurring; humane ones tend to see humaneness occurring. Profound individuals tend to see profundity while shallow individuals tend to see shallowness.”

21.

Q : Which is the best practice out of the 84,000 Dharma doors? Which is the most supreme?

A : The most supreme Dharma door is one that you find most suitable; the weakest Dharma door is the one you find most useless.

22.

Q : How can I possess the ability to select the right Dharma?

A : I don’t have the ability to select the right Dharma either, so how can I tell you?

23.

Q : How can we cultivate to escape birth and death?

A : Eat, dress, and sleep.

24.

Q : Is it effective to have sutras and mantras printed on fake money for the deceased and also to burn them?

A : The paper money turns into ash when you burn it. How would I know whether ash is effective or not [as money in the underworld]? Let’s suppose it is effective; so does that mean all Westerner hungry ghosts are poor because they don’t believe in burning paper money?

25.

Q : Master, what is your view on the styles of monasteries?

A : I don’t like gaudy monasteries painted red and green, like women wearing bright red lipstick. The basic rule for the construction of monasteries is that they be labor-effective and durable.

26.

Q : Why do people worship the Monkey King instead of the Great Master Hsuan Zhuang of the Tang Dynasty? Did the Monkey King really exist?

A : People like the Monkey King because of his golden baton, his acrobatic ability to do somersaults and travel to the heavens and hells. The characters of the Monkey King, the pig, and the novice monk really did exist, but as invisible spirits who protected the monk of the Tang Dynasty as he traveled to India for Sutras. They were not visible to ordinary people. They were spirits without physical form.

27.

Q : By praying, we develop inner spiritual energy that could benefit all things. So do we still need to do good deeds on the outside?

A : Cultivation should be a balance between developing inner merit and outward results. When we’re doing external merit, we are not attached to the attainment of such merit. We can help ourselves by cultivating virtue within, purifying our thoughts, and lessening our desires. If we can stop being greedy, we will be helping others.

28.

Q : Master, I would like to know what the Buddhadharma really is.

A : The fact that you are asking this question is because of your Buddha nature. You would not be asking this question if it were not for that. You deserve to be beaten a hundred times for not knowing that this is the Buddha nature.

29.

Q : If the Buddhas were compassionate and omnipotent, why is there still suffering (earthquake, fire, war, famine, sickness, etc.) in the world?

A : According to your line of thinking, you would say that the Buddhas are not omnipotent or compassionate. I don’t dare say that.

30.

Q : Who are the original ancestors of all sentient beings, including animals that fly and swim, flowers, grass and trees?

A : The Buddha nature is our ancestor.

31.

Q : Is the so-called possession by spirits real? Is it evil?

A : Didn’t I mention earlier that there are all kinds of ghosts, spirits, demons, and ogres? Whether you recognize them or not depends on whether you have wisdom.

32.

Q : Where did human beings come from?

A : Have you seen those bugs in rice containers? Those bugs appear all of a sudden and we don’t know where they came from. In the same way, people are born from true emptiness.

33.

Q : Master, how do I deeply feel the pain caused by the wheel of life and death? How do I bring forth the resolve to cultivate?

A : How can I make you feel pain when you don’t?

34.

Q : Human beings are so tiny in comparison to the universe, and yet we lord over the universe. What is the tiniest thing there is?

A : Human beings are not tiny and the universe is not huge.

35.

Q : Can we offer music with Sanskrit lyrics to the Buddhas?

A : Anything is fine. Anything that you like can be offered to the Buddhas.

36.

Q : How can we avoid meeting obstacles as we study Buddhism?

A : We will encounter obstacles when studying Buddhism. The difference lies with your samadhi power. If you were to have samadhi power and wisdom, you would be able to easily resolve any potential problem that comes your way. It would not become a problem for you. If you are extremely stupid, a mosquito bite is a problem, and the buzzing of a fly is problematic too.

37.

Q : What was the Buddha’s attitude toward life?

A : One of compassion, joy, generosity, and equanimity.

38.

Q : Does destiny really exist? Do people have the ability to control their own fate?

A : Superior individuals realize they can mold their own destiny.

Determining my own destiny,
I acquire my own blessings.
Disasters and blessings occur only
because people brought them about.
Retributions and rewards follow us around like shadows.

Superior people create and change their destinies, whereas most average people think that everything is predestined. If you have faith and perseverance, you can leap from the level of an average person to the level of a Buddha. If everything were predestined, we could very well get our fortune read before we even start to study Buddhism just to see if we have a chance at becoming Buddhas. None of the fortunes and misfortunes in our lives are set in stone. If you are an extremely good person or an extremely bad person, your destiny will be different from the average person because what you have done has gone beyond the bounds of an average person.

39.

Q : What’s the difference between saving human beings, ghosts, and demons?

A : Why would you ask if they were the same?

40.

Q : Why are there demons?

A : The demons in our self-nature attract the ones outside. The demons of our self-nature are greed, anger and delusion. They are the poisons of our self-nature and attract external demons.

41.

Q : 1. How do we make ourselves bold and vigorous? 2. How do I overcome the habit of eating and sleeping too much? (A beautician asked these questions.)

A : 1. By truly becoming a beautiful person. 2. By not eating, which will lead to not sleeping. The less you eat, the less you sleep.

42.

Q : When we hear a nice song, can we offer it to the Buddhas or Bodhisattvas? How do we offer it?

A : You can sing it, but you need to be sure that it is not suggestive. It has to be proper. At the City of Ten Thousand Buddhas, we also present Buddhist songs to the Buddhas. For example, the praises that we sing before the Buddhas are songs of offering. The Dharma Flower Sutra makes it very clear that melodic songs and incantations can be offerings for Buddhas.

43.

Q : Many people don’t see any results from their cultivation despite having done so for a long time. Is the Buddhadharma not working? Maybe the Sutras and mantras don’t have the power to make miracles happen?

A : That’s not it. It is because you are not sincere. You cultivate in a sloppy manner and only go through the motions. You simply do what everyone else does. You haven’t been sincere.

44.

Q : I read this line in a magazine, “If we can’t become Buddhas from studying Buddhism in this lifetime, then we have not been studying correctly.” What is the Master’s opinion with regard to this statement?

A : If you have been studying incorrectly, then learn what is correct! “We should not have any books if we believe in them entirely.” I don’t know about magazines and I can’t write articles. I’m no expert when it comes to magazines because I have no time to read them.

45.

Q : When my parents passed away in mainland China, I wasn’t able to visit their gravesite. Am I right in thinking that they wouldn’t receive the effect of my bowing to the Buddhas here in Taiwan?

A : If you are sincere, they will receive the effect no matter how far away. If you are insincere, they will not receive anything even if they were right before your eyes.

46.

Q : How should I cultivate every day in order to leave birth and death?

A : Cultivation is about “watching our every move; staying close to home (the mind) whether walking, standing, sitting, or lying down.”

47.

Q : What should I do if I want to recite Sutras but don’t have a Buddha statue in the house?

A : You must first learn how to read if you want to recite Sutras. Once you can read, you can naturally recite Sutras.


Picture

金剛棒喝

宣公上人答問錄



宣公上人答問錄 - 全

1.

問:基督教馬太福音裡記載:公元2000年將是世界末日,舉世將受末日的審判,不知道師父是怎麼樣看法?

上人:隨時都是末日,隨時都是審判。

2.

問:目前大部份的香港人,都對未來前途而人心惶惶,可否請上人為香港人安心?

上人:為前途莫如為後途。後邊有什麼,前邊就有什麼;前邊有什麼,後邊也有什麼。天下本無事,庸人自擾之。有德者降祥,無德者降殃。

3.

問:人口太多了,現在行的節育的方式,有沒有犯因果?

上人:太過又是不及;不及也是太過。過猶不及;不及猶過。我認為治國只可以生一個,這是錯誤的,因為只可以生一個,慢慢都變成男的。這個男的國,沒有女人,怎麼樣再生孩子?這將來是亡國滅種的。真要想治理國家,每一對夫婦可以許可生兩個。這兩個,他倆又有個伴,或者可以生一個男的,又可以生一個女的;或者都是生男的,可以和人家換一個女的;或者都是女的,可以和人家換一個男的,互相都可以交換。或者招個女婿到家裡來,也可以,是合法的,也不太過,也不不及。但是生得太過了,像豬生了一幫一幫的,結果人都沒得吃。

4.

問:請問佛教與基督教的關係?

上人:都是教你教我的。

5.

問:當念頭起來的時候,要如何控制它?怎麼樣不跟壞念頭跑?

上人:念起即覺,覺之即無。你覺悟它是壞念頭就沒有了。你要跟著壞念頭跑,你不認為它是壞念頭,那誰也不能幫助你。念起即覺,覺之即無。你覺悟了就沒有了。妄念是沒有根的。你找那個妄念的根在什麼地方?你不跟著妄念跑,念起你不和它合股就得了嘛。

6.

問:是否可以請師父講講你的人生經歷?

上人:我的經歷不是做生意的,這就是我的經歷。

7.

問:四大皆空,諸法無常,什麼是本來面目?

上人:鬼。

8.

問:明知發脾氣不好,境界來臨的時候,知道自己不可發脾氣,但是往往還是把持不住發起脾氣來,為什麼這樣?

上人:餓的時候叫你不吃飯,你為什麼還要吃?

9.

問:廬勝彥在馬來西亞有弟子一萬多人﹝一九八八年時﹞,他所說的法是正還是邪呢?請一口道破,以解眾疑。

上人:末法時候邪正不分,你就看他有沒有貪心,有沒有爭心,有沒有癡心,有沒有求心,有沒有自私心,有沒有自利心,是不是盡在那裡打妄語騙人?我不知道廬勝彥是個什麼東西,我叫他魔仔子。你們看一看這世界上,人人都知道毒藥是對人不利的,可是還有那麼多販毒的,還有那麼多吸毒的,你說這是什麼道理?這個廬勝彥是一個道理。

10.

問:為什麼我的弟子拜佛時會發抖?

上人:那是因為有業障跟著他,業障叫他去墮落。

11.

問:有八萬四千個法門,其他的宗教如印度教、天主教、基督教,都算一個法門嗎?

上人:一切皆是佛法,皆不可得。

12.

問:降伏其心是什麼心?

上人:就是這個婬慾心。

13.

問:上人常說「真認自己錯,莫論他人非,他非即我非,同體名大悲。」但是上人常在《金剛菩提海》裡公開批評談論他人的是非,這豈不是言行不一嗎?

上人:我說的要是真的,這也不是是非;要是假的,一定墮地獄。你知道那個人說:「大修行人不落因果」,則墮五百世做狐狸的果報。我如果是撥無因果的話,拿黑的當白的;拿白的當黑的,拿是當非;拿非當是,說錯話,我入拔舌地獄。如果我沒有說錯,那我沒有罪的。

我為什麼好說是非,因為佛教裡頭是非太多了,又什麼黑教、白教、黃教、紅教,啊!都變成顏色不一樣,把人的眼睛都弄得眼花撩亂,連黑的也不知道是黑的,白的也不知道是白的了,所以我要說人所不敢說的話。

14.

問:到底是否有末法時代?

上人:你想它是末法,它就末了;你若不想末法,它就是正法。

15.

問:請問楞嚴咒裡開智慧的咒是什麼?

上人:我只知道愚癡的咒:「懶惰懶惰,娑婆訶。」

16.

問:我爺爺病重,請上人……

上人:只有觀世音菩薩可以改生死簿。

17.

問:如何能使佛教興盛?

上人:依教修行,守五戒,行仁義禮智信,一點一點就會興盛。 

18.

問:自性是什麼性?

上人:自性就是佛性,佛性是圓陀陀,光灼灼,無人、無我、無眾生、無壽者的。

19.

問:中東戰事的因果是什麼?

上人:阿修羅轉世,總要殺人放火。

20.

問:師父,請問你可不可以多打幾下我的頭?

上人:不要貪心。

21.

問:什麼是真的?

上人:哪一行,哪一派,哪一宗,哪一教,若是能盡量利益他人,而不要利益自己的,這都是真的,再說明顯一點,就是如果表面幫助人,而裡邊有所企圖,不是貪財,就是貪色;不是貪色,就是貪名,再不就貪利,那他後邊總有一個黑影在後邊跟著。

22.

問:如何去我相?

上人:「我」是個假名詞,真正的「我」是本來的佛性。如果你把人、眾生、壽者看成一體,則我相會減少。

23.

問:在家出家,真出家否?

上人:能在家離塵垢即和出家人一樣。人在塵心出塵,這也是井裡栽花不染塵。出家人心裡染塵垢,那和在家人沒有分別。

24.

問:初發心容易,如何保持長遠心?

上人:常把生死掛在眉梢上,就會有長遠心。如果心退,則是因為把初發心忘了。

25.

問:為什麼現在地震那麼多?

上人:因為人脾氣太大了。 

26.

問:佛教裡說的「不可說不可說」,到底為什麼不可說?

上人:為什麼你又要說?

27.

問:師父,你這一輩子最尊敬哪一位法師?

上人:虛雲老和尚。

28.

問:佛法有八萬四千種法門,哪一種法門是第一的,最高妙的?

上人:佛法有八萬四千種法門,就有八萬四千個第一,哪一個也不是第二。為什麼這麼講呢?八萬四千個法門,是對治眾生八萬四千種毛病。每一個眾生皆有他自己的毛病,那麼對治他的毛病,把他的毛病治好了,這就是第一。

29.

問:妄想和發願有何不同?如何知道發願是妄想?

上人:發願若能利人,即使是妄想亦無礙;若不能利人,則應去妄想。

30.

問:戰爭從什麼地方來?

上人:因為我們內心有暴戾之氣;我們心裡沒有祥和之氣,就產生戰爭。

31.

問:海珊﹝伊拉克王﹞是何方神聖?

上人:他是天魔眷屬。

32.

問:如何息滅戰爭?

上人:就是慈祥和藹,這是息滅戰爭根本的辦法。

33.

問:孔子有三千門徒,七十二人有六藝,現在的社會裡有什麼能力,才是完人呢?

上人:有道真富貴,無德是最貧。不殺生、不偷盜、不邪婬、不妄語、不飲酒,就是完人。

34.

問:什麼是堅固菩提心?

上人:就是發願修道,無論遇到什麼障礙,一定要修道;無論有什麼困苦艱難,一定要修道,絕對不改當初所發的願,也不會見異思遷,改變思想。無論是順的境界或逆的境界,一定要隨緣不變,不變隨緣,堅住菩提心。

35.

問:請問師父,溈仰宗有些什麼特色?你覺得應如何發揚光大?

上人:溈仰宗很普通,沒有什麼特色;溈仰宗也不想發揚光大……德性要大。

36.

問︰溈仰宗與臨濟、曹洞等宗派,有什麼不同?

答︰沒有什麼不同,都是人還未成菩薩。

37.

問:為什麼情感,修道人不應該有的?

上人:因為情感是很自私的;如果七情作主,那就犯了自私,離開大道。因為大道是大公無私。

38.

問:弟子如何修智慧?

上人:不愚癡就是修慧,把愚癡去了,就是智慧;破了無明,法性就現出來了,就是反掌之易嘛!

39.

問:我怎麼樣才能幫助道場呢?

上人:你不破壞道場,就是幫助道場。你擁護道場,就是幫助道場。

40.

問:學佛法何以要打坐?

上人:就是要學習我們自性中無量的經典,無量的智慧。人性中本有無量法門,人卻捨本逐末,向外馳求,不知迴光返照。

41.

問:睡時做夢算不算造業?

上人:夢裡所作所行不算業,醒時勿造便是,但不能一概而論。如你說我願意做個夢,在夢中可造許多業,那就是罪業。如你沒打妄想要在夢中造業,則與你沒關係。至於平時醒著有造業的念頭,但沒有去做,那是惑不是業。 

42.

問:《阿彌陀經》說我們應發願生到極樂世界,因那裡沒三惡道。如果人生到極樂世界去,那麼三惡道的眾生就不去度了,不去管了嗎?

上人:你不管他,有旁人管,在那兒成了佛還可以回來管,阿彌陀佛就是這樣。

43.

問:念觀音菩薩、大悲咒,和《華嚴經.普賢菩薩行願品》可以生到極樂世界嗎?

上人:可以。《普賢行願品》就是歸向極樂的。 

44.

問:一般都說,風水要好,大門入口處要掛鏡子,屋內左邊要有綠色植物,主人床上應掛兩把劍,走道上應掛風鈴,是否如此?

上人:(1) 鏡者淨也,淨身出戶,掃地出門,窮得乾淨。鏡者明也,明白事理,認命知足,不貪不求。一般無知的人,要信邪說,認為設照妖鏡,邪魔不敢侵犯。若存此念心,邪魔已入體矣!(2)綠色植物,只是裝飾品而已。(3)慧劍斬情絲,不應亂七八糟。兩把劍即男女各持一把。不掛,邪魔尚不來;一掛,邪魔就要和你鬥。孰勝孰敗,在不可知之數。(4)風鈴,凋零也。言其家庭衰敗,一天不如一天,慢慢零落。

總之,風水不出自心。心地好,光明磊落,則樣樣好,不好也會好;心地不善良,則樣樣不好,好也變成不好。故佛云:「一切唯心造。」古人也云:「世人皆言穴在山,豈知穴在方寸間。」江湖術士強詞奪理,製造不正確的理論,欺騙愚夫愚婦,可憐!可憐!

45.

問:安菩薩需不需要擇日及選擇方位?

上人:不需要擇日及方位。菩薩位子高於大人的上半身即可。看日子、看方位,此乃妖魔鬼怪的思想。 

46.

問:有某一位法師說,學佛的人不需要作早晚課,對嗎?

上人:這是他自己的問題,既說不做早晚課可以,則不做所有的事也可以,那麼不吃飯、不喝水、不睡覺也可以。是否他已到無修無證的程度上了?有這種程度才可以這樣說,若未到無修無證的程度上,不能這樣說。

47.

問:請問如何才能超度祖先或孤魂?

上人:要有修持的大德高僧,有修持定力,才能改變孤魂之靈的痛苦而超升天界,如明朝龍褲禪師超度萬曆皇帝之母,登壇曰:「我本不來,你偏要愛,一念不生,超出三界。」如此四句法語,帝母超升天界。 

48.

問:據說放生功德最大,是否正確?

上人:佛教中的一切功德,皆平等,放生要本著慈悲心放生,如果抱著求功德的心,就談不到功德。所謂功德最大,不過利誘而已,是不正確的說法。

49.

問:什麼是顛倒?

上人:就是以苦為樂,以是為非,以無常為有常。又可以說,心思不定,亂轉念頭,見義不為,見利而為。總之,黑白不分,真假不明,皆為顛倒。

50.

問:請問在家居士用齋日,可不可以幫家人煮葷菜?

上人:你願意為他人做嫁衣裳,令他人結婚,這個是你自己的事。

51.

問:有一位法師告訴他的徒眾,不能持楞嚴咒、大悲咒,因為持咒會使天魔外道起恐怖心,這就是違背了慈悲心,所以這位法師教導他的信徒,任何經典都不可以用,也不可以看,不需要看,只要一心唸「阿彌陀佛」就可以了。

上人:如果說唸咒的人沒有慈悲心,佛也不會說楞嚴咒、大悲咒,讓一般的弟子減少慈悲心。

52.

問:如果把個人的生辰誤放到邪道的地方,請問這樣會不會影響到身心?

上人:你的心裡要是正,也沒有什麼邪;心裡要是邪,一切地方都是邪道。

53.

問:佛教雜誌刊物上,有很多佛像的照片,如果雜誌積了太多了,應該如何處理,是否可以火化?臺灣現在有一位頗具盛名的年輕法師,他自稱是學律的,他曾說,凡是刊有佛像的書報雜誌,如果拿火燒掉,就是犯了出佛身血,如果是這樣,誰還敢再拿佛教刊物去讀呢?

上人:古來有道高僧,把木頭佛像給燒了,那你說是什麼呢? 

54.

問:請問上人,如何破執著和妄想?

上人:誰給你妄想?誰給你執著?

55.

問:每次到佛寺聽法就打哈欠,請問應該怎麼辦?

上人:不打就沒有事了。

56.

問:燒往生咒的紙錢,是不是如法呢?

上人:燒往生咒,你自己不想想,紙錢究竟是真錢還是假錢?一燒就變成灰了,紙都已經碎了,怎麼還能做為錢?

57.

問:佛經上有很多字是梵音,到底是以臺語發音,或是國語發音,才是正確的?

上人:「若以色見我,以音聲求我,是人行邪道,不能見如來。」

58.

問:家中原本是拜媽祖的,自從學佛後就拜佛了,請問媽祖是否可跟三聖一起供?

上人:你願意供滿天僧佛,佛互相是不打架的。

59.

問:清海法師收了很多徒弟,很多人都覺得疑惑,希望藉此法會有所了解,讓信徒們不會走錯路。

上人:你們在皈依三寶時,皈依文說得很明白,「寧捨生命,終不皈依天魔外道」,她說的都是邪魔外道的邪說,都是在騙人的。你們要是相信,就是最愚蠢的、最無知的,都是想往地獄裡鑽的。 

60.

問:色即是空,空即是色,這一關看不破,請上人開示。

上人:生於色,死於色,如此而已。你看不破,你就會生在色裡,死在色裡頭。

61.

問:有位法師說,婦女懷孕誦楞嚴咒會流產,是否可信?

上人:胡說八道。 

62.

問:佛教是超乎物外,宇宙性之真理,為何卻拘泥於男女的問題而不能超脫?

上人:剛才羅傑士神父已提出,修行人欲持戒清淨,不僅要持身,就算在心裡也不能存婬穢的妄想。我們現在都是凡夫,尚未成佛,誰敢說自己是真正超脫了呢?你還不是需要吃飯,需要穿衣,需要睡覺?既然還需要吃飯、穿衣、睡覺,你究竟超脫了什麼?

63.

問:我聽上人屢次說自己很愚癡,大概這是一種自謙的美德。可是,假如說得太多了,卻反映出上人缺乏自信心,猶疑不決,又怎麼樣能主持大局呢?所謂「愚癡」,究竟是什麼意思?

上人:假如我不是愚癡,怎麼叫蚊蟲不要咬旁人,只咬我就好?假如我不是愚癡,為什麼我不貪更多的錢?假如我不是愚癡,為什麼人人所好的享受,我都不要?這不是愚癡,還叫什麼?

64.

問:現在的報紙上,常見有「供養嬰靈」的廣告,嬰靈是可以供養的嗎?

上人:這事不能談「供養」,因為它不是三寶﹝佛、法、僧﹞;若說是「供養」,就落入邪見。應該講做「超度」,但是此冤甚深,很難超度。因為奪命債,就需以奪命還。但是如遇到不貪財的真修行者,可以有機會超度他們的。

65.

問:有許多人付錢供養嬰靈,能解冤嗎?

上人:不能解。

66.

問:現在有很多人藉嬰靈斂財,有些佛教人士頗不以為然。請問師父您的觀點如何?嬰靈是否會造成當事者身體不健康,或帶來其他方面的困擾?讓一些墮胎的當事者因畏懼、害怕,結果花錢為嬰靈買牌位。請問師父您對這方面的看法如何?嬰靈是否會作怪?又該如何去調伏?才能夠讓嬰靈安心?

上人:弄個牌位,不如沒有位。什麼叫沒有位呢?根本就是不該去墮胎;不墮胎,就不殺生;不殺生,就免得多此一舉。至於給嬰靈弄個牌位,這叫捨本逐末、掩耳盜鈴。能不能超度?是否可以解開這個冤債?是不一定的。所以,與其後悔之於後,不如防之於前;在未婚前,不要吃避孕藥,也不要發生男女的關係,為什麼等不了呢?為什麼要那麼著急呢?為什麼要那麼饞?這就是因為自己太無恥了。

67.

問:佛說,佛法不離世間法,請問如何能讓佛法圓滿地融入我們的日常生活?

上人:不爭、不貪、不求、不自私、不自利、不打妄語。

68.

問:有人說,每日持誦大悲咒一百零八遍,連續三年必有成就。但是我工作較忙,無法每日花一個多小時,一次持誦大悲咒一百零八遍,如果我每天分數次完成這一百零八次的持誦,可不可以?

上人:只要有誠,一切OK。

69.

問:蟑螂、蚊蠅,是六道中的一道,它們是屬於害蟲,我們是否可以消滅它們?

上人:我不是蟑螂,我是小蚊蟲。你們要消滅小蚊蟲,就要先消滅我。

70.

問:聽說比丘有權舉出比丘尼之過失,但比丘尼卻不能提出比丘之過失,這不是男人壓迫女人嗎?

上人:「是法平等,無有高下」,在佛教裡不分高低,一視同仁。在這裡比丘若有過失,比丘尼隨時可以提出;比丘尼有過失,比丘也隨時可以提出。並不是男人壓迫女人,或女人壓迫男人。雖然男女界分開工作,各不相擾,此乃本於互相尊重,而不是互相壓迫。假如我有過錯,旁人隨時都可以提出來。

71.

問:我本人在養雞場工作,一時之間無法換工作,我如何才能學地藏菩薩的精神,將養雞場變做道場,超度它們?

上人:這是個進退維谷的難題,最好的方法,是你不要去養雞,而去養人。

72.

問:請問西方極樂世界是不是就是我們所住的這個世界?還是另有一個空間存在?

上人:你想要知道,可以自己去看一看。

73.

問:信佛四、五年了,為何還有邪魔鬼怪纏身?

上人:拜佛拜得不真,錯因果了,所以才受果報。因果報應,絲毫不爽,你就是信佛,錯因果一樣要受報應,所以邪魔外道也就來教訓你。

74.

問:高雄地區的弟子,很需要上人的教導,可否請上人在高雄建道場?

上人:我沒有能力建道場,你們要是有人能建道場的,我可以做個工人。

75.

問:有人說,持誦楞嚴咒一定要在清晨五點前最好,是否如此?

上人:只要你隨時持誦,隨時都是清晨五點鐘。 

76.

問:請開示悟佛之見?

上人:悟佛之見,就是明白佛是怎麼成的,有佛的智慧。這沒什麼玄妙的,像佛一樣的慈悲喜捨,四無量心,就是悟佛之見了嘛!

77.

問:不久前,我家中有親人去世,我想為他超度,使之往生,應該怎麼做?

上人:我最近看到一則新聞,在泰國有一位上校,曾經死了三次又活了過來。據他的經驗說:供養三寶的功德是無量的,也可以超度六親眷屬。所以,自己先要諸惡不做,眾善奉行,這就是超度六親眷屬唯一的方法。

78.

問:如何斷除人世間的名利和慾望?

上人:死了之後便斷了。

79.

問:一切有為法如夢幻泡影,那麼什麼是無為法?

上人:詳細想知無為法有六個,可查《百法明門論》色法十一,心法八,五十一個心所法,二十四個不相應,六個無為成百法。

80.

問:如何修持才可以了生脫死?

上人:吃飯、穿衣、睡覺。

81.

問:上人您出家以來,一直堅持著「日中一食」、「夜不倒單」的戒律生活,你這麼受苦,有必要嗎?

上人:省下我的糧食給眾生,省下我的衣服給眾生,我曾許下願:法界眾生一切苦難,都由我一人代受。 

82.

問:師父你既然心懷中國,為什麼把自己的道場設在美國?

上人:我一向是人棄我揚,別人不去的地方我去。臺灣這裡多的是道場。

83.

問:你看臺灣最嚴重的問題在哪裡?

上人:這裡的人太奢侈了!奢侈、浪費!「要」的太多了,以後怎麼還得回去?

84.

問:大家都很好奇您的神通,聽說您常常替信徒醫病?

上人:真修行的人是不談神通的。出家人只講求大智慧。

85.

問:據說佛教比丘尼的戒律,比起比丘的戒律更多,這豈不是不平等嗎?

上人:我是直截了當來解答你這個問題。往根本上說起,比丘尼是女人,女人能生孩子,而男人不會,你現在懂了嗎?

86.

問:請問業障纏身,應該怎麼處理?

上人:向業障投降。

87.

問:皈依三寶後,是否可以去風月場所?有某位法師說,只要付錢就可以,請上人開示,這樣是否犯戒?

上人:你皈依之後,還要往地獄裡鑽?

88.

問:做早課的時候,一邊做,一邊唸觀世音菩薩,身體就自然的左右或前後擺動,請問像這樣在家可不可以打坐?

上人:身體晃來晃去,有這個現象最容易有飛精附人的危險。

89.

問:請問上人,為何持大悲咒或楞嚴咒時,頭痛暈眩,感覺身體晃動,會打冷顫?

上人:你心裡有邪魔,所以持大悲咒也不靈了。 

90.

問:唸佛、打坐時身體會晃動,感覺喘不過氣來,為什麼?

上人:走火入魔了。

91.

問:一個人的善惡,是看你的念,你做一件壞事,不一定是壞事而是好事?

上人:這個叫善惡混合,有的做惡事,惡中有善。好像殺富濟貧,行俠仗義,他雖然是不合法,但是他也有他的好處,有善中惡,有惡中善,這講起來是很多很多的。 

92.

問:如果我去偷錢、騙錢,把錢弄來送給師父辦道場,這是善還是惡?

上人:這叫做種子不淨,「因地不真,果遭紆曲」,你那樣造成的廟也很快就會倒了。

93.

問:可是錢是我們偷的,師父並沒有做壞事啊?

上人:因果是不能欺騙的。 

94.

問:因果是我的因果。

上人:是你的也不能欺騙的,就是你的才不能欺騙。你賭錢去,贏來了造廟,孔子也說過:「富與貴,是人之所欲也。」人人都願意富,願意貴。「不以其道得之,不處也。」不合乎法,我得到我也不要。「貧與賤,是人之所惡也。」貧就是窮,貧和賤,是人人都不高興的,人人都不願意的。人人都不願意的,是人之所惡也,惡就是很不願意的。「不以其道得之,不去也。」如果不合法,我寧可安貧樂道,在貧賤上住,我也不離開貧賤。

95.

問:有人說,楞嚴咒是早上七點以前才可以誦,請問七點以後可不可以誦?

上人:這裡的七點是美國的幾點,我不知道,而美國的七點,與臺灣的七點又不同,怎麼辦?

96.

問:有一位清海法師,他所傳的印心法門是否正確?

上人:很多人被迷,都是因為有貪心;沒有貪心,她才迷不住呢!

97.

問:怎麼覺悟成佛?

上人:墮地獄的時候,就不會生這個念頭了。 

98.

問:請問上人邪念如何對治?

上人:你不打妄想就沒有邪念了嘛!你儘打妄想,當然邪念就一個跟著一個來。這還要問我?你要迴光返照,問問自己為什麼正念提不起來,邪念你那麼歡喜?

99.

問:在家人也可以成完人嗎?

上人:無論在家、出家人,都可以修成完人。

100.

問:動物死後還會投胎嗎?

上人:這與人死後投胎之理相同。今生為中國人,來生成為美國人,再來生成為日本人,都能各處移民。動物的靈性也移民,不過本著其業力、思想、行為而各有所不同。