大悲咒能消灾难

The Great Compassion Mantra Can Dispel Calamities

真正的好处，是说不出来的，如人饮水，冷暖自知。

One cannot speak of true advantages. It is just as someone will know

the warmth or coolness of a glass of water only after drinking from it.

在天气炎热中，大家能不畏热，也不怕山高路远地赶来参加打七，究竟有什么好处？真正的好处，是说不出来的，如人饮水，冷暖自知，唯有真心的人，才能自然而然地领会到其中的妙处。

Despite the hot weather, people have not been put off and have rushed here to attend the session, undaunted by the long journey and arduous climb. Ultimately, what advantages does this have? One cannot speak of true advantages. Just as someone will know the warmth or coolness of a glass of water only after drinking from it, true-hearted people will naturally understand the wonder in this.

怎么样才能获得好处呢？没有其他，正如方才所说，只要真心地念菩萨的名号。真心，换句话来说就是专心；所谓「专一则灵，分歧则弊」，能够专一，就自然能够感应道交，这种感应道交的力量，是不可思议的，可是这却要自己用功，旁人无法代替你，更不是可以侥幸得到的。

How can one obtain the advantages? There's no way aside from what I just said─you must recite the Bodhisattva's name with a true heart. A true heart is just a concentrated mind. It is said, "When one is concentrated, it is efficacious. When one is scattered, there is nothing." If you can be single-minded, you will obtain a spontaneous response in the Way. The power of the response in the Way is inconceivable. However, you must apply the effort yourself; no one can do it for you, and even less can you attain it by chance.

就拿「说食数宝」作一个譬喻，譬如一个人，光是说吃饭怎么样有营养，可是始终都不去吃，那么，饭纵使真有营养，而说的人能得到它的营养吗？所谓：

终日数他宝，自无半钱分；

于法不修行，其过亦如是。

Consider the example of “talking about food and counting others' wealth.” If someone talks about how nutritious the food is, but doesn't eat it, then even if it really is nutritious, how can the person get the nutrition? It is said:

All day long you count the money of others,

But you don't own half a cent yourself.

If you don't cultivate the Dharma,

You make the same mistake.

我们念菩萨，也是这个样子，不能只是知道，或谈论念菩萨的功德就算了，我们要能真正地念到一心不乱，甚至于，更进一步地连水流、风动，在我们的耳中听来，也无不是称诵菩萨洪名的声音，所谓：

有情无情，

同演摩诃妙法。

It is also the same when we recite the Bodhisattva's name. If we just know and talk about the merit and virtue of reciting the Bodhisattva's name, it doesn't count. We have to truly recite until we are single-minded and unconfused, and even further, until the sounds of the water and wind in our ears are just the recitation of the Bodhisattva's vast name. It is said,

Sentient creatures and insentient things,

All proclaim the wonderful Dharma

of the Mahayana.

如果不能做到这一地步，不能一心不乱的话，那么，各相杂陈，风吹就是呼呼声，水流就是淙淙声，就不能领略其中的妙处了。所以，我们应真实地念，而且在念的时候，不要掺入其他的妄念，这样才能够获得其中的法益。

If you have not reached that level of being single-minded and unconfused, then everything will be jumbled together. When the wind blows, you just hear a whooshing sound; when the water flows, you just hear the roaring sound. You cannot perceive the wonder in it. So we should honestly recite and not let any idle thoughts mingle in our recitation. Only then can we derive the benefits of the Dharma.

其次，在打七时，应该重视打七的规矩，所谓「无规矩不能成方圆」。至于西乐园一向的规矩，就是不得喧哗吵闹，以免障碍他人的修行。

This time when we hold the session, we should pay attention to the rules for the session. As it is said, without a compass and a ruler, you can't draw circles and squares. The traditional rule of this temple is to avoid causing a disturbance, so that you won't hinder others from cultivating.

在这七天的期间，我们又念〈大悲咒〉。这个〈大悲咒〉的功德，是不可思议的，如果没有相当善根，就连「大悲咒」这三个字，也不能轻易听到，现在大家不但能闻其名，而且更能受持读诵，足见各位具大善根，曾于诸佛所种诸善根了，既然有大善根，那么大家便不可轻易空过此生。

During these seven days, we will also recite the Great Compassion Mantra. The merit and virtue of the Great Compassion Mantra is inconceivable. Without considerable good roots, it's not easy to even hear the three words “Great Compassion Mantra.” Now everyone can not only hear the name, but also uphold and recite it. That proves that you all have tremendous good roots, which you planted when there were Buddhas in the world. Since you have such great good roots, you should not casually let this life go to waste.

记得最初在西乐园打七，居士十有八九是不会念〈大悲咒〉的，可是，到了今天，十个里有八个以上都会念了，这就是诸位居士们显著的进步。现在我说一段故事，来证明〈大悲咒〉的功德：

I remember that when the temple held the first sessions, eight or nine out of ten laypeople didn't know how to recite the Great Compassion Mantra. And now, eight or more out of ten laypeople can recite it. That shows the progress made by the laity. Now I'll tell a story which proves the merit and virtue of the Great Compassion Mantra.

在我们东北地方，有一个财主，他拥有很多田产，有一年的秋天，这个财主他亲自随着四、五辆大货车，满载着高粱到市上去卖。因为乡间和城市的距离有一百五十多里路，所以，他在凌晨一时多，就赶车起程，可是在半途中，不幸遇贼，那财主见前面有贼，就念起〈大悲咒〉，说也奇怪，那帮土匪竟然像瞎子一样，看不见他的车，于是乎，他们便安全渡过难关，这是我所见闻〈大悲咒〉的灵感之一。

In Manchuria, there was once a wealthy man who owned a great deal of land. One autumn, he accompanied four or five large cargo trucks carrying full loads of sorghum to be sold in the city. Since the city was over a hundred and fifty li from the village, he started out at a little past one o'clock in the morning. Unfortunately, he ran into some bandits on the road. Seeing them up ahead, the rich man started reciting the Great Compassion Mantra. Strangely enough, the gang of bandits were just like blind men and didn't notice his trucks at all. Thus, they passed safely through the difficulty. That's one of the efficacious responses of the Great Compassion Mantra that I have personally heard about.

《大悲心陀罗尼经》上说：「诵持大悲咒者。能消诸难。遇火不焚。遇水不溺。」所以，我劝已经会念的居士，每日应最少诵持三遍，至于不会念的，也应赶快学。诵持〈大悲咒〉的功德，不但能退盗贼，更能消除百病，平诸魔难，所以我们应该诚心地诵持。

In the Great Compassion Mind Dharani Sutra, it says, “Those who recite the Great Compassion Mantra can dispel all disasters. They will not be burned by fire or drowned by water.” So I urge the laypeople who can already recite it to do so at least three times a day. Those who cannot recite it should learn quickly. The merit and virtue of the Great Compassion Mantra can not only make thieves and robbers go away, it can also dispel the myriad illnesses, and resolve all demonic troubles. So we should sincerely recite it.

在这开始打七的今日，法会的气氛很好，很能郑重其事，希望各位再接再励，更图精进！

On this starting day of the session, there is a very optimistic spirit in the Dharma Assembly, and everyone is taking it very seriously. I hope everyone will make a determined effort, and strive to be ever more vigorous.

一九五八年六月十三日下午开示于

香港西乐园寺

A talk given on the afternoon of June 13, 1958, at Western Bliss Garden Monastery in Hong Kong