宣化老禅师出家的因缘
The Story of the Venerable Master Hsuan Hua's Leaving the Home-life
从事译经工作，乃是神圣的、清高的、无上的。
Translating the Sutras is the work of the sages: it is exalted and supreme work.
【编按】：宣公上人是吉林省双城县人氏，俗姓白，父富海公，一生勤俭治家，务农为业。母胡太夫人，生前茹素念佛，数十年如一日，从未间断，为人好善乐施，为善最乐，有求必应，乡里称赞不已，称为活菩萨。戊午年三月十六日夜间，太夫人梦见阿弥陀佛降临，身放金光，照耀世界，震动天地。惊醒之后，方觉异香扑鼻，香味异常，清澈肺腑，真是不可思议的境界。不久，宣公降生人间，连哭三天三夜而止，盖觉娑婆世界之苦不堪忍受故。今将宣公上人自述出家的因缘，摘录如下：
Editor's Commentary: The Venerable Master Hsuan Hua is a native of Shuangcheng ("Twin Cities") County, Jilin ("Lucky Grove") Province, of Manchuria, China. He was surnamed Bai, His father, Mr. Bai Fuhai,was thrifty and frugal in managing the household, and was a farmer by occupation. His mother's maiden name was Hu. A vegetarian for her entire life, she recited the Buddha's name without cease for years, and was by nature a charitable and generous person who gave to anyone who asked. Her attitude was, "doing good deeds is the utmost happiness." As a result, her neighbors praised her constantly and gave her the name, "The Living Bodhisattva." On the night of the sixteenth day of the third lunar month, Mrs. Bai (Madame Hu) dreamed that Amitabha Buddha, his body shining with golden light that illuminated the entire world, came down, and the earth trembled and shook. Startled awake, she smelled an unusual fragrance that she had never known before. The scent was pure, and permeated her lungs and midriff; a truly inconceivable state of being. Soon after this experience, the Venerable Master was born. He cried incessantly for three days and three nights, perhaps feeling that the suffering of the Saha World was simply too painful for people to bear. The following is the Venerable Master's account of how he came to leave the home-life.
我在十二岁以前，脾气很倔强，倔强到什么程度呢？凡是有人惹我的时候，就会哭，一哭起来，就没有完的时候。父母的话也不听，非常任性，有时候不吃不喝，拼命地哭，令父母也没有办法。当时的想法，知道父母非常疼爱我，我若是不吃东西，父母的心会软，会向我投降。我那时就是这么样不孝，不能体会父母的辛苦，现在想起来，实在不应该这么样不乖。
Before I reached age twelve, I was obstinate to the extreme. How stubborn was I? Whenever anyone provoked me, I'd always start to cry; and once I began to cry, I wouldn't stop. I disobeyed my parents, and did only what I pleased. Sometimes I refused to eat and drink, and cried my eyes out; my parents simply couldn't handle me. I knew at the time that my father and mother were very fond of me, and if I stopped eating, their hearts would yield, and I would get my way. That's how unfilial I was as a child. I had no appreciation of the trouble my parents went to on my behalf. Reflecting on my behavior, I regret that I was so naughty.
有一次，邻居的小孩子来到我家，那时我刚会爬，他也是在爬的阶段，我们在炕上爬，看谁爬得快？我爬到前头，不料他用嘴来咬我的脚。愚笨的我，不知反抗，只知道大哭，现在想起来，真可笑！
One day the neighbor's boy came over to play, and I'd just learned to crawl. He too, was a new toddler, and we both started to crawl on the bed; we held a race to see who could crawl faster. I took the lead, but then he started to bite my heels from behind. Stupid as I was, it didn't occur to me to resist or fight back; all I could do was to sob and cry. Thinking back on it, it was pretty funny!
在十一岁那年，和同村的小朋友到郊外去玩，发现一个婴儿的尸体。我从来没有见过这种事情，认为这小孩子在睡觉，但是叫也叫不醒，看他眼睛闭着，又不喘气，我莫名其妙，所以回家问母亲：「为什么小孩子在郊外睡觉呢？」母亲说：「那小孩子死了。」我又问：「为什么会死呢？怎么样才不会死？」当时，有位亲戚便说：「若想不死，除非出家修道，才能不死。」那时候，我对死很怕，也就是不愿意死，又觉得生生死死没有意思，遂起了出家的念头，想要去修道以了生脱死。
In my eleventh year I went to the countryside with some other children to play, and discovered the dead body of a small child. Having never before witnessed the phenomenon of death, I assumed that the baby was just sleeping. When I called to it, however, it didn't wake up, and I noticed that its eyes were closed. Further-more, its breath had stopped. I couldn't figure it out, and ran home to ask my mother what the matter was. "Why was the child sleeping out in the countryside?" I asked. She answered, "That child was dead." "Well, why do people die? How can they avoid dying?" I asked. A relative of the family who was visiting answered, "The only way to not die is to leave the home-life and cultivate the Way." The sight of death scared me, and I didn't want to die. The idea of undergoing round after round of birth and death seemed meaningless, and I conceived the idea of leaving the home-life, since only by cultivating the Way can one put an end to birth and death.
有一天，我对母亲说：「我想出家修行，不知妈妈同不同意？」母亲说：「出家是好事，我不能拦阻你。可是等我死后，你再出家也不迟。」母亲已经许可我出家，我心中非常高兴，但是不能即刻出家。当时的我，反省过去做了不知孝顺父母的事，惹父母操心，令他们费了很多精神。怎样来报答父母的养育之恩呢？我左想右想，想出一个笨法子––向父母叩头，表示忏悔。想到这个，我就决定发这个心愿。
One day I said to my mother, "I want to leave the home-life and cultivate the Way. Is that all right with you?" She said, "To leave home is a good thing, and I cannot prevent you from doing so. But I hope you will wait until after I die before you leave home; it won't be too late." Having obtained my mother's permission to leave home made me very happy, even though I could not fulfill my wish right away. At the time I reflected on my unfilial behavior in the past. I recalled how I had made my parents upset and wasted their energy in concern over me. I asked myself how I was going to repay their kindness in raising me and giving me my education. Tossing the question around in my mind, I struck upon a dumb idea: I would bow to them, to demonstrate my shame and remorse for my misbehavior. At that point, I decided to make a vow to do this.
当我开始给父母亲叩头的时候，我的父母吓了一跳，便问：「为什么要叩头？」我说：「因为我以前不知孝顺父母，惹父母生气，现在知道不对了，所以从今天开始，向父母叩头。」父亲说：「既然知道错，能改就好了，不必再叩头了。」我说：「孩儿的个性一向倔强，说出的话，一定要做到。」父母亲知道我的脾气，不再说什么，默许我的愿心，接受我每天早晚叩头。
As soon as I began to bow to them, my parents were startled, and asked me, "What are you bowing for?" I answered, "Because in the past, before I knew that I should be filial and respectful to my parents, I did many wrong things and made you both angry. Now I know I was wrong, and from today on, I am going to bow to you to make up for the past." My father said, "Since you already know that you were wrong, all you need to do is change; you don't have to keep on bowing like that." I responded, "I've always had a stubborn streak, and whatever I say, I will certainly do!" My parents were well-acquainted with my temperament; they didn't say anything, but silently complied with my wish and accepted the morning and evening bows that I made to them.
从此以后，每天清早起来(家人在睡觉时)，就到院中向父亲三叩头，向母亲三叩头。每天晚间，家人上炕睡觉之后，就到院中向父母各叩三个头。叩了一个时期，感觉不够，于是又向天地叩头。当时不知有天主、地主、人主等名词，只知有天、地、君、亲、师，所以每天早晚，给天叩三个头，给地叩三个头，给国家元首叩三个头，给父亲叩三个头，给母亲叩三个头，给未来老师叩三个头。这样子叩头，经过一段时期，感觉还不够，又增加给天下大孝人叩头，给天下大善人叩头，给天下大贤人叩头，给天下大圣人叩头。以后又增加给全世界所有的好人叩头，也给全世界所有的坏人叩头。我对天叩头，向天祷告，希望大恶、大坏的人，改恶迁善，统统成为好人。
From then on, I'd rise early in the morning while the family was still in bed, and go out into the yard to bow three times to my father and three times to my mother. Each evening after my family had retired, I'd go out again and bow three times to each of my parents. Before long I felt that these bows were insufficient, and I added some bows to heaven and earth. At the time I had never heard the names of God, or earth-rulers, or kings among people; I knew only about heaven, earth, the emperor, parents, and teachers. So every morning and evening, I'd bow three times to heaven, three times to earth, three times to the leaders of the nation, three times to my father, three times to my mother, and three times to the teachers I would meet in the future. Time passed and I felt once more that this wasn't enough, so I increased my prostrations to include bows toward all the great filial sons and daughters on earth, and the great samaritans, and also the great worthies the world has known, and the great sages as well. The bows continued to expand to all the great good people, and even to all the great evil people in the world. While bowing to heaven, I made a wish that the really bad, evil people on earth would change their ways, reform, and become wholesome.
这样子增加下去，最后增加到八百三十个头，每次要叩两个半小时的头，早晚两次，需要五个小时。我在院中，无论刮风下雨，照叩不误；就是冬天下雪，也是在院中叩头，用我的愚诚来祈求风调雨顺，国泰民安。
I kept adding bows in this way, until the total number of bows reached 830. The entire course of bows took two and a half hours to complete, and I bowed twice each day--morning and night. I spent five hours in the yard each day; regardless of rain or wind, the bowing still went on. Even during the winter while the snow fell, I continued to bow in the courtyard. I used a stupid sincerity to fuel my bowing, and I sought for the winds and rains to be regular and harmonious, for the country to be stable, and for the people to be at peace.
这样叩了几年，母亲往生后，我在母亲墓上守孝三年，仍然继续叩头。出家之后，开始研究经典，觉得佛经是世界上最完善的经典，也是世界上最丰富的经典，其他宗教的经典，简直是望尘莫及。
My practice of bowing continued for several years. After my mother passed away, I observed filial mourning by her graveside and continued bowing. The period of mourning completed, I left the home-life and began to study the Buddhist Sutras. These Sutras were, in my opinion, the most complete and wholesome texts on earth. I found them to be the richest and fullest resources. The spiritual classics of other religions were simply left in the dust; they couldn't compare.
我在未出家之前，参加各种宗教的活动，曾经参加天主教的弥撒仪式、基督教的安息会，还参加了旁门左道的法会。总而言之，到处寻觅了生脱死的方法，到最后很失望，找不到根本解决的方法，各宗教的教义，都不彻底、不究竟。但是发现天主教和基督教，能够普遍令一般人所接受。为什么？因为他们将《新约》和《旧约》，翻译成各国文字，义理浅显，容易明了。
Before I left the home-life, I occasionally joined the activities of other religions. I took part in a Catholic Mass and joined a Christian service. I also sat in the assemblies of the various heterodox sects and cults. To sum it up, I took every opportunity to look into the methods for resolving the matter of birth and death; and, frankly, I wound up disappointed by my inability to find any approach that dealt with the fundamental problem. The various methods proposed by the religions were not thoroughgoing and not ultimate. However, I realized that Catholicism and Christianity had been widely accepted by many people. Why? Because their Old and New Testaments had been translated into the languages of each country, and because the principles they contained were quite shallow and easy to understand.
佛教的教义，虽然很圆满，但是文字太深，不是一般人所能明了，所以信仰的人很少。当时，我发了一个空愿，决心将三藏十二部经典译为白话文，再翻译成世界各国文字。可是我不懂世界语言，也没有机会学习，也没有这种智慧，不知能否实现呢？
The principles of Buddhism in the Sutras, although perfect and complete, were presented in very learned prose which was beyond the understanding of the average reader. Thus believers in Buddhism were very few. At this point, I made a futile vow, making up my mind to translate the entire Three Storehouses and Twelve Divisions of the Buddhist Canon into colloquial speech, and, further, to translate them into the languages of every nation on earth. The vow was "futile" because I myself didn't understand all the languages on earth, nor did I hope to get a chance to learn them. I lacked this wisdom, and didn't know whether or not I could achieve my vow.
一九六二年，我来到美国弘扬佛法。到机缘成熟时，美国弟子们，便开始翻译经典，完成我的志愿。经过多年的努力，翻译的成绩颇佳，可是离目标尚有一段距离，希望大家再接再厉，努力工作。从事这种使命，乃是神圣的、清高的、无上的。把三藏十二部全译成英文，是功德无量的。
In 1962 I came to America to propagate the Buddhadharma, and when the opportunities ripened, my American disciples began the work of translation in order to fulfill my vow. After several years of effort, they've had a bit of success, but are still far short of the ultimate goal. I hope they will all forge ahead and work hard. If they can carry out this instruction, they will be doing the work of the sages; it is exalted and supreme work. The merit and virtue of this task, once the Three Stores of the Buddhist Canon are all translated into English, is truly limitless and boundless.
今天有位弟子发愿，要将佛经翻译成英文，让我想起往日所发的愿，盼望我的弟子，大家同心协力，来完成我所发的愿力！
Today a disciple made a vow to translate the Buddhist Sutras into English, and it brought to mind the vow I made in the past. I hope that my disciples will work together and put their hearts and minds into the completion of my vow!
【编按】：宣公上人在南华寺亲近虚老的时候，蒙老和尚重视，特委要职，受命为南华戒律学院监学，不久转为教务主任。在传戒时，为尊证阿阇梨。以后虚老将沩仰宗法脉传上人，遂成为沩仰宗第九代接法人。
Note: At Nanhua Monastery, when the Venerable Master Hsuan Hua drew near to the Venerable Hsu Yun, he received the Elder's full attention, and was subsequently appointed as Director of the Nanhua Vinaya Academy. Soon the Master's duties were elevated to Director of Education. During the Precept Ordination Ceremonies, the Venerable Master Hua was asked to serve as Certifying Master (Acharya). Later on, the Elder Master Hsu Yun transmitted the "pulse of Dharma" of the Wei Yang Sect to the Venerable Master, making him the Ninth Patriarch of the Wei Yang Chan School.
为续佛慧命，上人从香港来到美国，在美开演大乘经典数十部，提倡禅、教、律、密、净五宗并重，打破门户之见，以复兴佛教为己任。并教导弟子们天天要参禅打坐、念佛拜忏、研究经典，真实修行，以图匡扶正教，令正法久住于世。
In order to continue the Buddha's life of wisdom, the Venerable Master traveled from Hong Kong to America, where he has delivered lectures on several dozen Mahayana Sutras and promoted the five main schools of Buddhism--Chan, Teachings, Vinaya, Secret, and Pure Land--with equal emphasis, eliminating the artificial separations between them. Taking the revitalization of Buddhism as his personal duty, he teaches his disciples that every day they must meditate, recite the Buddha's name, bow in repentance, investigate the Sutras, and genuinely cultivate in order to uphold the orthodox teaching and enable the proper Dharma to dwell long in the world.
上人有超人的智慧，过目不忘的记忆力，讲经说法，事前不拟草稿，都是观机逗教，因时、因地、因事、因人而说。上人以无碍的辩才，口若悬河，滔滔不绝，头头是道，说出来的义理圆融，令人叹为观止。
The Venerable Master has peerless wisdom, and his memory retains at a glance any material that he reads. Before explaining the Sutras or speaking the Dharma, he has no need to prepare outlines or notes. Instead, he delivers his lectures according to the potentials that he perceives on the spot and talks to the audience based on the particular location, time, events, and people involved. His eloquence is truly unimpeded; the words pour forth in an unending stream, and every sentence tallies with the Way. The principles he elucidates are perfectly meshed and all-encompassing, and those who hear them praise them as worthy of deep consideration.
上人讲《华严经》时，能闭目念诵经文，一字不错，笔者认为得未曾有，亲目所见，亲耳所闻，所以衷心地敬佩。在上人座下的弟子，都是受过高等教育的知识青年，对上人的德望学识，皆是佩服得五体投地。
When the Venerable Master lectured on the Flower Adornment Sutra, he delivered the words of the text with his eyes closed, reciting from memory without being off by a single word. (I saw and heard the event with my own eyes and ears and felt it was unprecedented. It inspired my deep respect.) The assembly of disciples attending the Venerable Master's lectures include many intelligent, well-educated young people, who display the utmost respect and admiration for the Venerable Master's virtuous conduct and his erudition.
在上人德高望重之号召下，有华籍、美籍、越南籍等各国青年男女，纷纷皈依受具、出家修道。其中有博士学位、硕士学位，及学士学位者，他们放下前程似锦的生活，入佛门求证真理。有的修苦行打饿七，或二十一日禁食，或三十六日禁食，或七十二日禁食。这种苦行在美国佛教史上是空前的壮举，希有之至！又有的为祈祷世界和平，发愿三步一拜，二年六个月，从未间断，风雨不误，身体力行，做一切佛教徒之榜样。这些都是因为受上人高蹈懿行所感动，而发心效法上人这种行菩萨道，为人忘我的精神。
The young men and women who have responded to the Venerable Master's reputation for excellent virtue and strict standards include natives of China, America, Vietnam, and other countries, who have come to take the Three Refuges and the Complete Precepts, to leave the home-life, and to cultivate the Way. They include holders of Bachelor's, Master's and Doctoral degrees, and many have renounced lucrative occupations and luxurious lifestyles in the world to study the true principles of the Buddhadharma. Some cultivate asceticism, with fasting of one week, or three weeks; some fast as long as thirty-six days, and even up to seventy-two days. Such a vigorous ascetic regimen is unparalleled in the history of Buddhism in America, and can be considered extremely rare! There are also some who, for the sake of world peace, have vowed to bow once every three steps, and they have done so continuously for two and a half years. Undaunted by the wind or rain, they practice this in order to serve as models for all Buddhists. Inspired by the Venerable Master's exalted virtuous conduct, they strive to emulate the Master's spirit of forgetting himself for the sake of others to practice the Bodhisattva Way.
上人教导有方，弟子们循规蹈矩，认真修行，遵守佛制，时时搭衣、日中一食、夜不倒单。可以说，全世界现在找不到第二个地方；所以万佛圣城是世界的佛教中心，对所有佛弟子有不可思议的启迪作用。
The Venerable Master's teaching methods are effective; his disciples are well-behaved. They cultivate earnestly and observe the Buddha's regulations of always wearing their precept-robes, eating one meal a day at noon, and not lying down to sleep. It would be hard to find another place with comparable standards. Therefore, the City of Ten Thousand Buddhas has become a center of world Buddhism and serves as an inspiration for all Buddhists.
上人于一九六二年，携正法西来，历年来创办法界佛教总会(前身为中美佛教总会)，又成立万佛圣城及美、加、台、马等地各分支道场。为培养世界栋梁之材，特在万佛圣城设立法界佛教大学、培德中学、育良小学。为令正法久住，造就行解兼顾之佛教人材，遂设立僧伽居士训练班。为使佛经流通于全世界，又成立国际译经学院，现有许多僧尼、居士，埋头苦干，致力于将佛经翻译为英文。现已出版一百余部中、英及其他西方语文之经书，流通世界各地。
In 1962, the Venerable Master brought the Proper Dharma to the West, and in the years that followed, he founded the Dharma Realm Buddhist Association (formerly the Sino-American Buddhist Association), the City of Ten Thousand Buddhas, and other Way-places in the United States, Canada, Taiwan, Malaysia, and other countries. In order to educate people to become good citizens of the world, at the City of Ten Thousand Buddhas the Venerable Master established Dharma Realm Buddhist University, Developing Virtue High School, and Instilling Goodness Elementary School. For the sake of causing the Proper Dharma to remain in the world and to train Buddhist workers in both theory and practice, he established the Sangha and Laity Training Programs. He also founded the International Translation Institute so that Buddhist Sutras might circulate throughout the world. Many monks, nuns, and laypeople are now diligently working to translate the Sutras into English. Over a hundred volumes of Sutras and Buddhist texts have already been published in Chinese, English, and other languages and are being circulated worldwide.
上人一生坚苦卓绝，为法忘躯。时至今日，法界佛教总会之分支道场，虽已遍及美、加与亚洲各地，然而上人仍保持一贯谦逊淡泊之态度，自称是「一只小蚂蚁」，处在人人之下，绝对不和任何人争。他曾说：「万佛圣城不是私人的机构，是属于全世界佛教徒所有，甚至全世界宗教徒也包括在内。目前在圣城的住众，终日埋头苦干，我只是做一个守门人，一个清道夫，等着有缘的众生到这里共同修行。你们不要把自己抛到门外，你们都是万佛圣城的成员，将来都要成佛。」
The Master's whole life has been one of hardship and distinctive achievement, of selfless dedication to the Dharma. Although the branch monasteries of Dharma Realm Buddhist Association have spread throughout the United States, Canada, and Asia, the Venerable Master remains as humble and modest as ever, calling himself a tiny ant that walks beneath everyone else and would never contend with anyone. He has said, "The City of Ten Thousand Buddhas is not a private institution; it belongs to all the Buddhists of the world, and in fact, the followers of all religions have a share in it. The people living at the City of Ten Thousand Buddhas are putting their nose to the grindstone everyday; I am just the person who watches the door, a custodian waiting for those living beings who have affinities to come here and cultivate together. None of you should stand outside the door and be afraid to come in; all of you are members of the City of Ten Thousand Buddhas, and in the future you will become Buddhas.
一九八一年禅七七月十六日至廿三日开示于万佛圣城万佛殿
A talk given during a Chan Session from July 16-23, 1981 The Hall of Ten Thousand Buddhas, The City of Ten Thousand Buddhas
