..續本文上一頁hers. No matter who obstructs you, you should accept it. "When adversity comes, compliantly accept it." Anyone who is unkind or unreasonable to you is just your Good and Wise Advisor. If you can compliantly accept adversity and calmly handle unexpected or unreasonable situations, then your skill in patience can be seen. Don”t be moved because of a single sentence that someone says. Some people think "being unmoved" means to be without shame and remorse, but that”s wrong. The kind of "being unmoved" you should cultivate is being able to endure what others cannot endure--that”s true skill. Otherwise, you will have to start cultivating all over again.

　　道家以「叁花聚頂」、「五氣朝元」，爲道德圓滿之表現。這兩個名詞在某些佛教徒聽起來，說是外道。其實什麼叫外道？什麼叫內道？這個名詞並沒有什麼外內道，這是用來形容某種修行所成就的結果。「叁花」就是精、氣、神，叁者都變成一種光華。「五氣」：仁、義、禮、智、信，五氣都圓滿，叫五氣朝元。

　　Taoists take the state in which "the three flowers gather at the summit, and the five energies return to the origin" as the perfect manifestation of morality. To certain Buddhists, those two expressions sound like "external" teachings. Actually, what is an external teaching

　　 What is an internal teaching

　　 These expressions aren”t really external or internal teachings in themselves. They just describe the fruition which results from a certain kind of cultivation. The "three flowers" are the essence, energy, and spirit when they are transformed into a kind of glorious light. When the five energies of humaneness, righteousness, propriety, wisdom and trustworthiness are all fully perfected, that”s known as "the five energies return to the origin."

　　在佛教裏，道德圓滿了，就獲得大圓鏡智、平等性智、妙觀察智、成所作智，叁身、四智、五眼、六通，缺少哪一樣，也無法得到這種境界。所以佛教萬德莊嚴，它能包羅一切宗教，而一切宗教只是佛教的一部分。所以我常將佛教比喻爲大學課程，道教或其他高超一點的宗教可以算爲中學，世間宗教如儒教等，只是小學過程。

　　In Buddhism, when one”s morality is perfected, one attains the Wisdom of the Great Perfect Mirror, the Wisdom of Equal Nature, the Wisdom of Wonderful Contemplation, and the Wisdom of Accomplishing What Is Done. If one lacks any of the Three Bodies, Four Wisdoms, Five Eyes, and Six Spiritual Powers, there is no way one can attain that kind of state. Thus, Buddhism is adorned with the ten thousand virtues and encompasses all religions. All other religions are but a part of Buddhism. That”s why I often say Buddhism can be compared to a college curriculum, while Taoism and other advanced religions can be considered high school, and worldly religions such as Confucianism are merely at the elementary school level.

　　在小學、中學、大學，都是讀書人；世界各宗教，也都是宗教人士，所以不可以分門別類，到這教就說這教好，到那教就說這教不好，「入者奴之，出者汙之。」這是錯誤的觀念。一切宗教都是佛教的一部分，這看法才是對的。因爲佛說：「一切衆生皆有如來智慧德相，皆堪作佛。」一切衆生皆有佛性，那麼外道也是衆生之一，也有成佛的機會，爲什麼要摒彼于門外呢？佛教是盡虛空遍法界，無有邊際、無門戶、人我之見。所以我們學佛人的心量要大起來，不要心胸狹窄、小氣。

　　Whether you are in elementary school, high school, or college, you are still a student. No matter which religion of the world you belong to, you are still a religious believer. Therefore, you should not categorize and discriminate, praising a religion when you are within it, but criticizing it when you meet up with other religions. This is known as "enslaving yourself to it when you are in it, but denouncing it after you abandon it." Such ideas are wrong. The right outlook is to see all religions as a part of Buddhism, because the Buddha said, "All living beings have the wisdom and virtue of the Tathagata, and all can become Buddhas." All living beings have the Buddha-nature. Followers of other religions are also living beings and also have the chance to become Buddhas, so why should they be left outside the door

　　 Buddhism pervades space and encompasses the Dharma Realm. It has no boundaries and no factional or personal prejudice. Therefore, we who study Buddhism should expand the measure of our minds and not be narrow-minded or petty.

　　道教裏有德行的人，有一種表現，一般凡人都看得出，就是鶴發童顔。頭發雖然花白，但其面色有如童子，很潤很細。爲什麼？就是一種道德感召的變化。雖然是白發，但頭發並不幹枯，而且有光潤之氣(並不是擦發臘)，他的毫毛、頭發會放光，若有功夫的人，或開五眼的人，一看就知道。

　　In Taoism, virtuous cultivators have a characteristic look that even ordinary people can recognize: a hoary head with a youthful face. Although their hair is mostly white, their face is smooth and delicate like a child”s. Why

　　 Their moral virtue has induced this change. Although their hair is white, it is very glossy, not at all dry. (But it”s not because they applied hair wax.) The hair on their head can emit light. Those who have skill in cultivation, or who have opened the Five Eyes, can recognize them right away.

　　佛教又高一招，不單頭發放光，而是全身都可以放光，每一根汗毛梢上都可以放光，每一個毛孔都與衆不同。在佛教裏修行有功夫的人，能使白發轉黑，齒落重生。道教也有齒落重生的境界，不過不能全身毛孔放光，這是不同處。你們各位看人是不是一位善知識？不需開五眼，就憑凡夫肉眼，只要你是個行家，就可以看出他是不是善知識？是否有德行？人若無德行，是面生橫肉，非常討人厭的！

　　Buddhism is a level higher because it includes the state where not only the hair on the head gives off light, the whole body emits light. The tip of every hair on the body can send out light, and each hairpore is different from ordinary hairpores. Skilled cultivators in Buddhism can cause white hair to turn black again, and new teeth to grow in where the old ones have fallen out. In Taoism, the phenomenon of teeth growing in again also occurs, but they cannot make all the hairpores emit light. That”s one difference. Do you know how to tell if someone is a Good and Wise Advisor

　　 You don”t have to open your Five Eyes. If you”re an expert, you can tell if he”s a Good and Wise Advisor, a virtuous person, just by using your ordinary eyes. If a person has no virtue, his facial muscles will typically be contorted into a very disagreeable expression.

　　一九八二年十二月十七日晚間開示于

　　萬佛聖城

　　A talk given on the evening of December 17, 1982,

　　at the City of Ten Thousand Buddhas

《德行的表現 The Manifestation of a Virtuous Character》全文閱讀結束。