|
師生霍州靈石。王姓。薙染後。遍歷諸方。雄辯無礙。聞靈隱泰公。道眼精明。乃參請焉。泰嘗謂師曰。我舉拂子。你向拂子會。我纔良久。你作良久會。如何透得本分事。師面熱汗出。無對。一日。泰上堂舉。切忌從他覓。迢迢與我疏語。師當下大悟。越二年。遂印可。至元丙戌出世。開法永慶。乙未奉旨住少林。僧問。如何是西來的的大意。師曰。風送泉聲來枕畔。月移花影到窗前。仁宗皇慶癸丑冬。示寂。壽六十九。
贊 曰：
言外知歸 機輪卓越 毒鼓頻撾 佛祖莫測
祖意西來 風泉花月 瞻之仰之 大地甘澤
宣化偈曰：
雄辯無礙起風波 理直氣壯若懸河
遍歷諸方逞好漢 親承知識解癡魔
返本還原歸家路 人空法寂上山坡
萬象森羅露端倪 會者自得不可說
白話解：
這位是曹洞宗第五十九世的禪師，他也是山西人生於霍州靈石縣，俗家姓王。「薙染後」：剃髮染衣之後。「遍歷諸方」：各處他都去了，到處親近善知識，當參學，學習諸方的規矩禮法。
「雄辯無礙」：由這句話可知道這個人好講話，好和人辯論。雄辯：就是強辭奪理，沒有理由，他也要講出個理由來，能把你說的沒有話可對答他。「無礙」：誰也說不過他，沒有人能來辯論過他。好像諸葛亮舌戰群儒，他把東吳那些個群儒都給說服了。「聞靈隱泰公，道眼精明」：他各處去當參學，親近靈隱文泰禪師，是當代的明眼善知識。「乃參請焉」：他就收拾自己的家當行李，到靈隱那兒去當參學去了。
「泰嘗謂師曰」：文泰禪師看他來這裡，以後大約見過幾次面，有的時候上堂說法，也試過他多少次，已經看清楚他是怎麼回事了，就對他說，「我舉拂子」：我把我的拂塵舉起來了。這個拂塵能破除一切難的，出家人拿這個拂塵，在四十二手眼裡有隻白拂手，拂塵就是白拂手，白拂手說是能破除一切障難，所以法師上堂說法時，拿這個拂塵來回這麼一掃，就可破除聽法人的障難。「你向拂子會」：你就執著這拂子上，你就眼光光地看著這拂子，往那個地方找去了，也是被境界轉了。
「我纔良久」：我說法說到要緊處良久都沒有出聲。「你作良久會」：你卻研究這個良久的時間是怎麼一回事？你這都是被境界牽跑啦！
「如何透得本分事」：你這樣子盡隨境所轉，被六賊眼、耳、鼻、舌、身、意所搖動，你怎麼能透，透就是明白，你透過去了，就是開悟了，如果盡向外找，那麼你的本份事怎麼樣能明白？
「師面熱汗出，無對」：這弗遇禪師平時總有話講的，沒有話也找出一個理由來講一講，就是這麼厲害。可是這一問，問得他卻張口結舌，不知說什麼好了，因為他自己也知道自己也不夠了，沒有真懂，所以沒有話說了。
「一日泰上堂舉」：有一天，這位文泰禪師上堂說法，大家都去聽法。文泰禪師就說，「切忌從他覓，迢迢與我疏」：文泰禪師說了這兩句話。切忌，就是你不要這個樣子，一天到晚跑到外頭去找，你要迴光返照，反求諸己。你若到外面去找的話，就會越找越遠，越遠你是越找不著。疏，就是疏遠，你就越不明白。「師當下大悟」這位弗遇禪師，聽了文泰禪師講這一句話終於明白過來，原來是這個樣子。他錯用心機了。
「越二年」：又等了兩年，因為文泰禪師還要觀察觀察他。「遂印可」：這位文泰禪師才給他印證，說他是可以了，可傳給他心法了。
「至元丙戌出世，開法永慶」：在這時候，在永慶這個地方開法壇，也做過方丈。「乙未奉旨住少林」：在乙未年的時候，奉皇帝的旨意在少林寺做方丈。
「僧問」：這時就有「禪和子」，也就是出家人，問他「如何是西來的的大意」：說怎麼樣是西來真真正正、的的確確的佛法大意呢？「師曰」：弗遇禪師就說：「風送泉聲來枕畔，月移花影到窗前」：怎麼樣叫西來大意？我告訴你！這風啊，把那泉聲送到你耳朵裡面去了，這就是西來的大意；這月亮啊，把花的影子也搬到窗戶上來了，這就是西來的大意。這就是「百草頭上祖師意」，在這個山河大地房廊屋舍，一切森羅萬象，都在那兒演出妙法來了，都是在那兒顯露出西來的大意，你怎麼還不明白呢？這大自然都是在那兒演說妙法。所以我常對你們說，萬事萬物都是演說妙法，如果你明白了，它就是演說妙法呢！你要不明白呢！就在那兒各行其事。
「仁宗皇慶癸丑冬，示寂」：他那年冬天圓寂了，到時候他就要走了，「壽六十九」：壽命活到六十九歲。
贊 曰：
「言外知歸」：言，就是文泰禪師所說的話，也就是「切忌從他覓，迢迢與我疏」，這兩句說的是言外之意，他就知道怎麼樣是究竟法了，就開悟了。
「機輪卓越」：機，就是機鋒。輪，就是你講完了我又講，我講完了你又講，在那兒辯論。卓越，因為他雄辯無礙，所以是卓越的人才，出乎其類，拔乎其萃，很不同的人。
「毒鼓頻撾」：這個毒鼓是荼毒鼓。據說這個荼毒一敲起來人就都死了。據說以前有一個出家人貪財，把廟上的財產都給俗家人的六親眷屬用掉了，錯因果了，死後就墮落做牛。等他做牛的時候，大概他以前修行時，也用過一點功夫，靈性還沒有泯滅，就指示他的徒弟把他的皮做成鼓，讓大家來打，大家這麼一打鼓，就減輕他的罪過了，也令大家醒悟了，因為他前生濫用廟裡的錢，所以要受這樣的苦報。
「佛祖莫測」：這種境界，不要說是普通人，就是佛祖都不容易測度，言其這個因果，因因果果很厲害的，其實佛祖怎麼會測量不透呢？這是形容過甚其詞。
「祖意西來」：西來的祖師的大意。
「風泉花月」：就是這個「風送泉聲來枕畔，月移花影到窗前」，這都是佛祖的大意，西來的祖師意。
「瞻之仰之」：我們對這一位弗遇禪師，都應該抬起頭來瞻望他，仰慕他。
「大地甘澤」：一般的眾生都得到他的甘露法雨來潤澤，來生長菩提心。
宣化偈曰：
「雄辯無礙起風波」：這位弗遇禪師雄辯無礙。因為辯論就會生出一種爭奪，辯論就是一種爭，爭勝爭負，「爭是勝負心，與道相違背，便生四相心，由何得三昧？」為什麼他以前沒有開悟呢？就因為好辯。
「理直氣壯若懸河」：他辯論的時候，總覺得自己是理直氣壯，口若懸河，口有說不完的話，像河水一樣滔滔不斷。
「遍歷諸方逞好漢」：因為他雄辯無礙，所以到什麼地方去，都是他勝利，旁人都說不過他，因此文泰禪師曾說他：「我舉拂子，你向拂子會，我纔良久，你作良久會，如何透得本份事？」他這種的行為，障礙他不能開悟，令他盡向外找去，沒有反求諸己，所以始終與道不契合，他到處總有一個爭強的心，好勝的心。
「親承知識解癡魔」：他遇到善知識了，把他這種愚癡的行為和思想，這種癡魔給解除了。
「返本還原歸家路」：所以他就返本還原走到回家的路上了，回來了，開悟了。
「人空法寂上山坡」：這時人也空了，法也空了，我執也沒有了，法執也沒有了，把執著都破了，這就開悟了，就好像往山上走一樣。
「萬象森羅露端倪」：這時候才知道，這一切萬事萬物都在那兒演說妙法呢，這麼妙不可言的。
「會者自得不可說」：所以才說，你要是領會到了這種的意境，這種的情形，說不出來的，還有什麼好辯的呢？還有什麼好說的呢？離言說相，離心緣相，離文字相，這時候掃一切法，離一切相。
一般辦教育的人，都是只有老師講，沒有老學生講；我們這裡，每一個人都是老師，每一個人都是老學生，大家互相平等交換智慧。在這種情形下，我們要深深地了解，我們這個辦法，很普通、很平常、很平等、很自由的。可是從來就沒有人用過這種方法，要是不信，你找一找。那一個學校，如果採用這種方法，一定能造就出人材；那一個教育機關如果能採這種方法，也很快地能造就出人材，尤其是佛教裡頭，如果能採用這種自然、民主，這種自由的方法，無論那一個人，都會有所成就。這是互相講的一個方法，還有聽的一方面，我們各位要知道，在這種情形之下，可以試驗出我們每一個人的忍耐心如何，你有沒有平心靜氣。真是想精益求精，在這裡想要研究一點或者學問，或者道理，或者智慧，都可以看得出來的。
在加拿大金佛聖寺講經，沒有一定用這個方法，可是恆實、恆朝在那兒，也知道聽眾們的思想怎麼樣。譬如聽眾坐在那地方，前看看，後看看，左顧顧，右盼盼，這類人絕對聽不進去佛法是個什麼，東張西望的，因為他妄想紛飛。好像我們念佛的時候，你若專一念佛啊，不論做早晚課也好，念佛也好，不會東張西望的，不會望望人，又看看自己，因為沒有時間看這麼多，可是我發現我們這裡一位老師，我今天要特別選出來她，她念佛也會東張西望的，拜佛也會左顧右盼的，這是一定的，我看過她多少次了，當大家經行念佛的時候，她一定看看前面，看看後面，看看前面是誰，聽聽後面的人念佛合不合乎音韻，她總是到外面去找去，難道她不誠心嗎？我知道她是誠心的，不過就是不會用功，不專一，所以她很散漫，精神很疲倦的，弄得到晚間就趕快睡覺，眼睛也睜不開，因為白天透支太多了，你透支透得太多了，無形中你開著你那個「車」四處亂跑，遊車河，浪費 too much gasoline（汽油）。
聽法時，大家是凡有機會，無論這個人講得好，也要注目凝神來聽，講得不好，還是要凝神 來聽，你說：「講得好，我可以學習，講得不好，我聽他幹什麼？」講得不好有他不好的道理啊，你要知道他那個地方講得不好，我要講的時候，就不要這麼講囉，我要講得比他好一點，這叫做「見賢思齊焉，見不賢而內自省也」。見到不好的，自己切記不要犯這個毛病，這個都是增長學問，增長智慧，增長定力，增長戒力，都是在這個地方，所以有人在講法，我既然要聽法，我也不怕時間長。
說大家輪著講時間太長，我真受不了了，那你一點「生忍」都沒有，「法忍」你也沒有，「無生法忍」更沒有，所以要用一點忍，所以說：「忍是無價寶，人人使不好，你若會使它，事事都能好。」所以「忍」字是最要緊的。忍辱波羅蜜嘛！我們這個方法，你們看著好像是很平淡的，可是這方法是真正的民主制度，真正各人都能發揮智能，發揮他的理想，這是很好的一個研究工作。各位要注意這一點，不要「當面錯過，交臂失之」。我不知你們怎麼想，我聽到這個人講的合理的，可以增加我很多的啟示，聽到這個人講的不怎麼合理的，又可增加我很多的啟示，所以這很妙不可言的方法，你們不要忽略了。
我用抽籤的方式，請大家上台講經，人人都有機會的，你怕上台講經，就隨便敷衍了事去講，也不來聽經，那你就得不到真正的智慧。我真是想盡辦法，用盡方便法來鞭策你們，令你們都能進步，有一個弟子以前一個中文字也不認識，教他讀一讀中文，他張口結舌不知怎麼辦，現在他中文也會的差不多了，這是一個很好的學習方法，雖然我們的人不多，但是方法是最妙的，不知道我講的對不對。
|
|
The Master was born in Lin Shr in Hwo District. His surname was Wang. After he shaved his head and dyed his robes, he traveled in all directions. His superior eloquence was unobstructed. Upon hearing about the Venerable Tai of Ling Ying's astute perception of the Way, he went to learn from him. At one time, Tai said to the Master, "When I held up the whisk, you tried to fathom the meaning of the whisk. When I paused for awhile, you attempted to grasp its meaning too. How can you penetrate your own matters?" The Master's face flushed, his sweat flowed forth, and he was left speechless. One day he heard the Venerable Tai say in the hall, "Be sure not to seek externally; for the farther off you venture, the farther away you are from your 'self."' Right at that moment, the Master had a great enlightenment. After two years had passed, he was certified. In the year of Bin Syu, during the reign of Jr Ywan, he went out into the world, and propagated the Dharma in Yung Ching. In the year of Yi Wei, he was made abbot of Shau Lin by imperial decree. A monk enquired, "What is the true meaning of coming from the West?" The Master replied, "The winds carry the sounds of the spring to my pillow. The moon casts the silhouette of the blossoms on my window." In the Hwang Ching reign of Emperor Ren, during winter in the year of Kwei Chou, he manifested stillness at the age of sixty-nine.
A verse in praise says:
Surpassing words, he knows to return.
Prominent and superior in verbal - combat,
The fatal-drum was struck with rapidity.
The Buddha too could not discern,
The Patriarch's intent of approaching from the West.
The winds, springs, blooms and moon, gazing in reverence,
Replenishing the great earth.
Another verse says:
Unimpeded eloquence stirred some waves.
With impeccability and full resonance,
Like a suspended river.
Setting out everywhere, striving for victory.
Receiving aid from a Knowing One,
Demonic stupidity is severed.
Returning to the fundamental source,
Is the Path home.
People are emptied, dharma is stilled,
Ascending the mountain slope.
The myriad things, revealing clues.
Those who know for themselves,
But cannot express it,
Commentary:
This Dhyana Master is the fifth-ninth patriarch of the Tsau Dung School.
The Master was born in Lin Shr County
in Hwo District. His lay surname was Wang. After he shaved his head and dyed his robes, he traveled in all directions. He went everywhere drawing near Good Knowing Advisors to study the rules and decorum of the various regions from them.
His superior eloquence was unobstructed. From this line, we know he liked to talk, to debate with others. "Superior eloquence" means being able to invent theories where there are no principles. He could debate until his opponent had no eply(?). "Unobstructed" means that none could conquer him in verbal disputes. This is like Chu Ge Lyang who engaged in debates with other scholars, and triumphed over all the intellectuals in Eastern Wu.
Upon hearing about the Venerable Tai of Ling Ying's astute perception of the Way, he went to learn from him. He traveled extensively to study. Dhyana Master Tai of Ling Ying was a Bright-eyed Good Knowing Advisor of that period. So, he packed his bags and went to Ling Ying to study under him.
At one time, Tai said to the Master... Dhyana Master Wen Tai saw that he had arrived. Later, he probably noticed him several times. While he was lecturing the Dharma in the hall, he occasionally tested the Master's nature and learning.
"When I held up the whisk..." Wen Tai said to him, "I raised my whisk." This whisk can dispel all difficulties. It is used by left-home people. This is the white whisk hand in The Forty-Two Hands and Eyes, which is said to be able to eradicate all obstruction. So, when Dharma Masters enter the hall to speak Dharma, they wave the whisk back and forth to dispel the hindrances of those listening to the Dharma.
"...you tried to fathom the meaning of the whisk." You stare at the whisk, become attached to it and try to search for something there, being turned by states.
"When I paused for awhile..." When I reach the climax of my Dharma lectures, I remain silent for an interval.
"...you attempted to grasp its meaning too." Then, you try to find the reason for this long period of silence. This is all running after states.
"How can you penetrate your own matters?" Constantly being turned by externals, by the six thieves of the eyes, ears, nose, tongue, body and mind, how can you understand? If you can see through it, you are enlightened. If you are always seeking outside, how can you comprehend your own affairs?
The Master's face flushed, his sweat flowed forth and he was left speechless. Ordinarily, Dhyana Master Fu Yu was very articulate and could come up with logical premises when there was no basis for it. He was hard to contend with. But this question rendered him speechless; he could not say anything because he knew that he really didn't understand.
One day, he heard the Venerable Tai say in the hall... One day, Dhyana Master Wen Tai lectured the Dharma in the hall and everyone went to listen.
"Be sure not to seek externally; for the farther off you venture, the farther away you are from your 'self."' Dhyana Master Wen Tai spoke these two lines. This means you should not search outside all the time. You should return the light and seek inside yourself. If you pursue outside, the farther you search, the less you will be able to find it. "Far" means to be a long way off and to understand very little.
Right at that moment, the Master had a great enlightenment. Upon hearing Dhyana Master Wen Tai's two sentences, Dhyana Master Fu Yu finally understood, 'Oh, originally it was like this.' He had been using his discriminating mind improperly.
After two years had passed... Two years went by, because Dhyana Master Wen Tai wanted to observe him further
...he was certified. Only then did Dhyana Master Wen Tai certify him, saying that he was satisfactory and that he could transmit the mind Dharma to him.
In the year of Bin Syu, during the reign of Jr Ywan, he went out into the world, and propagated the Dharma in Yung Ching. At that time, he established a Dharma Platform in Yung Ching and acted as abbot.
In the year of Yi Wei, under the emperor's edict, he became the abbot of Shau Lin Monastery. At this time, a "Chan Pro", that is, a left-home person, asked him,
"What is the true meaning of coming from the West?" He asked, "What is the real intent of the Buddhadharma emerging from the West?"
The Master replied, "The winds carry the sounds of the spring to my pillow. The moon casts the silhouette of the blossoms on my window." Dhyana Master Fu Yu said, "What is the purport from the West? Let me tell you. The winds blow the sounds of the fountain to your ears; this is the great meaning of coming from the West. The moon casts the shadow of the flower blossoms onto the window; this is the great meaning of coming from the West. This is just "the Patriarch's intent on the tip of a blade of grass." The mountains, rivers, the great earth, corridors and houses - all the myriad phenomena - are proclaiming the wonderful Dharma, and revealing the great meaning of coming from the West. How can you still not understand? All of Nature is proclaiming the wonderful Dharma. That is why I often say to you that the myriad things are all proclaiming the wonderful Dharma. If you can understand, then they are proclaiming wonderful Dharma. If you don't understand it, then they are just what they seem to be.
In the Hwang Ching reign of Emperor Ren, during winter in the year of Kwei Chou, he manifested stillness at the age of sixty-nine. In the winter of that year, he perfected the stillness. It was time for him to go. He lived to the age of sixty-nine.
A verse in praise says:
Surpassing words, he knows to return. These "words" refer to what Dhyana Master Wen Tai said: "Be sure not to seek externally; for the farther off you venture, the farther away you are from your 'self'." From the meaning of these two lines, which goes beyond words, he realized what the ultimate Dharma was, and was enlightened.
Prominent and superior in verbal-combat. " Verbal-combat" means when you have finished speaking, I speak and when I have finished, you speak again, debating like this. "Prominent and superior" means his supreme eloquence is unobstructed. His extraordinary talent was matchless.
The fatal-drum was struck with rapidity. It's said that people will perish as soon as this lethal drum is beaten. There was once a left-home person who was greedy for money. He gave his temple's property to his lay relatives to spend. This was a mistake in cause and effect. After his death, he fell and was reborn as a cow. As a cow, his efficacious nature did not diminish; this is probably because he had some cultivation in the past. So, he instructed his disciples to make a drum from his skin and let everyone beat it. When people hit the drum, it wakes others up and lightens his offenses. He had such a bitter retribution because he had misused the temple's funds in a previous life.
The Buddha too could not discern. Not to mention ordinary people, even the Buddha could not comprehend this state. This shows that the workings of cause and effect are exceedingly severe. Actually, this is only a figure of speech, for how could the Buddha not understand it?
The Patriarch's intent of approaching from West. The winds, springs, blooms and moon. 'The winds carry the sounds of the spring to my pillow. The moon casts the silhouette of the blossom on my window': These are all the Buddha's intent and the intent of the Patriarch from the West.
Gazing in reverence, we should all look up to Dhyana Master Fu Yu in respect and admiration.
Replenishing the great earth. Nourished by his Dharma rain of sweet dew, all the living beings bring forth their Bodhi mind.
Another verse says:
Unimpeded eloquence stirred some waves. Dhyana Master Fu Yu had unobstructed eloquence. Debating is a form of contention because it produces conflicts: It is fighting for gain and loss.
Debating, the thoughts of victory and defeat
Stand in contradiction to the Way,
Giving rise to the four - mark mind,
How can Samadhi be obtained?
Why was he unenlightened before? Simply because he was too fond of debating.
With impeccability and full resonance, like a suspended river. His elocution was forceful, like that of a gushing stream, because he believed he was right. He had an infinite supply of words, like a waterjet, shooting without cease.
Setting out everywhere, striving for victory. He could refute others effortlessly because his superior eloquence was unobstructed. He was the champion wherever he went, for none could rival him. Dhyana Master Wen Tai had said about him, 'When I held up the whisk, you tried to fathom the meaning of the whisk. When I paused for awhile, you attempted to grasp its meaning too. How can you penetrate your own matters?' His habitual practice had prevented him from realizing enlightenment, causing him to constantly pursue externally instead of reflecting within. That was why he could not connect with the Way. Everywhere he went, he harbored a mind of conquest and was fond of winning.
Receiving aid from a Knowing One, demonic stupidity is severed. He encountered a Good Knowing One who transformed his foolish practice and views: his demon of stupidity.
Returning to the fundamental source, is the path home. He returned to the original source and trod on the path home. He returned and became enlightened.
People are emptied, dharma is stilled, Ascending the mountain slope. At this point, the mark of people and the mark of dharma are both emptied; and the attachment to self and the attachment to dharmas are also gone. All attachments are severed. Thus, one becomes enlightened. This is just like ascending the mountains.
The myriad things, revealing clues. All the innumerable things are expounding the Wonderful Dharma, wondrously beyond words.
Those who know for themselves, but cannot express it. That is why it is said that if you can penetrate such states and situations which are ineffable, what is there left to argue about? What more is there to say? The mark of language, the mark of the conditioned mind and the mark of words are all swept away. One separates from all marks. The educational system here usually leaves no opportunity for students to express themselves and only the teacher gets to speak. Here, everyone's a teacher and everyone's a student. Everyone's equal and we all mutually exchange wisdom. Although our method is simple and fair, no one has used it before. If a school employs this technique, it will certainly produce many talents. Any educational institution that applies this principle will rapidly give rise to many exceptional people. Especially within Buddhism, if this natural, democratic and free approach is used; then, no matter who you are, you can have some accomplishment. This is a practice of speaking. We should also learn to listen. When listening, our patience is being tested: Is your mind at ease? Is your breath calm? Are you here to investigate and to gain some knowledge, principles and wisdom?
This method was not always used in lecturing the Sutras in Gold Buddha Monastery in Canada. Heng Sure and Heng Chau who were there also knew what the listeners were thinking. For instance, some of those sitting in the audience would look in front, look behind, turn to the left and turn to the right. They certainly couldn't absorb the Buddhadharma like this. If you look left and right, it means your false thoughts are soaring all over. But if you are singleminded, then whether it is during the morning recitation, the evening recitation or the Buddha recitation, you will not be looking everywhere, at others and at yourself, because there isn't time to observe so much.
But I noticed that one of our teachers has been doing this. When reciting the Buddha's name, she will look east and west. While bowing to the Buddha, she looks left and right as well. While circumambulating the Buddha, she will look to see if those ahead are reciting well or not, and whether those in the back are reciting in tune or not. She is always seeking outside. Does this mean she isn't sincere? No, but she just doesn't know how to apply effort. She is very scattered. Mentally exhausting herself during the day, in the evening she cannot keep her eyes open. During the day, she drives her invisible 'car' all over, sight-seeing and wasting too much gasoline.
Whenever we get a chance to listen to the Dharma, we should be attentive, whether or not the speaker is fluent. If the lecturer is not eloquent, we should still listen carefully. But you say, "If they speak well, I can learn from them. If they don't speak well, why should I listen?" What is poorly stated has its reason for being that way. If you know which parts are not expressed well, then when you speak, you can improve on them. This is called, "Seeing a worthy one, emulate him. Seeing an unworthy one, reflect to see whether you are that way."
When you see what is unwholesome, you should strive to be free of similar faults. This practice will increase our powers of wisdom, concentration and precepts.
If I want to listen to the Dharma and someone is lecturing, then I should not complain that it is too time-consuming. If you say, "I cannot take this anymore," then you have no "patience with production;" and "patience with non-production of dharmas". For these reasons it is said,
Patience is a precious gem,
Which few know how to mine.
But, if you know how to use it,
Then everything works out fine.
Patience is most essential. This is the paramita of patience. Although this approach seems rather common, it is truly democratic. Everyone can activate their innate wisdom and realize their ideals. We all should aspire to do this. Don't miss what's in front of your eyes. I don't know how you feel but when I hear someone speaking with principle, it enlightens me profoundly. When I hear an unprincipled speaker, it also deepens my understanding. This practice is ineffably wonderful: You should not ignore it.
I use the method of drawing lots to get you to come forward and lecture the Sutras. Everyone has a chance. If you fear public speaking and just do a sloppy job, and you are reluctant to attend the Dharma lecture, you will not attain genuine wisdom. I have tried my best to exhort you to advance. One disciple used to not know a single Chinese character. If you asked him to speak Chinese, he would be at a loss. Now his Chinese is passable. This is an excellent way to learn. Although there aren't many people here, this method is extremely wonderful. If you aren't convinced, you can search around. If you feel it's too tedious for everyone to speak in rotation, you have no "patience with production". You also lack "patience with dharmas", and even less do you have "patience with the non-production of dharmas". So, you need to use some patience.
|
