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張福麟：師父，那這次弘法團是沒有帶什麼…
上人：沒有弘法，我們不夠弘法的資格，不能冒冒失失就稱弘法，我們是訪問，到處學習，並不是弘法。我們弘法，誰也不夠資格，都是做參學，我們到處見賢思齊，見不賢而內自省。我們這回出門，新聞界來訪問，新聞記者訪問，我們都要大家一起參加，不是一個人單獨就講。譬如誰講話，有這錯誤的地方，隨時就應該向記者糾正，也就是說明並不是吵架，免得一個人說話有時候就說錯了，沒有補救的方法。所以你們大家在一起，誰講什麼話，大家都知道，如果講得有不圓滿的地方，大家再補充一下，你們大家都懂不懂？
眾答：懂。
上人：不是說在這吵架，我揭你的短，你說我的什麼，就是有不圓滿的地方，我們再提出來補充一下。譬如他照相，我們這個團體的都要照，不要跑得遠遠的，說不照相，這是不合法的，沒有團體心。好像我們出門，無論男女，坐著、站著都距離不遠，一致行動。好像走，不是一個跟著一個的，我們都是男界也兩個和兩個一起，女界也兩個和兩個一起，這麼樣走。我從來在什麼地方，我都是在後邊的，我不願意跑到前邊，所以你們都在我前邊走。不要你看他，他看你，走路都不敢走，好像昨天上飛機（三藩市到洛杉磯），弄得七長八短的，這不像樣子。我們團體要像軍隊似的，大家都要打起精神來，不能在那兒，人家要上飛機，你在那兒睡覺！不能這樣子。我們上飛機也要快，下飛機也要快。不過你走路也不必像跑似的，我們要很穩當、很威儀的，不能叫在家人看我們這班人，大概都是嬉皮吧！都是 Hare Krishna 吧！你們也要知道這一點。男界的在我左邊走，女界的在我右邊走，這到什麼地方都是這樣子。坐也是這樣子坐，要有一定的規矩，不可以坐得八百丈遠，找你們還不知道到什麼地方去找去。昨天上飛機，你望望他，他望望你，你也不敢走，他也不敢動彈，這是幹什麼的？在這兒你們懂不懂這個？（眾答：懂。）
上人：我們是和 Hare Krishna，和那嬉皮都不一樣，做早晚課大家都要一起走。（弟子：排班。）
上人：嗯！要很整齊的，不能前前後後的，我們這個團體，出家人要保護在家人，在家人也要保護出家人。在我們這個團體裡邊，你們都有名牌沒有？（弟子：有。）萬佛城的都帶來了？
弟子：有。
恆芳：臺灣做的會寫訪問團，以前是弘法團，現在改爲萬佛聖城訪問團。
上人：我們都不夠弘法的資格，你們大家不要貢高我慢，一初出茅廬就弘法，什麼弘法呀？自己還沒弄好！你弘什麼法！
恆芳：因爲那是統一的，我們到時在機場，他可能每人就會給我們一個。
上人：他要是說我們是弘法團，我們就不戴的，我們不要弘法團。你們這回做的是什麼？（眾答：只是萬佛聖城的名牌。）名牌就得了！有那個就可以，不一定要他們那個，沒有說弘法團的？（眾答：沒有，是「法界佛敎總會萬佛聖城」。）那這個可以嘛！有個名字哦？（眾答：有。）你們要知道啊，這個不用我來敎的，我們出家人切忌貢高我慢，不夠這個資格，不能冒充的。我知道我是在學習的，我不夠弘法的資格，你們夠不夠，那我是不知高深莫測了。我們是訪問團，到處去訪問，訪友求明，我們不能大言不慚就說我們是弘法團，這就是藏著一種貢高我慢在後邊，你懂不懂？果眞，你懂不懂？（恆實：懂。）那你們怎麼到外面就叫弘法團？我不知你們怎麼樣，我自己如果見到弘法團，我知道我不夠資格。我頭一次出門也是叫訪問團，沒有叫過弘法團，我們到各處跟人學習。你們沒聽到我到什麼地方，頭先我就講說，我到這個地方是訪問諸山長老、大德高僧，是來向諸山長老、大德高僧學習。我們到外面不可以冒冒失失的，很貢高。
現在有幾個題目要講的：第一、是我們注重講敎育，因爲現在世界敎育破產，斯文掃地，如果不挽救這種的風氣，人類就一代不如一代，好像美國的敎育，十一、二歲學校就給避孕藥吃，這樣子不是把小孩子都殺了！
第二、我們要提倡敬老，因為現在老人都沒人照顧，都送到安老院去，那個安老院也不好好照顧，凍死、餓死的都大有人在，我們要提倡這個問題，這是救世的一個方法。
第三、我們再講青少年這些問題，老年、少年、中年人應該怎麼樣？我們要把這個人生經給大家好好講一講，怎麼樣做人，這是學佛的最要緊條件，你人不做好，怎麼能成佛呢？
第四個重要題目，我們要講不吃肉，要講吃齋。本來我們應該講墮胎有什麼不好，同性戀有什麼不好，但是你們都年紀輕，不適宜講這個法，年紀老了還可以。這個教育是很要緊的，敬老也是要緊的，上次你們這裡面有沒有人參加敬老會？你參加了，有什麼感想？嗯，問你呢！
恆陵：感覺到，每一年如果是像這樣舉行敬老的儀式的話，會提醒…
上人：這不是每一年啊，這要每一天、每一時、每一刻都要提倡，你每一年一次，你提一次，過去就忘了。楊校尊他預備寫一篇文章，你們誰對這個有感觸的，都可以寫文章，在《金剛菩提海》發表，也可以到其他雜誌發表。你們儘量要練習寫文章，我們這兒就是按照實實在在地給世界一個報導，不要繡花，這是我們一種根本的教育，根本的道理，你們要儘量去找，時時刻刻都要提倡教育，時時刻刻都要提倡敬老懷少，這是孔夫子的志願。
孔夫子問他弟子子路和顏回，說：「盍各言爾志？」說你們都說一說你們自己的志向，子路曰：「乘車馬，衣輕裘，與朋友共，敝之而無憾。」他說我騎著一個肥馬、大馬，我穿著輕暖的皮的衣服、皮襖，乘肥馬，衣輕裘，與朋友共，我這個馬，朋友也可以用；我這個衣也不可惜的。這是子路，他那冒冒失失地就對曰。顏淵曰：「願無伐善，無衣服，朋友也可以用，與朋友共，兩個人用這個東西。敝之而無憾，就壞了，施勞。」他說，我的願力，我的志願，無伐善，我不說自己有什麼好，有什麼好，不誇讚我自己的好處，不自己讚歎我自己。我願無伐善，無施勞，我對誰盡什麼心了，做什麼事情，我不向那個人去報功去，不向那個人說，我做這個事對你有什麼好處，有什麼好處；無施勞，我這有功勞了。等他們兩個說完了就「敢問夫子之志？」敢問一問老師您的志願怎麼樣？
孔子說：「老者安之，朋友信之，少者懷之。說我老年人一定叫他得到安樂，我令他不憂愁，老者安之。朋友信之，我交朋友，一定不會對朋友失信的，我說什麼話，一定照這個話去做去，我履行我的諾言。少者懷之，小孩子，我是拿他就當我自己的子女那麼看待，我是懷念他們，所以孔子的志願就是老者安之，朋友信之，少者懷之。
子，這是尊稱，這是夫子，敢問夫子您的志願是什麼呢？不是說「你」，這有讀過書的人，不能對尊長就說「你，你的」，沒有這口氣的，不像你們美國人叫爸爸「你，你的」，叫媽媽「她，她的」，說 you，這就是不恭敬的話。
好像稱呼，這個稱呼很要緊的，你普通一般人，在家人來講，你稱呼人，不能稱人的名字，應該稱呼人一個別號，別號又叫字，稱那個別號。譬如楊教授他名字叫富森，他自己起一個別號叫蠡癡。那麼叫他蠡癡，這是尊重他，你不能叫他富森。所以不要說出家人，就在家人都是這樣子，那個做兒子的，不可以說父親的名字，「子不言父」，有人想要道道歉，人家問你父親是誰啊？他說子不言父，我做兒子的不說父親的名字，不過你問到了，我才說父親叫什麼什麼名字，這都是有一套的。
待續 |
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Chang Fu-lin: Master, this time the Dharma Propagation Delegation isn't bringing much...
Ven. Master: This is not Dharma propagation. We don't have the status to propagate the Dharma, and we can't just recklessly call it propagating the Dharma. We are just visiting, going around learning, not propagating the Dharma. None of us are qualified to propagate the Dharma. We are all students, and whenever we see something worth learning, we should imitate it. When we see something unworthy, we should examine ourselves. On this trip, we should all participate when there's a press conference. It shouldn't be just one person who does all the talking. If that person says something wrong, we should correct the mistake immediately for the reporters. Just clarify it, without arguing. Otherwise, if someone says something wrong, there would be no way to fix it. When we are all together, everyone will know what is being said. If a point has not been expressed well, we can clarify it. We do not want to dispute or pick on each other's faults. We just want to make a few corrections to what is said. Do you understand? (Everyone: Yes.) If someone wants to take our picture, everyone in the group should be in it. Don't run away and refused to be photographed. That's not right, and it shows a lack of group spirit. In public, whether we are seated or standing, the men and the women should not be too far apart. We must move as a unit. Don't walk in single file. Instead, the men should go two by two, and so should the women. That's how we should walk. Wherever I go, I'm always in back. I don't want to be up front, so everyone should walk in front of me. Don't just stare at one another, with nobody daring to take a step. It was a mess at the airport yesterday. It shouldn't be that way. Our delegation should be like an army, with everyone alert and on-the-ball. You can't be sleeping when we're about to board the plane. Don't wait until the last minute to do everything. We have to board the plane quickly, and also get off the plane efficiently. But don't run. We must be solemn and dignified. We can't let the lay-people think we're hippies or Hare Krishnas! The men should walk on my left and the women on my right, no matter where we go. We should also sit this way. There are rules for all of this. Don't sit a mile away, so that I don't even know where to go looking for you. Yesterday when we were boarding the plane, everyone just looked at one another and no one dared to walk ahead. What was the matter? Do you all understand the situation? (Everyone: Yes.) We are not the same as the Hare Krishnas or the hippies. We should set out as a group and go to the morning and evening ceremonies together. It shouldn't be that one person goes first, and another goes later on. Everyone should go together. (Disciple: Line up.) Yes, it should be very orderly. People shouldn't straggle in at different times. Within the delegation, the left-home people should protect the laypeople, and the laypeople should also protect the left-home people. Does everyone in the delegation have a nametag? (Disciple: Yes.) None of us is qualified to propagate the Dharma. You shouldn't be arrogant and say you're propagating the Dharma when you are still wet behind the ears. What do you think you're propagating? How can you propagate the Dharma when you haven't even got your own act together?
Heng Fang: Since we want to be unified, they may give us nametags at the airport.
Ven. Master: If the nametag says we're a Dharma Propagation Delegation, we won't wear it. We don't want "Dharma Propagation Delegation." What does it say on the ones you made this time? (Everyone: These are the nametags from the City of Ten Thousand Buddhas.) That's just fine. We don't need to have theirs. It doesn't say "Dharma Propagation Delegation," does it? (Everyone: No, it just says "Dharma Realm Buddhist Association, The Sagely City of Ten Thousand Buddhas.") That's perfect. Does it have a name? (Everyone: Yes.) You should all know this, and I shouldn't have to tell you: we left-home people should be especially careful not to get arrogant. We are not qualified and we cannot fake it. I know I'm just learning. I don't have the authority to propagate the Dharma. Whether or not you do, I don't know. We are a Visiting Delegation. We go around visiting, calling on friends, seeking knowledge. We cannot be shameless and boast that we are a Dharma Propagation Delegation. There's an attitude of arrogance in that. Do you see? Gwo Jen, do you understand this? (Heng Sure: Yes.) Then why did you call yourselves a Dharma Propagation Delegation? I don't know about you, but if I see the name "Dharma Propagation Delegation," I know I don't have that kind of authority. On our first trip, we were called a Visiting Delegation. The second time, we were also called a Visiting Delegation. As far as I know, on the few trips we've made, we've always been called a Visiting Delegation, never a Dharma Propagation Delegation. We go to each place to learn from people. Haven't you heard me? Every place I visit, the first thing I say is, "I have come to inquire and learn from all the elders and the noble and virtuous Sangha members." When we go to other places, we cannot get arrogant all of a sudden.
There are several topics we should cover in our lectures. First, we should emphasize education because all over the world, education is going bankrupt and culture is being trampled to the ground. If we don't try to reverse this trend, then each generation of humanity will be worse than the last. For example, in American schools, they are giving contraceptives to eleven- and twelve-year-old students. Doesn't that amount to killing the children? Second, we should promote respect for the elderly. Nowadays, no one takes care of the aged, and they get sent to homes for the elderly. But the homes for the elderly don't take good care of them either, and people may even die of cold or hunger there. We should mention this issue, for it's a way to save the world.
Third, we should speak about the problems of young people. How should people in old age, youth, and middle age be? We should explain the "Sutra of Human Life" for everyone. How to be a person—this is the most important thing to know in studying Buddhism. If you cannot be a good person, how can you become a Buddha?
Fourth, we should put emphasis on not eating meat. Actually, we were supposed to talk about why abortion is bad, and why homosexuality is bad, but you all are too young, and not suited for speaking this Dharma. When you're older, it's alright.
The theme of education is very important, and so is respect for elders. Did any of you attend the recent Celebration for Venerating the Elderly? What impressions did you have? Yes, I'm asking you!
Heng Ling: What I feel is, if we have this kind of meeting for respecting the elderly every year, it will remind...
Ven. Master: This is not just every year; it should be every day. It should be promoted in every moment, at all times. If you only do it once a year, what use is that? We must advocate it constantly, in thought after thought, or else people for forget it. If you advocate it once, they will forget about it as soon as it's over.
Professor Yang, the Honored One of the University, plans to write an article. Any of you who have opinions on this can also write articles for
Vajra Bodhi Sea or other magazines. You should all practice writing essays. Just make an honest report for the world, and don't be fanciful. This is a fundamental education, a basic principle, and you should all seek it. At all times, we must promote education. At all times, we must promote respect for elders and tenderness for youngsters. That was the wish of Confucius.
Once Confucius said to his disciples Dz Lu and Yen Hwei, "Tell me what your wishes are." Dz Lu said, "I wish to have a plump steed to ride, and a light furcoat to wear. I would share them with friends, and if they get ruined, I would not be upset." He said, "I'd ride a plump, mighty steed, and wear light, warm fur clothing. My friends can also use them. I'd share them with a friend, so two people can use them. If they get ruined, I wouldn't lament it." This was the answer that Dz Lu hastily blurted out. Yen Hwei said, "I wish to refrain from bragging about myself and speaking about my own labor." He said, "My resolve is to refrain from praising myself and boasting about my good points. No matter what help I render to others, I will not make them feel indebted to me, nor say that I am benefitting them, nor say that I have done a meritorious deed." After they had spoken, they said, "May we ask what the Master's wish is?" Confucius replied, "To console the elderly, to be trustworthy with friends, and to cherish the young." He said, "I will make sure aged people are peaceful, happy, and free of cares. In dealing with friends, I will not make them lose faith in me. I will always keep my promises. As for children, I will treat them all as my own sons and daughters, and care for them with tenderness."
The word dz (子) is a respectful form of address, used in
fu dz (夫子, a title of respect for one's Master), as in "May I ask what the Master's wish is?" In addressing one's Master, one does not use
ni (你, the common "you"). Educated people cannot address their elders using ni. They cannot use that tone of voice. This is different from Americans who address their fathers using "you" and refer to their mothers using "she." That is considered disrespectful.
It is important to know how to address people. In general, laypeople should not call one another by their official names. They should use an alias. For example, Professor Yang's official name is Fu-sen, but he gave himself an alias, Li-chr. By calling him Li-chr, you show your respect for him. You cannot call him, "Fu-sen, Fu-sen." Not to speak of left-home people, even laypeople have this etiquette. The son must not say his father's name. For example, suppose someone wants to make an apology, and asks who your father is. You should say, "The son cannot say his father's name, but since you asked, I will tell you what my father's name is." There are rules of etiquette for all of this.
To be continued |
