以六祖大師的德行，神秀大師的修行，本來不應該發生衝突，可是這些個徒眾就是唯恐天下不亂，製造出來一些個矛盾的問題。這都是陰錯陽差，也是佛教在中國的發展史上一種污點，所以佛教才沒有發展得那麼快，所謂好事多磨。
那麼這樣子看來，在唐朝的時候就是這樣子，難怪現在這個佛門裡頭互相勾心鬥角，互相「入主出奴，入附出汙。」以前在這個旁門外道和佛教，是互相「入者主之，出者奴之；入者附之，出者汙之」，那麼互相是非。現在到今天，就在佛教裡邊，也常常發生這個問題，都互相這麼摧殘，你想我死，我想你亡的，這麼勢不兩立的樣子。所以這個末法時代，就是人心不古，道德淪亡，互相唯利是事。
為什麼這麼爭呢？人就是把利欲看得太重了，把這個錢、權力看得太重了，把道義都忘了，把互相尊重的這種德行都忘了，這是現在佛教很可悲哀的一件事。所以我們身為佛教徒，一定不要做佛教裡頭一個蟲子，不要做「獅子身中蟲，自食獅子肉」這一類的佛教徒。
我們要學這個「性盡人己參天地，心同日月耀陽春」，「性盡人己」，你盡人性、盡己性、又能盡物性。所謂盡性，明理就盡性，你能盡性就能立命，也就是「明德」、「新民」、「止於至善」。止於至善，就到那個最好的地方。你能以盡人性，明白對方了；盡己性，也明白自己了；並能盡物性，天地間萬事萬物沒有不是在說法的，沒有不是在演說妙法呢！你一舉一動、一言一行、一沙一塵都是這個第一義諦的表現，你若能會得，就是百草頭上祖師意；你若會不得，那就是盡擺烏龍，以為是有妙計。所以我們若明白了，就不要做糊塗人；你若是糊塗人，想明白也是不容易的。
互相爭、互相奪，這都是一般世俗人所有的；我們修道的人，不應該見利忘義，不應該背道而馳，你不應該不顧道德仁義去一意孤行。所以我們無論做什麼事情，要「己所不欲，勿施於人」；我自己不願意得到的事情，我不要加到旁人身上。我自己不願意這個事情，為什麼我要給旁人呢？所以「己所不欲，勿施於人」。不要學妖魔鬼怪那個邪說，說：「己所不欲，必施於人。」不要這樣子，這樣子是邪說，是不正確的思想。那麼又有說這個「矯枉過正」；矯枉不應該過正，可是他說「矯枉必須過正」。這都是邪說！所以邪說就是差這一字；差之絲毫，就謬之千里。
我們現在在萬佛城，我們要學儘量吃虧、忍耐；人家對我們不好，我們就要迴光返照，要想：「哦，這是我的德行不夠，感化不動他。或者在往昔的期間，我對他也是有這樣的行為。」或者你想：「這真正是我的善知識，他是想要我好；若不想我好，他為什麼說我壞呢？我壞與他沒有關係啊！他說我壞，那麼是想我再往好的做。」所以這樣一想，無論順逆都是我們的善知識。我們切記不要見利忘義；見到利益了，就把那個志士之誼就忘了，就做一些個顛倒、違背良心道德的事情，這是不可以的。
「性盡人己參天地」，參天地就是與天地合而為三。天、地、人，這是三，參天地那個「參」，就是當「三」字講。「心同日月」，心像日月那麼光明，「耀陽春」，總是在春天的時候，那麼照耀萬物，萬物得到它的陽光都生長。心要像日月那麼光明，不要有一些黑暗，不要盡裝一些妒忌、障礙、瞋恨，滿腔子都是那些個比什麼都臭的東西。
待續 |
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Considering the Sixth Patriarch’s virtuous conduct and Great Master Shenxiu’s cultivation, there should have been no conflict between them. However, their disciples were dissatisfied and tried to stir up all kinds of trouble. This unfortunate mistake hindered the development of Buddhism in China; it became a black stain marring the history of Chinese Buddhism. As it is said, “All good things encounter numerous setbacks.”
Since it was that way in the Tang dynasty, it’s no wonder that today’s Buddhism is rife with power struggles; people praise the religion when they are in it, but defame it when they leave it. In the past, such mutual slandering would happen between Buddhism and other religions, but now it happens right within Buddhism itself. Buddhists wish to destroy one another and cannot get along. In the present Dharma-ending Age, people’s hearts are no longer the way they used to be, morality has been forgotten, and profit is the only thing people care about.
Why do people fight? They care so much for profit, wealth, and power that they have forgotten about morals and mutual respect. This is a very sad thing for Buddhism. We should not be parasites of Buddhism, like the parasites on a lion’s body that feed off the lion’s flesh.
We should learn that:
Having fathomed our own nature and that of others,
We rank as one with Heaven and Earth.
When the mind is as bright as the sun and moon,
It dazzles like the springtime sunshine.
Having fathomed our own nature and that of others: we must fathom people’s natures, fathom our own nature, and fathom the nature of all things. To “fathom the nature” means to understand the principles. If you can fathom the nature, then your life will have a basis. This also refers to the three points mentioned in the Great Learning: “revealing the bright virtue,” “renewing the people,” and “resting in the highest good,” that is, reaching the very best place. To fathom others’ natures means to understand other people; to fathom your own nature means to understand yourself. To fathom the nature of things means to realize that everything in the universe is speaking the Dharma. There is nothing that is not proclaiming the wonderful Dharma! Every move and every word, every grain of sand and every mote of dust is expressing the truth in the primary sense. If you understand this, then “the Patriarch’s intent is found on every blade of grass.” If you don’t, then you think up lots of clever plans that never work. If you understand, then don’t be muddled. It’s not easy for muddled people to understand.
Fighting and competing are habits of worldly people. Cultivators should not forget their sense of honor when they see a chance to gain benefit. They should not turn their backs on the Way. They should not act as they please with no regard for morality, benevolence, and justice. Don’t do to others what you wouldn’t want done to you. Don’t be like the demons, who say, “I must do to others what I wouldn’t want done to myself.” Such a thought is totally improper. We should not go overboard in correcting mistakes, but they say, “We must overcorrect mistakes.” That’s wrong. They are just off by one word, by a hairsbreadth, but it throws them a thousand miles off the mark.
At the City of Ten Thousand Buddhas, we should learn to take losses as much as possible. If someone is rude to you, you should reflect, “I lack the virtue to influence him. I must have been rude to him in the past, so he’s being rude to me now.” You can also think, “He’s my good advisor. He’s going to all this trouble to criticize my faults because he wants me to improve.” Contemplate all people as your good advisors, whether they praise you or criticize you. Don’t compromise your sense of honor in order to exploit situations for your benefit. Don’t go against your conscience and morals and act in confused ways.
We rank as one with Heaven and Earth. That means we unite with Heaven and Earth. Heaven, Earth, and Man are the three forces. When the mind is as bright as the sun and moon, / It dazzles like the springtime sunshine. In the spring, the sun shines on all things and causes them to grow. The mind should be as bright as the sun and moon. It shouldn’t be filled with jealousy, obstructiveness, hatred, and all those foul things.
To be continue
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