「慧」，就是對治愚癡的，你有了智慧，那愚癡就變了智慧了；你若有了愚癡，智慧也就變成愚癡了。這兩個是一個的，就是一反一正；這樣是智慧，這樣就是愚癡了，一面陰，一面陽。你若是攀緣，這就是愚癡；你若是不攀緣，這就是智慧。你各處去醉生夢死，顛顛倒倒，這就是愚；你清清淨淨，不貪不染，這就是智慧。你一時清淨，你一時就在靈山；你時時清淨，時時都在靈山。「靈山」就是釋迦牟尼佛說法的道場；說法的道場是靈山，就是你心裡清淨。所以說，一時清淨一時靈山，時時清淨時時都在靈山法會上。不要向外去找，都在自己這裡，只要你明白會用；你不會用，就是廢物，修行也就在這個地方。勤修戒定慧，息滅貪瞋癡，這就是沙彌。
「小兒」就是小孩子。「亦不樂與同師」：這個小孩子，不單自己不收他作徒弟，說，「那叫他拜我師父作徒弟吧」！我師父比我資格老，可以教小孩子，哄小孩子，大概比我有本領。」也不可以的，也不可以和他同一個師父。你若和他同一個師父，他就叫師兄，你就要照顧他；你不照顧他，師兄弟的情份就沒有了。他一天到晚，「師兄！我要吃一塊糖。」你就要給他買一塊糖吃。「師兄！我要吃餅乾。」你又要給他拿餅乾吃。這多麻煩！所以不和他同拜一個師父。「不樂與同師」，不是不同師，如果你師父歡喜這個孩子，你也不能反對的。
人，好像不少似的，規矩也很好了。以前我在都板街時人來聽經，你說怎麼聽經？他們趴到地下聽經，有的趴著聽，有的躺著聽，有的把腿放到凳子上邊，把頭放到凳子底下，就像個長蟲似的纏到凳子上。他為什麼那樣子呢？他們認為那是練習「瑜咖」。我也不講他，因為那時候人都不知道規矩，沒有人守規矩。
等到此地的時候，由果容帶班大學裡頭的學生，大學的學生多多少少都懂一點規矩，所以一點一點的就循規蹈矩了。
並且那個暑假班我一個人很嚴厲的，連一分鐘也不准曠工，五分鐘也不准休息。這是頭一個暑假班，我是很嚴厲的，有人想搗亂的也沒有成功，等第二個就比較更好一點。以前根本就沒有人懂得向出家人來叩頭啊拜啊。有一個人那時候天天給我叩頭，說他可以給我跪四個鐘頭。他聽說旁人有在我面前跪四個鐘頭，他說他也做得到。我說好，你做得到。那麼以後他也天天叩頭。本來我不歡喜人給我叩頭的，但是到這個地方，因為美國人都不歡喜叩頭，那麼我不歡喜受頭，現在我就歡喜你們叩頭，所以這個不歡喜的也要歡喜。我不歡喜受頭，我也要歡喜；你們不歡喜叩頭，也要歡喜。
待續 |
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Wisdom counteracts stupidity. If you have wisdom, you can turn stupidity into wisdom. If you are stupid, your wisdom turns into stupidity. Actually, the two are one—two sides of the same thing. Turning to one side is being wise; turning to the other is being stupid. One side is yin; the other side is yang. If you try to take advantage of situations, you are being stupid. If you do not, you are being wise. If you were born as if drunk and will die as if in a dream, and if you go about doing upside-down things all the time, you are being stupid. If you are absolutely pure and clean without any greed or defilement, then you are wise.
If you are pure for one moment,
in that moment you are on Magic Mountain;
If you are pure in every moment,
in every moment you are on Magic Mountain.
Magic Mountain is the Bodhimanda where Shakyamuni Buddha speaks the Dharma. But actually this just refers to purity of mind. That is why it's said, "If you are pure for one moment, then in that moment you are on Magic Mountain; If you are pure in every moment, then in every moment you are on Magic Mountain." You are always in the Dharma Assembly on Magic Mountain. Don't seek outside; it is right there with you. All you have to do is understand that and know how to use it, and you are that way. If you cannot use it, you cannot be that way. That's what cultivation is all about: diligently cultivating precepts, samadhi, and wisdom and putting to rest greed, hatred, and stupidity.
Bodhisattvas don't take pleasure in raising children, and they do not take pleasure in sharing the same master with them. Not only do they not take children as their own disciples, they do not say to them, "You should take refuge with my teacher. My teacher's status is more long-standing than mine; probably he can teach children. He's no doubt more talented at it." That is also not permissible. You should not work it so that you share the same teacher, for if you do, the child will always be calling you, "Big brother!" and you will have to take care of him. If you don't, it will be as if you aren't fulfilling your responsibilities as a Dharma brother. All day long he will call to you, "Big brother, I want some candy!" and you will have to buy him some candy. "Big brother, I want some cookies to eat!" and you will have to find some cookies for him to eat. Wouldn't you say that was a lot of trouble? That is why you shouldn't try to arrange it so that you both have the same teacher. The meaning of the text is that you should not take delight in sharing the same teacher with children. The meaning is not that you might not have the same teacher as children do. If your teacher likes children, you cannot object!
When I first began to lecture on the Sutras on Grant Avenue [in San Francisco's Chinatown], people came to listen, but how do you suppose they listened? They sprawled out on the ground to listen to the Sutra. Or they lay down with their feet propped up on a chair and their heads under the chair. They resembled snakes coiling around the chairs. Why did they get in those positions? They thought that was a way of practicing yoga. I never said anything to them about it, because at that time people here didn't know anything at all about the rules pertaining to Dharma Assemblies. That is why no one followed the rules.
Later, when the first group of college students came to listen to the Sutras, things became a little better. They had some understanding regarding the rules followed in Dharma Assemblies. Gradually the rules have been established here, and people follow them.
During the first summer session I was quite strict. I didn't allow people to miss even a minute of class or even take a five-minute break. There were people at that session who wanted to make trouble, but because I was so strict, they didn't manage to do it. That was the first time. The second time, things were a little better. In the beginning no one knew that it was appropriate to bow to left-home people. Then there was one student who began to bow to me every day. He had heard that someone had kneeled before me for four hours, and he said that he could do that, too. I said, "Fine," and later he started bowing to me every day. Actually, I don't like people to bow to me, but since I've come here, I've learned that Americans don't like to bow to anyone. And so even though I don't like people to bow to me, now I like to have you bow. It's a case of learning to like what you basically don't like. I don't like to receive bows, but I must learn to allow you to bow. You don't like to bow, but you must learn to like it.
To be continued |
