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「文殊師利」﹕你應該知道，「是名菩薩，安住初法，能於後世，說法華經。」這是菩薩修行菩薩道安住的一個初步的法門。這個菩薩若能這樣修行，他於將來末法的時候，就可以講說這一部《妙法蓮華經》了。
文殊師利。如來滅後。於末法中。欲說是經。應住安樂行。若口宣說。若讀經時。不樂說人。及經典過。亦不輕慢。諸餘法師。不說他人。好惡長短。於聲聞人。亦不稱名。說其過惡。亦不稱名。讚歎其美。又亦不生怨嫌之心。善修如是安樂心故。諸有聽者。不逆其意。有所難問。不以小乘法答。但以大乘而為解說。令得一切種智。
釋迦牟尼佛又叫一聲，「文殊師利菩薩」，說文殊師利菩薩，前邊所說的是身安樂行，現在我再跟你說一說這個菩薩修行口安樂行。「如來滅後」，在釋迦牟尼佛我滅度之後。「於末法中，欲說是經，應住安樂行」，在將來末法的時候，你想講這個《妙法蓮華經》的時，應該居住到這個安樂行門這個上面。「若口宣說，若讀經時」，假設要口講這個經典的時候，或者讀誦這個《妙法蓮華經》的時候。「不樂說人，及經典過」：不願意講說其他人的，和某一部經典有什麼不對的地方；不講這個，也不講人的不對的地方，也不講經典的不對的地方。就是人的過錯也不講，經典的過錯也不講﹕因為佛所說的法是觀機逗教，應人說法，應病予藥的這種的法門，沒有什麼地方是一個對，也沒有什麼地方是一個非。「亦不輕慢，諸餘法師」，也不輕慢其他的人，也不輕慢經典，也不輕慢其他的法師。或者說某一個法師講法講得好，他就讚歎他，某一個法師講的不好，就輕慢他﹕不可以這樣子的。「不說他人好惡」，不講其他的人好和不好，或者什麼長處，或者什麼短處，都不講的。「於聲聞人」：對聲聞人，就是小乘人，也不稱名，也不稱他的名字。
所以你們這美國人哪，兒子叫老豆--兒子叫爸爸--也叫名字，爸爸叫兒子也叫名字。這是長幼尊卑的一點稱呼都沒有了。那麼你聽這《法華經》，聽到這個地方，你們出家人、在家人，不可以互相稱名字；尤其對出家人，在家人不應該稱出家人的名字。好像你們現在稱出家人，不可以稱他法名，稱他別號這個字可以的。好像或者恆謙法師，或者就稱一個謙法師也可以，或者就稱一個寧法師。那麼對師兄弟都不可以彼此互相稱名，何況對師父呢？你們有的不懂佛法的人，對師父，「哦！這是度輪法師，宣化法師。」這是目無師長的一種稱呼，或者說度輪，這更目無師長，簡直你就是欺師滅祖。你就是最大逆不道，一個不肖的徒弟。所以你們以後要知道，尤其對師兄弟也不可以稱名。果寧師、果前師、果先師，或者果修師，這都是不可以的；不可以稱名，那麼稱什麼呢？單稱一個字可以的，或者稱謙法師、寧法師。
最初叫你們在家人稱出家人稱法師，第一個就有一個人反對，就對這個小沙彌講，我以後稱你是要稱 venerable ？啊 venerable？他覺得要在家人稱出家人稱一個法師，這是覺得很自己很失面子了。這是一個大錯誤。所以你們就是出家人對出家人都不可以稱名字的，哦，果修師、果修，或者果逸，這個稱名字，只可以師父稱，師兄弟不可以稱名字的。你稱名字那就是你對人家不恭敬，人家對你也不恭敬；你稱人家果修師，人家就稱你果前師，這「來而不往非禮也」，一樣的。
待續
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Commentary:
Manjushri, / This is called the Bodhisattva’s / Peaceful dwelling in the first Dharma / And he may, in the future age / Speak the
Dharma Flower Sutra. You should know that this is the first step in the Bodhisattva’s development in cultivating the Bodhisattva Way. The Bodhisattva who can cultivate in this way in the future age, the Dharma-ending Age, can speak the
Wonderful Dharma Lotus Flower Sutra.
Sutra:
Manjushri, after the Tathagata’s Nirvana, in the Dharma-ending Age, if one wishes to speak this Sutra, one should dwell in this happily-dwelling conduct. Whether one is expounding upon the Sutra by word of mouth or reading the Sutra itself, one should take no delight in speaking of the faults of people or of the Sutra, nor should one hold other Dharma Masters in contempt, nor speak of the good or bad qualities, the strengths or weaknesses of others. With regard to Hearers, one should not mention them by name in order to speak of their faults, nor should one speak of them by name to praise their excellence. One should not harbor resentment or jealousy.
Commentary:
Shakyamuni Buddha says, “Manjushri Bodhisattva, previously we were talking about the peaceful, happy conduct of the body. Now we are talking about the kind of verbal conduct the Bodhisattva should cultivate.
After the Tathagata’s Nirvana, after I, Shakyamuni Buddha, go into Nirvana,
in the Dharma-ending Age in the future,
if one wishes to speak this Sutra, the Dharma Flower Sutra,
one should dwell in this happily-dwelling conduct. He should secure himself in the teachings of this chapter on Happy-Dwelling Conduct.
Whether one is expounding upon the Sutra by word of mouth or reading the Sutra itself, explaining it or reading or reciting it,
one should take no delight in speaking of the faults of people or of the Sutra. Do not speak of the deficiencies either of other people or of the Sutra text. In speaking the Dharma, the Buddha takes his audience into account and dispenses the Dharma in accord with the potential of the listeners. He prescribes the medicine of Dharma in accord with the “illnesses” of living beings. There is nothing fixed as “wrong” or “incorrect.”
Nor should one hold other Dharma Masters in contempt, nor speak of the good or bad qualities, the strengths or weaknesses of others. He should not belittle others, the Sutras or other Dharma Masters, saying either they speak well or poorly. One should not talk about the good or bad points of others.
With regard to Hearers, one should not mention them by name in order to speak of their faults. You should not single out Hearers by name for purposes of criticism, as in America where children call their parents by their first names. That is very disrespectful. Those who have left home and those at home cannot call each other by their first names. You can use their formal names and the title Dharma Master, but you cannot use their familiar names. For instance, you may say Dharma Master Heng Chyan or simply Dharma Master Chyan and Dharma Master Ning. You should not call your Dharma-brothers by their familiar names, and you certainly must not address your teacher by his name. Those of you who don’t understand the Buddhadharma say, “This is Dharma Master To Lun,” or “This is Dharma Master Hsuan Hua.” That is really disrespectful. It would be even more disrespectful if you just addressed me as “To Lun”; that is simply to “cheat the teachers and destroy the patriarchs”; it’s totally irreverent and unfilial.
Therefore, in the future you must remember not to call your Dharma-brothers by their familiar names, like this: Gwo Ning Shr, Gwo Chyan Shr, Gwo Syan Shr, or Gwo Syou Shr. You should address them as Dharma Masters and use the last word of their formal names, for example: Dharma Master Chyan, Dharma Master Ning.
Initially, when I told the laypeople to address left-home people as Dharma Masters, one of you opposed and said to the little Shramanera, “Do I have to call you Venerable?” As a layperson, he felt that it was demeaning to himself to address the left-home people as Dharma Masters. That’s a big mistake. Therefore, even when left-home people are addressing one another, they should not use the familiar name, such as “Gwo Yi” or “Gwo Syou,” because only one’s teacher is supposed to use that name. If you call others by their familiar names, you are being disrespectful to them, and they will in turn be disrespectful to you. If you call her Gwo Syou Shr, she will return the favor by calling you Gwo Chyan Shr.
To be continued |
