"The Boss"(see page 5)is in the center
講到這個地方我想起來我在沙打街的時候，那時候就我一個人在那兒，沒有人幫手，於是乎在臺灣請一個繼光（音）法師來。頭一次申請他來，已經手續辦好了，他在臺灣告訴我不來了。他 在臺灣化緣化了很多錢，說到美國去，叫大家給拿旅費。那麼很多居士就給他拿很多旅費，他不來了。過了一年，大約把旅費都用光了，又對我講說又要來。我又請律師申請他來，前後用了大約有八百多塊錢。這會來了，到這個地方很不錯的，說和我合作，什麼事情互相來幫助。以後他每天晚間就到另外一個佛教會去，去他就偷偷地，祕密地和人家簽字Sign lease，說要到那個佛教會去，不在我這兒了。
Having made offerings to all Buddhas. When the Buddha was still on the causal ground, he made vows to make offerings to all Buddhas in the ten directions and the three periods of time. In billions of lands as numerous as dustmotes, infinitely many lands, he made offerings to Buddhas as numerous as dustmotes. Having made such great vows and having given offerings to so many Buddhas, he has merit like empty space, vast and boundless. And the Buddha is looked up to by all. Living beings all admire, revere, and worship the Buddha.
His spiritual powers are impartial.
He appears in all lands.
Peacefully dwelling in sublime Way-places,
He manifests before all living beings.
His spiritual powers are impartial. The Buddha uses his spiritual powers to impartially rescue all living beings. He appears in all lands throughout the ten directions of the Dharma Realm. Peacefully dwelling in sublime Way-places in those lands throughout the ten directions, the Buddha accomplishes the Way beneath the Bodhi Tree. He manifests before all living beings.
Blazing clouds illumining all worlds,
Perfectly formed of many lights,
Reach every place in the Dharma Realm,
Displaying the aspects of the Buddha's practice.
The Buddha has blazing clouds illumining all worlds in the ten directions. They are perfectly formed of many lights, not just one kind. The Buddha's lights pervasively reach every place in the Dharma Realm, shining everywhere, displaying the aspects of the Buddha's practice. They teach living beings about how the Buddha cultivated and achieved Buddhahood, so that living beings understand how to achieve Buddhahood themselves.
Does anyone have questions?
At Dayu Mountain in Hong Kong, Fazang went after Guo Qian, Guo Xian, and Guo Meng with a knife, wanting to kill them. These three monks from the United States said they couldn't live at Dayu Mountain and wanted to retreat to the U.S. However, I want to go and see if he is really going to kill them. Next week, I don't know which day, I will be going to Taiwan. I'll be in Taiwan and Hong Kong for one month at the very least and two months at the most; it won't be too long. If any of you want to revolt, you'd better do it in these two months. If you don't want to revolt or stir up trouble, then you can pass these two months in peace. This will be the second time I leave San Francisco. The first time I left San Francisco, Guo Shu was so scared that he ran away. He was afraid there would be an earthquake in San Francisco and it wouldn't be peaceful. I don't know if Guo Man [Note: Shu means "fast" and Man means "slow"] will be scared off the second time I leave. That one was fast; this one is slow. He will run away slowly. I don't have anything else to say. I just wanted to tell you this little bit. Are there any questions?
Students of the Buddhadharma should recognize the importance of the Dharma. If we study the Dharma every day without realizing the importance of the Dharma, we will not take our cultivation seriously. If we fail to cultivate, we will attain nothing and we will have no wisdom. Wise people do not live in places characterized by stupidity.
Stupid people do not live in places of wisdom. "Places of ignorance" refers to dark places. Ignorant people live in darkness and don't feel that it is dark. Wise people know that darkness is wrong and so they seek a place of light. Light represents the lack of anger, and ignorance signifies the presence of anger. If you get angry, you are ignorant. If you have no anger, you are wise.
We ought to reflect upon ourselves daily and watch ourselves so that we do not entertain ignorant thoughts all the time. Instead we should produce wisdom in thought after thought. Once we produce wisdom, we will not get angry at others. Stupid people like to lose their tempers.
As we study the Buddhadharma, every day we should become more and more intelligent, not more and more stupid. If you can take being scolded by others, then you have real skill in patience. Don't scold others or lose your temper at them. Not to mention your Dharma peers, you shouldn't even get mad at those who are your juniors. It's understandable that you might lose your temper once in a while out of ignorance. But you cannot act out of ignorance every day.
All of you have endured tremendous hardship here, rising early and retiring late. If instead of watching over yourself, you want to watch over others, you are making a major mistake. There is a saying:
The fire of ignorance and a tiger-like spirit
Are the roots of offenses from past lives.
Since you have these offenses, you ought to root them out and get rid of them. If instead of eradicating your offenses, you increase them day by day, you will take a great loss in your cultivation. Cultivators must be very careful not to make this kind of mistake. When cultivators encounter adversity, they should take it in stride and not get upset. "Great Master Yongjia's Song of Enlightenment" puts it well:
Contemplate vicious words as merit.
Then the person becomes your good advisor.
Without his slander leading you to choose
between hostility and friendship,
How could you demonstrate the power of compassion
and patience with non-production?
When someone scolds you, you should regard his malicious words as helping you to earn merit. Regard that person as your good advisor. He is helping you to cultivate the Way. He is testing your skill in patience. If he did not slander you and goad you to become angry, how could you prove that you had compassion? When someone scolds you or tries to kill you, he is testing you to see if you have samadhi power.
This reminds me of when I was living on Sutter Street. At that time I was alone and had no one to help me. Therefore I invited a Dharma Master from Taiwan to come. The first time, all his papers were in order for him to come, and he decided not to come. He had solicited a lot of money in Taiwan, saying that he was going to America and would need his travel expenses paid. Many laypeople donated a substantial sum for his travel expenses, and then he canceled the trip. A year later, after he had already used up most of those donations, he again said he wanted to come. I again hired a lawyer to apply for a visa for him. All in all, I must have spent eight hundred dollars. This time he came. Once he arrived, he promised to work with me and help me out. But instead, every evening he went to another Buddhist Association. There, he secretly signed a paper saying that he would go over to that Buddhist Association and not stay at my place.
When I found out, one morning after morning recitation, the five or six laypeople present, including "The Boss" [This was the nickname of a layman who always hung around the Venerable Master], and I myself formally bade him farewell. At that, he was furious. He had a knife that he had brought from Taiwan for slicing fruit. It was about one foot long including the handle, and was extremely sharp. He pointed that knife at my throat and said, "I'm going to kill you."
I closed my eyes and paid no attention. I thought, "If you want to kill me, go right ahead. If I killed you in a past life, you can kill me now. If I didn't kill you in the past, you won't kill me now." "Why must you close your eyes?" he raged. It was a crime to close my eyes, I guess. "Why won't you talk?" Not talking was a crime as well. He scolded me and wanted to kill me. This went on for three days. As soon as he saw me, he would scold me and want to kill me. After three days, he still had not killed me. And when he scolded me, I didn't say anything.
So, since he couldn't do anything to me, he went off to the other Buddhist Association. After less than a month over there, he couldn't take it and wanted to come back. I said, "Fine. I'll give this house on Sutter Street to you, no strings attached. I, however, will go somewhere else." He was afraid to accept the house, so he ended up returning to Taiwan. I hear that he has gone deaf and is often ill. He probably became deaf because he was afraid I would scold him and he didn't want to listen.
To be continued